his family by the seaside, at Lowestoft, in Suffolk. I well remember going over from the place of my own residence, in the neighbourhood of Norwich, partly for the purpose of seeing so great a man, and partly for that of persuading him to join our party, at the time of the approaching anniversaries of the Norfolk Bible and Church Missionary Societies. I was then young; but he bore my intrusion with the utmost kindness and good humour, and I was much delighted with the affability of his manners, as well as with the fluency and brightness of his conversation. Happily he acceded to my solicitations; nor could I hesitate in accepting his only condition-that I should take into my house, not only himself, but his own family group-consisting of his amiable lady, and several of their children, two clergymen, who acted in the capacity of tutors, his private secretary, servants, &c. We were indeed to be quite full of guests, independently of this accession. But what house would not prove elastic in order to receive the abolisher of the slave trade?"

The advocacy of these religious and benevolent institutions was, however, not confined to this country, or to Great Britain. He remembered them, and pleaded for them in the religious visits which, as a ministering Friend, he paid to America, and to various parts of Europe. His visit to America was in 1837, and occupied three years; during which time he travelled through most of the northern states of the Union, and in Upper and Lower Canada. The various incidents of his journeys; the objects, natural, civil, and moral, which attracted his attention by the way; and the impressions made on his mind by America and the Americans are all narrated in good tourist style, in a series of letters to Amelia Opie, with whose delightful prose and poetry all our readers are familiar. This volume of Letters, though printed and circulated among his private friends, has not been published; but it seems very desirable, that not only it, but some deeply interesting manuscripts, should be published for the use of society, which is already so much indebted to his works.

But we must glance at his visits to the Continent. The first was in 1841, when he went to Paris with Samuel Gurney, his brother in sympathy, as well as in relationship. The principal object of this visit was to direct the attention of influential and official persons to the subject of slavery, for the purpose of obtaining its extinction. During their stay they had an interview with Louis Philippe, the king of the French, as well as much communication with M. Guizot, his minister, and with other persons of distinction. His next visit was in the same year, when he was accompanied by Mrs. Fry. As both of them were ministers, their visit, in that capacity, was sanctioned by the Society; but they endeavoured to combine with it, as was usual, different, yet accordant, objects of pursuit. They visited Holland, Belgium, Hanover, some of the smaller German states, Denmark, and Prussia. They held, in various places, religious meetings, not only for worship with the Friends, but also for the instruction and improvement of all classes; and they paid many visits of mercy to administer the consolations of the Gospel to those who were suffering affliction and persecution. They inspected prisons, hospitals, and other public institutions, and then presented their reports to the several governments; always recommending to them, when necessary, the abolition of slavery, and the granting of religious toleration. Thus, after the example of their Divine Master, they "went about doing good." Their reception everywhere was cordial and joyous. "The common people heard them gladly.”

He was "a cheerful giver, such as the Lord loveth." He knew well, from his own experience, that "it is more blessed to give than to receive ;" and probably there was not, in all the world, a man more really happy than he was in the exercise of his personal faculties, and in the use of his various possessions. The last public meeting he ever attended, had been summoned by the District Visiting Society, in accordance with his own suggestion, to make some additional provision, for the poor, during the severities of winter. The venerable Bishop who loved to honour his Christian character, and who cordially sympathised with his liberal spirit, moved the resolutions which Mr. Gurney seconded; and a handsome subscription was the result. It was in going home from that meeting that his horse fell, and he received his mortal injury. But he had finished the work which his Master had given him to do, and then the Master said, "Well done, good and faithful servant, enter thou into the joy of thy Lord."

Though it will not be expected that in this brief sketch any extensive analysis of his writings should be given, yet we must not entirely omit to notice him as an author. Some of his publications have already been referred to. His "Observations on the Distinguishing views and Practices of the Society of Friends," first published in 1824, has passed through seven editions; and while it is "intended not so much for the information of the public in general, as for the use of the junior members of the Society," it is a source of authentic information relative to the religious views of his denomination, and a work of great thought, research, and learning. His "Essays on the Evidences, Doctrines, and Practical Operations of Christianity," is a body of sound divinity, written for the use of the church at large, and from which Christians of every denomination may derive instruction and improvement. While it contains a perspicuous statement of the doctrines of Christianity, it presents its internal and external evidences of truth in a clear and forcible manner; and points out the practical influence which it is intended and adapted to produce. The arrangement of the whole is exceedingly lucid and logical, and no one can thoughtfully peruse it, without great advantage to his head and his heart. The work has been well appreciated by the public. It has been translated into the German and Spanish Languages; and, together with his other works, has been printed in America. These two works, the "Observations" and the "Essays," may be considered as comprising his theology; the former showing wherein he differed from others; and the latter showing wherein he agreed. It need not be said that the points of agreement comprise all that is vital and essential. The "Biblical Notes and Dissertations" are chiefly critical and philological examinations of several passages of Scripture, relative to the Deity and incarnation of Christ; and discover a surprising degree of acquaintance with Hebrew and Rabbinical literature, as well as a con amore sympathy with the investigation which he pursues. His "Hints on the Portable Evidences of Christianity" is a book, the title and subject of which was suggested to him in a conversation with Dr. Chalmers, and the treatise itself is an argument in proof of the truth and excellency of Christianity, derived from the accordance of its descriptions of mankind with human experience, and with its peculiar doctrines with man's necessities as a sinner. This evidence he calls portable, because both the Bible itself, and personal experience, are things which every man can carry about with him. His "Thoughts on Habit and

Discipline" is a book which every person, and which especially every young person, should most carefully "read, mark, learn, and inwardly digest." It relates principally to self-government-a subject little understood, and less practised; but of immense importance to intellectual and religious character, cultivation, and usefulness. His "Essay on the Habitual Exercise of Love to God, considered as a Preparation for Heaven," may be regarded as a chapter of the former book; and the charm conveyed by its very title, is sustained and strengthened through the whole of the holy and the heavenly treatise. All honour to the memory of the man who could write and live such a book as that. His "Puseyism traced to its Root," not only contains his objections, as a Friend, to a ministry receiving pecuniary support either from endowments or from congregations; but exhibits a view of Episcopalian, Presbyterian, and Congregational polity, which all the parties concerned should seriously ponder. But we must not proceed with this analysis. His other works contain treatises "On the Observance of the Sabbath;"

"The right application of Knowledge;" "The Accordance of Geology with Natural and Revealed Religion ;" and on many other subjects, all of which declare a mind sacredly imbued with the spirit of wisdom and piety, and strongly desirous to instruct and bless mankind.

It did not accord with the will or with the wisdom of our heavenly father, that one of his children, so richly gifted and honoured, should pass through life without the discipline of tribulation-" for whom the Lord loveth he chasteneth." In addition to the losses which he sustained in the death of his parents, of brothers and sisters, of his beloved Buxton, to whom he had said, "From our very early years we have been bound together in the ties of friendship and brotherhood;" and by the death of many others, his own habitation had twice become "the house of mourning." His first wife, Jane Birkbeck, died in 1822. His second wife, Mary Fowler, died in 1836. His third wife, Eliza P. Kirkbride, still survives, to cherish his beloved memory, and submissively to lament her loss. Thus, over all "the glory," derived from rich intellectual and spiritual endowments, abundant wealth, great labours and usefulness, and the praise of all the churches, there was "the defence of dark tribulation;" which mercifully prevented the glory from either utterly destroying, or unduly dazzling. How wise, paternal, and sovereign is the government under which we are placed; how much we owe to the painful, yet profitable discipline of affliction; and when, in eternity, we look back upon time, what reason shall we have to say, "He hath done all things well!"

Such a review of life has, no doubt, begun to be taken by our departed friend; and probably he now derives, even from the circumstance of his rapid removal from earthly scenes, unspeakable gratitude and joy. After an accidental fall with his horse, which did not appear to injure him at the time, and after an illness of only one short week, during the greater part of which no danger was apprehended, he fell asleep in Jesus. The very manner of his removal was, however, a manifestation of his heavenly Father's mercy. Possessing, in some degree of strength, a physical fear of death; afraid of dying, rather than of being dead, "he was heard in that he feared," and received" the bliss without the pain" of dying. He had walked with God; "and he was not, for God took him." But though the event of death may have been sudden and unexpected, it was not so to his Lord and Master. He who intended so

to close his life, had been previously preparing him for the dispensation. There were propably not many dying declarations for the hand of Christian friendship to record; but if so, it is well, for we are the more thrown upon the language of his life. Still, how evident it now is, for some days previously, he was gathering up his mantle, and approaching nearer to the cross, that he might fall there. How beautifully the close of his life was in harmony with its course. His last speech besought his fellow-citizens to remember the poor. His last sermon was full of evangelical doctrine, and pathos, and admonition. His last public

prayer was a devout entreaty that he, and all around him, might be ready for the coming of their Lord. "And so, having served his gener

ation according to the will of God, he fell asleep, and was gathered to his fathers."Abridged from the Norfolk News.

AN OMNIPRESENT GOD.

THROUGH nature's wide and vast domain,
In every part a God I see;

In suns and stars, in hill and plain,
In stormy clouds and rolling sea.

I see him ride on whirlwinds dire,

That o'er the skies in terror sweep;
And wrap in night yon orb of fire

While trembling millions stand and weep.

I see him in the moon's soft light,
That plays upon a thousand streams;
In every gem that decks the night,
And guides the pilgrim by its beams.
I see him in the wide-spread lake,
Whose gloomy forests girt the shore;
In wilds untrod, and tangled brake,
Where deadly monsters prowl and roar.

I see him in the flowery spring,

When wild- birds tune their sweetest notes,
And to my ear their music bring,
In every gentle breeze that floats.

I see him in the flocks that feed
In quiet round the forest glade;
The lambs that gambol o'er the mead,
At early dawn, or twilight shade.

I see him in the rolling spheres,
That round in endless circles run;
And feel him in the weight of years,

That shew my wanderings nearly done.
Where'er I look, through boundless space,
In heaven or earth, or sea or air;

In every part my God I trace,

And see his footsteps printed there.

DISCOURSES AND ESSAYS.

ON THANKFULNESS.

THE seat of religion is the heart. External actions, whether ceremonial or moral, though the natural expression and proper evidence of our real sentiments, are religious only because they are allied to dispositions and feelings that essentially are so. From them they flow; to them they are indebted for their true and distinctive character. So that, although there is not any difficulty in imagining a person deeply spiritual, though by sickness or otherwise he may be incapable of expressing his feelings visibly, it is a mere extravagance and absolute contradiction to speak of one whose life is religious, while his heart is alienated from God. This truth, though it appears obvious, is of such general application and importance, that it can hardly be too frequently repeated. It is this which has induced the most valuable of our practical writers to enter deeply into the examination of the spiritual affections, of the secret and internal operations of religion in the heart.

Nor is the knowledge of these things involved in doubt or mystery. Christianity addresses indeed the most vital principles of our nature: her energy penetrates even to the deepest springs of human action: yet the affections which religion claims, and the active exercise of which constitutes her perfection and triumph, are all natural affections. Hope and fear, joy and sorrow, love and hatred, are passions so intimately allied to our constitution, that they may be said to form a part of our existence; and even from our earliest years they have been so continually in exercise, that the dullest and most ignorant are as well acquainted with them as the profoundest inquirer into human nature. These, however, are the affections which, engaged in the service of religion, become the elements of true holiness. Whatever therefore be the mystery implied in those powerful images, in which man is described as regenerated and created anew by the agency of the Spirit of God, it is evident that they do not involve any practical difficulty. The change is certainly radical and complete, perhaps not perfectly to be understood by us in its deepest and essential energy; but the effects and evidences of that change are of a nature so intelligible, that the weakest faculties are sufficient to apprehend them. All know what their affections are ; and all are capable of discovering to what objects they are principally directed.

Among the religious affections, I know not how any can better deserve an attentive consideration than THANKFULNESS.

Yet it is most strange, if in a world so full of wonders any thing can justly be called strange, that a creature should ever need to be reminded of the duty of gratitude to his Creator. Our very instinct tell us, that to be unthankful even to an earthly benefactor is the mark of a low and unworthy spirit. What must be the guilt then of unthankfulness to Him, who, from the first hour of our existence, has been engaged in an unceasing course of mercy and kindness toward us; whose bounty began before we could even conceive from whom it flowed; and has been continued to us through many years of indifference, disobedience, and ingratitude on our parts? There is scarcely any point of view in which the universal corruption of human