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1857.]

My Spelling Book.

341

educate all, as requires her either to neglect her own, or to permit them to be educated under a wrong system.

"Should even the alternative be to educate the young in general, without religion, in the Common School System, or not educate them at all-which we by no means grant-then it would be the duty of the Church, in the spirit of sacrifice, to submit to the tax required, and at the same time, by voluntary liberality, sustain her own religious schools besides. This many are in fact now doing, whose conscience, and interest in the religious education of their children, forbids their exposing them to the negative, if not irreligious atmosphere of common schools. The rich can do this, and do do it; many poor would do it if they could. The same principle is here involved, which comes forward so abundantly in history, where christians by voluntary gifts have sustained their own religious privileges in the bosom of a national Church, while they continued, as good citizens, to pay their tithes to the established religion besides. As long as we regard education separate from religion as a matter of interest to the State, and only negatively evil, we can sustain the Common School System as a system of national education, without a violation of conscience or sacrifice of principle, while we nevertheless decline using it for our own children. If this negative education has any tendency to make better citizens-if its results are good only so far as the body, the State, and this life are concerned, it may even be a christian virtue to submit to the tax demanded. We will cheerfully yield to the children of this world the right of having what is good; but for our children-for the children of the Church, whom we wish to bear in the bosom of our faith, and in the holy nurture of the Church, with us into a higher life-we ask that which is better: and, so far as we can, we aim even at that which is best. That we do, but we leave not this undone. This is our position, and is it not the true one?

Hear then the conclusion of the whole matter, and the sum of what we need and ask. Give us christian schools-schools which have a God, a Saviour, a Holy Spirit, a Bible, and hymn-book, a catechism and prayer, a pastor and pious school teacher-a school between the family and the Church, a school which will carry forward the education of children in the same spirit in which it was commenced by pious parents a school that will be a nursery to the Church-a school so entirely under the control of the Church, that it may carry out the spirit of its great commission in reference to its own children: Feed my lambs.'"

Thus have we led the reader through a long discussion, and yet we have not fairly reached the inside of our Spelling Book. It was necessary for us to dispose of that mischievious motto, which impliedly would have us believe that education alone-the school-house without the church-is the hope of the land. We have felt it our duty earnestly to contend against this dangerous tendency in our present educational systems in this connection, because it stands against the older and better ideas which rule and reign in our noble "Noah Webster " For he openly and directly proposes by his Spelling Book to instill into the minds of youth "with the first rudiments of the language, some just ideas of religion." It is in this way he proposes to "facilitate their education." Everlasting praise be to this principle.

We have more to say about our Spelling Book. Let not the reader be impatient. The best remains to be said; and, in the language of one of our old Professors in the Seminary, who was profoundly opposed to the pupil's running ahead of his teacher, "We come to that by and by, young gentlemen!"

THE SONG OF THE AUTUMN RAIN.

BY THE EDITOR.

CHIME in, my song, with the Autumn rain,
As it drearily drives o'er the yellow plain;
As it sounds in the wood, as it drips from the trees,
As it swells in the rivers, and roars to the seas.

Chime in, my song, with the Autumn rain,

As it drops from the eaves, as it beats on the pane;
As it plays on the roof, while its echoes start,

To the tune of the past, in the song of the heart.

Chime in, my song, with the Autumn rain,
There is no despair in its dreary strain:
Its lone low notes of wo belong

To the homeward way, and the pilgrim's song.

Chime in, my song, with the Autumn rain,
Its notes will change into joy again:
Alike above are the heavens which bring
The Autumn rain and the showers of Spring.

"AT THE COFFIN."

HERE she lieth, white and chill,

Put your hand upon her brow,

For her heart is very still,

And she does not know you now.

Ah, the grave's a quiet bed!

She shall sleep a pleasant sleep,
And the tears that you may shed

Will not wake her-therefore weep!

Weep-for you have wrought her woe!

Mourn she mourned and died for you!

Ah! too late we come to know

What is false and what is true.

1857.]

A Fine Young Man.

343

"A FINE YOUNG MAN."

BY THE EDITOR.

WHO has not occasionally, in conversation heard this expression and witnessed the evident delight which the mention of the fact to which it witnesses, gave to the company. Especially in these times of degeneracy, what a pleasure it is to look upon excellent young men. It is more than his own respectability and safety that we see in such a young man. We rejoice at the silent influence which he exerts upon others in his period of life around him. Many may not see it; young men themselves may not be concious of it, or acknowledge it; but he is a standing reproof to them in their evil, and an abiding star of hope and encouragement to them whenever in moments of reflection they purpose in themselves to endeavor after leading a better life. Eternity alone will fuly reveal the silent influence excited in a neighborhood, village, or city circle, by one "fine young man."

Shall we describe what we mean, or rather what is generally meant, by the phrase in our Title? What is " a fine young man ?" He is well deined in the common sentiment, and is not easily mistaken. We may as well attempt a sketch.

There is one thing to be mentioned in regard to such a young man, wiich is at once seen, and which explains a great deal that appears about him and his actions. It is this: He respects himself. This may be seen even in what is external with him.

It has its effect even upon his dress. He is not extravagant; and et he aims at being properly clothed. The internal determines the extrual. He is not slovenly in his dress. That belongs to a class of yung men who care very little how they appear, or what others think ofthem. He does care. Nor would he think of going forth on the Sabath, appearing in company, or strolling about in the dress which he vore and soiled during the labors of the week.

1 detrmines the place where he is to be found. He does not sit idly aroud the village, or in public country places, either on the Sabbath, or dring week-day evenings, or on any hour of leisure That is a kind of pasure too low for him. It indicates a habit of mind of which he is astmed; and he would not have the cultivated public discover it in him. He has reached a state of social refinement which is not at home in suc places. His social feelings are better at home in some intelligent family rele, in the company of young men and ladies who love the higher id purer social life of the parlor, rather than in the herdings of the Ir-room, the depot, the tobacco, or candy, or oyster emporium, or the ener of the street.

It hass effect thus also upon the company he keeps. He always

looks up. He has his delight with those better than himself, whose fellowship elevates. He always sets his affections on that which is above him, and which thus silently lifts him up, and moulds him into its own dignity and purity.

It determines his pursuits. He seeks to cultivate and elevate all his powers. He seeks to improve his mind and heart, as the true way of cultivating his manners. He reads, and thus grows daily in intelligence He embraces every opportunity to become wiser; and hence you find him actually to be a sensible and intelligent young man, having a good judgment, and mauifesting a nice sense of propriety in all that he does.

He started out with the principle, and feels its truth more and more, that all excellence must receive its chief stimulus and its fairest, surest, and most enduring crown from piety. He strives to be pious. Indeed all the self-respect to which he has already attained is a fruit of piety. Imbued by a higher life, all his aims, his taste, and his persuits have been above the low carual level.

He labors to do good. In this he sees the mission of his life. He is a member of the church, and labors to build it up as the only tru salt of the earth and light of the world. He is familiar with the pator, and often seeks his counsel. He is also a prompt, industrious, efficient teacher in the Sabbath school. He is well informed in regard to all the benevolent enterprises of the church, and is ever ready to labor for the increase of their efficiency.

The young man of whom we speak is exceedingly careful of hs character and influence, knowing that his strength for great good les in these. Hence he is careful never to give his presence and example where they would contribute even silently to sustain or encourage evi. You find him always on the side of right; and in all his intercoure with the world, he takes care never to "stand in the way of sinners" or to "follow a multitude to do evil." Though there are frequent attempts made to inveigle him into company, and secure his presence at places, and in schemes of doubtful propriety, he sees the bait, and never consents that evil shall have the guise of respectability by his presence or be encouraged by the light of his countenance.

This young man is on the high way to honor and happiness. Thoug of obscure origin, without the help of influential friends to urge hn forward, he has already the confidence of the ruling men in the comunity. He is freely admitted into the best society, and is laying he foundation for a solid, permanent, and successful business. He will ne day he married into one of the best families of the place-there no doubt of it, for he is worthy. She, moreover, has made a seible choice, and will soon find that "her husband is known in the ates, where he sitteth among the elders of the land."

66

What say you, young man, to our picture. Is it not a trueone? How do you like it? We hope we have drawn your own portrai and that our sketch of a fine young man" is a true history of yo' own life. If so, thank God, and look still higher If it is not you e have been describing, suppose you put down your name as a candate for such a position in society. The way is open. God and the pod are on your side; make the effort. You-you-you-must make tichoice,

1857.]

Gift Book Sales.

345

GIFT BOOK SALES.

A correspondent lately sent us a few lines, says the Vermont Chronicle, against the gift-book business, as it is called. Perhaps we ought to add a word: The sellers of books on this plan, we notice, take care to deny that their sales are of the nature of a lottery. The denial itself betrays a consciousness that lotteries are morally wrong, or that public sentiment unequivocally condemns them. Were lotteries something to be tolerated, the denial would not have been made.

A lottery according to Webster, is "a scheme for the distribution of prizes by chance, or the distribution itself. Lotteries," he adds, "are often authorized by law, but many good men deem them immoral in principle, and almost all men concur in the opinion that their effects are pernicious."

The essential thing in a lottery then, is the distribution of prizes by chance. The gift-book business is described as follows:

"The books are all numbered, and the number to correspond with each book is entered on a ledger, kept for the purpose, with the gift written against the number. Then, when a book is sold, we turn to the ledger and deliver the gift to which the number is entitled."

The "gifts" differ in value, according to the scheme of the dealers here quoted, from twenty-five cents to one hundred dollars. The purchaser does not know what his gift will be; it may be a twenty-five cent volume, or it may be a $5 gold pen, or a $100 gold watch. The distribution, though arranged beforehand in one respect, is entirely by chance so far as the purchasers are concerned; it is "distribution of prizes by chance."

The fact that all purchasers get something does not effect the principle in the least; nor does the consideration that the books sold are worth in market (supposing such to be the fact) what is charged for them. The distribution of prizes by chance is the point, and the only point, to be considered in determining whether it is of the nature of a lottery or not.

We shall not now discuss the lottery principle. It is well known to be extensively demoralizing and ruinous, by discouraging regular industry and sober plans of life, and fostering the spirit of gambling-a spirit seductive and terribly desolating in all its forms and accompaniments. On this account lotteries have been suppressed in England and some others of advanced countries of Europe, and in most of the United States.

We have said nothing about the probability of fair-dealing in this book business. We know little of the fact. It is obvious, however, that the purchaser, especially when sending his orders by mail, is in the power of the seller in several particulars. Considering the character of the business, the presumption is not in favor of a man's principles who engages in it. We notice, too, that the charges of dishonesty are plainly implied against each other, in the advertisements of these dealers. The Independent, we are very sorry to notice, advertises for no less than four establishments of this kind in New York. The Evangelist and Observer practice the same thing. Our correspondent tells us that

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