enlightened inquirer, and yet whose illustrations should not be above the comprehension of a cottage circle, or the shrewd unlettered intelligence of the workshop. In stooping to the argument, then, as well as in coping with it, consists the mastery of these admirable letters. The general plan nearly resembles that of the series to Gibbon. The spirit, however, without being less Christian, is different. You evidently perceive, that he treats the "Age of Reason" as the work both of an inferior writer, and a worse intentioned man, than the author of the "Decline and Fall,"-worse intentioned thus far, that Gibbon addresses his scepticism to readers who are able to defend their belief; Paine seeks to steal their steadfastness in God from those who are at once least qualified to detect sophistry, and most dependent on the comforts of a simple faith. In every page he is accordingly convicted of writing to misrepresent the truth, with the view of misleading others less informed than himself; or of gross ignorance, and therefore incompetent to write on religion at all. From this dilemma he is never permitted to escape. From the commencement, Dr Watson assumes and retains the mastery. But it is a victory of which he never condescends to boast. His is rather the attitude of one who chases a noisome reptile from a bed of flowers, pursuing it sometimes along the open path, sometimes tracking it by its slime, till, having dislodged it from every cranny, he despatches the creature more as tending to defile what is beautiful, than because it can injure what is strong.

In the course of the letters Dr Watson rarely enunciates, in separate propositions, his principles of refutation. This might have been too abstruse for his general readers. For the same reason he never makes a formal display of authorities, fearing, as it were, any display of learning. A hint, however, a sarcastic allusion, a name, suffices to open up to the scholar a whole retrospect of infidelity, from Celsus to Hume, and to convince the unlettered, that Paine has been but starting some obsolete objection refuted ages ago, and which the author of the Apology for the Bible" does not deal with at length, only because such labour would be thrown away. But his most favourite authority is Scripture explanatory of Scripture, and never was greater skill displayed, united with more simplicity, than in the manner in which Paine's objections to the Bible are thus refuted from the Bible itself. Take, for example, the comparison of the books of Moses with the historical books; the history of the resurrection, harmonized from the several accounts of the evangelists; or the analyses of various prophecies compared with the narratives of their fulfilment.

When we analyze the elements of the reverend prelate's argument, we find, that it is founded on the admission of the very fact which Paine labours to establish as overturning the Bible history. This fact is, that there are differences in the accounts of the same transactions as contained in the several portions of sacred writ. Therefore, says Paine-after parading many a dissertation to prove this point-therefore the Bible is not true, because it is not consistent with itself. But the Biblesuch is Dr Watson's premise-is a collection of writings extending over a period of many centuries; therefore, not only are differences to be expected, but those lesser discrepancies are to us one of the surest proofs of the veracity of the whole; for they demonstrate, that there was no collusion, no plan of deceit among either the writers, guardians, or collectors of those documents. Thus the whole fabric of Paine's elaborate sophistry is brought to the ground by the upturning of its very foundation, and that in the commencement of the argument. Again, the final proposition, which in these letters is so felicitously wrought out, may be thus stated:-The differences or discrepancies which are alleged to occur in the sacred writings are only apparent. A searching, but generous criticism, such as we apply to the investigations of literature, will readily refer them all to principles of explanation, which educe a perfect reconcilement of every difficulty. Against this mode of critical investigation, however, Paine, with all infidels and deists, most strenuously declaims. And why? just because the same criticism which is admitted to establish the authenticity and genuineness of Homer, or the writings of any other ancient author, becomes infinitely more convincing in the case of Jeremiah, or any portion of the Bible, the historical evidence of the careful keeping of the sacred code being immeasurably more complete. Adhering, therefore, to the only legitimate trial of authenticity, he pro

ceeds, not in a strict or tiresome succession, but easily, and as the case may require, to apply the principles of harmony and interpretation, of which the following are the chief :

1. The nature of the Scripture itself, whether prophetic, narrative, or argumentative, for the same event, prefigured or occurring in these, will be modified according to the character of each.

2. The manners of one age may somewhat alter or disguise a fact to which allusion is made at a different era of Scripture history.

3. The personal character and circumstances of the writers will affect their estimate of the order, importance, or consequences of the events which they severally relate, or to which they refer.

4. The geography and chronology frequently seem to differ, at different periods, from changes of names and modes of reckoning, which, however, can readily be traced and reconciled with a little care, and some research.

5. Omissions in one narrative are to be considered any thing but contradictions or denials in reference to another which contains the omitted incidents.

6. The sacred writers, and particularly the evangelists, often narrate different phases, as it were, of the same event, each apparently relating that portion with which he himself was best acquainted.

From the unstrained appliance of these few principles, it is truly admirable to observe the simple and natural explanation which Dr Watson elicits of every difficulty or objection started, not only by Paine, but by all the free-thinkers who have attacked the authenticity of Scripture. His whole argument on this point is so well, so forcibly summed up by Dryden, that we may, with great propriety, give the following lines as the substance of the whole matter:

Whence but from Heaven could men, unskill'd in arts,

In different nations born, in different parts,
Weave such agreeing truths? Or how, or why,
Should all conspire to cheat us with a lie ?
Unask'd their pains, ungrateful their advice
Starving their gain, and martyrdom their prize

We have dwelt with fondness, perhaps with prolixity, on a work which, in its sphere, is one of the ablest ever written in favour of the Gospel. To this we have been induced by the nature of the present publication, which requires a digested abstract of the particular argument and plan of each treatise introduced; and we have been loathe to part with a writer whom we always love, and generally admire. The Apology for the Bible was the last work of length which Bishop Watson gave to the world. For though he lived many years afterwards, and was ever active in the cause of religion, humanity, and improvement, he seldom left his retirement, and never again engaged in lengthened literary composition. When he did leave the "Eden scenes" of Westmoreland, it was only for a brief space, and to take his seat in the House of Lords when some great question, affecting the eternal or temporal interests of mankind, such as national education, the slave trade, observance of the Sabbath. or religious toleration, was to be agitated. On all of these vital measures of a Christian legislation, it would be highly interesting to detail his opinions, were this the place. We may, however, just glance at one or two of the most striking sentiments which he has expressed on some of these topics; for example, on a national education, "I cannot refrain from expressing a hope, that the names of Bell and Lancaster may never become occasions of disunion and disesteem between churchmen and dissenters; but that, in a friendly concurrence, they may unite their abilities in giving to the children of the poor a Christian education. I have purposely said a Christian education, because, though I approve of the professed liberality of Mr Lancaster's system, and esteem him to be perfectly sincere and well meaning in his undertaking, yet, thinking it impossible that the human mind can long remain a tabula rasa with respect to religion, I wish it to be early impressed with the principles of the Christian religion, as far superior to the philosophy of ancient, or the theism of modern times, as a rule of moral conduct." It were well that our clergy and legislators of the present times looked to this; and that the first light admitted to play amid the sanctities of the young affections might always be a light from heaven.

The subject of liberty of conscience was one which, with the exception of the equality of Catholics in political power, Dr Watson had always advocated. We are not surprised, therefore, to find him strenuously supporting the efforts made by the English Dissenters in the early part of the present century. But it does occasion no small astonishment to observe so firm an understanding give way to the Catholic agitations in 1805 and 1812, and, by supporting these demands, to give, in some measure, the lie to his early principles. His views, to be sure, were always qualified with the clause, that the Catholic claims might be conceded, if sureties for the safety of the measure could be obtained. This guarantee Dr Watson pretended to find in the progress of opinion among the Catholics themselves, both in point of political and religious doctrines, and of general enlightenment by the diffusion of science. But the argument which appears to have weighed most with the Bishop, was the injustice of withholding equality of rights from the Protestant Dissenters, and the alleged inconsistency of granting to them what was denied to the Catholics. This consideration we suspect to have been the main argument which induced the many good men, who from time to time joined the cause, to support

and finally carry emancipation; yet it seems founded on misapprehension, for the cases have not one principle in common. Besides those duties which may be termed public, the declining years of Dr Watson were dedicated to other employments of private beneficence, comforting the afflicted among his wide circle of friends-removing the religious fears and doubts of some confirming the hopes of others in admirable letters, -or engaging in more secular but equally benevolent pursuits. He carried on an active correspondence with almost every man of distinguished talent, both in Scotland and England, who had the public good sincerely in view.

Amid these varied avocations, the viridis senectus, "the green old age" of this reverend prelate and most excellent man, faded slowly under the lapse of time. He can hardly be said to have felt the infirmities of a prolonged existence, till within a year of his departure. This took place on the 4th July, 1816, in the seventy-ninth year of his age. He fell asleep in Jesus, "illustrating," as his son has piously remarked, "even in death, the truth of his favourite rule of conduct through life' Keep innocency, and take heed unto the thing that is right, for that shall bring a man peace at the last.""

ENGLISH LITERATURE is indebted to Dr Paley for the completion of a task which, on the whole, has not been so successfully performed in any other language. He has systematized, in three distinct treatises, and in the results of each has harmonized, the common principles of Ethical Philosophy, Natural Religion, and Divine Revelation. In the course of his investigations, these studies have been subjected to a most vigorous and manly logic. While he has preserved for each its own proper individuality of proof, he has solicited for none any particular management, or any special privilege. Even Revelation itself is cast into the furnace of sternest dialectic trial. By the very severity of an ordeal, conducted in the same manner as documents of temporal history are substantiated, he compels an assent to the irreproachable credibility of its heaven-inspired credentials. This is the main point: the truth of Christianity follows as an undeniable and inevitable consequence. But, as if round the circle of proof, we have the Hora Paulinæ, whose object-equally original in its conception as successful in its accomplishment is to substantiate the veracity of the New Testament, from examination of those minute points, which in a true narrative naturally, nay, unobservedly, assume their proper place, and for that very reason, by their absence, contradictions, or forced applications, afford a speedy and infallible test of falsehood. Our plan here admits us to speak only of two of these manuals. They are, however, the most important in their subject, and the best conducted in argument. The "View of the Evidences of Christianity" is the most complete summary of the testimonies to the truth, as it is in Jesus, which has yet appeared. The Hora Paulinæ discovers the most acute reasoning, ending in the most conclusive deductions, to be found in any one view of a single argument of Christian evidence. Altogether, these works present a noble picture of the faculties, duties, and destinies of man, as an intellectual, a responsible, and an immortal being. Each of these mighty interests is illuminated by its own light; but from the third, in its connection with the other two, there is cast over this moral delineation of the human being a living beam from the Sun of Righteousness. There may be differences of opinion as to the philosophy or the politics of Dr Paley; but as to his theology, in the treatises now presented to the reader, one sentiment only has been expressed, "It is alike pious, ingenious, and

conclusive."

The author of these truly valuable and masterly performances

was born in July, 1743, at Peterborough, of which see his father then held the humble appointment of a minor canon. Some time after the birth of his distinguished son, Mr Paley was elected to the head mastership of the school at Giggleswick, in Yorkshire. His lady-by name Elizabeth Clapham-was of good family in that parish; and to her interest probably he owed the only advancement he received, or perhaps courted.

Here, under parental tuition, which combined at once the advantages of a public, and the superintendence of a private education, young Paley laid the foundation of his future eminence. At the age of sixteen, he entered as sizar, or free scholar, at Christ's College, Cambridge. Even at this early period, his progress must have been remarkable, for his father, who is himself represented as having been a man of great acuteness, writes thus,-" My son is just gone to College; he will turn out a great man- very great indeed. I am certain of it, for he has by far the clearest head I ever met with in my life.' The future eminence of its subject justifies an encomium which unquestionably manifests great discrimination, as well as affection, for of all Paley's qualities that, indeed, which chiefly imparts weight and value to his other excellencies as a writeris clearness of head.

At first, however, his academical career was neither so brilliant nor quite so industrious as might reasonably have been expected. Two circumstances, indeed, in Dr Paley's personal history, are calculated to disappoint expectation. We naturally anticipate that the powers displayed in his writings must have been cultivated from the beginning with unflagging assiduity; and that these writings having established his fame, should have conducted him to the highest honours of the Church. But if for a season he "dallied with his prime," his subsequent industry was conspicuous; and that he did not die a bishop-if fault there was cannot be charged upon him. For our own part, we are inclined to believe, that biographers have overrated his alleged neglect of study. They are not always the exercises of a college that form the distinguished author, and still less the distinguished man. At all periods of his life, even from his very childhood, Paley was intensely attached to general reading. Whoever reflects for a moment on the nature of his writings the vast field of knowledge over which he collects his materials and that his great merit lies, not in the profundity of his views, not in the originality of his medium of proof, but in the acuteness with which he deduces general conclusions

from a multitude of minute premises, and in the clearness with which he states, the distinctness with which he proves, received truths, will admit that such a mind might frequently, even when most idle as to tasks, have been as well employed in roving through the devious paths of general literature, as in deciding a disputed quantity, or solving an involved theorem.

In mathematics, however the staple of his university, and the study which bore most decidedly on his pursuits,-Paley was the most eminent scholar of his standing. To this department he turned his attention very early, since we find that on his second return after the first long vacation at college, his mathematical tutor found him so far advanced, that he excused attendance on the public class, and only prescribed exercises in private. In all other branches, however, even those in which he afterwards became so distinguished,-ethics and metaphysics, literature and theology, -he was not more than equal to the ordinary class of students. The classics he never cultivated; and is reported to have said, that Virgil was the only poet of antiquity whose compositions he could read with a degree of satisfaction. From his own writings this might have been predicated without direct knowledge of the fact. Of all our popular writers, he owes least to the charms of taste, or the splendours of imagination. He compels our assent, but seldom does he gratify our fancy. His truth is satisfactory, because it is truth; but in his composition we entirely desiderate what Pope so happily characterizes as

-wisdom to advantage drest.

Of the means by which he was recalled, if not from a total neglect, at least from a lax attention to study, Paley himself has recorded the following interesting account. "I spent the first two years of my under-graduateship happily but unprofitably. I was constantly in society, where we were not immoral, but idle, and rather expensive." Throughout life Dr Paley was distinguished for his conversational powers, and his command of wit, sarcasm, and repartee dangerous accomplishments, except, as in his case, where they are mitigated by religion and benevolence. "At the commencement of my third year, however, after having left the usual party at rather a late hour in the evening, I was awakened at five o'clock in the morning by one of my companions, who stood at my bedside, and said, Paley! I have been thinking what a fool you are. I could do nothing, probably were I to try, and can afford the life I lead; you could do every thing, and cannot afford it. I have had,' continued he, no sleep during the whole night, on account of these reflections, and am now come solemnly to inform you, that if you persist in your indolence, I must renounce your society.' I was so struck," continues the reverend autobiographer, "with the visit and the visitor, that I lay in bed great part of the day, and formed my plan. I ordered my bed-maker to prepare my fire every evening, in order that it might be lighted by myself. I arose at five, read during the whole of the day, except such hours as chapel and hall required, allotting to each portion of time its peculiar branch of study." The immediate consequences of this new course of life were, that he took his bachelor's degree as "senior wrangler," and with extraordinary honour. But the habit of close application was not assumed for a temporary purpose-it was continued through after life, and mainly enabled Paley to accomplish what he has done. Be the lesson ours, who have yet our task before us, whether in faith, in literature, or in business.

The next three years following his removal from college, on completing his course as under graduate, were passed as teacher in an academy at Greenwich. During this period, though his income as second assistant in a private seminary must have been small, yet such was the resolution of this high-minded man, that he saved money sufficient to discharge the debt which he had contracted while at college. "Such difficulties," says he, in reference to this subject, though they might, and ought to have been avoided, do still afford a useful lesson to a young man of good principles. The privations to which I then thought it my duty to submit, produced a habit of economy which was of infinite service to me ever after."

In 1765, he became a candidate for one of the prizes annually given to the University by the Members for Cambridge. The subject was a Latin dissertation on the comparative merits of the Stoic and Epicurean philosophy. Paley espoused the cause

of Epicurus, and, but not without difficulty, obtained the prize. In 1766, he took his degree of M.A.; and a fellowship in his college, worth about £100 a-year, having become vacant, Paley was unanimously presented by the society. Henceforward, a course of uninterrupted prosperity and exertion was opened to his talents. For nearly one year more he continued to reside at Greenwich, as tutor to the late Dr Ord of Farnham; and having taken deacon's orders, he officiated also as curate of the parish. Having removed to the university, and becoming resident fellow, he was nominated public lecturer by his former mathematical tutor, Dr Shepherd, now master of the college. In this situation, the most brilliant success attended his prelections; and aided by his colleague in the lectureship, Mr Law, afterwards bishop of Elphin, he raised the reputation of the college to an eminence unexampled in the history of the university.

It is most honourable to Dr Paley, that to the friends whom his attention to public duty in this situation, or to those whom the merit of his subsequent publications attached to him, he owed all his preferments. To the Laws especially, who were his first patrons, posterity is indebted for the leisure which enabled him to produce those works that "instruct from his urn;" and which, in their respective spheres, are yet unrivalled. By his friend and colleague, the younger Law, brother of the late Lord Ellenborough, he was introduced to their father, Dr Edmund Law, then master of Peterhouse College, afterwards bishop of Carlisle, and advantageously known by various scientific dissertations. Through his recommendation, Paley was nominated to the rectory of Musgrave in Westmoreland. Upon this promotion, after having held various minor clerical appointments, among others, preacher in the Chapel Royal, Whitehall, which did not interfere with his college residence or duties, he resigned his situations, and quitted the university in 1775 In the course of the next ten years, he successively became archdeacon and chancellor of Carlisle, besides holding various inferior livings in that see. Bishop Porteous of London, presented him to the valuable prebend of St Pancras; and Bishop Tomline made him subdean of Lincoln. For the last and most important of his appointments, he was indebted to the late venerable and philanthropic Dr Barrington, bishop of Durham, who, in bestowing upon our author the rectory of Bishop Wearmouth, worth £1200 per annum, observed, "Be assured, Mr Paley, you cannot have greater pleasure in accepting the living in question, than I have in offering it to you.' On his induction to Wearmouth, Mr Paley resigned his prebend and several other livings-still he continued to be a pluralist; but it is not easy to evade the force of his own apology, — “I am a much greater pluralist in children." He had four sons, and as many daughters, by his first marriage. Neither could any man be more careful in placing proper clergymen over the spiritual guidance of those flocks that were beyond the benefits of his own personal ministry.

We shall now glance at the history of Dr Paley's literary labours. Before any of his great works were completed, he had become well known as an author, by various mathematical papers, published in the most respectable journals of the day, as well as by several occasional tracts and sermons. To these publications, and especially to the high reputation enjoyed by his college prelections, he owed the promotions now mentioned, his friends knowing that he only wanted leisure, to justify their preference by the most splendid contributions to learning and Christianity. Accordingly, in 1785, the very year of his last appointment, appeared the " Principles of Moral and Political Science." This work fixed his reputation, and at once placed him high in the order of superior minds. Its popularity equalled its merits, for the reverend author lived to see it reach a fifteenth edition in less than twenty years. The work, however, strictly speaking, belongs to an earlier period of his life. It was, in fact, a condensed and methodized revisal of lectures delivered at Cambridge as voluntary labour, which at first met with considerable opposition, but being carried through with firmness and regularity, mainly contributed to his own reputation, and to the fame which, during his residence, the college enjoyed. In metaphysical acuteness and profound originality, the work is inferior indeed to Reid, and other Scottish metaphysicians; the lapse of sixty years also, and these the most momentous in the history of the human race, has thrown aside

many of his political maxims; but, as a class book, still used at Cambridge, and in some of the colleges of Oxford, it is unsurpassed for clearness of method and practical arrangement.

Five years afterwards, this was followed, in 1790, by the Hora Paulina; to which, in 1794, succeeded the entire "Evidences of Christianity," a work which, if not suggested by the former fragmentary treatise, was at least encouraged by the successful reception of its predecessor. Soon after the publication of the "Evidences," the University of Cambridge conferred upon the author the degree of D.D. an honour truly merited in this instance, and if always conferred with similar discrimination, would be more an honour than it now is. As if resolved to devote the remainder of his days to the sacred cause which he had so long and so victoriously maintained, Dr Paley almost immediately afterwards commenced his Natural Theology. This elaborate treatise appeared in 1801-2. While engaged upon it, he was attacked in 1800 by the disease which finally cut short his precious life. He was, in fact, incapacitated for the discharge of his public functions. "This," says he, "will accelerate my private compositions, and I shall hasten to conclude, while yet I have strength, the last of my labours." Like the apostle whom he so much admired, he thus shewed his willingness to spend and be spent" in the service of his blessed Master. For though he lingered for some years longer, he never recovered the first attack which had surprised him, a robust man, in the midst of his studies. He died on the 25th May, 1805, in the sixty-second year of his age, strong in the faith of that Christianity, the truth of whose promises, and the power of whose evidences, he has so nobly defended.

Of Dr Paley's character as a writer, something has already been said; we shall, in conclusion, briefly notice in particular, the design and execution of the present treatises. The work on the Evidences is divided into three parts-two directly probative of Christianity, the third disposing of objections. The basis of his system of proof rests upon the miracles which introduced Christianity to the attention of the world. In treating this by far the most difficult, and the most dangerous evidence of the truth, dangerous, we mean, if unskilfully managed, and in practically applying his proof, Dr Paley conducts his reasonings with admirable skill. In the outset, he involves neither himself nor his readers in metaphysical discussions, abstruse definitions, or nice distinctions. He simply assumes what the common sense of mankind admits, that it is highly probable a beneficent Creator would make some revelation of himself to his intelligent creatures, and of his intentions in reference to them. But how is such a revelation to be made? Certainly in a miraculous manner. A miracle alone can give to man a more intimate knowledge, a closer communion with God, than is visible in the ordinary course of Providence. Hence this striking, though irresistible inference, the foundation of Paley's argument, - In whatsoever degree it is probable that a revelation of the divine will should be vouchsafed, in the same degree is it probable that miracles would be wrought. Thus, at once, and in the most simple manner, he disposes of all those embarrassing captious equivocating questions about the antecedent credibility of miracles, with which objectors had previously contrived to perplex the truth. The rubbish being thus cleared away, and the firm ground come at, the archdeacon begins to found the future edifice of his argument. But, how is a miracle to be proved? To this interrogatory, as to an intrenched impregnable position, the enemies of Christianity had been accustomed to betake themselves. We know of nothing in the whole extent of polemical theology more admirably con

ducted than this part of Paley's argument; the answer to this question is, in fact, the whole treatise before us. Why, replies he, that miracles were or were not performed by the first promulgator of Christianity, is a fact. How is a fact proved? By evidence- by testimony. Such, also, must be the proof for the performance of miracles. To prove the truth of the Christian religion, then, it requires only that we produce sufficient evidence, by unquestionable testimony, that its first preachers and disciples acted under the conviction that they had witnessed miracles. To prove this directly, is the object of the first ten chapters. In these the venerable author reviews the evidence, both sacred and profane, for the sufferings, labours, and sacrifices of the early Christians. And for what did they voluntarily expose themselves to these things? Because (so proves our author) they acted and suffered under the persuasion that they were witnesses to truths miraculously communicated, and to facts miraculously attested. Finally, he considers the documents through which the narratives of these things came down to us, and here passes, in rapid but convincing examination, the whole question of the credibility of the Gospel history.

His second proposition is an indirect proposition of the truth of the first; namely, that there is no satisfactory proof of persons pretending to be original witnesses of any other miracles acting in the same way. This is a complete demolition of the arguments of Hume and others from fictitious miracles. Here concludes the first part of the treatise, and, indeed, by the reasonings of this first portion, the whole question is virtually decided. The second part is devoted to the consideration of the collateral evidences of Christianity, being a very masterly display of the beautiful harmony between the previous conclusions, when compared with the ancient predictions of inspired men — the noble morality of the Gospel-the heavenly character of its Founder before death, and the proofs of his glorious resurrection. The Christian argument is thus rounded into itself like the emblem of eternity, and the circuit of Sion is established as "with towers and buttresses."

From this outline of the Evidences, the reader will perceive the propriety with which, in the present publication, they are followed by the Hora Paulina. The latter, in fact, give the full development of the concluding part of the proof in the first proposition of the latter. The credibility and authenticity of the Scripture history, which are there deduced from various sources, are here proved from a comparison of the writings of Saint Paul with other portions of the New Testament alone. In the Hora Paulina, consequently, the proof is altogether internal. The thought was a most ingenious one, thus to collect an almost countless multiplicity of little incidents, and by their unforced, yet perfect accordance, to demonstrate the truth, not only of Saint Paul's mission, ministry, and writings, but thus substantially to establish the genuineness of the entire canon of Christianity. The nature and value of this mode of argument, from numerous small coincidences to one great induction, we have already noticed in the life of Bishop Watson, and never has it been more skilfully, more honestly, or more convincingly argued, than in the Hora Paulinæ.

Let the Christian read these works of Paley with care,-their plainness requires only care-and he goes forth into the world armed with mail of proof against every weapon of scepticism. Let the miserable doubter and the vain impugner, read-the Spirit of grace will descend with conviction into their hearts, and in the language of Cowper, they will

BELIEVE AND LIVE.

It will hardly be denied, that, in their religious treatises, laymen are necessarily more exposed to failure in those requisites which depend upon professional education and theological learning. On the other hand, their contributions to the cause of evangelical truth have been thought more entitled to the recommendations of impartiality and disinterestedness. It is no part of my duty, on the present occasion, to shew that this latter opinion is a prejudice; for what possible advantage can a clerical writer promise to himself, in believing or rejecting upon insufficient grounds, when his own immortal welfare, in common with the salvation of all, is concerned? I shall, however, employ both admissions; either as an apology, or as a distinction in favour of the following treatise, as the work of one who, in the midst of the literature and the business of the world, gave this unsuspected testimony to the veracity and importance of Christianity.

Soame Jenyns, was the son of Sir Roger Jenyns, Knight of Bottisham, in Cambridgeshire, and citizen of London. In that capital, our author first saw the light, towards the close of 1704. His father was of good family, but of small fortune, which," says the writer of the Collectanea Cantabrigiensis, "being an artful, cunning, intriguing man, he raised to a very considerable estate, by his management in the feu-corporation matters." After the death of his first wife, by whom he had a daughter, Sir Roger married a lady of great beauty, the daughter of Sir Peter Soame of Haydon, baronet, by whom he had an only child, the subject of this memoir. After an extensive course of private education, first under Mr Hill, afterwards with Mr White, both clergymen, and eminent instructors, young Jenyns entered the university at seventeen, and completed his studies at Saint John's College, Cambridge. Having married early a lady of considerable fortune, he turned his ambition to political life, and sat in parliament for Cambridgeshire. Mrs Jenyns was the daughter of Colonel Soame, and having been left a ward of Sir Roger Jenyns, with a fortune of from £20,000 to £30,000, the latter "contrived" a match between the lady and his son. The young people were first cousins, and it is generally supposed there was originally but little affection between them. During the life of Sir Roger, however, they maintained “a decent show of attachment;" but on his death, Mrs Jenyns eloped from her husband's residence at Bottisham, and they never afterwards lived together. This unfortunate connection having been dissolved by the death of his wife in 1754, Mr Jenyns married a Miss Gray, a first cousin also, and the lady to whom, it is said, most of his complimentary verses were addressed. Of our author's character as a legislator, no biographer speaks with praise. His conduct, however, deserves the commendation of consistency thus far, that, having taken his seat as the friend of ministry-at the head of which Sir Robert Walpole then was- he continued through all changes, and through every shade of political creed, to support the ministry of the day. By this means, probably, he was enabled to keep his own place of Commissioner of the Board of Trade, for five-and-twenty years. When his constituents in Cambridgeshire disapproved of this plan of voting for himself, as part and parcel of the existing government, as well as of that about to exist, he shifted his seat for Dunwich, and afterwards for the town of Cambridge, which he continued to represent. This dange took place in 1754, and again in 1780, a period of great political excitement; and he was finally elected chiefly through the influence of the Duke of Rutland. Regarding this event In our author's life, I find the following characteristic illustration. On a blank leaf of an English version of Orlando Furioso, which belonged to Cole, the antiquary, is the following entry : -"I value this copy the more, though it has lost its title page, as it was given me by my very worthy old friend, honest and must ingenious man, Soame Jenyns, Esq, so long ago as 1743,

who, this factious season, has the fortune to be refused by the faction of Cambridge to be their representative in the beargarden of St James's. Octr. 3d, 1780." "Of liberty," says one of his biographers, "Jenyns was no friend." There seems nothing to sanction this serious charge; on the contrary, it is quite clear that he took the liberty of voting as pleased himself— a manly privilege, which it were well if greater patriots than our author pretended to be, ventured sometimes to assert. There is some point in the following verses, in reference to his own political maxims; more especially when viewed in connection with his personal tastes and predilections, as described by a friend, "Mr Jenyns is rather of a beauish and finical turn, not at all made for canvassing and caballing at elections. Indeed, he was put forward only because many of the principal gentry refused to stand for the county; and though both Sir Roger and Mr Jenyns himself were of a contrary interest to those by whom the latter was supported, they were thoroughly satisfied with their choice; for he saw that the keeping up of parties was only a political contrivance of a minority in order to make themselves considerable and be taken notice of, yet always avail themselves of every occasion that offers itself to serve their own interests."

To me they've given a small retreat,
Good port and mutton-best of meat,

With broad cloth on my shoulders;

A soul that scorns a dirty job,
Loves a good rhyme, and hates a mob,-
I mean who ain't freeholders.

From the public conduct of Mr Jenyns, we turn with pleasure to his private and literary character. If we have spoken lightly of the first, it is not because we do not hold a noble consistency in public principle equally essential to virtue as private uprightness, but simply because our author's political life was too unimportant to be remembered. Had he not been a writer, and above all a Christian writer, he might have voted as thousands have done "quietly for quietness' sake," and their vote of tonight not remembered beyond the walls of the house to-morrow. Of his private character-the main point in the present instance-all speak with respect. Here he exemplified in practice, the requirements of that religion which he has so well defended against theoretical objections. "Mr Jenyns," says the writer of the Athence Cantabrigienses, "is a man of a lively fancy and pleasant turn of wit, very sparkling in conversation, and all this is mixed with the utmost good nature and humanity. I have hardly ever heard him severe upon any one, and by no means satirical in his mirth and good humour." Again, his biographer, Cole, thus sums up the particulars of his character," He was a man of great mildness, gentleness, and sweetness of temper, which he manifested to all with whom he had concerns, either in the business of life or its social intercourse. His earnest desire, so far as possible, was never to offend any person; and he made such allowances for those whose dispositions differed from his own, that he was rarely offended with others. He was strict in the performance of religious duties in public, and a constant practiser of them in private. His conversation among his equals was most amiable and engaging; for he possessed a well informed mind, accompanied by an uncommon vein of the most lively, spirited, and genuine wit, which always flowed copiously, but was ever tempered by the most perfect kindness. To his inferiors he was most kind and courteous, not only in his expressions and beha›

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