dressed to the heart as well as the understanding, is unquestionably the proper method of effecting the object. Such was the manner of Woolman and Benezet: and such it is hoped will be the manner in which these subjects will be discussed in this paper.

As the Editor is sincerely desirous of promoting the unity and harmony of the religious society of which he is a member; and fully believes that the discipline, when maintained in the spirit and manner designed by its founders, is a powerful preservative of this union and harmony, the columns of his paper will not be open to essays which tend to lay that discipline waste: but their aim and object will be to support the established order on its original principles. Though it is not intended that the paper shall be devoted to any single object of discussion or enquiry, yet there are some great moral questions, in the examination of which, Friends have taken a leading and prominent part. To subjects of that character, the columns of this paper will be freely opened. Among the evils which disgrace our age and nation, and retard the progress of civilization, there are none of greater magnitude than the twin progeny of barbarous ages, slavery and war. The Editor is aware that on the former of these subjects no inconsiderable excitement prevails; that much diversity of opinion appears among the advocates of freedom, as to the mode by which the acknowledged evils of slavery may be most quickly and effectually redressed; and that this diversity has led to discussions in which the zeal of the combatants is sometimes more conspicuous than their charity: yet this does not in his mind furnish a satisfactory reason why the subject should be excluded from his paper.

There are probably few if any professors of the Christian religion, who will presume to deny that the time so beautifully and graphically described by the evangelical prophet, will eventually arrive, when nation shall not lift up sword against nation, or the people learn war any more; and we need but little reflection to perceive, that when that happy day shall come, slavery as well as war, must be unknown. The spirit of the Gospel furnishes a remedy for both; and there is no reason to believe that these evils can be completely eradicated by any other influence. The injunction of the Apostle, to overcome evil with good, indicates at once the easiest and most ef fectual mode that was ever proposed, and is probably in no case more important than in our efforts for

As we have various indications of a growing conviction on the minds of many, who are not of our religious Society, of the folly as well as the wicked

bring into the view of his readers such facts illustrative of this subject as may fall under his notice. If any important movement, of a national character, indicating an advance in this righteous cause, should be observed, the readers of this paper will be duly apprised of it.

The rapid advances in science and art which a few of the past years have exhibited, render it certain that further developements of a similar character will be made. It is intended to bestow sufficient attention upon subjects of that nature, to keep the readers of this paper apprised of the most important discoveries, as far as they would be interesting to the general reader.

Although the Editor has no intention of mixing, in any degree, in the political movements of our country, yet a brief notice of the events of the day, such at least as involve some general interest, will constitute a part of his plan. Legislative enactments, or judicial decisions of the General or State Governments and Courts, when they affect the great interests of the community, will be brought into the view of his readers; more especially if they have an obvious connection with religion or morals.

As the object of the paper is to diffuse useful and correct information, and to promote virtue and happiness both in civil and religious society, original essays, or judicious selections, are respectfully solicited. But it is to be distinctly understood, that it is no part of the design of the Editor to subserve any local or party purposes, or to engage in doubtful or controversial discussions, and that he of course must be at liberty to judge and decide upon the fitness for may be offered. ENOCH LEWIS.

insertion of all contributions which

Philadelphia, 9th mo. 1st, 1847.

The great comprehensive truths, says President Quincy, written in letters of living light on every page of our history, are these: Human happiness has no perfect security but freedom; freedom, none but virtue; virtue, none but knowledge; and neither freedom nor knowledge has any vigor or immortal hope, except in the principles of the Christian faith, and in the sanctions of the Christian religion.

Memoir of the Life of ELIZABETH FRY, with Extracts from her Journal and Letters. Edited by two of her daughters. In two volumes. Philadelphia. J. W. Moore, 193 Chestnut Street. 1847.

When the eminently good, as well as gifted, die, it is no less laudable than natural to enquire into the history of their lives, and acquaint ourselves with the position in which they were placed by divine providence-the manner in which they improved that position, and by what means they became useful, and as shining lights to others in their generation. History is said to be philosophy teaching by example: and if this be true in the general, more obviously is it so in reference to individuals. We have, in the record of their lives, an illustration immediately before us, of the principles by which they were actuated; and as " the tree is known by its fruit," we are enabled pretty accurately to estimate the value of those principles by their res lts, and are thus incited to endeavour to follow them, as they have followed their Lord and Saviour.

Since the death of John Howard, in 1790, many have shown how thoroughly their hearts were imbued with the spirit of that anthem which breathed "good will toward men," and have laboured diligently and effectually, in the discharge of high philanthropic duties; but no one, we believe, in the last half century, has occupied so large a space in the public mind, as respects her widely extended, indefatigable and successful efforts for the melioration of the condition of the poor, the destitute, the vicious, and the imprisoned, as Elizabeth Fry, the subject of this memoir; and it is the writer's intention to make some extracts, and occasionally some remarks of his own, which shall enable the readers of Friends' Review, who may not find it convenient to purchase the work, to comprehend, in some degree, the character and extraordinary career, of this great British philanthropist.

That persons who read the memoir, may not labour under an erroneous impression, it may be well to premise that the Editors are not members of the religious Society of Friends. We infer, therefore, that they were not so thoroughly competent to enter into, and sympathize with the religious exercises of their mother, as they might have been, had they united with her more entirely in sentiment, and laboured with her in the same household of faith, walking by the same rule, and minding the same thing. This will explain to the reader some matters which he will meet with in the volume before us.

Elizabeth Fry was the third daughter, and one of twelve children of John and Catharine Gurney of Earlham, in Norwich, where she was born, on the 21st of 5th month, 1780. Her mother was a descendant of Robert Barclay the

apologist, and her father's family had been members of the Society of Friends almost since its first appearance, nearly two hundred years ago. She was thus a birthright member; in a situation, however, but little likely to choose the simplicity, and embrace the self-denying principles of those of the Society, who consistently adhere to the views of its founder, and aithfully maintain its testimonies. John Gurney was wealthy: his pursuits led to an extensive "intercourse with persons of various denominations," among whom his high standing, his courtesy and popular manners, made him ever welcome. His family lightly floated in the indulgencies of fashionable life, as well as its accomplishments, and-particularly after the death of his wife in 1792-there appears to have been little or no restraint among them of a religious character.

In some memoranda of her early life, Elizabeth says, "I had, as well as a fearful, rather a reserved mind, for I never remember telling of my many painful fears, though I must often have shown them by weeping, when left in the dark, and on other occasions: this reserve made me little understood and thought very little of, except by my mother and one or two others. was considered and called very stupid and obstinate. I remember having a poor, not to say, low, opinion of myself, and used to think that I was so very inferior to my sisters Catherine and Rachel." Her natural affections were strong, almost, as she expresses it," overwhelmingly so," and a certain nervous irritability, probably induced by indiscreet treatment when a child, followed her for many years, and was the source of much real suffering. Her regular Journal commences in the first month of 1797, the previous memoranda having been destroyed by herself. We are particularly struck-though perhaps not greatly edified-by the simplicity and artlessness of many of her entries. She does not at all appear at this time to have had a distinct view of the spirituality of religion, or to have suspected her inability, at any time she chose, to reform and regulate her own heart. She evidently had but a very faint view of her natural depravity, and could seldom have realized the force of our Saviour's declaration, "without me, ye can do nothing." She had read few, if indeed she had read any, of our ancient Friends' writings, and was but slightly acquainted with the history of our religious Society. There can be no doubt, however, that the visitations of divine love and mercy were extended to her from childhood; but her situation, as we can readily understand, was particularly unfavourable to an attention to the whisperings of the still, small voice-my daughter give me thine heart--this is the way, walk in it. In the latter part of 1797, she says, "a thought passed my mind, that if I had some religion I should be superior

to what I am; it would be a bias to better actions. I think I am by degrees losing many excellent qualities. I am more cross, more proud, more vain, more extravagant. I lay it to my great love of gaiety, and the world." Soon afterward she says, "what a comfort must a real faith in religion be in the hour of death; to have a firm belief of entering into everlasting joy." To reflections similar to these it is evident the mind of Elizabeth Fry, had, for a considerable time past, not been a stranger, and when William Savery attended their meeting at Norwich, on the 4th of 2nd mo. 1798, his sermon made a deep impression on her mind. George Fox declares in his journal, that he was "sent to turn people from darkness to light, that they might receive Christ Jesus, and to turn them to the grace of God, and to the truth in the heart, which came by Jesus, that by this grace they might be taught, which would bring them salvation." And it evidently was with humiliating truths of this character, that the subject of our memoir had at this period need to be more thoroughly acquainted.

It may not be inappropriate here to state our conviction, that it was for the reviving and spreading abroad of these and other great doctrinal truths, teaching always that "the grace of God, which bringeth salvation, hath appeared to all men," that the Society of Friends were raised up to be a people. We regard it as a special providence. We do not by any means believe, nor can we for a moment admit, that the origin of Quakerism is attributable to the circumstances of a "juncture," or to a particular state of public feeling, as is intimated in some remarks of the editors on the 38th page of the first volume.*

Subsequently to this visit of William Savery, E. Fry was increasingly desirous to enjoy the society of consistent Friends; and one induce

*It not unfrequently happens that great events are brought about by means which are apparently trivial and unimportant, and that the efficacy of those means seems to depend upon the circumstances of the time and place. Hence, to those who look no deeper than secondary causes, many momentous changes in civil and religious society appear to be the result of the circumstances existing at the time. But we ought to remember that the wisdom which designs the end, prepares

also the means, and controls the circumstances. When the people of Israel were to be led out of Egypt, a Moses was preserved from the jaws of the crocodile and the sword of Pharaoh to be their leader. When the reformation was about to be effected, a Huss, a Jerome of and a Frederick the wise was placed in authority. And when the pure doctrines of the gospel were to be afresh proclaimed to the nations, George Fox and his coadjutors were called and qualified for the momentous work of their day. When these men were sent to scatter the seed of the kingdom, they were commissioned to spread it on a soil already prepared to receive it. The circumstances, the instruments, and the end were unquestionably under the control of the one great directing Power.-ED.

Prague, a Luther, a Melancthon and a Calvin were raised.

ment to go up to London on a visit, was, that she might see him, and "all those plain Quakers." Yet her mind, as she says, was in a "whirl," and so entirely does she appear to have yielded herself to the pleasures of the metropolis-introduced as she was into the gayest circles-that it could only have been through the long-suffering mercy of her beneficent Creator, that she was not irrecoverably lost in folly! He did not leave her to herself. She could not flee from his presence; his good Spirit followed her, and on the 17th of 3d mo., after having a few days before again heard William Savery preach, she expresses her thankfulness to the Divine being, for "having sent at least a glimmering of light" into her heart, and acknowledges that she feels "there is a God, and Immortality." The round of dissipation was nevertheless kept up in London, until she returned home with her father on the 16th of 4th month. Thirty years afterwards, speaking of this visit, she says, "it was like the casting die of my life." She appears to have been filled to satiety with her indulgences; she knew they were wrong, and only "tended to promote evil," and her judgment became much "confirmed in the infinite importance of Religion, as the only real stay, guide, help and comfort in this life." Soon after she returned home, she received an encouraging letter from W. Savery, which we regret not to have room to insert. He tells her how " cordial" he had felt towards her, and that his heart had leaped with joy to find her willing to acknowledge a state of hunger and thirst after righteousness, and reminds her of the enjoyment there is under the perfect law of liberty

the law of the spirit of life in Christ Jesuswhich sets the soul free from the law of sin and death. Uneasiness with the course she was pursuing increased; one little intimation of duty after another was given, and she found she could not participate as she formerly did in the practices of the family circle. This was a sore trial to her; as it was also to her father and brothers and sisters, to whom she was ardently attached. In the summer of 1798, their father took a journey into Wales and the south of England with his seven daughters. It was greatly enof which she was so sensible at home, and at joyed by the party, and the religious impressions times even in London, followed Elizabeth in her carriage and in her walks-at her down lying and her uprising. At Colebrook Dale, in company with her "dear friend Richard Reynolds," they visited Deborah Darby and Rebecca Young, whose gospel services in this country, many are still living to remember. "We had spent," says she, "a delightful evening, when my heart began to feel itself silenced before God, and without looking at others, I found myself under the shadow of his wing, and I soon discovered that the rest were in the same state.

After sit

ting a time in awful silence, Rebecca Young spoke most beautifully; she touched my heart, and I felt melted and bowed before my Creator." After her return home, she resumed her usual habits of visiting and relieving the poor, and especially the sick, reading the Bible to them, and instructing their children. She had sometime before commenced a school with one little boy, and it had gradually increased until she had upwards of seventy children, whom she managed without assistance; thus initiating herself into the duties, and disciplining her mind for those services of a similar kind, in which, in after life, she bore so conspicuous a part. Sore conflicts were passed through about this time when in the 19th year of her age. She felt the incumbent necessity of walking in a much narrower path than those did who were around her in her father's house. She was reluctant, by withdrawing from a participation in their pleasures, to make them uncomfortable, and lay a restraint upon what they had been educated to regard as innocent amusements. She had none to sympathise with her in these, to her, matters of high moment-none to encourage her in the right way of the Lord, or that could at all understand her feelings and her scruples :-indeed, she did not herself understand them ;-they were a mystery to her, and she truly felt that she was led in a way which she knew not. On one occasion, after having declined an invitation from one of her brothers to join him in what she believed wrong, she writes, "Have mercy, oh God! have mercy upon me, and let me act rightly, I humbly pray thee!" The Lord was evidently calling for her will; but how slowly did she resign it! though he would doubtless, as Thomas Story beautifully expresses, in reference to himself, "have returned her his own, in token of his love."

She attended what is called the general meeting at Ackworth school in the 8th month, 1799, and took part in the examination of the children in their various exercises. Here she met with Thomas Scattergood and Elizabeth Coggeshall, and felt some encouragement from the notice they took of her. Thomas mentioned the great love he felt for her, "which made it appear to me," says she, "as if there was a sympathy of soul, and we both were guided by the same spirit." She was often contrited under a sense of the unmerited goodness of her Heavenly Father, and a conviction of her many deficiencies. She was not without a prospect, at seasons, of being called upon at some future day, if faithful to the manifestations of duty, publicly to advocate the cause of her Redeemer, and invite others to come and witness a qualification, through the sanctifying influences of the Holy Spirit, to partake of the good things which the Lord bath in store for them that love him.

In the 8th month, 1800, she was married in

Friends' meeting house at Norwich, to Joseph Fry; soon after which event they settled at St. Mildred's Court, the place of his business, in the city of London. She was thus thrown much more into the company of plain, consistent Friends, than she had hitherto been, and only one week after the young married pair had arrived at their home, George Dillwyn became their guest. The poor continued to claim her attention-she met with and became considerably interested in Joseph Lancaster, and expressed "a wish that the young man might be preserved in humility." Passing through various trials, and close provings of her faith, she seems earnestly to have craved an increase of it, and that she might continually be watched over for good by the unslumbering and compassionate shepherd of the sheep. The Yearly Meeting in 1895, she says, "was very interesting to me. I felt a good deal about it. In the first place, I am struck afresh with the beauty of our principles; but so am I also, with the great want of simplicity and integrity in us who profess them. The dread I had over me in Plaistow Meeting of saying something, impressed me in most of the meetings; I had such clear ideas in some of them; but I did not believe it necessary for my salvation to do it, and I believe hardly any motive short of that, could induce me;" She seems to have been really desirous not to go before she was sent, and to guard against being warmed by a fire of her own kindling. "There is one," says she, "who knows my heart, and its great

wants.

To Him then I look, even to Him who has borne our infirmities. Teach me thy way; lead me in the paths of righteousness for thy name's sake; give me strength in weakness, if thou seest meet, O Lord, that I may overcome temptation."

Having been appointed by the Monthly Meeting of Grace Church street, a visiter to "the school and workhouse," belonging to Friends, at Islington, she could not but feel that it would open the way to services altogether congenial to her long cherished habits and tastes. At one of her visits-perhaps the first-she proposed reading to the children a little pamphlet which had lately come out, by Frederick Smith; they were deeply interested, and after it was finished, "I endeavoured," she says, "to weigh whether I really had anything to say to them or not. I thought that I had, and therefore took up the book, as if to explain it, making my own remarks, which appeared to affect the children and the governess, so that those who were on the point And "Oh!" she further of tears really wept." remarks, in reference to this circumstance, "that in anything like a religious duty, I may never go beyond the right guide, nor ever give self the praise."

The cares of a rapidly increasing family pressed upon Elizabeth Fry, and the high re