position of truth until he is constrained to acknowledge the whole. He is, at first, miserable under this admission of truth, but finally is led by it to the Saviour, and then is happy and steadfast to the end. Now has the unbeliever any thing which he can reasonably object to all this? Does he still say that Struenzée was in dying circumstances, we will now remind him that he, too, must one day be there; and the argument ought to be, that the same views which can change a sinner then, and are found appropriate both to life and death, must be true views and altogether important to him. It was the opinion of Struenzée, "that no man could give a full examination to the evidences of Christianity, and not be a believer." But we suspect, a further acquaintance with the subject would have corrected this error. The Scriptures tells us, "that men love darkness rather than light, because their deeds are evil.” 4. We have hoped, in conclusion, that this piece of biography would encourage the preparing and distribution of religious tracts. We have seen the high and somewhat remarkable testimony to their usefulness, which is here given, and feel confident that a more appropriate means of doing good could not be adopted. The condition of European countries, even more than that of your own, renders such a species of reading acceptable; while the lively and terse method of expression for which this work is distinguished, is most happily exhibited by French writers. We hope our beloved fellow laborers of France, will continue to exhibit their characteristic talent for this good work. Let these "flying leaves" be prepared and scattered through all their population: and may the desire of the dying stranger be soon fulfilled, when "villages, the colonies, and all men, every where, shall daily read these writings, and learn thence to become more pious and more happy." ART. IV. REVIEW OF THE MEMOIR OF DR. PORter. By Rev. WILLIS LORD, New Hartford, Conn. Memoir of the Life and Character of Ebenezer Porter, D.D. late President of the Theological Seminary, Andover. By Lyman Matthews, pastor of the South Church, Braintree, Mass. Boston, published by Perkins and Marvin. 1837. It is a beautiful as well as benevolent constitution of God, that the natural and appropriate object of the mind, is truth; of the affections, virtue. There is implanted in the soul, if not a congeniality, yet a reverence for these, which is never felt towards error and vice. Hence results, what we may term a general law; that distinguished excellence, whether intellectual or moral, secures distinguished respect and esteem. Is genius, for example, the rare endowment? How often has genius been celebrated in eulogy and song? There is in it, so to speak, a kind of divinity, that stamps upon its possessor the signature of greatness; an eloquence of expression, that, though the lips are silent, tells of burning thoughts and lofty purposes, "and leaves no one at his option, whether or not, to pay the tribute of profound respect." Ålike honored is distinguished virtue. Nay, it exacts from the race, the spontaneous tribute of a superior regard. Intellectual excellence is never of itself the object of moral approbation. Disconnected from purity of heart, it may, indeed, be invested with a seductive brilliancy, but at best, it resembles "an icy palace, transparent indeed, exactly proportioned, majestic, and admired by the unwary as a delightful dwelling, but gradually undermined by the central warmth of human feeling." The difference between it, and high moral excellence, is the subject of consciousness. The one, we admire: the other, we revere and esteem. Who, for illustration, would envy the merited honors, even of a Bacon, when he remembers the bitter record of the poet : "Wisest, greatest, meanest of mankind!" * M'Intosh's History of Philosophy. What though he stands the father of a new and glorious philosophy-of the "Novum Orqanum Scientiarum," while his character is sullied with the guilt of flattery, ingratitude, and corruption? In his magnificent description of the Grand Apostate Spirit, Milton has drawn a character too pertinent to be passed. What mortal ever approximated to the high intellectual power of the "Arch Angel Ruined?" And yet, while contemplating that power with the profoundest admiration, who has not recoiled with horror, to see it at war with truth and God? The rencounter in Paradise between Satan and the unfallen cherubs, is alike in point. Rebuked by the pure angelic Zephon, "Abashed the devil stood, And felt how awful goodness is, and saw Unadorned with eminent abilities and external advantages, moral excellence may, indeed, be compared to the diamond in the mine; rough, unpolished, and even crusted with some baser earth, that obscures its lustre; but with these abilities and advantages, it resembles still the same diamond, cut, polished and set; and, though now its brilliancy attracts every eye, its real value is scarcely altered. We said, in the beginning of our remarks, that there is implanted in the soul, if not a congeniality with, yet a reverence for truth and virtue, which is never felt towards error and vice. Let us not be misunderstood. While we assert this fact, we distinctly maintain that it involves in the heart no goodness; it is compatible with the depravity of the pit. The mere adaptation of the human faculties to the perception of what is beautiful in morals, and the constitutionally exacted emotion of admiration or reverence, are widely different from the voluntary and unfeigned love of that beauty. Virtue may be so arrayed in its own peculiar charms, and so presented to the mind, that the darkest heart shall feel the glow of approbation, and be melted even and subdued by it loveliness, or it may be, by its distresses, and yet, when the exhibition is past, that same heart shall scoff at the scene it has just now witnessed, and witnessed too with such intensity of emotion. The basest coward may be enraptured with music, with music, too, that wakes the inspiring notes of patriotism. He may feel its inspiration, and it may thrill over the recesses of his soul, till all its energies are aroused, and it "may sustain to the last cadence of the song, the firm nerve and purpose of intrepidity," and yet, in the hour of battle, he shall prove a coward still; he will shrink from the danger, and leave his country to the defence of other arms than his.* These familiar thoughts have recurred to us afresh, on reading the memoir of the life and character of the late Dr. Porter. He was a man in whom was illustrated, while living, the truth of what we have termed a general lawthat distinguished excellence commonly secures distinguished respect and esteem; and whose memory shall long live in the Church of Christ, clustered with associations sacred and delightful. Of his life, we can present only a brief sketch, before passing to other remarks. Dr. Porter was born in Cornwall, Connecticut, October 5th, 1772. During his childhood, there was no striking mental development, prophetic of his future eminence, though there was then that loveliness of disposition and propriety of deportment, which so characterized his maturity. He entered Dartmouth College in 1788. Here, though in feeble health, by patient and diligent application, he maintained a high standing, and graduated in 1792, bearing the first honor of his class. After spending a few months in teaching, he commenced his professional studies, under the instruction of Dr. Smalley, of Berlin. He was licensed to preach in 1794; ordained at Washington, September 6th, 1796; appointed to the Professorship of Sacred Rhetoric in the Seminary at Andover, in 1811; elected President of the same in 1827, and died, April the 8th, 1834. We said, that in his childhood, Dr. Porter exhibited no striking proof of superior intellect. We believe, however, that the elements of that mental eminence and power, which in his after life were so conspicuous, were then within him, an essential part of his intellectual constitution, though without the exterior index of their existence. The asserted doctrine of the intellectual equality of the race by nature, is opposed equally to reason and the obviously implied instructions of the Bible. Eminent geniuses are born such. Men may, indeed, become profoundly learned, as the result * See Chalmer's on Taste and Sensibility in Religion. of patient and long delving in a world of books, but learning does not necessarily involve genius. To accommodate the well known words of Horace, genius "nacitur, non fit." Doubtless, its highest development is often times attributable to circumstances; but that these, by any " modus operandi," are the grounds of its existence, we do not believe. We admit, too, that assiduous culture improves, invigorates, matures native genius; but this is all culture can do. It has no creative power, no independent life in itself, which can originate other life. Nor is the development of genius always attributable to circumstances. Perhaps, more frequently, it develops itself in spite of circumstances. Who does not remember the giant bard of England? Poverty came upon him like a strong man armed, and disappointment, clad in all her terrors. Disease was prostrating the energies of his body-age came tottering on -the light of heaven went out, and the world to him was but a universe of darkness. But he was a "divine old man." God had gifted him with a surprising genius, and when the sea of trouble" broke in upon him, it burst away from earth, and soared to its sublimest efforts. The mighty genius developed in the production of Paradise Lost, was a genius independent as mighty. Despite of circumstances, it rose and triumphed, rearing a monument of its power and glory, unparalleled and immortal. These remarks, irrelevant as they may appear to some, are yet, not without their importance. Facts, not unknown to those who are connected with our literary institutions, indicate a practical belief, on the part of some, at least, that four years in college, and three in a theological seminary, will transmute a blockhead into an oracle. Nor can we repress the conviction, that as the result of this belief, and notwithstanding the cautionary provisions of our societies, young men are not unfrequently introduced to the high office of ambassadors for Christ, who certainly would have more adorned an inferior station; and to thrust whom into the holy place, the charities of the church have been misapplied. Simultaneously with the hopeful conversion of a youth, is oftentimes his designation to the ministry; and this, irrespective of any other consideration. If he happens to be an ignoramus-why, never mind. His exuberance of ignorant zeal, amply compensate for any mental deficiency, and yields bright promise for the future. Onward he is |