it truly is, a point of the most serious and unquestionable obligation.

There is one other topic to which we can only advert in a few hasty lines, which yet we are not willing to leave untouched. We allude to the question respecting the traffic in ardent spirits; a question, which has excited much discussion, and which seems to us to be now the most important question connected with the subject. No one who has examined it, doubts that the traffic is wrong, and must come to an end. There is no moral principle on which it can be defended, and it is only in its abolition that the complete extinction of intemperance is to be hoped.

We are aware that this is a point of delicacy, and we mean to treat it as such. We mean to make no assault on any man or men, or to intimate any reproach to those engaged in the trade, or to say a word which shall excite against them an obloquy which they do not merit. They have engaged in a respectable calling of which the sale of spirit has always made part, and have only been occupied in selling what the best members of the community have readily bought. It is but recently that the latter have learned that they were wrong and have ceased to buy. It is time then at length for the former to ask, if it be not also wrong for them to sell? If the dreadful evils of the traffic be such as to render it necessary for the sober portion of the community to combine against it and proscribe it, if it be necessary, for the protection of the republic and the peace of families, that the temperate cease to buy, is it not equally requisite that they cease to sell? Is it not at least clear, that the extermination of drunkenness is impossible, so long as the temptation is freely exposed in our common shops, and thrown directly in the way of every man, woman, and child, who goes for the family allowance of sugar and tea?

It seems to us, that this question must be regarded by a conscientious man, as standing on the same ground with that relating to the slave-trade. It does not at first present itself in the same light, because the one is carried on amongst ourselves by reputable men without question of its innocence, while the other has long been covered with ignominy. But time was, when the slave trade was deemed innocent and respectable. The case of John Newton has often been quoted, who was engaged in it at the time that he became

a religious man; and it was long after his adoption of Christian principles of action, before he so much as suspected that his occupation was inconsistent with Christian duty. This is precisely the case with many who are engaged in the sale of ardent spirits. It never has been suggested to their thoughts, that it is inconsistent with religious principle to be thus engaged. Let them think of it, let them survey the subject on every side, let them realize that they are accessory to an incalculable amount of crime and misery, and that the virtue and happiness for which they daily pray never can prevail while this traffic exists, — and their eyes will be opened to see their vocation in a new character. Is it not a fact, that very many, upon the subject being seriously presented to their consideration, have abandoned the trade; have sacrificed to duty all its emoluments; have even given up the great gains of their distilleries; and, in opposition to the strongest dictates of self-interest, have changed the current of their business? This has resulted from a sober conviction of duty. We believe that no man can fairly examine the question, without being satisfied that they are right. We are confident, that, as it shall be more and more fully discussed, the conviction will become more and more general; till, in a few years, a good man will look upon his former engagement in distributing spirituous liquors, as Newton looked on his participation in the slave-trade, inconsistent with Christian morality, and fatal to the best interests of the community.

We do not mean to pursue this hint at present. We only add, that on the minds of those who have most anxiously and practically contemplated the great subject of intemperance, the topic we have just touched has long pressed with a solemn weight. Even so long ago as 1816 the following strong language was used in regard to it by the Massachusetts Society for the Suppression of Intemperance. Speaking of what they call the cold-blooded selfishness of the irregular retailer,' they say, the paltry change in his money-drawer is the price of blood. It is scarcely too much to say of him, in regard to the tippler whom he allures to his shop and seldom sends sober away, that he is his neighbour's murderer. He leads him blindfolded to the precipice, and leaves him to plunge into the gulf of everlasting ruin.' This language certainly is not applicable, in all its

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extent, to the licensed dealers; far from it; but it is still a serious and tremendous reflection, that so many excellent men are committing unintentionally and indirectly the very same evil which they condemn others for doing directly and avowedly. We beg of them, as men, as fathers, as citizens, as Christians, to think of this.

ART. IX.-Life and Correspondence of Joseph Priestley, LL. D., F. R. S., &c. By JOHN TOWILL RUTT. În 2 volumes. Vol. I. London, 1831. 8vo. pp. 424.

We do not remember to have seen, in any of our journals, an extended and fair notice of the life and character of Dr. Priestley; the man who wrote on every subject, and always wrote exactly what he thought and all he thought. It was impossible that such a man should not have violent enemies and ardent friends, the former always ready to assail and calumniate, the latter tenderly alive to every impeachment of a character honored for its greatness and beloved for its goodness. Few in the religious, literary, scientific, or political world, have received more varied and flattering proofs of approbation; very few have been subjected to more angry reproach and gross indignity. Yet, with all this, we are compelled to think that the true character of Priestley is as little known as that of any distinguished individual of the last century.

This we ascribe not altogether to that prejudice which his peculiar opinions, never concealed or softened, have naturally created, and which has hindered friends as well as foes from coming near enough to see the man as he actually was, but we ascribe it quite as much to the fact, that, when he has been approached with any feelings, he has been judged of by some of the most obnoxious passages of his controversial writings, and not by the character and tendency of his writings as a whole. A common opinion seems to be, that he was a reckless freethinker, a ready but careless and inaccurate writer, meddling with every thing, but understanding nothing thoroughly, and chiefly remarkable for his wild

theories and startling innovations. This opinion is not allowed to be qualified by the recollection, where the fact itself is known, that no man has written more in defence of Christianity, and in recommendation of its chief graces, — that no writings exhibit more unequivocal, though often indirect, proofs of a deep conviction of the worth of religion and an habitual communion with God. We do not say this without consideration. We do not say it in the vaunting spirit of party. We are not of Priestley's party, at least not in those opinions which most distinguish him; and if we were, it would not be in that relation that we should speak of him here. It is not as a leader in theology that we regard him now, but as a Christian in heart and life. And our regret is not, that enemies assail and friends disclaim his extreme opinions, but that they will not see how much of Christian faith, humility, and devotion there was in his heart and life. We have known those who were inclined to think well of him, start and stare at the mention of his piety, as if that were something which they had never associated with the name of Priestley. And yet if piety have no necessary connexion with system or sect, and if it have, who shall determine with what system or sect?-if piety can ever be seen in the temper and life alone, it may be seen here, and will be acknowledged by all who look with their own eyes, and judge as they would be judged.

Having just completed a more thorough perusal of the life of Priestley than we have ever given it before, and with greater facilities, we are moved to say this. Unable still to subscribe to all his opinions, looking only at his private and public life, and his uniform character, we have formed an exalted opinion of his talents and virtues; and his own example would reproach and shame us, if we had not the honesty to say this, even if we differed from him in every one of his doctrinal views. We wish to present some of the grounds on which this opinion has been formed, and this can be done in no way so well as by giving an outline of his life. Every man's character can be seen in his life more truly than in his writings, or rather in his writings as interpreted and ilustrated by his life. And we have now a better opportunity than we have had before of doing this in the case of Priestley. The book before us has just come from the hands of its compiler, Mr. Rutt, who edited the complete

collection of Priestley's Theological and Miscellaneous Works.' That was undertaken in 1815, and from that time Mr. Rutt has been collecting letters and information of various kinds from the family and friends of Dr. Priestley, in order to give the public as complete a biography as possible. The first volume only is yet published, and it is that which

we

are noticing. The two are to stand as the first and second volumes of the entire collection. Dr. Priestley's own Memoirs,' as he left them himself for publication, are here inserted, but divided into chapters, with his correspondence thrown in at such places, and in such portions, as best illustrate the different periods of his life. The 'Letters,' we believe, have never before been published. His own 'Letters to Lindsey,' of which there are about fifty, are the most important. There are several to Dr. Price, Cappe, Toulmin, Bretland, Franklin, and many others, with their answers. Beside these there are copious notes, adding greatly to the value of the work. We therefore welcome the book cordially, and feel sure that however familiar most readers may be with the prominent features of his life and character, they will find something here that will give it new interest and reward attention. In this notice we shall · make free use of the notes, and all we can command from other sources.

Our readers will remember the easy manner in which Dr. Priestley introduces his Memoirs' of himself, and gives his reason for preparing them.

'Having thought it right to leave behind me some account of my friends and benefactors, it is in a manner necessary that I also give some account of myself; and as the like has been done by many persons, and for reasons which posterity has approved, I make no further apology for following their example. If my writings in general have been useful to my contemporaries, I hope that this account of myself will not be without its use to those who may come after me, and especially in promoting virtue and piety, which I hope I may say it has been my care to practise myself, as it has been my business to inculcate them upon others.'

That he did not attach any particular importance to these 'Memoirs,' appears from his leaving them unfinished many years before his death; and though earnestly solicited by his family to complete them, he deferred it till he had prepared