He resumed the study of Greek after his sixtieth birth-day, that he might be better qualified for his religious inquiries; and with increasing years he felt a growing conviction of the importance of correct opinions, " as the best foundation for correct practice." This led him in 1822, shortly before the Coronation of George IV., to publish a work entitled, The Doctrines of the New Testament contrasted with those established by Law, and sanctioned by the Coronation Oath. By an Officer of the Royal Navy.

Scarcely had this appeared, when Archdeacon Wrangham delivered a Charge to his clergy at Thirsk, near which Capt. Thrush was residing, in the course of which he spoke of "Socinians" as next to Deists, and made an obvious allusion to the Letter to the Inhabitants of Filiskirk. The Letter to the Archdeacon which he felt called on to publish, shews his desire not to wound the feelings of any one, his readiness to learn, and to own his errors if convinced, his diffidence in himself, but firm confidence in truth: "such was the excellent spirit in which he reluctantly entered on the field of controversy, and that spirit he maintained, when, contrary to his expectations and his wishes, he felt himself compelled to keep the field, and to defend himself from other assailants."-P. 44.

The Charge called forth the varied learning of Mr. Thrush's biographer. He makes no allusion to the subject, nor was it necessary. Few who peruse the work will read the name of Archdeacon Wrangham, without calling to mind Mr. Wellbeloved's temperate, but spirited and conclusive Replies: the sacrifice he made of time and tranquillity, to enter on a task to which he had such a repugnance, though for which he shewed himself so admirably qualified, gave him a fresh claim on the gratitude of the lovers of truth.

Whilst searching the Scriptures, to gain a clearer insight into the truth as it is in Jesus, Capt. Thrush was struck, not only with the contrast between our Saviour's doctrines and the popular tenets, but also between his teachings and the practice of mankind; and it appeared to him, that the departure from the simple faith of the Gospel had led to, or at least countenanced, the evils that have disgraced Christendom, among which War appeared one of the greatest. It is an interesting confirmation of his views, that, for the first two centuries at least, those who professed themselves the servants of the Prince of Peace refused to fight; and that the Paterines in Italy, in the 11th, 12th and 13th centuries, the Waldenses and Albigenses, Wickliffe, the Polish Unitarians, and other Reformers, concurred in the unlawfulness of bearing arms. Those who did not hold a traditional creed, but examined the New Testament for themselves, found that war, as much as superstition, was contradictory to the religion of truth and love.

"But war had been his profession during a great part of his life; and he was startled when he perceived that he had been acting in opposition to the spirit and precepts of the Master whom he sincerely desired to honour. In the busy scenes of naval service,' though habitually attentive to the Sacred Writings, and regular and serious in the exercises of devotion, such views never presented themselves to his mind; and he never entertained an idea of his profession being irreconcileable with the religion of Christ.' On the contrary, as he himself confesses, whenever he heard feelings of disapprobation expressed concerning war, he was led to regard them as a specics of Puritanical cant, fully satisfied that war, and consequently his profession, was perfectly consistent with the precepts of Christianity.'"-P. 47.

Doubts, however, had now risen in his mind which could not be stifled: he resolved to investigate the subject closely, and to act upon his convictions, whatever they might be. When he felt that duty called on him to resign his naval rank, upon which he set a high value, and his half-pay, which formed nearly half his income, he resolved to communicate his views to his wife, which he did in a long and deeply interesting letter, to which we would particularly direct the attention of our readers (pp. 49-61). He felt that the sacrifice would be greater to her than to him, as he was more inured to

hardships and to buffet the world; and that it was very important that she should freely and heartily coincide in his views. He therefore proposed to defer his resignation for three years, as he would not be likely to be called on to engage in war during that interval: and as the step he was about to take was an unusual, if not an unprecedented one, he was desirous that he should in the meanwhile test his own firmness, that he might do nothing that could expose him to the charge of enthusiasm and precipitancy. Sometimes misgivings clouded his mind; but the avowal of an unpopular creed had imparted strength and resolution to his character; and his conviction that he had to bear testimony to the unrivalled supremacy of the God and Father of our Lord Jesus Christ, led to an increased anxiety to act in accordance with his precepts.

"In advocating the cause of the great Jehovah, I believe I am advocating the very cause for which Jesus Christ suffered, and showing in the strongest possible way my love towards the appointed Saviour of mankind. By the step propose taking, I think I shall best promote the honour and glory of the great Prince of Peace, and best secure his approbation. What more powerful reason could I urge for enduring privations during the few years we can expect to dwell in our present houses of clay? Nothing is more common than to hear expressions of love and gratitude to the Saviour of mankind; but can any thing be in greater opposition to such professions than spending the few years allotted to us here in warlike pursuits, and living to the very last upon the fruits of our disobedience to the express commands of our Saviour?"-Pp. 59, 60.

For more than two years, no reply was made to his letter, and Mrs. Thrush hoped that the subject might in time die away. When, however, she found that his purpose was unchanged, first her tears flowed at what she deemed his unconquerable impenetrability; but then she wisely resolved to hear his arguments. They appeared to her unanswerable; every thing assumed a new light; and she felt that she could cheerfully give up every thing to promote this truly glorious cause.

On the 14th of January, 1825, he resigned his commission, in a Letter to the King. He felt that "it required more courage to write that letter than to fight a battle." His old naval friends all forsook him; but he was amply compensated in the possession of that peace which the world can neither give nor take away, and in the sympathy of those whom he most valued, especially in that of his wife.

"It seems," he says in a letter to her, "a most wise and gracious dispensation, that the path of duty to God is the best and surest to our temporal happiness. In this way, I trust our diminution of income will be more than recompensed. It seems, though before I hardly thought it possible, to have increased my affection for her, and to have made her more and more a part of myself. What a trial, my love, would it have been to have acted as I have done, contrary to your wishes! But what comfort and delight do I experience in contemplating your kind, judicious and Christian conduct!"-P. 85.

Capt. Thrush "thought he had discovered a method of constructing pumps and engines, which might be highly advantageous in carrying on operations in deep mines, as well as in the ordinary purposes to which such machines are applied." He hoped that his invention was novel, and that he might be enabled by it to add to his scanty income. When, however, he found that the principle was known, he not only submitted to the disappointment, but made it the means of beneficial mental discipline.

The remainder of his valuable life was spent in retirement, which he devoted to the preparation of works on Peace, and defences of Unitarian Christianity. His old age was one of warfare, but not with carnal weapons: he waged it against prevailing iniquities and superstitions. His zeal was not baffled by seeing the little immediate result of his labours.

"What,' said he to a more reserved and cautious friend, 'is the advocate of religious truth to do? Is he to keep silence and wait for better times? Or is

he by every means in his power to hasten these times? I trust, my good friend, that the little leaven is deposited, and that it will in due time leaven the whole lump. If we expect to reap, we must not faint. I hope to continue labouring to the very last."-P. 104.

Some of his later works he printed himself, with a small press of his own invention, "which he could work with little exertion, when sitting in his armchair, and crippled with chronic rheumatism."

On the 5th of June, 1843, he had a severe fall, in a fainting-fit, by which his hip was dislocated; and his frame had sustained too severe a shock to allow of any operation. Mr. Wellbeloved thus beautifully describes the closing period

of his life:

"From that time his strength gradually failed, but the energy of his mind was unimpaired, and his patience and his resignation became more perfect as his sufferings increased. Though he was evidently at times in great pain, he uttered no complaint; and when he saw the anxiety and distress of his beloved wife, he would say, 'that he was in the state in which it had pleased God to place him; and that after all the mercies he had received, it was his duty to submit without repining.' His religious principles had never been with him mere matters of speculation; he had studiously applied them to the regulation of his temper and his conduct. He had lived by his faith; it had enhanced his joys; it had mitigated his sorrows, and now he felt its inestimable value, in the sentiments of filial confidence towards God which it encouraged, in the trust which it enabled him to repose in a wise and gracious Providence, and in the prospects it opened to him beyond the limits of this transient scene of human being. He was chiefly occupied on devotional subjects, and in hearing passages from the Scriptures read to him; but when a friend called in occasionally, he would enter into conversation, and take an interest in the passing events of the day. He remained in this state till within a few days of the closing scene, when, though seemingly sensible of the presence of those about him, he was not able to speak, yet his lips were observed to move as if employed in prayer. On the morning of the 10th of July, he ceased to breathe, and expired without a struggle or a sigh, having attained the age of eighty-two years."-Pp. 107-109.

It was our privilege, during a residence at York, to have frequent opportunities of meeting this excellent man. We admired him for his religious zeal, for his cheerful patience in the midst of bodily suffering, and for the kind interest he manifested in the young around him. We were aware that he was a martyr to the cause of Peace; but, till we perused this work, we did not know the full worth of that martyrdom. It was much to make so considerable a sacrifice when he was not engaged in actual conflict, but only receiving payment for what at the time he had considered honourable service. He was not hailed with transport by the friends of Peace, because his religious views seemed to fix a barrier between them. He did not appear buoyed up by selfapplause, but always wished "to regard what had been done as a simple act of duty, and proceeding from a principle which ought to direct our every-day

concerns.

In reading this Memoir, we cannot but deplore how many men,-naturally, perhaps, as conscientious, as devout, as clear-minded, and as self-sacrificing as he, should have their best faculties obscured by a bloody and often unprincipled trade. If he had died what the world would call a glorious death, in the midst of carnage, who would have known what goodness and truth were hid within him? When we look at him, clothed with a meek and quiet spirit, we can scarce imagine him dressed in the garb of war; though we recognize that real courage, firmness and decision of character, and that enterprising spirit, that would have gained him renown as an officer.

A beautiful tribute to his memory, by Dr. Gannett, of America, is appended to the volume, which contains an extract from one of his letters, very characteristic of his pious and contented spirit:

Our life, "though monotonous, is not without enjoyment. We have, God

be praised, the use of our hands, our eyes, and our heads; the want of our feet is our chief want. Whether we ought to bewail this, or to feel gratitude for it, is a question of some difficulty. But of this we feel assured, that the Giver of these blessings best knows when to give, and when to withhold them. Thank God, we know little either of sorrow or sadness."-P. 114.

We are truly thankful to Mr. Wellbeloved for having given to the world this book. We shall have failed in our object if we do not lead our readers to desire to possess it. Our only fault with it is, that it is too short. The extracts from Mr. Thrush's correspondence breathe so beautiful a spirit, that we desired many more of them. Each time that we have perused this biography, it has been with increased interest. We have felt more strongly than ever, how truth is linked with truth, and how the mind is nerved for one arduous duty by the performance of another. Would that all who take up arms could embrace his Christian principles, and that all the soldiers of the cross would imitate him in his works of faith and labours of love!

We cannot close this paper better than by the lines with which Mr. Wellbeloved so appropriately concludes his work:

"Servant of God, well done! well hast thou fought

The better fight, who nobly hast maintained

Against revolted multitudes the cause

Of truth,

And for the testimony of truth hast borne

reproach; far worse to bear

Than violence: for this was all thy care,

To stand approved in sight of God, though worlds
Judged thee perverse.'"

R. L. C.

Charles Elwood, or the Infidel Converted. By O. A. Brownson. Pp. 188. London-Chapman, Brothers. 1845.

THIS book is to some extent, under the guise of a fiction, autobiographical. Mr. Brownson, its author, is a distinguished American writer on theology and all its kindred topics. Early in life he fell into unbelief that extended to Atheism. Hence he proceeded to a rationalistic form of Christianity; and ultimately settled all his doubts and solved all his difficulties by submitting to the Church of Rome as an infallible guide. This work was, we suppose, written in his intermediate state of rationalism. It is a very interesting and powerfully written book, which no man of intelligence can begin without finishing. We entirely dissent from its author's principles, and put no value whatever upon his work as the means of converting unbelievers to pure Christianity. Wherever, indeed, Charles Elwood argues, this book gives him a great advantage over the fanatical and ignorant, or insolent and dishonest, persons who attempt to refute his infidelity. In the latter part of the book, Elwood is brought into the society of an amiable Christian layman and an able but eccentric preacher. With them he argues little, but becomes a docile listener. To some of their arguments, we think the Charles Elwood of the early part of the story might have offered some inconvenient objections. But we would not be understood to assert that we think the book written in bad faith. Far from it. We do, however, distinctly protest against this being regarded as the case for Christianity. We value the book, however, for two reasons. First, because it gives us a clear, intelligible and connected view of what has been called "philosophical Christianity." We cannot say that the view thus obtained has increased our respect for the system, or at all diminished the serious objections we have hitherto felt to lie against it. Those who want to learn something more than the half explanations and mystical philosophy which English rationalistic writers present, will probably find in this little volume all they want. We entertain not a particle of fear as to the result on a sound and cultivated understanding. But we value this book for another

reason. We hope it may be widely read by such as are zealously affected towards Christianity. The very natural and powerful delineation of Charles Elwood's feelings when he was harshly treated by professors deficient in Christian charity, however abundant might be their faith, might read a useful lesson to many zealous people. The experience of Charles Elwood has, we fear, been the experience of many who have become marked men as sceptics. "The conduct of religious people struck me as unjust, and could not fail to prejudice me against them, and through them against religion itself. Had they treated me as a man, and shewn me that respect for my honest convictions, which I was willing to shew them for theirs, I have no doubt that I should have been saved from dogmatic infidelity. But they were not wise enoughvery likely not Christian enough for this."-P. 6.

We could extract many fine and beautiful passages, but must rather choose two or three of a less satisfactory character, which will give our readers a clue to Mr. Brownson's system of philosophy. We will leave these passages to speak for themselves.

"The natural cure for scepticism is mysticism," &c.-P. 58.

"There must be a God within, to recognize and vouch for the God who speaks to us from without."-P. 19.

"We can rationally and scientifically sustain religion only by recognizing the mystic element of human nature, an element which, though in man, is yet in relation with God, and serves as the mediator between God and man."-P. 20.

"It was Paley's Natural Theology which first raised my doubts of the existence of God. If Paley had really felt the need of convincing himself of the being of a God, he never could have written that book. No man is ever converted to Theism by the argument from nature. *The existence of God

is never proved, and never needs to be proved. All the Atheist wants is to analyze his own faith; and whenever he does that, he will find God at the bottom. But to analyze one's own faith is a matter which requires some close thinking; and the Natural Theologians would fain get along without thinking." -P. 45.

We shall finish our quotations by a passage, taken from the close of the volume, in defence-we can scarcely say in explanation of belief in a Trinity; but we do not imagine any Trinitarian will feel grateful to our author for it.

"We ought to be careful that our explanations of the Trinity do not impair the idea of Unity, and we should so understand the Unity of God as to leave room for the admission of his threefold existence. If you supposed

God to be a mere unity, an absolute unity, you could never get at multiplicity; consequently you could never arrive at creation. God is not a mere barren unity, dwelling in eternal solitude, but he manifests himself in variety. Now, in order to do this, he must be both one and many-finite and infinite. He must, then, be one and many, and their relation. Here is a Trinity which you will find in the reason, implied in every assertion and in every thought."-P. 179.

If this be not absolute nonsense, it is very like Pantheism. This argument, if it proves a trinity of persons, will also prove that there are 30,000 persons, or any conceivable number of persons, in the Godhead!

A Collection of Psalms and Hymns for the Sanctuary. Compiled by the Rev. G. E. Ellis, of Charlestown. Boston-James Munroe and Co. 1845. Christian Hymns for Public and Private Worship. A Collection compiled by a Committee of the Cheshire Pastoral Association. Boston-W. Crosby and H. P. Nichols. 1845.

THOUGH Johnson's Lives of the Poets is a great work, it abounds in great mistakes; and one such we take to be the remark which he makes, in the Life of Watts, respecting devotional poetry, that "the paucity of its topics enforces perpetual repetition, and the sanctity of the matter rejects the ornaments of