as beyond the limits of creation, there are only the Three Persons in the Godhead, it seems not to accord with the wisdom of God that it should be either the First Person, or the Third, who should make this satisfaction. The Father being the first in order, it seems that he should rather receive the satisfaction, than render it; and the Holy Spirit being the third, it likewise seems that the application of the satisfaction belongs to him, since this application consists in acts of power, and the last thing displayed in the execution of a work is power. To make the satisfaction, then, seems most fitly to pertain to the Second; and by Him, the everlasting Son of the Father, "who for us men, and for our salvation, came down from heaven," it actually has been made.

SITE OF ANCIENT MEMPHIS.

THE seat of the worship of Osiris is no more! the temple of Vulcan, raised by the good King, and dedicated to the "Supreme Being," is altogether gone! the shrine of the goddess Venus is wasted away! and so are all the thousand palaces and temples of this city, whose magnificence was such as it was deemed could never die! Great and famous as she was, yet now her very situation is doubted and discussed by learned men; and if this is her site where we now were encamped, Noph is truly "waste and desolate." "Her Princes were deceived;" her day is darkened, and a cloud has covered her, and a few fragments of her ruins alone are worthy of note. Amongst these we noticed an ancient capital of a marble column, with the sculptured head of Isis upon it, easily recognised by the ears similar to those of her symbol, the cow. There lay the representation of that goddess, half buried in the slimy mud, upon whose statues was read the proud inscription, "I am all that has been, that shall be; and none among mortals has taken off my veil!" But her veil has now been raised, and she is a thing of nought. "Thus saith the Lord God, I will destroy the idols, and I will cause their images to cease out of Noph." One enormous fragment of a statue was near our tent, fallen upon its face in a hole. Whether it is of "Sesostris, who subdued this country by his arms," who can say? Of whatever mighty hero it is a representative, his position is neither dignified nor becoming at present. Its measurement is twenty-two paces. It is one vast block of red granite, and the features are finely cut, giving that mild expression generally produced by the Egyptian chisel. This piece of sculpture has been noticed by many travellers. It belongs, we were told, to the British Museum; and surely it is well worth bringing off; for though colossal in magnitude, its relative proportions are beautiful, so that it may be termed elegant, vast as it is. We had marked choked-up canals, ruined embankments, uncultivated wastes, where a little industry might gather the richest crops; tracts of sand, where a little science and attention might have kept the desert within its limits; cities, once encircled with flocks and herds, once crowded with the polished subjects of Osiris, now half buried in barren sands, shapeless ruins; the cunning jackal and the fierce hyæna their only inhabitants! And as to the population of those portions of the country which nature forbids to become desert, ever distributing fertility over the surface by the annual fattening floods of her great river, forming rich beds for vegetation, which require merely scattering of seed to become a garden, there we beheld men, women, and children, often naked, and always bedaubed with colours and tattooed, either sprawling in

idleness, amongst wigwams of mud, of the most barbarous construction, and reeking with dirt and vermin, or, perhaps, males and females sweltering in the sun in gangs, with a Government overseer, armed with a hippopotamushide whip, urging them to labour with tools that the most primitive savages might smile at. And as to decency and morality amongst the Fellah popu lation of Egypt, they may be said to be utterly unknown. Indeed, from all I have heard, and what little I have seen, I should very much doubt whether, amongst the most remote savages, such bestiality and total deprivation of all ideas of decency could be met with as amongst those of that race not inhabiting the immediate neighbourhood of the metropolis, where perhaps they may be a little more polished, as far as exterior decency is concerned.-From Journey from Naples to Jerusalem, by Dawson Borrer, Esq.

BIOGRAPHICAL RECOLLECTIONS OF ANTHONY

FARINDON, B.D.:

WITH OCCASIONAL REMINISCENCES OF HIS FRIEND, JOHN HALES, OF ETON.* BY THE REV. THOMAS JACKSON.

I.-FARINDON'S BIRTH, EDUCATION, AND UNIVERSITY FRIENDS.

Few things excite a more lively interest in the minds of general readers than the personal history of a favourite author. While his genius is felt to possess a powerful charm, or his profound and varied scholarship commands admiration, an irrepressible desire is cherished to know how such scholarship was acquired, the circumstances in which the gifted man was placed, the temper of his mind, the habits of his life, and the manner in which he conducted himself in the several relations which he sustained. We want to know whether or not he exemplified the maxims of wisdom which he so ably expounded and enforced. It is, however, mortifying to find that this desire frequently meets with bitter disappointment; for while copious biographical accounts are to be found of many persons in whose history scarcely a human being is concerned, with respect to some of the greatest men that ever lived hardly anything remains except their own imperishable writings. We trace their mental character in their literary compositions; but we in vain inquire concerning their domestic and social deportment, and the peculiar events which called forth their talents and energies, or which exercised their patience and fortitude.

These observations are applicable to the venerable Anthony Farindon,† who once occupied a considerable share of the public attention, being one of the most accomplished Divines, and one of the most eloquent Preachers, not in an age of intellectual indolence and stupor, but of great and learned

We rejoice to be enabled to lay before our readers some extracts from the interesting Life of Anthony Farindon, B.D., prefixed to the entire Sermons of that celebrated Divine, which will shortly, under the editorial direction of Mr. Nichols, appear before the British public in a new and elegant form. We hail with great pleasure the promised appearance of these volumes: they have long been considered desiderata, in the formation of a theological library; but, on account of their great scarcity, few comparatively have been enabled to procure them.-EDIT.

In accordance with the lax usage respecting proper names in that age, his name is sometimes written Farington, Faringdon, and Farndon; but Farindon is the name in the title of the first volume of his Sermons, which was published about a year before his death.

VOL. IV.-FOURTH SERIES.

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men.

He was born at Sunning, in Berkshire, in 1596; admitted a Scholar of Trinity College, Oxford, June 9th, 1612, being then sixteen years old took his first degree in Arts, 1616; and in 1617 he was elected Fellow of his College. Three years after, he took his degree as Master of Arts; about which time he entered into holy orders, and acquired considerable celebrity as a Preacher; being, at the same time, eminent as a College Tutor, and highly respected for his general character. He took his degree of Bachelor of Divinity in 1629; in which (academic) year also two of his contemporaries in the University, Peter Heylin of Magdalen College, and Obadiah Sedgwick of Magdalen Hall, were admitted to the same degree; both of whom became eager partisans in the subsequent troubles, the first as a Royalist, the other as a Parliamentarian.

In the year 1620, after having taken his second degree in Arts, Farindon, Gilbert Sheldon, Peter Heylin, and fifty other Masters, signed a petition which was addressed to the Vice-Chancellor, Dr. Prideaux, requesting that they might no longer be compelled to sit "like boys, bareheaded, in the Convocation-House, at the usual assemblies there; which was not (it was thought) so fit that the Professors of the Faculty of Arts, on which the University was founded, should (all things considered) do it." After the Vice-Chancellor had submitted it to the Earl of Pembroke, at that time Chancellor of the University, his Lordship, having gravely considered "their several reasons for their sitting covered, one of which was that they were Judges in Congregations and Convocations," and having commended the spirit in which they attempted to obtain the restitution of one of their just rights, ("their discreet and orderly proceedings to seek it, not to take it,") favoured their request: and in a Convocation held on the 20th of December in that year, "it was agreed that all Masters of what condition soever might put on their caps in Congregations and Convocations, yet with these conditions:-That in the said assemblies the said Masters should use only square caps, and not sit bare and without cap; and if any were found faulty in these matters, or that they should bring their hats in the said assemblies, they should not only lose their suffrages for that time, but be punished as the Vice-Chancellor should think fit." The old academic practice which was then peaceably resumed, had come into desuetude through the negligence of "the regnant Masters;" many of whom, to avoid a little personal inconvenience, had been accustomed to attend Congregations and Convocations in their hats; and when they were reproved for the innovation as being disorderly and uncanonical, they refused to conform to the ancient costume, and preferred sitting uncovered. This irregularity had continued some years, when Henry Wightwicke, of Gloucester Hall, perceiving the incongruity of the Assessors of the ViceChancellor sitting as common spectators, urged the rest of the Masters, in 1614, to unite with him in reclaiming their lost privilege, and rashly tried to take it by force, instead of presenting a petition on the subject, and was punished for his share in that transaction. So long had the Masters sat uncovered, that some of those who were then in authority seemed not to know which was the ancient usage and which the innovation.*

The celebrated William Chillingworth was a member of Trinity College, and about three years Farindon's academic junior; for, in 1620, when the former took his first degree in Arts, the latter took that of A.M. They

* Wood's "History and Antiquities of the University of Oxford,” vol. ii., pp. 337, 338, Gutch's edition.

appear to have been residents in College together nearly twelve years. Chillingworth's friend, Gilbert Sheldon, was likewise a member of the same learned society, and proceeded A.M. in 1620: he was soon afterwards elected Fellow of All-Souls, of which College he was made Warden in 1634. Few documents remain to connect the names of these eminent men with that of Farindon: but it is a fact satisfactorily established, that they were early friends and associates, and that one of their inseparable companions, the cement indeed of their union, was "the ever-memorable John Hales of Eton," after his return from the Synod of Dort. He was much older than his three friends; having been appointed Regius Professor of Greek in the very year in which Farindon entered the University. He resigned his Fellowship of Merton in 1613; when he was elected Fellow of Eton College, through the interest of Sir Henry Saville, who had been seven years Provost of Eton; yet neither Hales nor his patron was bound to perpetual residence there, but spent a great part of every year in the University. Indeed Merton College had then become the attractive centre of all that was interesting in general literature, the liberal sciences, politics, or theology; and retained that pre-eminence till the commencement of the Civil War, at which time some of the finest wits of that House and their confederates concocted many of the Addresses, Manifestoes, &c., which were published by the loyal party; while others of them became famous men among the Parliamentarians. Nor were the topics connected with civil and religious liberty confined to the youthful aspirants of that College: they became subjects of warm discussion in some others, Trinity itself not excepted.

II.-FARINDON TUTOR TO HENRY IRETON, WHOM HE OFFends.

AFTER Farindon had been some years Tutor in that House, a young gentleman of bright parts and a good family, but of a turbulent disposition, was placed under his care; concerning whom Anthony Wood has the following entry :-" HENRY IRETON, eldest son and heir of German Ireton, of Attenton, Nottinghamshire, Esq., and brother to Sir John Ireton, Lord Mayor of London, 1658, became a Gentleman Commoner of Trinity College in the year 1626, and in that of his age sixteen; took one degree in Arts in 1629, but left the University without completing that degree by determination: at which time he had the character in that House of a stubborn and saucy fellow towards the Seniors; and therefore his company was not at all wanting."* In his official capacity, Farindon was called upon to "exercise a piece of discipline upon Ireton, for his ominous knavery in affronting his superiors. Whereupon Mr. Farindon said, many years before the war, that he would prove either the best or the worst instrument that ever this kingdom bred."+ In the discharge of that which was imposed upon him as a public duty, Farindon would not swerve from his accustomed amenity of disposition: his established character throughout life for kindness of heart and suavity of manners forbids the supposition. His firmness was always in combination with mildness: yet the attempt to curb the impetuosity of Ireton's spirit excited all its latent acerbity. The reprimand he interpreted into an unpardonable affront; and it is generally considered to have been the real cause of his quitting the University.

* Wood's Athene Oxon.. vol. ii., p. 82. + Lloyd's "Memoires," &c., p. 543.

All those who have related this circumstance represent it merely as an act of youthful insubordination. Something of the kind occurs almost every year in one or other of our public schools and Universities. Young men of fortune, having been subject to few restraints at home, or, if restrained, having at length arrived at an age when they conceive that they require no control but from themselves, often resist the suggestions of those who are placed over them, though conveyed in the gentlest language, and plunge themselves into difficulties which the use of a little discretion might have enabled them to avoid. Such fitful conflicts with lawful authority generally become easy of arrangement, after the offending striplings have suffered the effervescence of their passions to subside, and reason has resumed her genial sway within their peaceful breasts. They then begin to reflect on the provocation which they had given, and on the evident reluctance with which the fault had been noticed and the reproof administered. In a generous mind this is the natural process of reconciliation; and such a willing return to better feelings and more respectful conduct is indicative of a state of heart which is ever attended with its own reward. But the imputation on Ireton was, that his feelings never were of this placable cast, and that for nearly twenty years he brooded with deeprooted malignity over the reputed injury, and then gratified himself with an unmanly retaliation.

His career in the Parliamentary army, as the son-in-law of Cromwell, is matter of history; and he lived long enough to verify Farindon's prognostication, but in such a personal manner towards his Tutor as was not anticipated at the time when it was uttered. He possessed some of the qualities which were then deemed prime requisites for a great republican commander, in a measure much beyond that of his famous father-in-law; for, as Anthony Wood quaintly says, he was "absolutely the best prayermaker and preacher in the army." Noble says, "Ireton was the most artful, dark, deliberate man of all the republicans; by whom he was in the highest degree beloved. They revered him as a soldier, a statesman, and a saint. There is no one but will allow him to have been an able, though not a virtuous, statesman: few will now regard him as a saint. He has been called the scribe, from his skill in drawing up declarations, petitions," &c.*

III.-FARINDON'S MARRIAGE, AND HIS SETTLEMENT AT BRAY. BECOMES

DIVINITY-READER OF HIS MAJESTY'S CHAPEL ROYAL. THE PROMOTION OF HIS FRIEND HALES. FARINDON'S ANTICIPATIONS OF THE IMPENDING NATIONAL CALAMITIES. HALES'S INCLINATION TO A MARRIED LIFE. Ir is not easy for us now to ascertain whether, a short time before Farindon left the University, he resigned his Fellowship, and entered into the holy state of matrimony, trusting for maintenance to the remuneration which he received as College Tutor. For he is usually represented as having a wife and six or seven children when he was deprived of his benefice in Berkshire: apparently too large a family to be born in the interval between his induction and his expulsion.

The first preferment in the Church which he seems to have obtained was the vicarage of Bray, in his native county, to which, according to Wood, he was inducted in 1634; and the next was the extraordinary appointment of "Divinity-Reader of His Majesty's Chapel Royal of Windsor." The

* "Memoirs of Ireton," p. 299.