that he filled a prominent and important place in civil and military life up to the period of his conversion and call to the ministry. That his practice of journalizing every important event in his diary was not the result of his conversion, but had been adopted in early life, we have the evidence among his papers, in which he records and deplores the loss of all his revolutionary manuscripts, including certificates of funded debt in continental money, and other valuable documents, which were pillaged or destroyed by a body of refugees, who in 1780 made an irruption into Elizabethtown at the time the Presbyterian church, court house, and academy were burned, and the houses of the whigs plundered. His house was among those which suffered from this outrage, he being at that time absent in the army, and having been odious because of the active duty he had performed in disarming the tories, and searching for concealed arms and ammunition, under the orders of the committee of safety, in whose service he had been zealous and useful. By certain records in the war department at Washington, however, as well as by the history of those times, the nature and extent of the military services he performed in the revolutionary war, during which he held the commissions of captain and major, are detailed; and go to show, that in fighting and bleeding for his country he was as zealous and intrepid as he afterward became in the Lord's army. In 1775 we find him in command of one of the boats which boarded and captured the transport ship "Blue Mountain Valley," about twenty miles from Sandy Hook. She was laden with provisions and coal from England for the supply of the British army in America, mounted twelve carriage guns, and was manned by forty men. Having surprised and captured her, she was safely brought round by the way of Amboy to Elizabethtown Point, and her cargo soon landed by these intrepid Jerseymen. This was immediately after the first American blood had been spilled at Lexington. Soon after he was at the head of a company of volunteers, raised by a patriotic address which he himself delivered to a body of Jersey militia, and composed of the most respectable young men of the state; and he marched with them to New-York to join General Washington's army. They were soon ordered to join General Sullivan on Long Island, and at the battle which followed, on the heights of Flatbush, they received the first attack of the British army. Here Captain Morrell received a musket ball in his right

breast, which passed through his body about an inch above his lungs, and fractured his shoulder blade. Another ball struck the fusee he held in his hands, which split the ball, and a part of it passed through his right hand. Thus severely wounded, and fallen upon the field, by feigning himself dead, he escaped further injury from the advancing foe, and being afterward brought to the lines, his wounds were dressed by the surgeon, and he was carried upon a hurdle to New-York, when, by the advice of the surgeon-general, and the direction of General Washington, six soldiers were dispatched to convey him to his father's house at Elizabethtown. Before he had fully recovered from his wounds he received a commission as major of the fourth Jersey regiment of the continental army, and was in the battle of Brandywine, where his regiment suffered severely, and though his health rapidly declined from his premature exposure and arduous duties, yet he marched all night with the army to the attack at Germantown, after which he was directed by General Washington to retire from the army until he should recover from his wounds, the principal one being not yet healed.

During the war, however, he performed many other acts of heroism and hardship in the service of his country, and yet it was not until a few years before his death that this old revolutionary soldier, officer, and patriot, was placed on the pension list, to which his services and his wounds gave him so strong a claim. He bore the scars to his grave, and though he lived more than half a century after these dangerous wounds, received in the battles of his country, yet much of the afflictions of his long life were owing to the injury thus inflicted upon his otherwise vigorous constitution. The preservation of his life, after a gunshot wound, the ball passing through his chest, and fracturing the shoulder blade in its exit, is an extraordinary instance of providential interposition, and was ominous of the subsequent life of usefulness for which he was destined, and which was protracted by the same Providence so far beyond the age generally allotted to man.

Of the religious and ministerial character which father Morrell sustained from the period of his conversion in 1785, sufficient has been said in the former part of this memoir, and the few extracts from his diary which have been given, may suffice to show the uniformity and consistency of his Christian character, the ardent

and devoted piety of his life, as well as the qualifications for ministerial usefulness by which he was distinguished. As a husband and father, he was an eminent example of affection and kindness, and in the domestic circle of his home, an atmosphere of devotion and family religion seemed ever to abide and prevail. From Bishop Asbury's time until the period of his death, his house was the home of the way-worn pilgrim, a retreat to which our ministry, especially the aged and the afflicted, were wont to be welcomed with the most affectionate hospitality. His bereaved widow, and his children, a son and two daughters, all of whom rejoice in the salvation of God, have lost their aged counsellor, exemplar, and friend, and they, more than all others, know the desolation of that home which father Morrell's presence so long sanctified and cheered. But many on earth, and more whom he has embraced in heaven, remember with gratitude to God the seasons of prayer and praise, in which they have been privileged to mingle at that family altar, when, like another patriarch, this venerable man would read and expound, as was his custom, the book of God, unite in a song of praise, and then in simplicity, meekness, and fervor, pour out his soul to God in prayer. In such seasons the writer has often felt " quite in the verge of heaven," and can never lose the cherished recollections, of which many others have spoken, that were inspired by familiar intercourse and communion with this man of God.

But he is gone; and we may appropriately adopt the language of the psalmist, and exclaim, "Help, Lord, for the godly man ceaseth, for the faithful fail from among the children of men." He was a true Wesleyan in his spirit and practice, and to the day of his death was a Methodist of the old school. To the venerable Asbury he was ardently attached, shared his most intimate counsels and friendship, and was his chosen traveling companion in 1791-2, accompanying him in his circuitous journeyings from Baltimore to Charleston, South Carolina, visiting the several conferences, districts, and stations, preaching alternately with him, and aiding him in confirming the churches. Having filled many of the most important stations by his appointment, until 1804, father Morrell was constrained to retire from efficient itinerant labor, and remain at Elizabethtown, New-Jersey, in a supernumerary relation to the conference, mostly in charge of the station, with a junior preacher,

until his age and infirmity rendered him "superannuate." Here his long residence had served to endear him greatly, not only to his own denomination, but to Christians of every name, and indeed to the entire community. His catholicism and liberality of sentiment were so well known, and his freedom from all bigoted sectarianism, that with the successive pastors of the other churches, and especially of the numerous church of the Presbyterian order, so long and favorably known to exist here, the closest intimacy was perpetuated. An interchange of pulpits, and united communion, were at all times mutually agreeable, and more than once father Morrell was selected to preach in the Presbyterian church on occasions of religious celebrations, in which all denominations were wont to unite for his religion constrained him to abound in every good word and work, and in his heart he was ever ready to say, "Grace be to all them who love our Lord Jesus Christ in sincerity."

Thus lived and died this venerable and venerated man of God. Having served his generation according to the will of God, he fell asleep, and has been gathered with his fathers to his own tomb: whence the Lord will raise him up in the last day, and having turned many to righteousness, these shall be stars in the crown of his rejoicing, for ever and ever. May the mantle of his primitive, evangelical, apostolic spirit fall on his sons and successors in the ministry till the heavens shall be no more!.

D. M. R.

ART. II.-1. Histoire de la Philosophie au dix-huitième siècle. Par M. V. COUSIN, Professeur de la Philosophie à la Faculté des Lettres de Paris. 2 vols., 8vo.

2. Elements of Psychology, included in a critical Examination of Locke's Essay on the Human Understanding, being a Translation from the French of ten Lectures of the second Volume of the above from the sixteenth to the twenty-fifth inclusive. By Rev. C. S. HENRY, D. D.

THERE is not another living philosopher who occupies so much of the attention of the philosophic world as M. V. Cousin, the Parisian eclectic. To this he is entitled, not only on account of his prodigious and unremitted labors in the cause of philosophy through a period of more than thirty years; but also for the new and important principles his labors have evolved in metaphysical

science, and the new and elevated turn he is giving to the course of philosophy in the French nation. Cousin is distinguished no less for the boldness and originality of his ideas, than for the eloquence and effectiveness with which they are urged upon his immense auditories. He claims to be the partizan of no sect in philosophy, and the dupe of no system. He contends for the most absolute freedom of thought and investigation; and thus trammels himself with the leading strings of no exclusive system. But when I say that he is a most absolute free-thinker in philosophy, let me not be misunderstood. He is also a Christian, a believer in revelation and religion; and his philosophy, instead of being infidel in its character or tendency, is essentially Christian throughout. Indeed, he claims for religion a high place, even in an efficient system of national education; and distinctly declares "that a system of common instruction cannot be effectual in restraining vice, unless it is based on religion." It was a very just and apposite remark of Linberg, that "Cousin avows everywhere distinctly, and without reserve or hypocrisy, his firm belief in the truth of the Christian religion." It is no small triumph on the part of Christianity, that infidel France condescends to listen with attention and reverence to a philosopher with whom revelation and religion are the very foundations of all sound philosophy and all truth. It is true, she once abjured religion—that her philosophers sacrilegiously laid their hands upon the altars of the living God, and sought to blot all knowledge of him, and reverence for him, from the minds of the people. Voltaire, and his associate wretches, sought to crush the Bible, and to bring all the forms of religious worship into universal contempt; and under the auspices of sensualism and materialism, they had well nigh accomplished their nefarious purpose. But under the influences of "the new philosophy," Christianity in France is undergoing a resurrection from the grave of licentiousness and infidelity-thus proving to the world that though overwhelmed for a time, it was not destroyed. It is "irrepressible, invulnerable; and, like Milton's angels,

'Cannot but by annihilating die.""

We have already intimated that Cousin is a disciple of no one of the systems which have heretofore been thought to embrace all philosophers. Rather, perhaps, we should have said, he is the