have always one expression. We know genuine miracles more by their contrast with false ones, than even by their unlikeness to natural facts. That all false religions have boasted miracles, is the very reason why the absolute religion, the confessedly true religion in a moral and spiritual point of view, would not have endured them, except compulsorily. Nay further, the propensity to miraculous evidence, which is quoted against the credulity of the Christian miracles, ought, if the religion itself be accepted, to be quoted in their favor, since it is contrary to all analogy, for a taste to exist in men, which has not a legitimate object somewhere; and for what purpose could it be allowed to exist better or greater, than to attest and dignify the absolute religion, revealed to human wants and adapted to human weaknesses, through untold ages to come. False miracles, in a certain way, imply and vindicate genuine ones. That all false religions have falsely claimed marvels, is the best reason for expecting that true religion would rest upon actual miracles.

But we must abruptly leave our subject. The supernatural claims of Christianity are destined to be carefully sifted by the present age. If the love of the marvellous is the characteristic of the vulgar mind, the love of the bare matter-of-fact is the characteristic of minds raised only one step above the vulgar. Hastily to disavow faith in miracles, is the common course of minds disenthralled from popular prejudices, but not educated in inquiry or reflection. Incredulity is almost as vulgar as credulity. To believe nothing that transcends common experience, this is the result of a contracted, frigid and vain mind. We believe that the miracles of Christianity are destined to revive the faith and interest of the world in Christianity; that even now there is preparing a new sense of their importance, and a deeper insight into their meaning.

H. W. B.

ART. III. WHO WOULD NOT BE LIKE THE FLOWER?

Translated from the German of Dr. C. Hering, of Philadelphia.

FATHER dearest, let me be
Here beneath the open sky;
For the flowers are fair to see,
And they smell so pleasantly;
Could I stay 'till day shall fade,
I would find how they are made.

Hearken, child, to what I say:
Not at night are these things made;
In the clear, broad light of day
Are the flowers in robes arrayed,
By the sun with beauty dyed,
And with all sweet scents supplied.

The flower in the morning early,
Silently bethinks her then:

"Shall I bloom to-day right cheerly?"
And then turns her to the sun;
On the flower looks down the sun,
And, lo! before we think, 'tis done.

Look upon this little flower,
Ere its leaves but half unfold,
Here, as in a secret bower,
Its small heart thou may'st behold.
Be that heart all pure within,
Right joyfully the sun shines in;

Gives to every part its hue,

Helps the tender leaves to spread,
Here within too thou may'st view
Where the fragrant sweets are laid.
Who, my child, could e'er have thought
Light alone all this hath wrought!

Mark me now; the simple light

Never could all this have done,

Never made these flowers so bright,
Had they turn'd not to the sun ;
To him their hearts they first expose,
And in, the living glory flows.

And so be it, child, with thee,
So thine heart wide open throw,
And the Light shall instantly
All its secret depth o'erflow;

Light, that, both by day and night,
Makes the heart all pure and bright.

W. H. F.

ART. IV.-MEMOIRS OF DANIEL WHEELER.*

Few of our readers, probably, have heard of Daniel Wheeler, "Minister of the Society of Friends," and it is not our intention in this article to go much at length into his personal history, or offer any methodical and detailed account of his "labors." But his life presents a singular, if not instructive example of activity, and his Letters and Diary may furnish some pleasing and useful extracts; which we the more readily give, as the work from which we take them, has not, we believe, been republished, and, we presume, is very little known in this country.

From a short autobiographical sketch, relating chiefly to the events of his early life, it appears that Daniel Wheeler was born in London in 1771. His parents were members of the Established Church. When under twelve years, he lost both of them, and the family were left in somewhat straightened circumstances. At an early age, a friend procured for him the place of midshipman, and he remained in the Navy nearly six years. During this period his conduct, according to his own account, was not the most exemplary, and was afterwards severely condemned by himself. Soon after leaving the Navy he found himself

*

Memoirs of the Life and Gospel Labors of the late Daniel Wheeler, a Minister of the Society of Friends. London: 1842. 8vo. pp. 793.

reduced to "complete poverty," and after many fruitless attempts to procure a subsistence in other ways, he entered the Army as a private soldier. He went with his regiment to Ireland, where he was engaged in "harrassing service," and exposed to much "personal danger." Meanwhile the French Revolution broke out, and he embarked with the troops for Holland, where he was present in several battles and skirmishes. He gives some painful details of what he witnessed and suffered during this period. At this point the autobiography ends, and the narrative is continued by his son, the compiler and editor of the present volume.

Having obtained a commission, he sails, in 1795, with a regiment for the West Indies. Encountering a storm at sea and being in circumstances of imminent peril, he grows thoughtful, becomes dissatisfied with the military profession, and early in 1796 quits the service, and returns to England. He soon adopts the principles of the Friends, or Quakers, and the next year is "received into membership." He settles in business, choosing the peaceful occupation of the "seed trade," marries, and in 1816 is acknowledged as a minister of the Society of Friends.

In 1814 the late Emperor Alexander of Russia visited England, and was "much struck with the perfection of the English system of farming." In connexion with this, his attention was drawn particularly to the Society of Friends, and three years after, having determined "on the drainage and cultivation of certain marshes and waste lands," in the vicinity of St. Petersburg, he was desirous to engage the services of a member of the Society, and sent to England for this purpose. Daniel Wheeler consents to go on a visit of observation and inquiry, and leaves England for Russia in June, 1817. Here he passes some time in examining the waste Crown lands and marshes in the neighborhood of the capital, and making reports of the result; he has an interview with Prince Galitzin, and afterwards with the Emperor himself, who gives his ready assent to all his proposals, asks him a great many questions about the principles of the Society of Friends, and listens to an exposition of them. In truth Wheeler seems to have blended the characters of the agriculturalist and religious missionary, and the dress, manners, and peculiarities of worship which

mark the denomination of which he was a member, appear to have attracted no little observation in Russia, being something new.

An arrangement being satisfactorily made, Wheeler returns to England for his family, and in the summer of 1818, having amply provided himself with "agricultural implements, seeds, and cattle," proceeds to Russia, and settles at Ochta, near St. Petersburg. We pass over his accounts of a Russian winter, the thermometer being at times at thirty-seven below zero, and the effect of the cold such, he says, that when he was exposed to it in the street, and shut his eyes, "it was difficult to open them again," and wolves went mad. He had several interviews with the Emperor, at different times, some of which he describes, and they must occasionally have been not a little curious. At these interviews religious conversation was often introduced. Sometimes they "sat down in silence," occasionally interrupted by speech, in the "manner of the Friends," and the Emperor would lay his hand on his heart and say, "he felt it." On one occasion, says Wheeler, "our large family Bible lay in one of the rooms; on seeing it he opened it, and readily turned to the 119th Psalm, which he said he had read that morning. He had a copy of the Scriptures in the carriage, which he always carries with him."

All Wheeler's accounts of the Emperor leave a favorable impression of his character. During the inundation at St. Petersburg in 1824 he made great personal exertions, by which numerous lives were saved and much suffering was alleviated. Many other instances are given illustrating the benevolence of his nature. The circumstances of his illness and death are related, which together with the events that subsequently took place in the capital, would furnish matter for an interesting extract, had we room. The following, from a letter in 1827, presents a pleasing view of the character of Alexander's successor.

"The Emperor Nicholas is indefatigable in his exertions to support the interests of his people throughout the Empire, by strictly insisting upon the most rigid adherence to justice in all cases; which has given great satisfaction. His leisure hours, at least those absolutely necessary for exercise, he makes subservient to the general good, and is daily going about to inspect the VOL. XXXVII. 4TH S. VOL. II. NO. I.

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