nothing of your book-learning; and I have amassed a fortune. I have experienced no inconvenience, and enjoyed much more happiness than my reading neighbours. I think, therefore, that you act very unwisely to expend such sums of precious gold and silver for that which produces nothing but misery and ruin; and as a reformer I call upon you to close your school-houses, dismiss your teachers, destroy your printing-presses, and burn your libraries."

Would you consider this sound and conclusive reasoning? I think you would be very apt to say in reply: "Sir, we have listened attentively to your remarks. We differ from you altogether on this question. You ought to know that the various evils to which you have alluded are the abuses of education, and not the natural fruits of knowledge. You ought also to understand that money does not answer every want of human nature. We have tried the experiment, to our own satisfaction. We know, by our own experience, that the pleasures of the mind are much superior to those of the body. We also know that our information not only gives us daily comfort, but qualifies us for greater enjoyment and usefulness. Besides, you ought to see that without learning we should all relapse into a state of barbarism. And although you may have lived very well without a knowledge of letters, yet this is altogether owing to the civilized and educated state of those around you. Instead, therefore, of being a real reformer, as you seem to believe yourself to be, you are labouring to degrade us to the savage condition, to destroy all the refinements of life and all the blessings of society. Your present attempt to subvert the means of education and knowledge, on account of their abuses and the expense of their maintenance, fully proves that you do not understand even the first principles of correct reasoning."

2. Let me apply this illustration. It costs this country a large sum of money to support Christian institutions. This fact no one is disposed to deny. What use do you make of this circumstance in your attacks upon Christianity? You proclaim it to the public in every possible manner; in your conversation, in your discourses, in your publications; thus making an incessant appeal to avarice, the lowest passion of human nature. The foreign mother of American infidelity repeats the fact in almost every lecture of that volume to which you look as an oracle of wisdom. Her satellites echo it from one end of the country to the other, in terms like the following: "Citizens of the United States, you act like fools,

It costs you twenty millions of money every year for the support of your religion! Yes; twenty millions are worse than wasted, in building churches, and supporting a class of lazy, quarrelsome ministers, who divide your families, consume your time, distract your brains, and eat up your substance. We have done without any of your superstition, and we have experienced no disadvantage from our unbelief and irreligion. We therefore call upon you to turn your temples into halls of science, to set your clergy to work, to spend your Sabbaths in searching into the qualities of matter, and, above all, to save your precious money.' This, likewise, is a most favourite mode of attacking Christianity.

But is it not as unreasonable to condemn Christianity, on account of its abuses and its expenses, as it would be to destroy education, for the same reasons? Yes; the former is much more irrational than the latter. For what purpose were we created? For happiness. What can confer this invaluable blessing? Money? No. Look into the world. Is not gold oftener a curse than a comfort? And what solace can it render in sickness? What support in trial? What consolation in affliction? What peace to remorse? What joy in death? What preparation for eternity? Can education make men good? It may qualify them for greater evil as well as for greater virtue. Of itself it is insufficient for the wants of man. Religion, and religion alone, can enable him to answer the design of his creation. We have tried the ex

periment for ourselves. We have lived without the influence of the gospel on our hearts. We have since yielded, in some humble degree, to its guidance. We can testify, from our own experience, that it satisfies all the desires of the mind. We know that it makes us better and happier. And although you may have felt no great inconvenience from its absence. from your hearts, it is only because those around you were actuated by its heavenly spirit. You believe yourselves to be reformers, but you are assuredly labouring for the overthrow of everything valuable on earth, education, morals, religion, domestic enjoyment, individual and social happiness. Is it not, then, infinitely more unreasonable to labour for the destruction of religion on account of the expense of its maintenance, than it would be to destroy the means of education for the same reason? Judge ye for yourselves.

B. WHITMAN.

NOTICES OF BOOKS.

The Deist's Immortality, and an Essay on Man's Accountabil ity for his Belief. By LYSANDER SPOONER. Boston, 1834. 8vo. pp. 14.

This is the title of a pamphlet sent us through the Post-office with the author's respects; but who the author is, notwithstanding he has given us his name, we have no means of even guessing. But since in sending it he doubtless meant us an act of civility, we receive it accordingly, and will do what we suppose he will thank us for, devote a paragraph or two to the consideration of its merits.

"The Deist's Immortality!" The title struck us with some surprise; not that we never heard of Deists who believed in the immortality of the soul, but because we have never, though extensively acquainted with unbelievers in Christianity, met with one who had any belief in a future state of existence, and we had therefore concluded that it was doubtful whether any such at the present day could be found. We are glad, however, to find we were wrong. We hail it as a good symptom, that even a deistical pamphleteer ventures to offer reasons for believing in another life. We hold the hope of another world to be so important, we consider it of such great price, that we are glad to find it advocated by anyone; and if by one more than another, by one who from the name he assumes may have influence where a professed Christian would have none. We say, then, to Mr. Spooner, that we will not find fault with him for "casting out devils," though he "follow not with us." When we find a Deist advocating the truth, we receive him into fellowship just so far as he advocates it, but no farther. Mr. Spooner's arguments are not new. They are arguments which we suspect he would not easily have found, had there not been such a religion as the Christian and such a class of people as the clergy. All that is valuable in The Deist's Immortality we had previously read in the writings of Dr. Channing and other eminent defenders of Christianity. Had the author been aware of his obligations to Christianity, we think he could hardly have spoken of it so slightingly as he has; he might, perhaps, have acknowledged the source whence he derived his belief. His notions of a future state, which he contrasts with what he calls the Bible-view, he ought to be aware are not notions peculiar to Deists; so far

design to assist our feeble conceptions of the great Example set before us for our emulation by reflecting it more vividly to our view.

From his habits of close devotedness to his people, Dr. Parker was less generally known than many others have been whose powers of mind and moral worth are hardly to be named in comparison; but for the sake of the church, for the sake of our race, we do most earnestly trust that an example so rich in the most exalted Christian virtues will not be suffered to be embalmed only in the affections of the flock of his charge. It was the distinguished privilege of the writer of the Address before us to be his intimate and confidential friend, and we are glad to see that he is disposed to give to the public somewhat of the fruit of his intimacy; we wish it were more, for we are sure, from this specimen, that the office of Dr. Parker's biographer could hardly fall into more competent hands.

We quote those passages which relate particularly to the character of the revered subject of this Address.

"Were I to point out any one trait which I thought most distinguishing in our beloved pastor's character as a Christian, I should name Faith. By this I mean an unwavering belief and trust which led him to view all things as under the superintending providence of God; a perfect conviction, evinced by his whole mode of thinking and speaking, that this providence was directed by infinite wisdom and infinite love, and supported by infinite power; that the greatest and the least events were taking place under His control; and that these events would all be overruled for good. Whenever the perversity of men, or their ignorance, brought trouble or calamity upon individuals or a community, while he deeply lamented the evil, and mourned over the sufferings which would occur in the process, he never for a moment doubted that the good purposes of God would be accomplished, and that the happiness of the virtuous, however disturbed for the present, would be ultimately promoted. By this faith, this confidence, he could always perceive the bright radiance of the clear sky beyond the gatherings of the darkest tempest; ' and the minor troubles of life, those trials of every day's existence, which, far more frequently than great temptations, overthrow the balance of the Christian character, he could put aside with his hand, as unworthy to move him.

"To acquire this faith, my children, no great powers of mind, no uncommon acquirements are absolutely necessary. Such powers and acquirements, rightly directed, will serve to enlighten and confirm the Christian faith; but I have heard our deceased friend often say that the most beautiful ornament of the highly cultivated intellect was to have that child-like trust in God, which, while the noblest energies of the mind are engaged in investigating the wonders of divine love, can repose in humble simplicity on the care and love of a heavenly Father."

"Again, this faith and trust in God, in which our beloved pastor found such peace and such constant support, was ever accompanied by obedience. He knew that it was folly, and worse than folly, to say that we trust in God to make all things work together for good,

while by neglect of or disobedience to God's commands we do all we can to counteract his holy will. If he trusted in God to make him happy, he knew that he must do all that God required of him. Thus every part of his conduct was regulated by fixed principles. His first and his last inquiry, under all circumstances, was, What is duty? What is right? - Never, What is expedient? What will be thought of this or that course? These latter questions he never asked, except when their consideration was involved in deciding upon duty. The question of duty once settled, his course was settled; and being conscious of having faithfully used the best lights which he could obtain to discover his duty, let events occur as they would, he suffered no vain regrets to harass his mind. He did what he thought was for the best, and then left the result with God."

The

"To have at all times a distinct and fixed purpose- never to act from mere impulse, or to leave himself to the dictate of momentary feeling was always the endeavour of him whom we mourn. day before he died, some one said to him, 'You have always tried to make those around you happy; you would never give anyone pain.' 'So far as I have had distinct purposes it may have been so,' he replied."

"There was nothing more strongly marked in our beloved teacher than his openness, and firm, independent honesty of character, his utter abhorrence of falsehood and duplicity. Who has not seen his clear eye flash, and his countenance curl with scorn and detestation, when pointing out the shiftings of hypocrisy, or unveiling the hollowhearted pretender? If ever there seemed a failure in the charity of his heart, it was when he saw an attempt to deceive, or a course pursued for mere exhibition or effect. Falsehood in any shape, he could not, he would not, endure. He would never veil it by a soft name. A lie he would call a lie, and as such he would treat it, in all its forms and disguises; and if anything human would make the heart of the deceiver quail, it was such a look as I have sometimes seen dart from his usually mild and benevolent face."

"To tell you that our pastor made it the business of his life to do good, that this was the great purpose for which he spoke and acted and laboured, would be only to say that he was a faithful minister and a true follower of his Master and yours. Are there not many of you who remember now, as you look back upon your occasional intercourse with him, how almost everything which you heard him speak had some good meaning in it, something which you could think of afterwards with profit? When he has accidentally met you, and with easy yet dignified familiarity has asked you about your schools, your studies, and your amusements, was there not always some little hint, some good-natured remark, which would convey, almost without your knowing it, a good thought into your mind? which, without the formality of advice, would make you think more of your duty, of the goodness of God, of the blessings which you enjoy? Young as you are, you could hardly help noticing this peculiar and happy faculty in your minister; and we, who knew him longer and better, can remember that it was his way with all; and yet no one ever had less than he the character of the prosing monitor, whose approach we rather avoid than invite. He had a purpose of usefulness in everything. Ever upon the watch, he acquired a most unusual quickness and tact in seizing the right moment and the right way of effecting his purpose."