ment; nor do I hear the utterance of a single sigh to interrupt the death-tones of the thickening contest, and the moans of the wounded men as they fade away upon the ear and sink into lifeless silence. All, all goes to prove what strange and half-sighted creatures we are. Were it not so, war could never have been seen in any other aspect than that of unmingled hatefulness; and I can look to nothing but to the progress of Christian sentiment upon earth to arrest the strong current of its popular and prevailing partiality for war. Then only will an imperious sense of duty lay the check of severe principle on all the subordinate tastes and faculties of our nature. Then will glory be reduced to its right estimate, and the wakeful benevolence of the gospel, chasing away every spell, will be turned by the treachery of no delusion whatever from its sublime enterprises for the good of the species. Then the reign of truth and quietness will be ushered into the world, and war, cruel, atrocious, unrelenting war, will be stripped of its many and its bewildering fascinations.

JOSEPH JOHN GURNEY, 1788-1847.

JOSEPH JOHN GURNEY, the distinguished philanthropist, was the third son of John Gurney and Catherine, sister of Priscilla Wakefield, and was born in Earlham hall, near Norwich, on the 2d of August, 1788. Being early deprived of a most excellent mother, his early education devolved upon his three elder sisters, whose intelligent and affectionate training had a great influence over his mind. One of these was the late Mrs. Elizabeth Fry, who doubtless inspired his mind with those principles which she herself afterwards so nobly carried out into beneficent practice. After having gone through the usual preparatory studies under the direction of the Rev. J. H. Browne, a clergyman of Hingham, twelve miles from Norwich, he went to Oxford, and enjoyed all its advantages without becoming a member of the university, or subscribing to the Thirty-Nine Articles. He had always a very strong desire for knowledge, and before he was twenty-two years of age his classical and mathematical attainments were very respectable, and he had an extensive acquaintance with the Hebrew and Syriac languages. But what is best of all, his early studies were not only pursued and perfected in after life, but all the intellectual wealth and power they afforded were consecrated to the advancement of truth and piety in himself and others.

Notwithstanding his university education, he "was led" (in his own words), "partly by research, but chiefly, I trust, by a better guidance, to a

settled preference, on my own account, of the religious profession of Friends," and in 1818 he became a recognized minister in the society. "The simplicity of his style, the appropriateness of his illustrations, the ease and gracefulness of his manner, and the deep and honest interest which he always manifested in the subject of his address, rendered him a most attractive and persuasive speaker." This same year (1818) he went a journey with his sister, Mrs. Fry, to examine the state of the prisons in Scotland and the north of England, the results of which were given to the public in a volume of well-selected facts, accompanied by wise and benevolent suggestions on the subject of prison discipline. A similar journey to Ireland was undertaken by the same parties in the spring of 1827.

In 1837, Joseph John Gurney made a religious visit to our country, and travelled through most of the Northern States, and in Upper and Lower Canada. The various incidents of his journey, the objects that attracted his attention, and the impressions our country and countrymen made upon his mind are narrated in a pleasant style, in a series of letters to "Amelia Opie." Prompted by benevolence of heart, and an earnest desire to benefit his fellow-men, he sailed from New York in November, 1839, in company with Mahlon Day, for the West Indies, to see for himself the actual results and benefit of emancipation. On his return the next summer, he made his journey known to the public in a series of "Familiar Letters, addressed by permission to Henry Clay, of Kentucky," which showed conclusively the benefits and blessings, physical, economical, and moral, which always must, in the long run, attend a course of justice and mercy; and that whatever is right is also expedient.

He afterwards made four visits to the Continent, the first in 1841, in conjunction with his brother Samuel; the second with his sister Mrs. Fry; and the third and fourth with Mrs. Gurney and Mrs. Fry. The object of all these visits was to direct the attention of benevolent and influential individuals to the subject of slavery; to obtain its abolition; to administer comfort and consolation to the distressed in prisons; and to ameliorate the condition of those confined in jails, and hospitals, and lunatic asylums. Thus, after the example of their Divine Master, they "went about doing good." Their reception everywhere was most cordial. "The common people heard them gladly." They were admitted to long and familiar interviews with several of the continental sovereigns; and in some instances accomplished what diplomacy had failed to effect.

Mr. Gurney's death was occasioned by an accident which occurred to him on returning home from a meeting of the Visiting Society of Norwich, on the 22d of December, 1846, when, in consequence of his horse slipping, he was thrown over its head, and his death unexpectedly ensued on the 4th of the next January.

As an author, Mr. Gurney's works were numerous, and he ranks among the very best writers on practical Christianity. His "Observations on the Distinguishing Views and Practices of the Society of Friends," first published in 1824, had passed through seven editions at the time of his death. His "Essays on the Evidences, Doctrines, and Practical Operations of

Christianity," is a most valuable work, from which Christians of every denomination may derive instruction and improvement. His "Biblical Notes and Dissertations" are chiefly critical and philological examinations of Scripture, relative to the Deity and Incarnation of Christ. Another excellent little work is his "Hints on the Portable Evidences of Christianity." His "Thoughts on Habit and Discipline” relates, principally, to selfgovernment and usefulness; and his "Essay on the Habitual Exercise of Love to God, considered as a Preparation for Heaven," may be regarded as its sequel. His other works contain treatises "On the Observance of the Sabbath;" "Right Application of Knowledge;" ""The Accordance of Geology with Natural and Revealed Religion;" and on many other subjects, all of which show a mind deeply imbued with the spirit of true wisdom and piety, and ardently desirous to instruct and bless mankind.

The principal Christian and charitable societies in which he took an active part were those for the Abolition of Slavery and Capital Punishment, for the promotion of Peace and Temperance, and the British and Foreign Bible Society. The amount of money which he gave to these and numerous other benevolent institutions is past all calculation. He was one of those few, very few men, whose heart was as large as his purse. But the question may be asked, how was he able to fulfil these various and multitudinous engagements, and to do so much for others, while at the same time he was an active partner in one of the most extensive banking establishments in the kingdom? The answer is easy: he was a man of most orderly and industrious habits, and a great economist of time. "Every day was well packed up; and hours and seasons were set apart for leisure and relaxation, as well as for employment and labor. By these means he could attend at the bank; speak at a public meeting; write an essay; and take a long and laborious journey: and he could also be the companion of his beloved family; walk in his fragrant gardens; admire with intelligent taste the varieties of nature; or go to describe to the children in a school the wonderful structure of the human eye. While he thus performed the labors of life, he enjoyed its comforts; what was great was well attended to, what was small was not neglected: he seemed to have time and place for everything, except idleness; he was most thoroughly a man, as well as a Christian, and could consistently say with the Apostle, 'The life I live in the flesh is by the faith of the Son of God.' "'1

THE TEACHINGS OF CHRISTIANITY.

Let any man take our Saviour's Sermon on the Mount; and I will venture to say that, if he is a man of any moral feeling, of any moral discernment, of any nice taste, on the subject of virtue;

For this account of his life I am chiefly indebted to a notice in the "Gentleman's Magazine," 1847.

he has, in that Sermon on the Mount, a most definite, internal proof of the divine authority of our religion. Let us point out one or two instances; take the first beatitude: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Now this is a point which distinguishes the moral system of the Bible. The whole moral system of the Bible may be said to be founded, as it were, on humility; from humility may be said to spring other virtues in abundance; humility, contrition, brokenness, poverty of spirit, are absolutely essential to a Christian character: but when you come to open the pages of the ancient philosophers, the inspired philosophers of Greece, we find that there is much, very much, to flatter the pride of man, and to nurse him in the notion of his own original virtue. Poverty of spirit would, by many of the ancient writers, have been considered a shame and a folly, and unworthy of the very character of a man; and yet I should like to know, whether there is any one moral quality which works so well in practice, and so upholds the welfare of man, in the power of God, as humility and brokenness of spirit? And here we have a distinguishing point, of the highest moral importance, embosomed in the code of Christianity; distinguishing it from all the other codes, and affording an evidence in itself of its divine origin. Then again, "Blessed are the pure in heart, for they shall see God." Here is another point, in which our Saviour traces the virtue of man to that spring from which it must come; that is, the heart made pure. He tells us that man's heart naturally brings forth the works of evil until it is made pure by the power of the Holy Spirit-renewed by God under the influence of that Spirit; that the spring and origin of all morals is the purity of heart-a most distinguishing feature. For you will generally find that whatever was written on morals by uninspired persons is external, only the surface of things; it does not go down into the depths of human motives. But more especially the moral system of the Bible is distinguished by this circumstance, that it always brings forward love to God, as the very foundation of the whole. And here there is a marked distinction from all the other moral systems which have ever been invented. We are taught by our Saviour, we are taught by his apostles, that the first principle of morals is to love God with all our hearts and with all our souls; and from this principle, all that is virtuous and excellent (either for the glory of God, or the welfare of man) is found to spring. And if we take these points into view, and contrast them with whatever has been produced, in any age, by moral, uninspired persons, the contrast affords a most abundant evidence of the divine origin of Scripture. It is also to be remembered that, whatever

you find in modern writers, of correct theology, or true morals, we find in its original form in the Holy Scriptures; and though you may find some sayings on this subject in the writings of unbelievers, they are borrowed, all of them borrowed, from the sacred pages.

Evidences of Christianity.

LOVE DUE FROM MAN TO MAN.

The claims of our Heavenly Father on our love and gratitude are incomparably superior to those of any earthly parent; and when these claims are acknowledged and felt, our love to our fellow-men, the common objects with ourselves of his goodness, both in creation and providence, rests on a secure basis; it becomes what it never was before, a heaven-born affection. But what vast additional force is imparted to this affection, through the gospel of our Redeemer! When the great truth is impressed on our hearts that God sent his own Son into the world to save us—even to redeem us, by his death on the cross, from the pains of hell, and from the slavery of sin and Satan-our love cannot fail to flow and abound. We are gently constrained, under a divine influence, first to love the Lord our God, and Jesus Christ whom he has sent, and next to love that universal family of man for whom Christ died. "If God so loved us, we ought also to love one another."

Again, we have seen that those who truly love God are distinguished by a cordial desire and endeavor to resemble the object of their regard. But there is not one of his moral attributes more clearly placed within the scope of our perception and imitation than his love to man.

It appears, therefore, that there is something more than a bare succession that there is sequence, in the sense of cause and effect, -in the two great commandments of the law of God. When the lawyer questioned Jesus, saying, "Master, which is the great commandment of the law?" Jesus said unto him, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, THOU SHALT LOVE THY NEIGHBOR AS THYSELF."

The Samaritans were a people quite distinct from the Jews; yet we find, from that exquisite parable by which Jesus answered the lawyer's question on the subject before us, that the good Samaritan was neighbor to the Jew who fell among thieves; and