gether unsuited to their holy calling. In the E. W.-And yet it is said, "If the blind lead the blind, both will fall into the ditch." a lion: "Sampson doth not disdain these sweets, because he finds them uncleanly laid. His diet was strict, and forbad him any thing that savoured of legal impurity; yet he eats the honey-comb out of the belly of a dead beast. Good may not be refused, because the means are accidentally evil. Honey is honey still, though in a dead lion. Those are less wise and more scrupulous than Sampson which abhor the graces of God because they find them in ill vessels. One cares not for the preacher's doctrine, because his life is evil. Another will not take a good recipe from the hand of a physician, because he is given to unlawful studies. A third will not receive a deserved contribution from the hands of a usurer. It is a weak neglect not to take the honey, because we hate the lion. God's children have a right to their Father's blessings, wheresoever they find them." E. W.-Why, really, James, this puts the matter in a very different light to any in which I had ever viewed it. This thought never entered my mind about the great truths which we are taught in the prayers, psalms, epistle and gospel, and the two lessons from the holy scriptures. How often have I heard these read without considering what they were teaching me! I am afraid that the most important part of the service was generally neglected by me, because I was thinking chiefly of the sermon which was to follow. J. D.-And by this negligent and sinful conduct you deprived yourself of all benefit from either the liturgy or the sermon. But I was endeavouring to show you that, if a clergyman's preaching in the pulpit should not be so clear and scriptural as is desirable, the flock would not be left without suitable instruction. The people would still hear the gospel; would have "line upon line, precept upon precept, here a little and there a little, of divine truth, during the reading of the appointed service. At the beginning of the morning and evening services of our church, we are told that the scriptures admonish us "to acknowledge J. D. That is true. And were the clergy of and confess our manifold sins." We are exhorted the church of England left entirely to their own to "confess them with an humble, lowly, peniresources and discretion, as all dissenting teachers tent, and obedient heart;" and, after beseechare, the flock, in some cases, might be in dangering the congregation to join in his supplications of perishing for want of wholesome food. But at the throne of grace, not only with their lips, the case is far different in our church. The way but with a pure and sincere heart, the minister of salvation is so plainly pointed out in our repeats a confession well suited to every class of liturgy alone, that he that runneth may read and persons. In this confession the minister and peounderstand. I trust that this may, without irre- ple declare that they have committed many sins, verence, be said of it, since it is composed almost and left undone many duties. They confess that entirely of scriptural language and expressions."there is no health"-that is, spiritual healthHowever inconsistent, then, a clergyman may be in other respects, he must be consistent during the greater part of his public ministrations. He is obliged to proclaim to all his hearers the vital truths of religion. He must tell them of their corrupt nature, their helplessness, their need of faith and repentance. He must repeatedly direct their attention to Jesus Christ, as the "only name given among men by which they can be saved." We should bear this in mind when we are disposed to think about the unworthiness of the minister. We should endeavour to forget the earthen vessel, and to look at the treasure of which it is made the bearer. As the eminent and holy bishop Hall observes, in allusion to the honey-comb that Sampson found in the carcass of in them; and they beg for mercy in the name of Jesus Christ, through whom the promise of pardon and salvation was declared to penitent and believing sinners. E. W.-How little have I thought of the meaning of this confession when I have heard it repeated by the minister! Instead of kneeling down, as the church directs, and joining in this confession both with my lips and with my heart, I used to sit down, and sometimes repeated carelessly the words, and sometimes neither opened my lips, nor thought about the matter, as if this humble acknowledgment were no concern of mine. J. D.-Alas! multitudes act in the same thoughtless and offensive manner, as is too plain to be seen from their irreverent habit of sitting | honour him either with their bodies or their minds, J. D.-It is a sad proof of man's fallen condition, that he should ever be ashamed of doing homage, even in the lowest attitude, to his Creator; and it would be well if men would bear in mind, that they, who are ashamed to seek the pardon of their sins through Jesus Christ, by an humble confession, must not expect to be acknowledged as his servants at the great day of account. If pride be the cause why any persons will not kneel down and join in this solemn confession, let them remember that the time is fast approaching "when the loftiness of man shall be bowed down, and the haughtiness of man shall be made low; for the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low" (Isa. ii. 11, 12). But, in order to shew you how strictly scriptural is the direction of our church respecting the posture in which prayer should be made, I will read to you a few verses from the bible: "O come, let us worship and bow down: let us kneel before the Lord our Maker" (Ps. xcv. 6). When Solomon prayed at the consecration of the temple which had just been completed, he "kneeled down, and looking quite unconcerned during the reading of this solemn prayer. If a converted heathen were to come into one of our churches, and to see the minister and only a small part of the congregation kneeling and repeating this confession, while the rest were sitting down in silence, what could he think of them? He could only suppose that the greatest part of the congregation did not consider themselves sinners, and in need of mercy, and therefore would not humble themselves before God, and supplicate for pardon. It might be thought that the plain direction of our church, respecting the mode in which this confession is to be used, would prevent any persons from falling into this unbecoming and irreverent habit. Observe what is put at the head of this part of the liturgy: "A general confession to be said of the whole congregation, after the minister, all kneeling." This direction is agreeable to reason and scripture. We come before God as transgressors of his holy law, and, consequently, should humble ourselves both in heart and body. For do not reason and common sense lead offenders, when seeking pardon and favour from a Sovereign against whom they have rebelled, to use the humblest posture? There are, indeed, various modes in which prayers are offered to God, differing according to the customs of different nations; but it will be found that all sincere and intelligent worshippers never use a posture of body, during prayer, which is not becoming in an inferior who is deprecating the anger or imploring the favour of a superior. In eastern countries the worship-down upon his knees before all the congregation pers of God generally prostrate themselves on the ground. The Jews sometimes stood, at other times knelt, while performing this solemn duty. Some were in the habit of bowing the head to the ground, and smiting their breasts, in token of sorrow and humiliation. Others would stand, and spread out their hands towards heaven; a practice alluded to by St. Paul: "Wherefore lift up holy hands without wrath or doubting" (1 Tim. ii. 8). But, among the various postures that were used in prayer, we never once read of that of sitting down. Kneeling was most commonly used by Christ's apostles, by the Saviour himself, and by the early Christians. The custom of siting down during prayer is really so unseemly and irreverent that it is astonishing how any persons, who profess to serve and honour God, can ever adopt such a practice. It is utterly inexcusable, except in the case of those who are afflicted with some bodily disease or infirmity, which renders them unable either to kneel or stand. There is no doubt that many, who follow this unseemly practice, do not mean to offer irreverence to God, but that it proceeds from want of consideration. This, however, will not excuse them in the sight of God. They ought not to enter into his presence, and still less to worship him, without considering what they are doing. He requires all persons to worship him with reverence and godly fear. "Keep thy feet," says Solomon, "when thou goest to the house of God, and be more ready to hear than to give the sacrifice of fools; for they consider that they do evil" (Eccles. v. 1). For want of considering where they are, whom they are professing to serve, and what they are doing, too many persons offer rather an abomination than an acceptable sacrifice to God. They do not of Israel, and spread forth his hands towards hea- "When the Lord." The state of the heart is, indeed, the chief thing to be regarded; but external reverence ought by no means to be neglected. And he, who refuses to follow the example of the patriarchs and prophets, and apostles, and even of the Lord himself, under the plea that this is a matter of no consequence, has reason to fear lest his heart be not right before God. Sitting down during prayer has certainly an appearance of familiarity and irreverence; and we are commanded to abstain from every appearance of evil. E. W.-I am quite convinced, James, that this is a most unbecoming habit, and highly offensive to God. Had I tried more to correct my own fault with regard to this very thing, as well as my many deficiencies in other respects, instead of seeking blemishes in the church, I should have become a more consistent character. I will not plead ignorance in this matter; for ignorance which arises from inattention or indifference can hardly be excusable. Had I paid due attention to the directions given in the prayer-book respecting this point, I could hardly have been guilty of so unseemly a practice; and I trust that the conversation I have had with you this evening will be a means of curing me of so irreverent a habit. Before I wish you good night, James, I should like to hear your opinion of the absolution which is pronounced by the minister immediately after the general confession. Do you not think that there is something popish and unscriptural in this absolution, as it seems to teach that the clergyman can forgive sins? J. D.-If you examine this part of the liturgy, and carefully compare it with the bible, you will find that it is quite agreeable to the word of God; and therefore it is of no consequence to us what the adversaries of the church say concerning it. It is merely a declaration that God-not the minister-"pardoneth and absolveth all them that truly repent, and unfeignedly believe his holy gospel." The clergy of our church do not claim the power of forgiving sins: that power they know and acknowledge belongs to God alone; but, as ambassadors of Christ, they are authorized to declare, in the name of their divine Master, that all who truly repent are absolved from their sins. This is quite in accordance with scripture: "Repent, and be converted, that your sins may be blotted out" (Acts iii. 19). "To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins" (Acts x. 43). "The blood of Jesus Christ, his Son, cleanseth us from all sin....If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John i. 7-9). E. W.-What a pity it is that people do not seek for some explanation of any part of the liturgy to which they object before they condemn it! I have heard dissenters speak so often against this form of absolution, that I began to think it must be a remnant of popery; but I am now satisfied that it is quite agreeable to the word of God. I now also see how careful the church is to guard her children against erroneous notions respecting remission of sins, by declaring that pardon is extended only to those who "truly repent and unfeignedly believe the gospel." I have a few other questions to ask; but as it is getting late I will wait until I have another opportunity of seeing you. Good night, James, and many thanks for the information which you have afforded me. Biography. JOHN KYRLE, ESQ., THE MAN OF ROSS' A BENEVOLENT mind cannot find a more agreeable object of contemplation than the character of a man whose life is spent in acts of public and private good, done without any view to worldly advantage or to fame. Foreigners, who visit our country to study the character of its inhabitants, are struck with nothing so much as with the vast quantity of money, labour, and time, which are voluntarily bestowed on works of public charity and utility, by persons who reup no other advantage from thus contributing to the good of others than the consciousness of discharging a high Christian, or moral, or social duty. It may be a question, whether the frequency of such examples has not led to their being overlooked amongst ourselves, and to their real merit not being duly estimated. Be that as it may, we feel no hesitation in asserting that there have been, and are in every county, and in almost every parish of this our noble country, persons freely devoting the leisure, the substance, and the talents with which their Creator has blessed them, to the good of others, who can make no return for the advantages so imparted to them. The "Man of Ross" has been immortalized by our great poet, Pope; but the lines which record his praise do not communicate enough. They are a sort of a riddle, enumerating works great and expensive, which they conclude by informing us were all executed with an income of five hundred pounds a-year. A reader, who should seek to understand the merits of the Man of Ross by Pope's praise, would be apt, when he arrived at the end, to "give it up." We propose, therefore, to present a solution of the puzzle. ample information be desired, it may be found in Mr. Fosbrooke's elegant and entertaining volume, the "Ariconensia," which is our authority for many of the following details. If more John Kyrle was descended from a highlyrespectable family, and was born in the parish of Dymock, in Gloucestershire, on his father's estate. His grandfather married a sister of Waller, the poet, whose mother was sister of John Hampden. He was a gentleman-commoner of Baliol college, Oxford, to which he presented a handsome silver tankard on his admission. His father had purchased a house and a few pieces of land at Ross; and here Mr. Kyrle chose to reside, adding to his property by repeated purchases, made after his fallages in Dymock Wood. The title of "The Man of Ross" was given to him by a country friend, in his life-time; and Mr. Kyrle was highly-pleased with the appellation, because it "conveyed a notion of plain honest dealing, and unaffected hospitality." "The principal addition to his landed property was an estate, called the Cleve, consisting of fields that • Extracted from "Chronicles of the Seasons." extend along the left bank of the river, but raised considerably above its level. Along the skirts of these fields, Mr. Kyrle made a public walk, which still bears his name: he planted it with elms, and continued the plantation down the steep sides of the bank, which overhang the graceful ever-winding Wye. It is to this plantation that Pope alludes in the line ornamenting, the "Man of Ross" was wont to go forth, with his spade on his shoulder, and a wooden bottle of liquor in his hand, assisted by two or three, or sometimes more workmen, according to the task to be performed. The bottle served his fellow-labourers as well as himself. On one occasion, his companion so thoroughly enjoyed the draught, that he did not part with the bottle from his head till the last drop was drained. In vain did the Man of Ross call aloud to him to stop his draught: the workman's thirst was too intense to listen. When he had done, Mr. Kyrle said: "John, why did not you stop when I called to you?" Why, sir," said the man, "don't you know that people can never hear when they are drinking?" The next time Mr. Kyrle applied Mr. Kyrle's income has been pretty accurately the bottle to his head, the man placed himself stated at 500l. a-year. His favourite occupations opposite to him, and opened his mouth as if bawlwere building and planting, in which his skilling aloud, tiil Kyrle had finished. The draught and taste were as freely exerted for the benefit of his friends as on his own improvements: he frequently planned and superintended architectural works for persons who gladly availed themselves of his skill and taste. "Who hung with woods the mountain's sultry brow;" but the poet indulged in a bold licence when he gave the title of "mountain" to the Cleveland bank, or conceived that the well-wooded hill of Penyard, which forms a remarkable back-ground to the landscape, was part of Mr. Kyrle's property, which it never was. While improving his own property, he added to the beauties of his favourite spot, and freely imparted to his townsmen the advantages which he had provided for the enjoyment of the lovely scenery upon him, The churchyard was planted with elms by Kyrle; and a gate was erected by him leading to a field, called "The Prospect," from its commanding a noble view of the rich scenery of the Wye. In times when the art of conveying water by pipes, for the accommodation of all the dwellers in a town, was yet in its infancy, a great benefit was conferred on the inhabitants of Ross by the skill and enterprise of Mr. Kyrle, who made in this field an oval basin of consider able extent, lined it with brick, and paved it with stone, and caused the water to be forced into it by an engine from the river, and conveyed by underground pipes to the public cocks in the streets. When a more effectual mode of supply was introduced, the use of the fountain was abandoned, and the basin was filled up. This public work is recorded by the poet in the lines "From the dry rock who bade the waters flowNot to the skies, in useless columns tost; Or in rroud falls magnificently lost; But clear and artless, pouring through the plain The next work noticed by Pope is a causeway, which was constructed through the exertions of Mr. Kyrle, and paid for by a subscription, to which he largely contributed. It crossed the low ground between the town and the bridge, on the bigh road to Hereford and Monmouth. This causeway has been since extended, and rendered permanent by the commissioners of turnpikes, who have converted it into a spacious driving way, better adapted to the more frequent and rapid journeyings of modern times. The walk in the Cleve-fields above alluded to was not only beautified with the elm, his favourite tree, but seats were placed at intervals, where the "weary traveller" might " repose," or the lover of fine scenery contemplate at his ease the beauties before him. To his work of planting or 66 ended, Kyrle asked, "Well, John, what did you say?" "Ah, you see, sir," said the man, "I was right: nobody can hear when he is drinking." The passage which relates to the church of Ross is calculated to convey an erroneous notion of what was actually done by Mr. Kyrle. The line " Who taught that heaven-directed spire to rise," coupled with another, "Who builds a church to God, and not to fame," has led many to suppose that the church of Ross was built by Kyrle. The facts are as follows: The elegant spire which ornaments the landscape, from whatever point it be viewed, was at one time in a dangerous state, which Mr. Kyrle's knowledge of architecture led him to discover. A parish meeting was convened at his special motion, and about forty-seven fect of the spire taken down and rebuilt, himself daily inspecting the work, and contributing, over and above the assessment, towards its speedy conclusion. The great bell was given by Kyrle, who attended when it was cast at Gloucester, and threw into the melting-pot his own large silver tankard, having first drunk his own favourite toast of "church and king." "Behold the market-house, with poor o'erspread: The distribution of the "weekly bread" at the market-house is a circumstance of peculiar interest in the life of Kyrle. The donation of bread was furnished by a grant, renewed by successive lords of the manor, of certain tolls on all corn brought to market. The Man of Ross acted as the lord's almoner, Tradition reports, in homely language, that "it would have done one's heart good to see how cheerful the old gentleman looked while engaged in the distribution." At length the toll, thus voluntarily transferred to the poor at the will of each succeeding lord, was claimed by the townsmen as their's of right. The question was referred to the Man of Ross by consent of both parties; and he, preferring truth and justice before popularity and self-gratification, deter mined, as the evidence compelled him to do, that the toll belonged to the lord. So are pride and covetousness found in communities as well as individuals. Unwilling to acknowledge an obligation, lest they should be compelled to own a superiority in the giver, they endanger or lose the benefits which benevolence and liberality would bountifully bestow. The remaining lines refer to various private acts of charity, for which a man of Kyrle's noble disposition would find frequent opportunities in whatever part of the world he might be placed. The town of Ross could tell of many who, before and since his time, and at this day, clothe the naked, feed the hungry, instruct the ignorant, and teach the infant's tongue to praise the name of the Creator and Redeemer; and so we hope can every town and every village in our native land; but such Christian love seeks not its own praise. There is, however, one anecdote of Mr. Kyrle, which we are unwilling to omit, as it exhibits that noble confidence, which none but an honest man can feel or express towards his fellow-man. About a year after the death of the Man of Ross, a tradesman of the town came to his executor, and said privately to him, "Sir, I am come to pay you some money that I owed to the late Mr. Kyrle." The executor declared he could find no entry of it in the accounts. "Why, sir," said the tradesmau, "that I am aware of. Mr. Kyrle said to me, when he lent me the money, that he did not think I should be able to repay it in his life-time, and that it was likely you might want it before I could make it up; and so, said he, I won't have any memorandum of it besides what I write and give you with it; and do you pay my kinsman when you can, and, when you show him this paper, he will see that the money is right, and that he is not to take interest." The Man of Ross died a bachelor. At the time of his decease he owed nothing, and there was no money in his house. He was borne to the grave by his workmen and usual attendants, and amidst the whole population of Ross. The spot of his interment was, by his express desire, at the feet of his dear friend, Dr. Charles Whiting, a former vicar, a man of genuine piety and Christian benevolence, who died in 1711, and whose epitaph modestly records him as "the affectionate but unworthy pastor of this church." It is supposed that this excellent and amiable man was greatly instrumental in forming the character of the Man of Ross. To Dr. Whiting the town is indebted for the establishment of an excellent bluecoat school in 1709. Mr. Kyrle was not only an annual subscriber to that institution, but, when boys were to be apprenticed, he was generally concerned, and often put them out at his own expense. He left 407, to the school. Several of his own workmen were legatees in his will. The personal appearance of Mr. Kyrle was agreeable his dress, a plain suit of brown dittos, with a king William's wig, according to the fashion of the day. Though he disliked large parties, his house was open to the reception of his friends, in the genuine spirit of old-fashioned English hospitality. "He loved a long evening, enjoyed a merry tale, and always appeared discomposed when 'twas time to part." His dishes were generally plain: malt liquor and cider were the only beverages introduced: there was no roast beef except on Christmas-day. At his kitchen fire-place was a large block of wood for poor people to sit on; and a piece of boiled beef and three pecks of flour, in bread, were given to the poor every Sunday. The Man of Ross was a daily attendant at the service of the parish church. When the chiming of the bells began, all business ceased with him, he washed his hands and proceeded to his pew. When the church was newly pewed about twenty years after his death, the rector and parishioners resolved that Mr. Kyrle's seat should remain, as it is does at this day, in its original condition and style. A handsome tablet, with a bust of the Man of Ross, has long since removed the stigma imputed in the concluding lines of Pope's eulogy of Kyrle. The Man of Ross then, it has been seen, was a private gentleman of small fortune, with a talent for architecture, and a taste for what is now termed the picturesque, which he employed in the improvement and adorning of his town and neighbourhood. Simple in his manners, he lavished no money on gaudy show or equipage. Faithful to his God, and upright in his dealings with man, intelligent, active, and ingenious, he was confided in as a friend, as an umpire, as a receiver and disposer of the subscriptions of others, whether to be employed in works for the public good, or in relieving the wants of indigence and age. The Cabinet. whereby thou art known; for names serve to discern "HALLOWED BE THY NAME."-Thy name is that and know one thing from another. thou art known by thy creatures, yet in this our corNow, though rupt estate they serve but to make us excuseless. Therefore properly, most lively, and comfortably, thou art known by thy holy word, and specially by thy promise of grace, and freely pardoning and receiving us into thy favour for Christ Jesus' sake; for the which goodness in Christ thou art praised and magnified according to thy name. That is, so much as thee; which here thou callest "hallowing" or sancmen know thee in Christ, they magnify and praise tifying. Not that thou art more holy in respect of thyself, but in respect of men, who, the more they know thee, the more they cannot but sanctify thee; that is, they cannot but as in themselves, by true faith, love, fear, and spiritual service, honour thee; so also in their outward behaviour and words they cannot but live in such sort as other seeing them may in and by their holiness and godly conversation be occasioned, as to know thee, so to sanctify thy name accordingly. And therefore thou settest forth here sire of thy children and people, namely, that thou in unto me what is the chief and principal wish and deof themselves and of others, inwardly and outwardly. Christ mightest be truly known and honoured, both By reason whereof easily a man may perceive by the contrary, that the greatest sorrow and grief thy people have is ignorance of thee, false service or religion, and wicked conversation; against the which they pray and labour diligently after their vocations, as they for the obtaining of the others both to others and themselves do take no small pains in prayer, study, and godly exercise.-Bradford on the Lord's Prayer. and HUGHES, 12, Ave-Maria Lane, St. Paul's; and to be London: Published for the Proprietors, by EDWARDS procured, by order, of all Booksellers in Town and Country. PRINTED BY JOSEPH ROGERSON, |