Religion, however it may not pervade the minds of all classes, is, we trust, making progress among the population; and although there is much to deplore both in the city and the suburbs, we do hope and believe that godliness is on the increase, as well as the number of inhabitants. Christianity, as professed and practised several centuries ago in London, will receive some instructive illustrations from historical notices of Kilburn Priory. This place first rises into a resemblance of consideration by means of a recluse, named Godwyn, who built, in the reign of Henry I., a hermitage at Cuneburn, now Kilburn, which he afterwards resigned to the conventual church of St. Peter, Westminster, with certain adjoining lands, as an alms for the redemption of the whole convent of brethren." Almost immediately after this grant the abbot, Herbert, with Osbert de Clare, the prior, and the whole convent of Westminster, at Godwyn's request and with the consent of Gilbert Universalis, bishop of London, assigned the Hermitage and its lands to three virgins, by name Emma, Gunilda, and Cristina, (and to all who should thereafter take up their abode in that place, for the purpose of leading a holy VOL. V. life); who, according to Flete, were maids of honour to Matilda, or Maud, the queen of Henry I. Queen Maud was, herself, a Benedictine nun, and it was, probably, to obtain her favour, that the cell of the anchorite was converted into a nunnery. It is recorded of this princess, that every day in Lent she went bare-footed and bare-legged, wearing a garment of hair, to pay her devotions in Westminster Abbey; and that she would, during that season, wash and kiss the feet of the poorest of her subjects. This practice is noticed in the "Chronicle" of Robert of Gloucester, as furnishing occasion for a reprehen. sive remark from an attendant courtier : "Madame, for Goddes love is this well idoo, To handle sich unclene lymmes, and to kisse so; Foule wolde the kynge thynk if that hit he wiste, And ryght wel avyle hym er he your mouth kiste." "Sur, sur, qd the quene, be stille; why sayste thou so, Our Lord hymself ensample gaf so for to do." We may presume that the hermit, Godwyn, had been a person of some consideration, since, in the ordinances first made for the government of the nunnery, he was appointed its master or warden, and also the guardian of the maidens as long as he should live ; it was also appointed that, “ after his death, the nuns should, with the advice of the abbot of Westminster, elect some senior person capable of presiding over their church; that the abbot should not advance any one to that situation without their will and consent; that their chaplain should not interfere with matters relative to their temporal possessions, nor with the affairs of the church, except at their desire; and lastly, that all the possessions which it should please God to bestow upon them, they should enjoy as freely as St. Peter does his:" P that is, as independently as the church of St. Peter, at Westminster, enjoyed its own estates and reve nues. Abbot Herbert gave two charters to the nuns of Kilburn;-by the first, after a devout aspiration, "that God, the Redeemer of mankind, might grant them perseverance until their souls find admittance among the saints in glory," the charter proceeds to state, that the abbot had bestowed, as an endowment, XXX 8 of that alms-gift which Sweno pater Rob'ti de Estsexa' gave to God and St. Peter, (the other moiety being appointed for distribution among the poor, at the ceremony of the mandatum, or washing of the feet;) and that Ailmer, the priest, had given a portion of land in Southwercke, which yielded ijs annually; -by the second, the abbot granted them a certain estate, held of the manor of Knightsbridge, (which still belongs to Westminster,) in the place called Gara, probably Kensington Gore. Succeeding abbots assigned allowances to the nuns, of provisions, kitchen-fare (coquina), wine, mead, and beer. In return for these various gifts, the vestals were enjoined to pray for the repose of the soul of St. Edward the Confessor, and the souls of the abbots and brethren of the church at Westminster; for the welfare of all the brethren of Feschamp (in Normandy), and for the redeeming the souls of their benefactors from torments. That the nuns were subjected to the Benedictine rule (which was that of Westminster) may be inferred from existing documents respecting the disputed jurisdiction of the Cell of Kilburn, between bishop Gilbert and the abbot and Convent of Westminster, which have been printed by Dugdale. On that occasion, however, the bishop granted and confirmed to the convent, for ever, the sole and entire jurisdiction, in spiritualibus, of the said cell, in consideration that it did from its first foundation belong to their church. This grant was attested both by the bishop's signet and the convent seal; yet, notwithstanding it being so ratified, and that the monks, in the year 1225, had obtained from pope Honorius III. a bull of confirmation of their spiritual authority over the "Cell of Keleburn," their privilege was again disputed by Roger Nigel, the then bishop of London. In the course of the litigation, that prelate died, but his successor continuing the dispute, the business was finally referred, by the supreme pontiff, to the decision of the bishop of Rochester, the prior of Dunstaple, and the rector of Maidstone; and, by them, in about three years afterward, an award, or composition, was made,—of which the following are the particulars: "That the bishop of London, for the time being, shall have free access to the Cell of Kilburn whensoever and as often as he will; and there, with procession, and with the ringing of bells, he shall be admitted by the prioress and nuns with all solemnity and reverence; that he shall enter their chapter house, together with his attendants, to preach the word of God, to hear secret confessions, and to enjoin penances to the nuns, who shall be willing to confess; although, for so doing, he shall not ever be entitled to demand any procuration. It is also conceded, that the secular priest or guardian who is set over the house by the abbot, shall, upon his appoint. ment, be presented to the bishop, and pay canonical obedience unto him, who is thereupon to admit him without obstruction, unless any canonical disability prevent, but that he may be removed by the abbot alone, whenever it shall seem expedient, and any other fit person be appointed in the same form. That the prioress of the house, though appointed by the abbot and his successors, shall be under obe dience to the bishop in all matters provided for in the present composition, saving in all things the canonical reverence and subjection which she owed of old to the abbot. That, however, the entire ordering or regulation of the house, concerning matters and persons within its precinct, with the correction of excesses and reformation of its abuses, and the institution or destitution of the prioress and nuns, shall belong to the abbot and his successors for ever; provided that, in case any matters requir ing correction among the nuns, or other regular or secular persons abiding there, should be neglected by him for the space of a month, after warning having been given to him, (or, in his absence, to the prior,) by the bishop, then, upon clear evidence of such neglect of reformation, it shall be lawful for the bishop himself to proceed towards correcting and reforming them, in such manner as to him, before God, shall seem expedient. Yet this must be so done as that nothing may be attempted against the person of the prioress contrary to the present award. It is further ordained, that no monk, but the abbot, or, in vacancy, or absence, or illness,the prior, shall go near the said nuns, to hear their confession and enjoin penance. That the beforementioned bishop shall, when requested by the abbot, perform the office of blessing or consecrating the nuns; but that no other bishop shall be, in future, introduced or admitted there, to perform any episcopal ceremony. Finally, that neither the bishop, nor his chapter, shall, by reason of this composition, challenge any jurisdiction, or subjection, over the abbot and monks of Westminster; nor, in any thing, derogate from the rights of the aforesaid nuns, or their cell." On the dissolution of the smaller religious houses, in the 28th of Henry VIII., (anno 1536) the "Nonre of Kilborne" was surrendered to the commissioners, at which time its annual revenues were valued at 74. 78. 11d. According to the Inventory, taken on the "xj day of May," in the above year, it appears that the buildings of the Priory consisted of the Hall, the Chamber next the Church, the Middle Chamber, between that and the Prioress's Chamber, the Princess's Chamber, the Buttery, Pantry, and Cellar, the Inner Chamber to the Prioress's Chamber, the Chamber between the latter and the Hall, the Kitchen, the Larder-house, the Brewhouse and Bakehouse, the three Chambers for the Chaplain, and the Hinds or Husbandmen, the Confessor's Chamber, and the Church. CHAMBER FURNITURE OF KILBURN PRIORY. Furniture, in the reign of Henry VIII., was very different from that of the elegance of our times: and the following notices of the chamber furniture" of this priory will be read with interest, in illustration of their superior domestic lodgings. In the Middle Chamber: "Itm' 2 bedsteddes of bordes, viijd. Itm' 1 fetherbedd, vs. 2 matteres, xxd. 2 old Itm' a syller of old steyned worke, iiijd. "Itm' 4 peces of sey [serge made entirely of wool] redd and grene, wt a bordure of story Itm' a trundle bedd under the same, iiijd. Itm' 8 pillowes of downe cov'ed wt fustyan, xijd. Itm' an old cubbord wt 2 ambreys in it, xd. Itm' 2 aundeyerns, a fyer fercke, a fyer panne, and a paire of tonges, xxd. Itm' 9 paire of sheetes, flaxen and canvas xiijs. iiijd. Itm' 2 diaper table cloths, xjs. viijd. A pleyne clothe for the borde in the hall, xijd." LIBRARY OF THE NUNS IN KILBURN PRIORY. Divine knowledge in our day is far from being prized according to its value; but the following catalogue of books belonging to the devout ladies of Kilburn, may serve as the means of exciting gratitude in the minds of our readers, for the privileges of these Christian times: "Itm' 2 bookes of Legenda Aurea, the one in prynt, and the oder writen, bothe Englishe, iiijd. Itm' 2 mas bookes, one old writen, and the oder print, xxd. Itm' 4 p'cessions, in p'chement iijs. and paper, xd. Itm' 2 legendes, viijd.; the one in p'chement, and thoder in paper. Itm' 2 chestes wt div'se bookes p'teinynge to the chirche, bokes of no val'." CHURCH FURNITURE OF KILBURN PRIORY. Among the articles within the church, besides hangings, curtains, altar-cloths, chalices, copes, vestments, &c. were, "Itm' a relique of the holy crose, closed in silver, and gilt, sett wt counterfeyte stones and perls, worth iijs. iiijd. Itm' a crosse wt certen other reliques, plated Itm' a case to keep in reliques, plated and gilt, vd. KEPLER, THE ASTRONOMER'S PRAYER. KEPLER Concludes one of his astronomical works with the following prayer; "It remains only that I should now lift up to heaven my eyes and hands from the table of my pursuits, and humbly and devoutly supplicate the Father of Lights. O Thou, who by the light of nature dost enkindle in us a desire after the light of grace, that by this thou mayest translate us into the light of glory, I give thee thanks, O Lord and Creator, that thou hast gladdened me by thy creation, when I was enraptured by the work of thy hands. Behold! I have here completed a work of my calling with as much of intellectual strength as thou hast granted me. I have declared the praise of thy works to the men who will read the evidences of it, so far as my finite spirit could comprehend them, in their infinity. My mind endeavoured to its utmost to reach the truth by philosophy; but if any thing unworthy of thee has been taught by me-a worm born and nourished in sin-do thou teach me, that I may correct it. Have I been seduced into presumption by the admirable beauty of thy works, or have I sought my own glory among men, in the construction of a work designed for thine honour? O then graciously and mercifully forgive me; and finally grant me this favour, that this work may never be injurious, but may conduce to thy glory, and the good of souls." A SWEET SAYING.-" Never shall I forget the thrill of pleasure which the last sentence of a dear child, my nephew, excited in my mind. It dropped from his lips as he lay dying on my shoulder. He said, 'Suffer little children to come unto me, and forbid them not that is a sweet saying, is it not, uncle?' He expired immediately to know its sweetness! He returned from school in apparent good health, gathering strawberries at eight o'clock; and a corpse in my arms at eleven the same night!"-Rev. Mr. Kilpin. RELIGIOUS DESTITUTION OF THE COAST GUARD IN IRELAND. GREAT Britain and Ireland depend for much of their prosperity and glory on the unparalleled commerce of the united empire. Many, therefore, must be the temptations to avoid the necessary duties on various kinds of goods which are exported from our own country, or imported from foreign countries; and hence the extensive practice of smuggling with a numerous variety of attendant evils. Smuggling occasions the necessity of a considerable guard around the coasts of the British isles; and this guard, with their families, amount to upwards of 20,000 persons: but they are located in circumstances the most disadvantageous for religious improvement; and it is not to be wondered at, that a mind so active and benevolent as that of Mrs. Fry, should be drawn to commiserate their lonely condition. That philanthropic lady has originated a plan for the supplying of these deserving men with libraries of religious and improving books, for the use of themselves and families: about 40,000 volumes have been already transmitted by a committee, sanctioned by the Government for that purpose. The need of such a supply of Christian instruction will manifestly appear from the following extracts of the reports of their condition in Ireland. future occasion, further information shall be given relating to this laudable undertaking. On some BENEVOLUS. ON MAHOMETANISM. No. I. LIFE OF MAHOMET. IN endeavouring to present our readers with some account of Mahometanism, which requires a compendium of history, as well as an investigation of prophecy, I shall, in this essay, set out as concise an epitome as possible, of THE LIFE AND CHARACTER OF MAHOMET. From the most authentic sources of information it appears that Mahomet was born at Mecca in the year 569. He descended from the most powerful and honourable ancestry of Mecca, being the son of Abdallah, and grandson of Abdol-Motalleb. His father died while he was young, and he became, through orphan-infancy, subject to the protection of his grandfather, and subsequently to that of his uncle, Abu-Taleb. By the early death of his father, he seems to have been deprived both of an education and patrimony suitable to his birth; and was equal only with the generality of his countrymen, devoting himself partly to the pursuits of commerce and partly to those of war. Notwithstanding his ignoble circumstances, he very early became the confidential agent of Hadijah, the widow of a wealthy merchant; and, at the age of twenty-five, by marriage with her, stood chief in rank with the affluent and influential inhabitants of Mecca. From the time of his marriage to that of his mission, he appears to have addicted himself, at certain periods, to retirement in the cave of Hera; in the seclusion of which, it is not improbable, that the plan of his future mission was laid. He is supposed to have employed about three years in preparing the Koran, assisted by Sergius, a Nestorian monk of Syria, who, according to Mahometan tradition, being expelled from his monastery for a crime, fled to Mecca, and contracted a friendship with Mahomet. In the prospect of his future pretensions, the natural abilities of Mahomet were decisively in his favour. He was commanding in his person, energetic in his constitution, and indefatigable in his engagements. Aided by a piercing discernment, a retentive memory, and presence of mind without embarrassment or perturbation, he exercised a deep penetration into the human character, and never failed selecting the most appropriate means for accomplishing his designs. He was subject, nevertheless, to the impulses of ambition, and, sacrificing the powers of an ardent mind to enthusiasm, employed efficiently the arts of religious imposture. About the year 606, Mahomet assumed the character of a prophet, and ventured to assert his divine appointment by a communication from the angel Gabriel. During the first twelve years of his adventure, he had recourse only to persuasion, and conducted the establishment of his religion with comparative secrecy. Aided by the possession of many advantages, he applied his system originally to his own family. His wife became his first convert. His renewed applications subsequently gained him his wife's uncle, and his cousin Ali, a youth fourteen years of age, distinguished by his peculiar daring, whose impetuosity may be seen in his reply to Mahomet "Oh prophet! whosoever rises against thee, I will dash out his teeth, tear out his eyes, break his legs, rip up his belly." Beside these, he gained as a proselyte, Abu-Beker, a man of wealth and influence. The interest of Abu-Beker gained five more principal persons in Mecca, whose solicitations gained other five of equal rank. Mahomet's success, however, according to the probable estimates was not immense. "Three years," says Gibbon, were silently employed in the conversion of fourteen proselytes. For ten years the religion advanced with a slow and painful progress within the walls of Mecca. The number of proselytes in the seventh year of his mission may be estimated by the absence of eightythree men and eighteen women who retired to Ethiopia." His daring demand on the principle of credulity to his pretensions as the apostle of God, could not, certainly, be universally successful, and must have been accompanied with difficulty. To his persuasions some minds were invincible. Some derided his pretensions: others dreaded or resented his ambition. His primitive energies, were therefore contracted; for, notwithstanding his indefatigable perseverance in persuasion at Mecca, his attempts at proselytism were viewed by the majority as at best a bold and doubtful adventure. His ultimate purposes, however, slumbered in the repose, only yielded to a subsequent eventual development; and in his resolution to prosecute them he exclaimed, "Though the sun were set against me on my right hand, and the moon on my left, I would not swerve from my course." By the death of his uncle and protector, AbuTaleb, and some prevailing factions, Mahomet was compelled to seek safety in flight, and accompanied by his friend and proselyte Abu-Beker, with some difficulty arrived at Medina (a city of about ten days journey from Mecca) in the year 622, which became the epoch of Mahometan chronology, commonly called the Hegira. Without anticipating the subject of my next essay, which will be on the rise and progress of Mahometanism, I shall generally observe, that from this period he issued the mandates of undisputed authority, and in his views of empire, his powers were consolidated, his enemies alarmed, and his followers rallied around him, as the result of his purpose, namely, to make proselytes and such proselytes soldiers. But in the year 632, Mahomet met with his death by the administration of poison by one of his concubines. Thus his power was crushed before he had executed his full intentions, but not before the purposes of Providence had met their complete consummation, and the declaration of the Psalmist verified-" The wrath of man shall turn to thy praise; and thou wilt restrain the remainder of wrath." RALPH. CULTIVATION OF THE TEA PLANT. Ir has been proved beyond the possibility of doubt, that the tea-shrub grows wild as an indigenous plant, not many hundred miles from Calcutta, within the Company's dominions on our north-eastern frontier in Upper Assam, from Suddya and Beesa, through an extent of territories of one month's march to the Chinese province of Yunman, where the same shrub is extensively cultivated for its leaf. The committee appointed by the government for the purpose of ascertaining whether the tea-plant of China could be successfully introduced into Hindoostan for cultivation as a commercial object, had long been prepared in some degree for this important discovery. It is now well understood that all varieties and shades of tea in commerce are derived from one single species; and as the leaves and fruits of the Assam shrub resemble that species in all the exterior characters, it is highly probable that it is that very species.-Asiatic Journal. John Knox was born in the year 1505, as is generally believed at Haddington. In the grammar school of that town he acquired the knowledge of Latin; and in 1524, his father sent him to the university of St. Andrew's. Here he acquired the knowledge of Greek, having for a fellow collegian the celebrated George Buchanan, and for a tutor, the famous John Mair, professor of theology and philosophy, regarded as an oracle in Scotland. Buchanan, allured by the charms of poetry, turned his attention chiefly to classic literature; but Knox devoted himself to the study of divine truth, and the work of the sacred ministry. He was created a master of arts, and employed as an assistant tutor in the university, and ordained priest before he reached his twenty-fifth year. Inquisitive and sincere, though bound by the trammels of popish superstition, by his studying the works of Jerome and Augustine, a change was wrought in his religious sentiments; but it was not till 1542, that he declared himself a Protestant. Scotland was being prepared for the reception of the pure doctrines of the Scriptures: and several steps had been taken by the reformers in this country before the appearance of Knox. Dr. M'Crie states, "The corruptions by which the Christian religion was universally depraved before the Reformation, had grown to a greater height in Scotland than in any other nation in the pale of the Western Church. Superstition and religious |