Such indications as these are the more worthy of notice, because Mr. Jefferson is well known to have been a fearless and uncompromising man, paying small respect either to persons or what he considered prejudices. His worst enemies have never, I believe, charged him with hypocrisy, and his assertion of independence both in speech and action has often caused him to be misunderstood and misrepresented.

He was particularly sturdy on the subject of his religious belief, viewing with peculiar abhorrence all attempts to establish anything like an inquisition over the free thoughts of the mind, particularly on subjects which, far beyond human jurisdiction, lie between man and his God, to whom only he should be required to render his account. But to friendly inquiry and even admonition Mr. Jefferson was always open and gentle, and I have been pleased and surprised to see what different impressions from those which they brought good religious persons would often carry away, after long and frank converse with him on topics of which he equally with themselves admitted the importance, although perhaps his particular views might be different from their own.

With regard to Mr. Jefferson's belief in a future state, he has himself expressly declared it in more than one of his writings; but it is also a fact that the last words ever traced by his hands were an expression of the hope and expectation of rejoining the wife of his youth, whom he had never ceased to regret, and a daughter whose untimely death had robbed him of one staff of his old age, although he was blest with a surviving daughter whose devoted affection to himself he repaid by the most unbounded attachment.

Such, sir, are the best answers I can give to your questions addressed to me on the subject of my dear grandfather's opinions. But after all, the best answer to the accusations of his open enemies, and the more dangerous assertions of his pretended friends, is to be found in the whole tenour of a life passed in the exercise of every Christian virtue and devoted to the service of his fellow-men. A distinction which he liked to draw between the lessons of heathen philosophy and those of Jesus was, that the former had for their object to teach man to take care of his own happiness, whilst the latter turned his thoughts to the happiness of others. And if all were not happy who came within the sphere of Mr. Jefferson's influence, it was not for want of the most constant efforts on his part to make them so. In small things as in great the same ardent desire to do good formed the spring of all his actions. His kind offices beginning at home extended themselves in circles until they reached the utmost limits of his powers. At home he had been the best husband, and was the best father and grandfather, the kindest master, the most faithful and active friend, the most useful

neighbour. He was loved best always where best known. Those who approached him nearest were the most devoted in their affection and veneration, and it was only as men receded from him that they lost sight of his true proportions, which thus became distorted through the mists of prejudice and lost the symmetry which really belonged to them. I repeat again my firm belief that such a character as Mr. Jefferson's could have been formed under no other influences than those of the gospel ; that there is in this world but one sort of tree capable of bearing such fruit.

I make no apology for these encomiums on so near a relation. Mr. Jefferson has ceased to belong exclusively to his family. He belongs to mankind, and we of his blood should consider ourselves as holding such information as our situation in regard to him enabled us to become possessed of in trust for those who ask it of us, and who, we believe, will make a worthy use of it. We speak as of one whom we love more than others can do, simply because we have known him better. Whatever light, therefore, this letter can throw upon the truth, as it regards a good and great man, is yours, sir, to make such use of as seems best to you; reserving only, as my own privilege, the right which belongs to every female, of avoiding public notice.

With sentiments of great respect,

I remain yours, &c.

Now, unbelievers, what will you do with all this mass of evidence? You cannot assert, with the least shadow of truth, that Mr. Jefferson ever uttered or published a syllable which contradicts a single sentiment I have quoted. No. All these opinions he did cordially embrace. All this is positive proof which cannot be refuted. But you can affirm that he has written some things which other Christians reject, and that he has spoken plainly concerning some parts of the Scriptures, Calvinism, the Orthodox clergy, and the apostles. All this I admit; but what does this prove? Because I have expressed my honest views respecting human systems of divinity, ambitious priests, or some things recorded in the Bible, am I therefore to be classed among unbelievers? This is surely a new mode of reasoning for infidels ; and I will not charge this absurdity upon your system, until I find it stated in your publications.

You may also contend that Christians of different sects have called Mr. Jefferson an unbeliever. This I acknowledge; but what does this prove? Are you in the habit of taking the assertions of Orthodox believers in proof of any position which you reject? Why should you in this instance?

On what ground have they preferred this charge against him? Simply because he did not believe so much concerning Jesus and his religion as they did. Is this treating him according to gospel rules? Is this conduct consistent with the fundamental principles of Protestantism? I freely grant that my belief on several points of Christianity differs essentially from that of Mr. Jefferson. I do not know as he would agree in all particulars with any denomination in Christendom. But what of all this? Is not the Bible the common standard of divine truth? Has he not as much right to investigate as any other individual? Must I condemn one neighbour for believing too much and another for not believing enough? Am I the infallible pope? From whom have I received any such commission? No. I am bound by the gospel to do unto others as I would have others do unto me. I have no willingness to be called an infidel because I cannot assent to the creed of my Orthodox friend; neither have I any disposition to condemn Mr. Jefferson because he could not receive all the articles of my faith, so long as I know he wished to be regarded a follower of Jesus.

But the wrong-doing of Christians is no excuse for your misconduct. You profess to be governed by the principles of common honesty, I suppose. Now I demand to know upon what authority you claim Mr. Jefferson as an infidel. You have seen that he called himself a Christian, and wished to be so regarded by his fellow-men. You have seen that he endeavoured to regulate his life by the precepts of Jesus, and died in expectation of admission to the heaven which he revealed. You have seen that his family regard this charge of infidelity as a gross and shameless slander upon the character of their venerated relative. Can you consider your course honest, fair, just, right? I appeal to your common sense. I appeal to the community. Wherever this distinguished man is to be classed, he evidently does not belong to your party. I have no further interest in the question than to have the truth prevail, and if this be your object, as you loudly profess, you will no longer claim Thomas Jefferson as an infidel.

B. WHITMAN.

NOTICES OF BOOKS.

Social Evils and their Remedy. The Mechanic. By the Rev. New York: Harper and Brothers.

CHARLES B. TAYLOR.

1834. 18mo. pp. 159.

THAT the Messrs. Harper should give to the public an American edition of this work is nothing strange; but that a clergyman should be its author is more than we can account for, without a supposition which we are unwilling to make. The clergyman who really understands and is prepared to fill his mission is the workingman's true friend. The gospel is emphatically the workingman's religion. They were "the common people who heard Jesus gladly"; and it was because "the poor had the gospel preached unto them" that John was instructed to infer that the Messiah had come. By "preaching the gospel to the poor," we are not to suppose was merely meant proclaiming to them its great truths, but that the gospel which contemplated the moral and social elevation of the poor, of the lower classes, was there proclaimed. This the gospel did contemplate, and insured it when it proclaimed the fraternity of the human race; and it is this which makes it a religion for the many, peculiarly good news to the millions.

The author of the book before us gives us no evidence that he has ever suspected this. He seems not to be aware that by virtue of his office he is bound to be the poor man's friend and the unshrinking advocate of the equal rights of all men. He sees a broad line of distinction between the higher and the lower classes of society, but he sees no evil in it. He sees evil only in the uneasiness of the lower class, in its efforts to equal or to exchange places with the higher. This book, coming as it does. from a clergyman, would, if anything could, justify infidelity, and render indifference to religion a virtue. It breathes a spirit that would crush every effort of the people to meliorate their social condition. Its sentiments are worthy none but an antediluvian politician, such as none but a slave can embrace, or a tyrant wish to propagate. Its language is, "Vulgar Mechanics, to your places. Stand ready bitted and saddled for your masters' pleasBe brutes, as you are, and dream not that you are human beings." Such is the lesson with which it would cure social evils, and such the lesson its publishers would read to the libertyloving workingmen of America!

ure.

With these remarks we dismiss this little production, but not the subject it professes to discuss. That subject is one not to be lightly dismissed by him who is conscious that there are duties which he owes to his fellow-beings. We fear, however, that too many do lightly dismiss it. We fear there are those who would brand such as believe that there are great and grievous social evils which demand redress, as agitators, demagogues, jacobins, or persons of desperate fortunes, who have nothing to lose but everything to gain by a change. We fear there are those, and even clergymen too, who, with their faces turned to the past, have no inward visions of a greater good for the human race, who dream not that as the professed disciples of Jesus they are bound to desire a progress, and to labour to set their fellowbeings forward in knowledge and virtue. We fear there are those who, because they find this world "a vale of tears" to the many, confounding the actual with the possible, infer that it always must be so, that God decreed it, and that it is impious not to be resigned to it. We fear; God grant that we fear without reason! We wish not to complain. But we would to God that all, and especially every clergyman, felt that the gospel was given to effect a great moral and social reform in man's earthly condition, that Jesus was a reformer, that the apostles were reformers, that he and they suffered martyrdom as reformers, and that whoever would be a true disciple of Jesus must love all men, even the most abandoned, well enough, if need be, to die as he did, upon the cross for their salvation; that everyone felt that he owes a vast debt to the community- a debt which cannot be paid so long as a single human being is deprived of his rights, a single vice remains to be corrected, a single new truth to be promulgated, or the least additional good to be obtained for any portion of our fellow-beings. We should feel this. It should sink deep into our hearts, and forbid us to desist from an earnest inquiry after a remedy for all social evils of whatever name or magnitude.

We say remedy. For we are not of that number who believe the evils of the social state are irremediable. We are not of that number who believe the earth is smitten with the malediction of Heaven, and that groans and tears are man's inevitable lot. We have seen suffering, we have heard complaints, we have seen and shared in man's miseries; but we never dared believe their cause was lodged in the bosom of the Divinity. We have seen the hand of God at work in the affairs of men; but we have seen it at work only for good. We have seen it pouring "oil and wine" into the wounded heart, binding up the broken spirit, and making the sufferer whole; but we have not seen it pushing man forward in a career of madness and compelling him to be "the greatest plague and tormentor of his kind." We have seen the factitious distinctions of society, and the tremendous evils they