that enables a person to overcome such temptations.

But if à man thinks there is no obligation to conform to certain laws, which I deem laws of virtue, and yet lives without breaking them, I feel no respect for him on this account. My only inference is, either that he has no temptations to resist, or that he is restrained simply by an unwillingness to encounter the contempt, or dislike, that will result from violating what he deems the prejudices of other minds. If a man considers certain restraints unwise and injurious, which I consider the laws of virtue, and which deter other men from certain vices, what to me can be the merit of his freedom from these vices? It is not the result of that conscientious self government, which is indispensable to virtue, but is either merely freedom from temptation, or fear of censure.

As to the honorable and benevolent feelings that in some cases may co-exist with such principles as yours, I have only to say, that some men have so happy a temperament, that no theoretical opinions can efface the noble impress of their Maker's hand, in the fine constitution of mind with which they are endowed, and such men are never to be held up as examples of the practical tendencies of any system. In testing the tendencies of opinions, it is not single individuals, but large communities, embracing all varieties of character, placed in all circumstances of trial, and followed through a period of years, that are proper subjects of investigation. New England is a fair field for investigating the

tendencies of a religious faith; the fairest that was ever presented, for it is the only large community, settled for the express purpose of establishing families, schools, colleges, civil institutions and every social association, on the principles of the Bible, and by men who placed religion as first in interest and importance, and every thing else as secondary. For two hundred years the tendencies of these principles have been testing, while children, generation after generation, have been educated in them. Come then to New England, and examine the tendencies of a system exactly the reverse of yours. We agree that the desire of happiness is the great main spring of effort, and the attainment of it the ultimate aim of every mind. We agree that happiness consists in the appropriate and temperate gratification of our desires. Now make out an inventory of all the desires with which the human mind is teeming, and then find me a place on earth, where so large a proportion of the inhabitants secure so many of the temperate gratifications of these desires. Is it food and raiment? is it the comforts and conveniencies of life? is it healthful labor? is it the pleasure of successful enterprize? is it competence and freedom from the anxieties and sufferings of poverty? is it the gratification of taste? is it the improvement of the mind? is it intellectual competition? is it social endearments? is it the pleasure of conscious virtue in governing the passions? is it the regulation of the appetites, making them subordinate to reason and benevolence? is it the noble excite

ment of public spirit? is it the heavenly efforts of benevolence? is it grateful love and veneration to the Author of all good? is it the hope of future blessedness through everlasting years? Point me to a spot on earth, where you will find more of all these ingredients of human happiness, so universally diffused among all classes, than is to be found in New England.

Some, indeed, are found, who point to the dancing, the theatres, the carnivals, the public shows, and the lively manners of other nations, and contrasting them with the regular habits, the sober demennor, and the devotional pursuits of the descendants of the Puritans, deem them indications of superior happiness. But there are certain regular, steady enjoyments, that, like the shining of the sun, cause a quiet, all-pervading comfort, and there are excitements, that, like the meteor flash, come for a moment only, and leave behind a deeper gloom. It is the calm, rational, every day pleasures of life, in which a man's chief happiness consists, and not in the occasional extra excitement of amusements. Contrast the regular habits, the domestic comforts, the intellectual resources, the moral and religious enjoyments of the common people of New England, with the sordid poverty, the intellectual degradation, the moral debasement, the want of domestic comfort, the depression of spirits, consequent on vice and excess, the ennui of idleness, and the entire destitution of all resources for the higher gratifications of our nature, that are witnessed among the lower classes, in countries

where public amusements most abound, and no man can for a moment hesitate as to where the balance of enjoyment is to be found.

There are others, who point to the negro, who basks in the sun by day, and dances to the banjo at night, or to the volatile Frenchman, who plays his violin and shrugs his shoulders at every care, and contrast these outward signs of sensitive enjoyment or mere indifference, with the serious aspect and manners usually attending well regulated habits, conscious virtue and true piety. But any who have ever felt "the sober certainty of waking bliss," well know, that the nearer they approach it, the farther they depart from those outward demonstrations that indicate mirth, or mere animal enjoyment.

I doubt not that the serious and placid countenance of many a benevolent and pious man, has been irradiated with a happiness, one hour of which, is worth a whole life of mere sensitive enjoyment, or animal excitement.

In regard to a remark of yours, as to the influence of religion in promoting what you deem certain objectionable features in New England character, I believe you have exaggerated views of these evils, which a residence there, and extensive acquaintance with the common people, would rectify. I can discern faults in New England character; I perceive excellencies and advantages in which we are excelled by other sections of our country, and by other nations, and far from me be that mean, contracted, selfish spirit, that cannot rejoice in the

superior advantages of others, because, perchance they may cast my own little circle into the shade. As to that query which you have urged, as others have done, "why have Yankees become proverbial for being cunning, dishonest, cold-hearted and selfish?" I answer; because a people distinguished for shrewdness and intelligence, when they have rogues, have the keenest and most accomplished; such have sense enough to stray off from equal intelligence and superior virtue, to where they can find freer scope; and where most unfairly, they pass as the representatives of those they leave behind. Because a people brought up to self government and regular habits, are most likely to have the calm and reserved manners, that give the impression of coldness and indifference. Because a people educated to act from principle, and not from impulse, seldom make displays of feeling ; and lastly, because those who gain and keep every thing by strict economy, acquire habits that forbid display, and impulsive, reckless expense.

And now will you answer my opposing query? How do you account for it, that a people brought up on a hard soil, and gaining subsistence by labor and strict economy, who count and value every sixpence, and are thus most liable to become penurious and selfish, how is it that these are the people so distinguished for their forwardness in every enterprize that demands money, time, self-denial and benevolence? Is New England the place where the sick or the stranger complain of want of sympathy and care, or where the orphan and the wid