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and he will accuse and endeavour to harass and perplex you: unbelievers may mock: your own conscience may be oppressed with a sense of very defective service, and of much actual sin but the voice of that blood will prevail over all. See to it, brethren, that nothing draw you from the simplicity of this faith, of this dependance on the death and intercession of the Lord Jesus. Hold fast the beginning of your confidence firm unto the end let not any thing induce you to mix any other confidence with this; for this alone will be found of any avail at the hour of death, in the immediate prospect of appearing before the Searcher of hearts. Many at that hour have fled with terror and abhorrence from other confidences, to which they had trusted in the days of health and strength, and while judgment seemed to be far off, to cast themselves without reserve upon that free grace of God in Christ which their selfrighteous spirit had before kept them from duly appreciating as their only hope. Many at that hour have warned others to beware of that rock, the rock of self-righteousness, on which they had almost made shipwreck. But none ever found that they had trusted too simply and unreservedly to the promises of God, made through Jesus Christ to those who believe in him. No: in the justifica tion which is by faith in him they have found a shield, and the only shield that would then suffice to repel the fiery darts of the evil one, and the terrors of approaching judgment. Through that faith they have been enabled to say "O death! where is thy sting? O grave! where is thy victory?" and, knowing in whom they have believed, to commit their souls to him in sure and certain hope of the resurrection to eternal life.



No. II.

THE wretched policy of the unfortunate James now quickly began to develop itself. Mr. Kettlewell remained stedfast to his opinions, and continued to preach "that it was not lawful, upon any pretence revolution the tide of public opinion ran high against whatever, to take arms against the king." At the those who maintained these views. The primate, Sancroft, and eight bishops, with about four hundred of the clergy, refusing the new oath of allegiance, examined the subject in all its bearings, and went to were deprived of their preferments. Mr. Kettlewell London to satisfy himself before finally making up his mind. His first purpose was-not to quit his post, but on what should appear the most convincing the conclusion, however, of choosing to suffer depriHe came to evidence of a heavenly call to leave it. vation rather than to act against his conscience. "That the nonjurors judged erroneously," says Dr. Southey, "must be admitted; but never were any tled to respect. Ferocious libels were published against them, wherein hints were given that the people would do well in De-Witt-ing them-a bloody word derived from an accursed deed at that time fresh in remembrance. The government, however, treated them with tenderness, and long put off the deprivation which it was at length compelled to pronounce; but it is not to its honour that it reserved no provision for the sequestered clergy, considering their without which no government can be secure." offence consisted only in adhering to the principle

men who acted upon an erroneous opinion more enti

Mr. Kettlewell's parochial duties were now ended, but he did not lay aside his functions. He read prayers twice every day (most probably in his own house), first Sunday of the month, and on the great holidays, with the addition of sermons on Sundays; and every administered the Lord's supper. Much scandal was cast upon the nonjurors, and Mr. Kettlewell first addressed himself to some means for removing it: he the time of the battle of the Boyne, he finished

began by writing in defence of his practice. About "Christian Prudence, or religious Wisdom not degenerating into irreligious Craftiness in trying times;" and soon after," Christianity a doctrine of the Cross, or Passive Obedience under any pretended invasion of legal rights and liberties."

On his settling in London he was applied to by many to resolve their doubts on some of the nicer points in this question, which he did-partly by letter, partly vivá voce. for

Would you, my brethren, look forward with well-grounded confidence to your conflict with your last enemy, would you not be put to shame in the day of the second appearing of the Son of man, prepare that conflict: prepare for that appearing by renouncing all dependence on your own righteousness and strength, and by going, as you are permitted to go, boldly unto the throne of grace, that you may obtain mercy and find grace to help in time of need. So shall you be kept, by the power of God, through faith unto salvation, and made conquerors, yea, more than conquerors, through him that loved you.

On one of these occasions he made use of an amanuensis. Long study and intense application had made sensible inroads upon his health. The great mysteries of Christianity were now openly attacked. The Racovian catechism, containing the worst errors of the Socinian school, and some of the more celebrated pieces of the Polonian brethren, were

industriously dispersed. He was anxious to oppose these enemies of catholic truth; but he was no longer able to do so. With true piety of mind he also felt

how much more profitably the remnants of his ebbing life would be employed in trying to assist both his own devotion and that of others, with a special reference to "the last enemy." Hence, in 1694, he published “A Companion for the Persecuted," and "A Companion for the Penitent." In August following, he published "Death made comfortable, or the way to die well," under a presage of his own approaching change; to which he added, "An Office for the Sick," and “ An Office for Dying Persons." With his remaining strength he prepared, as a sequel to the two last, "An Office for Prisoners," which, as he wished, was published after his decease. Consumption was now

making alarming havoc on his frame; and he, fully sensible of the fact, began to take his leave of the world. No longer able to do more himself, he now endeavoured to excite others, able and qualified, to be useful. One of these was Mr. Robert Nelson, between whom and Mr. Kettlewell a most intimate friendship subsisted, originating purely in a similarity of religious views. Mr. Kettlewell now very earnestly pressed him "to exert himself generously for God, and to write something for the honour of religion;" especially as he thought a layman might in those times do more good than a clergyman, as being less interested, and so less suspected. Mr. Nelson consented, and published "The Companion for the Festivals and Fasts of the Church of England”— -a work which has had a vast circulation, and in many respects very useful, but which certainly is not in all points clear in its statements as to some of the fundamental doctrines of the gospel.


About three months before his death, Mr. Kettlewell drew up "a model for a fund of charity for the needy suffering clergy," and presented it to the bishops of his communion. Repeated complaints having been brought to them from all parts of the kingdom that many of the deprived clergy with their families were on the point of starvation, they thought good to act upon Mr. Kettlewell's model, and sent forth their "charitable recommendation" in behalf of the object of it. Government, however, put a stop to it, after having summoned the bishops and principal managers before the privy council, and imprisoned at least one clergyman. Its object was not, however, entirely defeated; many were induced by it to give to the relief of the conscientious sufferers; and, as this stop was not put to it until after Mr. Kettlewell's departure, he had all the satisfaction of having proposed it. He was not only suffered to depart in peace, ignorant of the opposition which should hereafter arise to it, but even cheered with a hope beyond his former expectation, of its being brought to good effect. He was confined to his house six months, and to his chamber four days. In this he acted not only a wise but a Christian part. It is the duty of every man, in the day of health and strength, to set his house in order," ignorant how soon he may be summoned to his great account. Were this habitually done, much litigation would be prevented. Surely there must be enough to occupy the thoughts on a dying bed, without having them distracted with worldly settlements. Besides his private devotions, the prayers of the church were read to him twice every day, by the rev. Thomas Bell. As he had been so deeply engaged in the controversies of the time, he deemed it his duty to leave behind him some declaration of his death-bed thoughts, and to authenticate it in the most solemn manner. Accordingly, on the 23rd of March, 1695, the Lord's supper was administered to him by Dr. Lloyd, the deprived bishop of Norwich, five others communicating with him; he then read and signed his declaration before them. Its purport was, that he " continued in the belief and practice of the same things at his death which he professed, taught, and practised during his life." He then requested and received absolution at the hands of the same bishop, in the form contained in the "Office for the Visitation of the Sick." The remaining eighteen days of his life were spent in preparation for his last hour. He took a Christian farewell of relatives, friends, servants, rich and poor. At this season Mr. Nelson was particularly acceptable to him, and was much with him; and has left a somewhat minute and very interesting account of the few last days and dying moments of his departing friend. On the morning of 11th April, 1695, he apprehended himself departing, and said to Mr. Bell, "I am now entering upon my last labour. The Lord gave, and the Lord is now taking away, blessed be the name of


the Lord! For, I thank my God, I am going without any distrust, without the least misgiving, to a place of rest, joy, and everlasting bliss. There is no life like a happy death........I have some little pain indeed, but my pain is nothing so extraordinary as my hopes; for I have earnestly repented of all my sins, and verily believe that, through the tender mercies of my God, and merits of my blessed Saviour, Jesus Christ, I shall be carried up into Abraham's bosom." He then made this short prayer-" I wait, O God, for that everlasting rest which I want at present, but shall not long. I am ready when thou, my God, callest for me, yet can stay with patience till thou pleasest for thy time is the best time, and thy pleasure the best pleasure." He then desired the "commendatory prayer." His brother coming in, he told him wherein he had given him offence, forgave him heartily, and prayed for him and his. He proceeded scrupulously to ascertain from those present, that ha was reconciled to all. In the afternoon he turned to Mr. Nelson, sitting by his bed-side, and said, in a voice scarcely audible, "Mr. Nelson, 'tis brave to go to a place where one can enjoy a friend without fear of losing him: where every thing is agreeable, because neither sin nor sorrow enter: where there needs no sun to shine, forasmuch as God is the light of that place, and every saint is a star; each one's bliss is felt by every blessed inhabitant, and happiness is dispensed by a blessed circulation." He added something more about the new Jerusalem, which was lost by the lowness of his voice. After calling Mrs. Kettlewell to him, and thanking her exceedingly for her attentions, he said to her, " Child, trust God with thyself. I trust him with thee freely. God's providence is the best protection; and there is no such way to engage his good providence as by trusting him." The end now quickly came: on the next morning (April 12th), being raised to take some chocolate, he suddenly expired in that posture.

His mortal remains were interred on 15th of April, by Dr. Thomas Ken, the deprived bishop of Bath and Wells, and who officiated at his own request, instead of a clergyman named by Mr. Kettlewell. He was interred in the parish church of All-Hallows, Barking, in the same grave with archbishop Laud, within the communion rails; near which is a neat marble monument erected to his memory by his widow.

The preamble of Mr. Kettlewell's last will contains a delightful exposition of his mind. "I have always lived," says he, " upon thy goodness, O my dear God: I have ever met it, both in my successes and in my disappointments, in my comforts and in my afflictions, and in all the accidents and providential orderings through all the moments of my life. I have ever found thy word a sure word, and thy promises true and steadfast; and have fully proved and experienced thy paternal care and tenderness, &c. And this I do gladly and thankfully publish at my death to thy glory and praise." In the will, he left a high character of Mrs. Kettlewell, to whom he bequeathed his patrimonial estate of Low Fields, near Brompton, as her jointure for life.

The last-named estate, his birth-place, he settled, after the decease of his widow, upon the poor of Northallerton and Brompton, for ever. He had from other sources remembered his relatives, friends, and dependents. Having done this, he thought he might do something for himself: for so he spake of what he gave to charitable purposes. The proceeds of the estate he devised should be annually laid out in the purchase of bibles, prayer books, &c., physic for the sick, clothes, schooling, binding apprentice, setting him up when he has served it, or maintaining a youth at one of the universities; the first distribution being in 1719. Mrs. Kettlewell therefore probably survived her husband about twenty-three years.

There is one point with respect to Mr. Kettlewell's

settlement especially worthy of notice, that he did not bequeath his property for charitable purposes until he had provided for the necessities of those of his own house: this was right. It is to be feared that too many from a desire of ostentatiously handing down their name as benefactors to their fellow-creatures generally, have left to languish in abject poverty, those who were by relationship justly entitled to expect that a pittance at least might have been bequeathed to them for the relief of their necessities. 0.

The Cabinet.

GOD'S DEALINGS.-God deals with his people in many different ways. Sometimes in clear manifestations of his love: sometimes he appears to be dealing with them in anger; but there is one glorious and consolatory truth which should ever be impressed upon our minds, viz., that, however apparently God may deal with us in wrath, yet it is not so in reality-though he may correct us, yet it is not in anger, nor does it proceed from the shadow of wrath in the divine mind. No; his is the correction of a father-the chastisement of one whose every feeling towards us is one of love; and, however dark and mysterious may be his dealings with us, let us remember that "what we know not now, we shall know hereafter." It may be difficult to realise this at the moment, when flesh and blood are stricken to the ground under the chastening hand of God-yes, it is difficult at such a time to realize the blessed comforting truth, that God is dealing with us in love; but, if we cannot always feel assured of it now, the time is coming when we shall be convinced of it, and when we shall acknowledge that it has been by a right way that the Lord has led us all our journey through. But we are not always left to this "hereafter" to have the history of God's dealings with us cleared up. I am sure that I speak the sentiments of many a child of God when I say, that, even under the severest pressure of affliction, even in the intensest human sorrow, he has been able to realize a Father's hand correcting him in mercy; and to believe that his dealings have been dictated by the most tender and compassionate love.-Rev. D. T. K. Drummond.

COUNCILS. I have read that the nobility of Rome, upon some fancy or other, thought fit that all servants should wear a kind of garment proper to them, so that it might be known who were servants, who were freemen but they were quickly weary of this conceit; for, perceiving in what multitudes servants were in most places, they feared that the singularity of their garment might be an item to them to take notice of their multitude and to know their own strength, and so at length take advantage of it against their masters. The device of calling councils was like that fancy of the Roman gentlemen; for many times it might well have proved a great means to have endangered the truth by making the enemies thereof to see their own strength, and work upon that advantage; for it is a speedy way to make them to see that which for the most part is very true, that there are more which run against the truth than with it.-Hales of Eton.

GRIEF. There is something fascinating in grief; painful as it is, we are prone to indulge it, and to brood over the thoughts and circumstances which are suited, like fuel to fire, to heighten and prolong it. When the Lord afflicts, it is his design that we should grieve; but in this, as in all other things, there is a certain moderation which becomes a Christian, and which only grace can teach; and grace teaches us not by books or by hearsay, but by experimental lessons; all beyond this should be avoided and guarded against as sinful and hurtful.-Rev. J. Newton.



(For the Church of England Magazine.) FATHER of all! Almighty Lord! Thy voice is in mine ear:

It comes upon the summer breeze,
To soothe, to bless, to cheer.

It whispers in the low, soft chime
Of yonder silver rill;

It thunders in the cataract
Which dashes down the hill.

It sighs among the pleasant glades Of forests, green and lone,

It murmurs in the wild wave which No vassalage doth own.

I hear it in each song-bird's note;
And O! where is the spot-
That spot of fearful silence-where,
Father, I hear it not?

I see thy hand upon the earth,
Where towering mountains rise;
As if they sought-those giant lords—
To touch the deep blue skies.

I see it in the olden woods

And on the young spring-flowers; And in the lone, sweet, silent stars,

Which gem the long night-hours;

The bold, bright sun; the pale, soft moon, That smiles when mortals dream,

And where the willow branches bend To kiss the laughing stream.

I see it in the lightning's flash; And in the coral grot

Of ocean-homes. O Father! whereWhere do I see it not?

Thy step is in the sunny fields, Where waves the golden grain; And where the graceful antelope Bounds o'er the shadeless plain. I trace it in the tangled path,

Where the dark serpent glides; And in the gloomy jungle, where The forest-monarch hides.

'Tis where the orange-blossoms fall,
In sweet and snowy showers;
And fire-flies gleam, like sparks of gold,
Among the myrtle-bowers.

I find thy footstep every where:
No place is unforgot.

Father! it were a strange, dark path,
Where I could trace it not.

Great God of mercy, light, and life! O be thou with me still

My hope, my staff, my friend, my guide, Alike through good and ill!

What though I kneel not to thee where Fair sculptured altars rise;

My shrine 's thy fertile, blessed earthMy fane, thine own pure skies.

If to my share, some great, good giftsPeace, power, or wealth-be sent ; Teach me to take with humble heart, And deem them only lent:

Or if, amid this changeful scene,
Some sorrow be my lot;

O may I bend to kiss the rod,
And, Father, murmur not!



BLIND CLERGYMAN.-"In my rambles last summer," says the writer from whom this account is taken, "on the borders of Wales, I found myself one morning alone on the banks of the beautiful river Wye, without a servant or a guide. I had to ford the river at a place where, according to the instructions given me at the nearest hamlet, if I diverged ever so little from the marks which the rippling of the current made as it passed over a ledge of rock, I should sink twice the depth of myself and horse. While I stood hesitating on the margin, a person passed me on the canter, and the next instant I saw him plunge into the river; presuming on his acquaintance with the passage, I immediately and closely followed his steps. As soon as we had gained the opposite bank, I accosted him with thanks for the benefit of his guidance; but what was my astonishment when, bursting into a hearty laugh, he observed, that my confidence would have been less had I known that I had been following a blind guide. It turned out that he was a clergyman, who had, about thirty years before, been engaged in the curacy to which he was now travelling; and, though it was at a distance of eight long Welsh miles from the place of his residence, such was the respect of his flock towards him, that, at the commencement of his calamity, rather than part with him, they sent regularly, every Sunday morning, a deputation to guide their old pastor on his way. After taking some refreshment at the nearest house, we went to the church, where my veteran priest read the prayers, psalms, and chapters of the day, and then preached a sermon in a manner that would have made no one advert to his loss of sight. At dinner-which it seems that four of the most substantial farmers of the vale provided in turn-he related his progress of his increased powers of memory. For the first year he attempted only the prayers and sermon, the best readers in the parish making it a pride to officiate for him in the psalms and chapters; he next undertook the labour of learning these by heart; and at present, by continual repetition, there is not a psalm or chapter of the more than two hundred appointed for Sunday service that he is not perfect in."-Biography of the Blind, by a Blind Man.

INFANT BAPTISM.-The institution of the sacrament of baptism is contained in these words of the divine Head of his church-" Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." These are short and general terms; and the manner in which the persons to whom they were addressed would carry out the particular command to baptize, would naturally depend upon the effect which they were calculated to produce upon their minds according to their religious habits and circumstances; they

"Remarks on Two Letters addressed to rev. Richard Harvey, M.A., vicar of Ramsgate, Kent, by Mortlock Daniell, of Cavendish Chapel. By Orthodox. Ramsgate, Brewer. 1841." A well-timed pamphlet, called for by some local circumstances, but bearing on the important subject of infant baptism.

would baptize according to the manner in which that rite was uniformly administered in the church to which they belonged, in the absence of any specific direction to the contrary. Our blessed Lord gave no command to baptize infants; but he gave no command not to do it. If the baptism of infants was regularly practised in the Jewish church at the time at which he spoke, and it was his intention that the practice should be discontinued, it was necessary, to guard the apostles from error, that such discontinuance should be commanded. His silence, then, upon this head is at least a tacit approval of the practice, and this is of the greatest weight and importance. But infant baptism was regularly practised in the Jewish church from the very first. Proselytes from the Gentile nations were admitted by baptism into the Jewish church; and, if they had any infant children, they were baptized and admitted also. It is true they did not baptize their own infant children, nor did they baptize the infant children of proselytes, born after the baptism of their parents; but they circumcised their infant children, and circumcision was to them what baptism is to us: and as to their not

baptizing the children of baptized proselytes, it is acknowledged by all parties now, that all need baptism, whatever may be their birth-"that which is born of the flesh is flesh," whether Jew or Gentile. The question is, as to the age for baptism. The gospel has concluded all under sin, but "he that believeth and is baptized, shall be saved." The apostles going forth to baptize all nations, would baptize them according to the notions they had of baptism as applied to converts, or proselytes from heathenism to the service of the living God. This, we have seen, included infants. Just as if the writer of the letters was sent as a missionary to a heathen country, with the simple direction-to baptize, he would baptize only adults; whereas a clergyman of the church of England would, with the same simple direction to guide him, baptize infants also*.

ROYAL MARRIAGE.-In the church of Christiania, Norway, the ceremony of the marriage of James the sixth of Scotland and first of England was celebrated here with the Princess Ann, daughter of Frederick II.; and an inscription in one seat of the church marks the fact: Anno 1589, St Martin's day, which was the 11th November, on a Tuesday, came the high-born prince and lord Jacob Stuart, king of Scotland, to this town; and the twenty-fifth Sunday after Trinity Sunday, which was the 16th day of November, stood his grace in this pew, and heard Scots preaching from the 23rd psalm - The Lord is my shepherd.' M. David Lentz, preacher in Leith, then preached between ten and twelve." On this occasion the city of Edinburgh paid James 5,000 marks, and despatched a ship to Denmark to bring the king and queen to Leith; and at their marriage, celebrated at St. Giles's church, the council of Edinburgh presented her with a jewel held in pledge for 40007. pounds Scots, which the king's necessities compelled him to borrow. There then danced before them, to and from the kirk, 42 young men dressed in white, and gold chains, who were masked as Moors.Rae Wilson on Norway.

See Wall, on Infant Baptism.

London: Published by JAMES BURNS, 17 Portman Street, Portman Square; W. EDWARDS, 12 Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country.


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THE notion referred to at the close of the first portion of the address is strengthened by the third reason urged by the church for loving to communicate, viz., that, in rightly communicating, "we are then one with Christ, and Christ with us." Blessed words! and amply borne out by holy writ: 1 Cor. vi. 17" He that is joined to the Lord is one spirit;" and we bring in all those passages in which the invisible church is described in scripture as one body, of which Christ is the head; but chiefly above all, that prayer in which our Saviour speaks of believers being made one, not only in himself, but in God"As thou, Father, art in me and I in thee, that they also may be one in us; that the world may know that thou hast sent me, and hast loved them as thou hast loved me." But here again the same caution must be repeated: beware how you press this notion of union between Christ and his people, so as to confound their real separate existences. True, the believer is so dependant upon Christ for life, that he cannot live apart from him: there must be intercourse with Christ, or the believer dies: but it is highly erroneous to say that the renewed spirit of the believer is a part of Christ's Spirit, and to hold that this is the meaning of the scriptural picture of the one Spirit in all the members of Christ's body. No: the union between Christ and



[London: Joseph Rogerson, 24, Norfolk-street, Strand.



his people is one of dependance on our part, and support on his; but our souls are not ab

ON PART OF THE EXHORTATION WHICH IS DELI- sorbed into his soul: there is his soul entire


PRICE lad.

and undivided, and our souls separate and distinct from his; and he, by his divine


No. II.

Assistant Minister of St. James's Chapel, Clapham. Spirit, influences ours for his own glory. This hidden influence is in especial degree held forth by this sacrament, and promised to them that rightly partake of it; and in the continued possession of it lies our being one with Christ, and Christ with us.

Surely, then, this expression of union, as well as the former expression of inhabitation, do make out a most precious richness of privilege and intimacy of communion. Now do we know any thing in this sacrament which is up to the level of these glorious terms"We dwell in Christ, and Christ in us; we are one with Christ, and Christ with us?" Let us consider their fulness more than we have done: let our aim rise to this height; and let our heart be filled with expectations that God may give more and more in proportion to the increase of our spiritual apprehension and desire of these mercies.

But I have now to take up a remark which fell out under the second topic-of mutual indwelling; and which might have arisen in nearly the same manner from the third topic-of mutual union - viz., if these terms be applied in scripture only to the standing privileges of believing souls in every place and occupation, why in this address are they represented as specially to be realized in this ordinance? Surely it is a point worth inquiring; for why should we bring forward, as belonging to this ordinance in a special degree, what the word of God only asserts of all efforts wherein the


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