ON THE HOLINESS OF THE CHRISTIAN tively have been the sincere professors of the VOCATION. BY THE REV. CHARLES WILDBORE, Vicar of Clee, Lincolnshire. No. I. former. Men love their vicious habits, and delight in indulging their sensual appetites: they therefore willingly attach themselves to that system which allows them to gratify their favourite inclinations. Whatever system, on No religion ever appeared in this world in a garb the contrary, interferes with their indulgences so pure, so chaste, so lovely, as that of Jesus and condemns their practices, is instantly Christ the Son of God. Those religions which rejected and decried. Men want not a reliproceeded from man, far from discountenancing gion to discountenance, but to countenance impurity and uncleanness, not unfrequently them in their ways. They want a religion made them a part of their worship. Obscene that will conform itself to them, not require and lewd spectacles were not only not forbidden, but too generally enjoined and practised. The reason is obvious. The one originated with a God of purity and holiness: the other were the institutions of men impure, unclean, and wicked. As are the authors, so are the religions. Their nature sufficiently displays their respective origins. Whatever proceeds from God must of necessity be pure and holy. Whatever emanates from man must, of the same necessity, be impure and unholy The streams must partake of the quality of their fountains. Thus the religion which proceeds from God has a tendency and a power to render its adherents pure and clean, like its author: the religion which is derived from man is calculated and adapted to assimilate its votaries to its founder. In all ages of the world these two opposite systems have obtained. The one will not conform itself to the world, but will transform its followers by the renewing of their minds, and mould them to its holy precepts: the other adapts itself to the habits and vices of its advocates, enjoins no severe restrictions, but is lax, indulgent, and complying. Many consequently have been the followers of the latter, whilst few compara VOL. XII.-NO. CCCXXIV. them to conform themselves to it. They would have its precepts condemn what they dislike, and approve of what they delight in. They would have it a nice accommodating system, varying continually to suit their wavering feelings, inclinations, and passions. The religion, then, of the world has ever been one of this indulgent kind. So long as its votaries are not guilty of any open breach of the established institutions and laws of the country, it condemns them not. Their hearts and thoughts it leaves perfectly uncontrolled; actions alone are rendered amenable to its tribunal. But not so the religion of God the Father and the Son. It takes a wider range than the religion of the world. It not only reduces actions, but even thoughts under its control. It condemns a man not only when he has committed some open crime, but even when he has mentally indulged any evil thought. Its influence is to cause its followers to have not only clean hands, but also a clean heart. Inward purity, in the religion of Jesus, is an indispensable qualification. It penetrates to the very springs of evil. Its Divine Author knew too well what was in man, not to take cognizance of the heart. He [London: Joseph Rogerson 24, Norfolk-street, Strand.] D knew that evil deeds are there generated and nurtured, before they display themselves in outward commission. He knew that every religious system must be defective, that did not condemn something more than evil works themselves. His religion he intended to be a divine model of his own purity and holiness, and to conform its followers to its Author. He therefore made its control to extend to the inward, not less than to the outward man. He holds a man guilty before him, he regards him as a violator of his commandments, not only when he first commits a crime, but even when he first thinks of committing it in his heart. He expressly declares-"That whosoever looketh on a woman to lust after her, hath committed adultery already with her in his heart" (Matt. v. 28). And this, by parity of reason, will extend to every other crime, that is, those conceived, even if not committed. Nor should we regard this as a tyrannical control. Perhaps some may think it a severe restriction, that even our thoughts should not be free. Alas! those who think so know little of the nature of their hearts, and still less of the beneficent design of the gracious Lawgiver. He has not done it to lay an unnecessary burden, to impose a heavy yoke upon the necks of his followers: he has not done it to gratify a mere tyrannical caprice, to render men both mentally and bodily slaves. No: he has done it with the sole view of promoting their own interests, of rendering them "meet to be partakers of the inheritance of the saints in light." God himself is holy, and all that would be his people must be holy also. None but "the pure in heart can see God:" no unclean and impure person can stand before him. All must be clean, not only in their outward conduct, but also in the secret recesses of the heart, to secure his favour and obtain his blessing. The Saviour, then, wishing all his people to be accepted and approved of by the Father, has enjoined inward purity as well as outward cleanness. Knowing that the thoughts, unless kept under due control, will devise evil, and that evil will break forth into the commission of sin, he has wisely and graciously laid restrictions upon them. He has taught us where we can most effectually place the check: we are not merely to stop ourselves when we are on the point of actually committing any evil deed, but we are to stop even the first thought of the evil deed that arises in the mind. Evil thoughts, if allowed and indulged, will excite evil desires; and these desires, if encouraged and fostered, will acquire such strength and impetuosity as will break down all the barriers of modesty, decorum, and religion; and thus rush forth uncontrollably, like a torrent, into the commission of crime. Many a man has been a thief, a murderer, and an adulerer, and has been found guilty of many other sins which at one time he would doubtless have shuddered to think of, merely from not keeping his thoughts under due control (vile 2 Kings viii. 13). When the first thought of the crime presented itself to his mind, he shrunk from it with horror; but, by allowing the thoughts still to dwell there and engage his mind, it gradually indurated the tenderness of his conscience, wore away his aversion, rendered the crime in appearance less sinful, and, aided by wicked desires and passions which it originated, eventually urged him to the commission of it. So deceitful is the human heart; so seducing is the power of evil thoughts! Knowing then this weakness of man, and the powerful influence his thoughts, when not duly restrained, have over him, the Saviour has taught him not to yield to them in the first instance, but to check them as they rise; not to be contented with merely keeping himself clean from outward impurity and wickedness, but also to have a clean heart, and a mind free from every improper bias. Thus, then, the religion of which we all are professors takes a wider range than any other. Its precepts affect not only the outward, but the inward man, extend not only to our actions, but even to our thoughts. our thoughts. God, their author and their framer, is pure and holy, and, requiring all his people to be conformed to his image and to his sanctity, has enacted laws which are all calculated to effect that end. All he calls, he calls with a holy vocation. He has sent his Son into the world not to save his people in their sins, but from them. For this was his name "Jesus" given (Matt. i. 21); and that Son, St. Paul tells us, "gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works" (Tit. ii. 14). The same apostle also admonishes his Thessalonian converts, that "God hath not called us unto uncleanness, but unto holiness" (1 Thess. iv. 7). The religion we profess requires our sanctification, and supplies the means to secure it. All therefore who do not endeavour, by the grace of God, to attain to holiness, it rejects it will not acknowledge as its professors. It gives them no hopes of pleasing its Author: it affords them no encouragement in their profession: nay, it candidly declares to them that their religion is vain. It expressly enjoins them to "follow holiness;" warning them, at the same time, that "without it no man shall see the Lord" (Heb. xii. 14). True it is that man is, of his own strength, incapable of attaining unto holiness; that he is naturally ever prone to vice, and averse to godliness. The religion of Christ indeed finds every one in this depraved and lost state; but it would not leave any man so, were it not his own fault. The Spirit of God, the author of holiness, leaves no heart untried; and, wherever he is listened to, there his operations become more powerful and efficient. By this Spirit the man is "renewed in the spirit of his mind" (Eph. iv. 23); is "born again, not of corruptible seed, but of incorruptible" (1 Pet. i. 23); the " new man is formed within him, which after God is created in righteousness and true holiness" (Eph. iv. 24); "the love of God is shed abroad in his heart by the Holy Ghost" (Rom. v. 5); and "the Spirit itself beareth witness with his spirit that he is a child of God" (Rom. viii. 16). By the agency, then, of this Holy Spirit every man has the power afforded him of becoming holy: to every one that asketh the Father, will he give the Holy Spirit" (Luke xi. 13). Though human nature, therefore, be depraved and sinful, it may be renewed and made holy. Though the religion of Jesus requires all its followers to be pure and boly, it promises and provides the means of their becoming so. It is not a religion of harshness and rigour: it requires no bricks, without affording straw: it demands no impossibilities. It does require holiness in all, and declares that none without it shall be accounted its true and faithful adherents. But still as it teaches, it supplies the necessary aid to enable them to walk and please God. If therefore any be not holy, it does not proceed from any defect in the provision: it does not arise from any want of means; but solely and entirely from the obstinacy and perverseness of him who will not avail himself of that assistance which God graciously offers. Biography. REV. JOHN KETTLEWELL, M.A. In bringing before the readers of this magazine the biography of some of the most conspicuous men in the church of England, it is by no means to be understood that their views entirely coincided with those of the editors; and perhaps this was never more fully exemplified than in the instance of the subject of the present memoir. The character of Mr. Kettlewell was irreproachable, his piety unquestionable, his indefatigability wonderful, his consistency beyond all praise. He freely, for conscience' sake, resigned his preferInnt; and, while we cannot but lament his political notions, and a deficiency in his writings as to the full display of gospel truth, and would by no means recommend all his works as containing a safe guide with respect to spiritual instruction, there seems no reason why he, and numbers of the same school, should not be brought before our readers, that their excellences, as well as what we deem their deficiencies, may be adverted to. Alas, many with clearer views have | fallen far short of the habitual practice of such selfdenying men. John Kettlewell was born 10th March, 1653, at Brompton, in the parish of Northallerton, Yorkshire. His father was a merchant; but, soon after his marriage with Mrs. Elizabeth Ogle, a religious lady of an old and distinguished family, retired from business, and resided on his own estate. John was the second son of this marriage. Their eldest died in infancy; and, from thankfulness for sparing the second, they resolved to devote him to God's He was first sent to a small school at Brompton, service in the ministry, should he prove competent. where he shewed a great inclination as well as capacity for learning. He was next placed at the free grammar school at Northallerton, where he was distinguished by kindness towards his schoolfellows. Mr. Smelt, the master, appears to have been indiscriminately severe towards his pupils, punishing the dull and studious as much as the idle and careless. This excited the pity of Kettlewell, who assisted the former both in their exercises and lessons, and thus endeavoured to screen them from unmerited punishment. Even at this early age he testified his deep sense of the guilt of sin. He was scrupulously watchful over the state of his heart, and much engaged in private devotion. He took every opportunity to impress his schoolfellows with right principles, unmindful of the ridicule which might be expected some would heap upon him. For these views and habits he was, under God, chiefly indebted to his mother; and what an unspeakable blessing is such a mother! he had relied failed him; and his entrance was postWhen ready for the university, the friend on whom poned. Finding his mother much afflicted by the disappointment, he wrote to her to say that he was sure God never failed those who trusted in him, and that he was sure some other friend would be raised. He was not disappointed. he was recommended to the especial notice of Dr. Tully, dean of Ripon, and principal of St. Edmund Hall, Oxford, who sent for him, and, after examining him, was so well satisfied, that he took him to his own rooms, and treated him with much tenderness; and, on leaving his residence, committed him to his viceprincipal, the rev. John Marsh, under whom, as his tutor, he went through the usual course of studies with much credit. He was matriculated Nov. 11th, 1670, in his eighteenth year. He took his degree of B.A. at Midsummer, 1674, and shortly afterwards stood for the Yorkshire fellowship, in Lincoln college, vacated by Mr. (afterwards Dr.) Johu Radcliffe. Another candidate appeared from University college, whom Mr. Radcliffe was particularly anxious to have for his successor; but through the influence of Dr. Hicks, who had become Mr. Kettlewell's friend, he was unanimously elected, 28th July, 1675. Removed to Lincoln college, Mr. Kettlewell continued to set the same good example which had always distinguished him. The rector of the college, Dr. Marshall, who before his election had opposed him, would often say to Dr. Hicks, "God has sent us a blessing in this young man." The rector appointed him college tutor-an office which he discharged for about five years with diligence and fidelity, for he was not only indefatigable in lectures, but also watched over the lives and conversation of his pupils ; feeling that he was to them in the place of a father, and as such answerable for their souls. It is gratifying to know that what is here stated with respect to Mr. Kettlewell, may with equal justice be assumed of many college tutors at the present time in our universities; and many a student, as well as the compiler It is believed that owing to vexation and disappointment at this election, Dr. Radcliffe excluded Lincoln college from a participation of his liberal benefactions to the university of Oxford. of this memoir, can look back with gratitude to the Mr. Kettlewell stood very high as a disputant, being remarkable for strength of argument, readiness of expression, and calmness in delivery, which gave him great weight in the college, and forwarded his endeavours to promote its interests, both in maintaining its peace, and at the elections of its fellows. At the latter he was very conscientious, considering his vote not as a matter of courtesy, to be disposed of at pleasure or by caprice, but as a trust reposed in him by the founder, to be discharged according to the true intention of his statutes. To this rule he inflexibly adhered: no great names: no importunities of friends moved him from it. Mr. Kettlewell took orders in 1675, remaining in college; but, on commencing M.A. in 1677, he began to compose a course of about one hundred sermons adapted for the country, that, when he undertook the cure of souls, he might not be hindered in its active duties by having sermons to prepare. One of the first sermons which he preached at Oxford, was on the assistance of the Holy Spirit. ments of an individual, was the point chiefly considered. Is it not a foul blot on the established church, to read in the columns of a newspaper, the sale of an advowson, inserted as an advertisement, after the sale of a piece of land, or before that of a lot of prime mess pork and butter from Sligo? But so it is. Slavery in its most mitigated forms is an abomination: slavery as it exists in the American states is a disgrace to that pretended land of freedom; and yet there was no little truth mingled with satire, in the remark of the American-" You accuse us of exposing the bodies of our slaves for public sale: you expose the souls of a whole parish for sale without the slightest compunction." To find the fate of a parish, as far as its spiritual instruction is concerned, dependant on the fall of the hammer at the Auction Mart, is a foul blot which must be wiped out from the establishment. Mr. Kettlewell entered on his duties at Coleshill with feelings of gratitude, encouragement, and responsibility. He preached twice every Sunday, and once on holidays. In Lent he commenced a course of catechetical instruction for the younger members of the parish, which he continued for several Sundays after Lent. He required, not merely a repetition of the catechism, but answers to many questions put by himself. This was done on the Sunday afternoon during the time of prayers, as appointed in the rubric; a custom unfortunately too much fallen into disuse, and which might not improbably be irksome to a fastidious congregation, but which experience has fully proved to be the most effectual mode of imparting sound scriptural knowledge. On that afternoon Mr. Kettlewell generally chose a text which led him to the subject on which he had been catechizing; a plan very acceptable as well as useful. His parishioners In 1678, he composed "The Measures of Chris- being very negligent in their attendance on the holy tian Obedience," which was begun and finished be- communion, he endeavoured to convince them of their tween Christmas and Easter. It gained for him con- fault, both from the pulpit and by conversation; and siderable reputation. Dr. Hicks prevailed with him with several he succeeded. During the first six months to dedicate it to Dr. Compton, bishop of London, in at Coleshill, he frequently preached preparation serthe hope that the bishop would give him some ap- mons, which he published under the title of " A Help pointment in or about the metropolis. The work ap- and Exhortation to Worthy Communicating," dedipeared with this dedication in 1681; but neither led to cated to Lord Digby. In which dedication he sayspreferment or notice from the bishop. To it, how- "My lord, I have another end in this dedication, and ever, he owed his recommendation to the Bedford that is, that these sheets may remain a lasting monufamily soon after, for he soon quitted college to be- ment of my gratitude for the endearing favours I have come chaplain to the countess dowager of Bedford. received from your noble hand. They were composed His hopes, however, and his plans were alike defeated for the benefit of a place where I am now fixed, and by the public disturbances which arose, and the trou-whereto I was designed by your great generosity and bles occasioned to this noble family in particular, and which prevented his continuance in it. Mr. Kettlewell now visited his friends in Yorkshire, where an event occurred by which a way was opened for the full exercise of his ministry, on which his heart was bent. The vicarage of Coleshill, Warwickshire, became vacant. The patron, Lord Digby, felt it an imperative duty to be faithful to that trust, and was anxious that God would direct him to a person qualified for the charge. He offered the living first to Mr. Rawlett; who, thinking it not right to quit his situation, recommended Mr. Kettlewell as a proper person, though an entire stranger to his lordship, referring to Mr. Kettlewell's book, which his lordship read, and soon determined upon the author for the vicar of Coleshill, writing to him to that effect. Mr. Kettlewell was not a little surprised on receiving the letter; but an offer made so entirely without his seeking he considered to be the call of Providence, and therefore at once accepted it, and was inducted Dec. 10th, 1682, the patron restoring all the impropriate tithes of the parish. Would that all patrons of livings acted on the same conscientious principle, that the good of souls, and not the pecuniary emolu See" A few Remarks on the proposed admission of Dissenters into the University of Oxford." By the rev. George Moberly, M.A., Fellow and Tutor of Balliol College, Oxford. nobleness when I thought of nothing less. For so truly was your lordship's spirit in the filling of that church, that you pitched upon a person whose face you had never known, and who never knew of it, only because you believed he would make it his care to promote religion, and to benefit those souls which you had to commit to him. And this, my lord, I humbly beg leave to mention, not for your own, but for the public's sake. For in this degenerate age, when either filthy lucre, or at least some other mean and sordid end, have made a merchandize, and bred corruption even in the most sacred trusts, I think the world has need of such examples." He always administered baptism at church, unless assured it would not be safe to do so. How far it was his practice to return home with the parties on these occasions, does not appear; but one instance is on record. "I was once with him," says Mr. Nelson, "at the baptizing of a child, where I was godfather. His discourse was extremely instructive: he would at times excite the mother to thankfulness for her recovery: he would at others explain the baptismal vow, charging the parents to do their part towards making their children true blessings, by giving them a serious and virtuous education." The minister is not unfrequently not a little at a loss how to act on this very point. Christening parties are too often conducted in a manner utterly even with a very limited income-a piece of wisdom of more importance to none than a numerous class of the clergy; whose spiritual efficiency is too often materially lessened by pecuniary embarrassments, and whose minds are often harassed and worried by such embarrassments at moments when the world should as much as possible be excluded from their thoughts. It was his constant practice to pay for every thing when he bought it. None had to come to him twice for their money; and, if at any time his servant sold his horses or cows, he gave a strict charge to tell the buyers all their faults. To some these little traits of character may appear scarce worthy of notice, and yet it is incalculable how much a clergyman's influence may depend upon them. It is of the utmost importance that he should in all things be scrupulously cautious not to allow the breath of slander to tarnish his good fame, or to give occasion in the slightest a railing accusation against him. at variance with the solemn religious ordinance of which the infant has been made partaker; and it requires no little fortitude as well as decision, for the minister to protest against such inconsistency. Mr. Kettlewell sets before him an example worthy of imitation. The festivals and fasts of the church he religiously observed; and, as a preparation for the sabbath, had always prayers in the church on the Saturday afternoon. He was indefatigable in visiting the sick; assisting them with temporal relief as well as spiritual connsel. He never met the young without reminding them of their duty, nor those who deserved it, without reproving them; and not seldom was he found exercising the peculiar talent he possessed for arbitration and peace-making. Frequent applications of this nature were made to him, and he was generally successful, which gained him esteem and popularity; though no temper could be further from the itch for popularity; which is a snare even to a faith-degree to any of the adversaries of the truth to bring ful pastor, and which has proved a source of incalculable injury to not a few. His ministry was thus rendered doubly acceptable to his parishioners, as being in more senses than one 66 a minister of reconciliation" among them. He distributed religious books among all the poor families; so that in a short time all were supplied with bibles, and other books suited to their wants. In 1683 he resigned his fellowship. At this crisis, some of the married clergy expressed to him their fears of popery, and of being turned out of their livings should it be re-established, as unquestionably would have been the case. He replied by pointing out the folly of all temporal regard in matters of duty, especially in those entrusted with the ministry of religion; and he recommended to them instead a lively and steadfast dependance on the providence of God, and an acquiescence in the just and wise will of him who is King of kings. He reminded them of the examples of primitive martyrs and confessors, as the true method of preserving the church as well as their own interests, according to that scripture, "Whosoever will save his life, shall lose it; but whosoever shall lose his life, for my sake and the gospel's, the same shall save it" (Mark viii. 35). To all this an obvious objection was returned, that, as a single man, he was not so sensible on this point as those who had a wife and children to provide for. He resolved therefore to marry. He selected, for her religious character, a lady who had been prepossessed in his favour by reading his first work, Miss Jane Lybb, daughter of Anthony Lybb, esq., of Hardwick, in the parish of Whitchurch. They were married Oct. 4th, 1685. The sacrament of the Lord's supper was administered on that day purposely that they might communicate. Thus marriage-with most a mere worldly rite, with some a carnal one, by many gone through scarcely with common decency, and latterly reduced by legal enactments to almost, if not wholly, a civil contract-was with Mr. Kettlewell a holy rite, sealed with the communion of the body and blood of Jesus Christ. The blessing of God rested on the new state on which he had thus piously entered, and we may now see in him the Christian husband, master, and householder. Towards his wife he was tenderly affectionate. In his family worship, she usually read a chapter in the bible, which he then familiarly explained. From the time his servants came to him, he instructed them in their duty, persuaded them to frequent the Lord's supper, preparing them for it; enjoining upon them the practice of private prayer, as well ás regular attendance at church, to give them right notions of religion, that they might approve themselves the servants of Jesus Christ, and his servants for Christ's sake. His justice and punctuality deserve to be recorded as a pattern of that wise and prudential management of domestic expenses which is the best method of insuring easy circumstances, 0. RECOLLECTIONS OF A TOWN PASTOR. No. X. THE JEWESS. THERE is a strange and a willing ignorance in the metropolis of the circumstances, character, pursuits, and actions of those in whose immediate vicinity we are located, which widely differs from the prying curiosity existing in the country village or even country town; and which to a greater or less degree imparts a most material distinction to the position of a country and a town pastor. This I fully experienced to be the case. In my former cures I knew pretty well the religious bearing and ordinary habits of each member of my parish, churchman or dissenter: to do so in town was impossible; and I was, not without much reluctance, almost compelled to direct my visits to hose who attended the church in which I officiated, although I met with much kindness from persons of other religious denominations. There was one family in my parish which especially attracted my notice, and became to me an object of great interest. The name, the countenances of its members, its peculiar habits, sufficiently marked them as descendants of Abraham; and the style in which they lived testified that there was no lack of worldly wealth. A joyous party was the little throng of children as they played in Square, accompanied sometimes in the summer evening by the father, a stout, hale, and hearty looking man, with a keen eye and intelligent countenance, well known and highly respected in the city, and who seemed glad to exchange the sultry atmosphere of 'Change and other alleys for green trees and fresh flowers; sometimes by the mother, in whom I could not but discover that disease was doing its work, and could not but think that the mind was ill at rest. Each time I met her she struck me as altered for the worse; and the peculiarly melancholy deportment which distinguished her was most striking: I thought I could sometimes perceive a tear in her eye as I passed her in my walks, which rendered her an object of notice. She was an elegant woman, one of the finest I have seen of the daughters of Israel. Time passed on, and disease still seemed to increase: the mind, I thought, must be more and more under the influence of some wearing impression. The children soon were under the protection of a governess, for the autumn's winds confined the mother to the house; and, not long after, I was informed that the Jewish lady at No.-, had been removed from the trials of this world. The intelligence startled, but on deliberation it did not astonish me, but it discomposed me: it set me to very serious reflection as to how far I had done my duty |