whole book. It is christian-it is beautiful-it is touching in the highest degree. "After he retired, he slept for a few hours, but somewhat disturbed. When he awoke, he was more restless both in mind and body than he had ever been before;-- yet, I have trusted in God,' said he, and I will trust him to the last.' His dearest earthly friend, who could not be separated from him, requested me to pray, which I was enabled to do in the enjoyment of strong hope. He soon became composed, and happy. In a little time, with a serene smile upon his pallid countenance, he expressed the highest delight and confidence in God, Never never can I praise Thee sufficiently, O God, for this great, this holy joy! None can know,--none conceive the happiness I possess,--the peace with which my soul is filled, but the sincere disciple of our Lord Jesus Christ. Redeemer of mankind, give me strength to bear even joy!--this joy!' He rested for a few moments, and then added, in a lower tone, one would almost think this the language of enthusiasm, but it is not, it is solid and genuine' He then uttered other expressions similar to the last; I said, this is almost too much for the body;'-- not too much. but enough, just enough, and yet it is but a glimpse! Oh! is there no outlet no passage to that perfection before me! or is this--this the happy time? within a few hours am I to be permitted to flee from this turbulent world?' Exhausted nature now fell asleep ;--then, shortly after, awaking, with great composure and with a smiling look, he took his last leave ་ ་ of those dearest to him on earth, I commend you to God, the Judge of all, and to Jesus, the Mediator of the New Covenant.' He continued for a short time, raising his hands at intervals, and with a countenance expressive of holy rapture unmingled happiness. The cough returned; -from this paroxysm his strength could not recover. After an ineffectual effort he laid his head upon his pillow,-it reposed upon the arm of his friend,-one short struggle--and all was still!"-pp. 353 355. After such a passage, we know not well how to speak of the faults of the book which contains it. We feel that we are scarcely capable of leaving the delightfully solemn scene which it records for any earthly undertaking. Exclaiming, "let us die the death of the righteous, and let our last end be like his;" how can we leave the very gate of heaven, to occupy the vexatious place of the censorship of the press. Yet we have a duty to perform, and the writer of this volume is too great a lover of truth to be offended with our faithful discharge of that duty. The book is written with undoubted ability, but it is not well proportioned. We do not object to episodes, nor do we contend for bare narrative. We can make considerable allowance for discursive writing, under the circumstances in which Mr. Binney's work was composed. But there must be bounds to such digressions, otherwise the life of any man, who is worthy of public notice, might occasion the production of an Encyclopedia. Mr. Morell is more than once so long lost sight of, that we almost forThis cannot be judicious. get we are reading his memoirs. In the next place, the writer of the work occupies rather a more prominent place in the volume than the subject of it. This is not in good taste; though we are sure, nothing was farther from the mind of his biographer, than obtruding himself on public attention, in place of his friend, to whom he was evidently very ardently attached. He seems to have been betrayed into this fault by a species of guileless simplicity, which leads him to suppose that all the world should know all the thoughts which pass through his mind. We advise Mr. Binney to keep his own secrets better in future. He may be assured they will be safer in his own breast, amidst the romantic scenes of the Isle of Wight, than when every body is invited to hear what nobody cares any thing about. Let him beware of garrulity. The main digression of the book, which is a long discussion of the evils of Independent churches, is the most exceptionable, and yet not the least valuable, part of the volume. We think the occur rence, which he so much regrets at Exeter, and which was so very painful in itself, might have been accounted for in a few pages. We are satisfied, that not independency, but human nature, was chargeable with it. We think, therefore, that so extended a discussion in the life of Mr. Morell was injudicious, while much of that discussion itself we consider exceedingly valuable. We re commend it to the ministers and members of our churches, as well deserving of their careful and conscientious consideration. We do not always agree with the writer; but we are always pleased with his shrewdness, his knowledge of human nature, and his acquaintance with the influence both of the doctrinal sentiments and the peculiar polity of our body. His book is an omnigatheram, in which all may find much to profit, and all will find something to censure. We must now advert to Mr. Jefferson and his biographer. Of this amiable young man we are furnished with the following particulars. "Joseph Brown Jefferson was the first child of Joseph and Jane Jefferson, then resident at Basingstoke, Hampshire. He was born on the 3d of February, 1803; and the following lines were written by his father expressing his feelings on the occasion : "May the dear Babe before him live, O may a gracious Father give, Jefferson's Poems, dc. p. 86. "His father was the Independent Minister in that town, and his mother was a daughter of the late Mr. Isaac Brown of Cockermouth, Cumberland."—p. 5. "Joseph having acquired the first elements of learning elsewhere, became a pupil of his father's. Mr. Jefferson had long been accustomed to the exercises of tuition, and therefore he was enabled to undertake them with the less inconvenience. His own son he beheld with pe culiar interest, though not disposed to humour him by any preferring indulgence over his class-fellows. As a parent as well as a minister, he knew the meaning of that Scripture :- "He that spareth his rod hateth his son; But he that loveth him chasteneth him betimes. "There was a fondness for books evinced from his childhood. When about seven years of age, he is said to have observed to Mrs. Toomer, What a young king Josiah was!' Mrs. T. asked him, Should you like to be a King, Joseph ? At first he answered ، No;' but afterwards said, 'Yes, I should like to be a king.' • Why?' 'Because,' replied he, I could then have as many books as I want.' Nor was it the bare love of reading by which he was animated; but his mind was evidently expanding its powers in delightful aspirations after his Creator. At this very period, a friend had been seriously conversing with him on the subject of religion on which he retired, and was seen immediately afterwards in another room, engaged in prayer. So early had he the happiness of choosing the fear of the Lord; and of finding, that that is in truth the beginning of wisdom!' According to his father's plan of education he became early acquainted with the languages - particularly the Latin, Greek, and Hebrew. In the pursuit of these he was thoroughly drilled, and he then laid the foundation of his subsequent eminence in their attainment. If lan guages are the gate of the sciences, they certainly demand a primary and prominent regard. And that childhood and youth are the periods most favourable for their acquisition, it must be obvious to every one. On the varied advantages of Classical pursuits, particularly as subservient to extensive success in Biblical Literature, it would be superfluous to enter in the way of argument. facts have now every where declared, that the Biblical and Classical Scholar must be combined, to become really distinguished and reputable. --pp. 12--14. -- involves my future happiness and usefulness to an incalculable degree. And these grand objects must be considerably retarded, without a vigilant guard against the numerous snares which so novel and peculiar a situation presents. Your own experience can doubtless testify to the precarious footing on which I stand; and enable you to sympathize with me, when I entreat your remembrance and prayers." -pp. 29, 30. He was ordained at Attercliffe in the year 1825, and on that occasion gave the following account of the reasons of his being an Independent. "I think it no shame, however, to avow that the first, and, perhaps, most effectual reason for my dissent, has been my birth and education among the Dissenters. My earliest associations of family and friends, and the habits of thought and feeling, which I have gained from those early and powerful associations, have all combined to attach me to the communion of the Independent Churches. When first religion made its grand impressions on my mind, they were received in that communion when I desired to shew forth the Lord's death, it was in that communion-to the Dissenters in that Denomination I am beholden as the means of my religious life and confirmation-among them I have found my lot cast by Providence and I cannot think it either needful or proper to forsake the communion of my fathers, in which I was born, and in which I have received all that has been given me of religious advantage, unless I were convinced that that communion was fundamentally erroneous in its tenets or its discipline, unless it were a separation demanded by a safe conscience, and compelled upon me by adherence to truth and righteousness. "Such a reason for dissent, you will perceive, might very well consist with a great admiration for the system of the Establishment. And, indeed, I cannot proceed to state my objections to that Esta blishment, without first avowing that I see and love in it much that is excellent, much that has descended from the ancient Christians, and much that might, even with advantage, be retained by those who are obliged by other circumstances to separate. And I must say, that my object in desiring to be a minister among Independent Dissenters, is not that I may make other men Dissenters, nor that I may act as an enemy to the Ecclesiastical Establishments of my country; but that I may be hououred to make men Christians --if this great object be attained, if the grace of God attend my endeavours, I am sure the benefit and the increase will be long to all parties of Christians, it will be the increase of the Universal Church. "After such a tribute paid to the community of my fellow Christians, from whom 1 am, nevertheless, a Dissenter, I shall not be charged with prejudice, or bigotry, or schism, if I state that there are reasons which compel me to continue a Nonconformist, which positively prevent me from conforming, and which might be of sufficient weight to require an actual secession, had I been originally a member of the Established communion. "The reasons are principally founded on the exclusiveness of the National exclusiveness which not only forbids the Church, with respect to its ministers, an free exercise of private judgment, but requires also such an actual uniformity as seems to me utterly impracticable. There are many facilities afforded to a minister of that church-but however desirable it might seem to me to discharge my ministry in her communion, so absolute is the requirement, and so peremptory the mandate of subscription, that I could by no means, with a safe conscience, submit myself to such a mental bondage. I may approve and admire many things--but unless I can believe, from my soul, the all and every thing, I am excluded by the intervention of a solemn oath and so, without any reference to the constitution of the church, to its system of patronage, to its other objectionable parts, I find myself, as a minister, a Nonconformist from necessity. "Taking into the account other serious considerations, in respect of the difference between Established Churches, of whatever order, and churches of the Independent denomination, I cannot but think that the latter approach more nearly than the former to the first, the Apostolic foundation. And although I am not persuaded of the divine right of Independency, I do find no other system more worthy of preference, none, I believe, that comes so nearly, in the whole, to the standard of Holy Scripture."--pp. 75--77. His sentiments on another sub ject we must extract. "Imperatively obligated, therefore, did the subject of this biography regard himself, to cherish and display a truly Catholic disposition. His sentiments,' says a gentleman, who had the best opportunity of knowing him, were so strong and warm, as to find field for their exertion in relation to communions widely diverse from his own. Thus while, in common with many Catholics themselves, he detested the tyranny of the Court of Rome, he could not see in the Latin Church, those abominations which so many Protestants discover. He lamented, what he thought, the unfairness of most arguments, commonly heard among us on this subject. He revered the fabric of that church, as having so long preserved the essential tenets of the Gospel, and as so many ages the chief depository of the Holy Scriptures. His poetical and romantic turn of mind led him to admire the character of many of her Institutions, and the sublime mysticism which pervades her theology. He admired her as the nurse of a large and honoured member of saints and martyrs; and as the sole channel of modern miuis terial power: and he ardently hoped for the time, when purified from all the effects of secularizing influence, she might again receive into one fold' those various branches, as he was wont to call them, of the Church Catholic, from which a sad necessity had estranged her. As a natural effect of these sentiments, he detested the low notions, as he thought them, regarding ecclesiastical matters, which are so dear to many Nonconformists of this country. "He considered the Apostolic model as presenting to our view one church, to be preserved by a succession of ordained ministers, and intended amid many different rites and even of opinions, to continue one communing church, till the second coming of its Founder. He lamented that the practical communion was for a time gone; the theoretical he regarded as remaining To this body, so continued by successive ordination, he applied the promises of Christ's presence to bless his own institutions, and preserve from fundamental error. "All this was in his mind perfectly consistent with the two great principles of Congregationalism-the right of a Christian people to elect their own Bishop or Pastor--and the entire independence, as to discipline, of each church with its ordained Elder."--pp. 114---116. These extracts will convey some idea to our readers of Mr. Jefferson, and of the style in which his memoirs are written. We have felt it to be our painful duty to make the last two extracts, for the purpose of recording in this work our unqualified condemnation of the sentiments which they express, and our protest that they be not considered as the opinions of that extensive body to which their author and ourselves in common belong. A dissenting minister at his ordination, telling his brethren in the ministry, and his congregation, that he was an Independent chiefly because he had been born and bred one; and that he thinks the system which he espouses comes only more nearly than the Estatablished Church to the Apostolic foundation. Assured, at the same time, by a fellow student, "that he regarded the Church of Rome as the sole channel of modern ministerial power;" besides several other strange and nonsensical whims about the mother of harlots. All this too is recorded by his biographer, without any note of wonder, or expression of disapprobation! We know not whether to give utterance to our grief or our astonishment at discovering such things. Alas! for our churches and the cause of religion, if such men, however excellent they may be, are to become their ministers. We respect the honesty of Mr. Jefferson in avowing his opinions; we marvel at the simplicitly of his biographer, in regarding them with such apparent complacency; but while we are capable of holding a pen, we shall never cease to expose their inconsistency, their folly, and their utter repugnancy to Scripture and to common sense. It pains us to say a word that may be unpleasant to the friends of the deceased, or to the writer of his life; but we will not, on that account, betray our trust. Did we not regard the sentiments referred to rather as the poetical romancing of a boy, than his deliberate opinions, we should not hesitate to say that the individual who entertained them did no credit to the place of his education or the body to which he attached himself, on such flimsy and stupid grounds. We consider the record of such sentiments, if it was necessary to record them, without endicting them, an injury done to our common profession. Had Mr. Whitridge considered the use likely to be made of such sentiments, we are sure he would rather have abandoned the idea of giving the life of his rela tive entirely, than have been compelled to record what we must say is not to his honour, and which we know to be felt by not a few who are interested, exceedingly vexatious. Little did we expect to find in our day, and among the descendants of our old Dissenters, the verification of an old song which we remember from Our youth, the chorus of which was "We're jogging on to Rome boys." Let it not be inferred, from these remarks, that we have an unfavourable opinion of the character or talents of Mr. Jefferson. He was, doubtless, a pious excellent young man, whose learning and diligence, matured by years and experience, would have corrected all these boyish fancies. We are inclined to think that the thing is worse in appearance than it was in reality. That he was better than his faith. His Lectures on Hebrew Prophecy, which are part of the volume, do him great credit, and show how closely and successfully he studied the Scriptures. The tendency, not the design, of the two works now considered, is to produce by the one an unfavourable opinion of our churches, by the other an unfavourable opinion of the preparation of our ministers. We think the conclusion, in both cases, would be unjust, and therefore we have freely pointed out what we conceive to be the faults of these memoirs. With the exceptions pointed out, we take leave in the words of Dr. Smith. The removal from the present state, of such persons as Rooker--Morell-and Jefferson, from whose preserved lives it was reasonable to expect services of uncommon value to the greatest interests of man, and the glorious designs of our Divine Redeemer, is, indeed, among the painfully perplexing of providential mysteries. Unquestionably our duty is to adore and submit. Of the rectitude, wisdom and mercy of HIM, whose appointments these sad events are, it is impossible for a Christian to doubt but the motives of particular dispensations we must leave, as an investigation infinitely too high and too deep for : us. Perhaps a disclosure in the future world will be granted, and such a disclo sure as will excite the most wondrous emotions of gratitude and joy. One remark, however, we may safely make that the probable occasion of the fatal illness of our last departed friend, ought to be considered as a warning to young miniscutting off the prospects of important ters, to avoid sacrificing themselves and usefulness, by trespassing on their physical powers and disregarding the causes of disease."--pp. 125, 126. Letters to a Friend, containing the Writer's Objections to his former Work, entitled, " Dialogues on important Subjects," published in 1819; together with his Reasons for believing in the proper Deity of the Son of God, and the Divine Personality of the Holy Ghost. By James Harington Evans. London: Nisbet. 2s. 6d. WE introduce this volume to the attention of our readers with pleasure. As a history of the changes which have occurred in the author's views of some doctrines, it is honourable to his candour; as a statement of his reasonings on several important topics, it is on the whole creditable to his judgment; and as a means of counteracting the influence of his forwishes for success. mer publication, it has our best Although the case which gave occasion to this publication, is not unknown to the public, the volume before us presents details which none but the author could give, and from which various considerations induce us to select the following passages:— "When it pleased the Eternal Spirit to convince me, I trust, of my lost estate and condition as a sinner, both by nature and by practice, and to lead me as one condemned by the law, and self-condemned by my own conscience, to the cross of the Son of God, for pardon, righteousness, and for eternal life; when as one utterly hopeless and helpless, I was brought to renounce all other dependance than that which sprung from the life and death of the Lord Jesus |