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Cultivation does not give the plant its qualities, but only assists in placing it in its appropriate circumstances, those circumstances in which its inherent qualities will be developed to the best advantage. Now what cultivation is to the plant, education and civilization are to man. They do not give him his qualities, but only assist in placing him in his appropriate circumstances, in those circumstances in which his inherent qualities will be developed to the best advantage. As therefore the cultivation must be perfect, before we can know and appreciate, as highly as they deserve, the inherent qualities of a plant, so likewise, and for the same reason, the education and civilization must be perfect, before we can know and appreciate, as highly as they deserve, the inherent qualities of human nature.

Here we find the true reason, and the only reason, why the facts of history and observation speak so discouragingly on this subject. It is because the world, even in this boasted age of light and refinement, is still but half educated, and half civilized. There may be no error in calling this age an educated and civilized age in comparison with others; or in calling this community an educated and civilized community in comparison with others. But when we come to speak strictly and absolutely, and to compare what we are with what we are capable of becoming, a little reflexion will constrain us to confess, that we are still but half educated and half civilized. Education, properly so called, does not consist in the excitement and cultivation of the intellect merely, but of the whole man, for the purpose of establishing and preserving the requisite balance, harmony, and perfection of character. Understanding the term in this sense is it not obvious, not only that we are but half educated, but that, with the prevalent systems of instruction and discipline, it can hardly be otherwise? Civilization, too, does not consist in the observance of the rules of an artificial politeness, nor in contriving to maintain a pleasing exterior in general society, but in the subjection of every thing that is coarse and violent in our passions, and in the refinement and elevation of every thing that is low and vulgar in our tastes, propensities, and habits. Understanding the term in this sense, who will pretend that there is any extravagance in saying, even of the most polished and cultivated communities at the present day, that they

are but half civilized? Is it not, therefore, manifest injustice to our nature, and ingratitude to its Author, to think to estimate its natural and moral capabilities by the results of an experiment which is yet but in progress?

According to the safest and best computation, the human race is as yet but about six thousand years old, which to a race is, as it were, but its infancy. If you would judge human nature by the facts of history and observation, if you would judge what man can do by what he has done, wait until, as a race, he has come to maturity, wait until, as a race, he is educated and civilized, not partially and imperfectly, but equally and entirely. It is an idle and groundless assumption that the human race has come to a period in its means of intellectual and moral progress. Look at the changes which are now taking place in civil government and political economy; look at changes which are going on in consequence of the diffusion of useful knowledge, and improvements in the methods of discipline and instruction; look at the changes which public opinion has undergone and is still undergoing on the subjects of war, domestic slavery, temperance, and public amusements; look at the great philanthropic enterprises of the day. These are all indications that the progress of education and civilization, properly understood, was never more rapid, even in the most cultivated and polished communities, than at this moment. You might, therefore, as well plant yourself amidst a group of naked, painted, half famished cannibals of New Zealand, and say that what you behold around you there is a fair specimen of what human nature can do, as take your stand in the streets of London or Paris, and say that what you behold around you there is a fair specimen of what human nature can do. Human nature can do more, immeasurably more, better, immeasurably better.

Here, too, we may remark in conclusion, we see why it is that Christianity is absolutely indispensable; not indeed as a means of changing our nature, but as a means of developing its deeper and finer and more spiritual properties and affections. Our moral and religious capacities and sensibilities are as essential a part of our nature, as our sensual, or selfish, or social; but they are not so likely to be developed and fostered by the influences to which we are subjected in this life. The ordinary business of the

world brings into action some of our powers and affections, but they are, for the most part, our inferior powers and affections. Reason and conscience can do something, nay can do much, even without the aid of revelation; as is proved by the moral and religious eminence attained by several of the heathen sages. But it is plain that, with the aid of revelation, reason and conscience can do more, incalculably more. Let it be understood, then, that a revelation is not given because human nature, in itself considered, is essentially depraved or defective. The purpose and necessity of the gospel is, we repeat, not to create, but to develope what is spiritual and divine in man. It is part, and a necessary part, of the means, which the Almighty has provided for carrying forward and perfecting the education of the human race. The law was our schoolmaster to bring us unto Christ, as the gospel is to lead us unto God.

NOTICES AND INTELLIGENCE.

Journal of a Residence in Scotland, and Tour through England, France, Germany, Switzerland and Italy, with the Memoir of the Author, and Extracts from his Religious Papers. Compiled from the Manuscripts of the late HENRY B. MCLELLAN. By I. MCLELLAN, JR. Boston Allen & Ticknor. 1834. 12mo. pp. 377. The fact that this Journal was compiled from manuscripts hastily written, and left in a loose and imperfect state by the author, makes it perhaps to be hardly a fit subject of criticism. We cannot bring ourselves to believe for one moment, that if the author had lived, he would have consented to the publication of many parts of it under any form. How could the editor reconcile with his sense of propriety the inserting of such minute and circumstantial descriptions of the dress, manners and personal appearance, not only of the eminent men to whom the young traveller was introduced, but of their wives and daughters, and of their style of living, and of the demeanor of their guests? Many private conversations are also given, freedom which we should be more inclined to excuse, if the conversations themselves had been for any reason worth repeating; but, as it is, they can hardly have any other effect, especially when considered in connexion with the extravagant eulogium bestowed on the speakers, than to provoke a smile.

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"Monday. Dined with Dr. Chalmers. It was St. Patrick's day, and his own birth-day. The company was therefore mainly composed of Irish students, at least at dinner. The table was well spread, no spirit was introduced, and but little wine used. There was a 'Scotch haggis' on the table, which was a subject for much merriment. It was partly concealed in a napkin; 'too much swaddled,' as the Doctor observed; he wished to see it in its native beauty, its sonsie face unhid '; he then quoted Burns's song to this 'Prince of the Pudding race.' In the evening several gentlemen and ladies came in. Some of the gentlemen were called upon for Irish songs; they certainly appeared rather ill-timed and singular, as coming from theological students. Indeed, after one, there was an awful pause, and the better part of the theological students certainly looked very ill at ease. gentleman beside me remarked, 'Don't you think those are very strange songs?' 'Very singular taste,' said I. Quite a mixture of the mirth and savageness of the people, it strikes me.' Had some conversation on Foster. Do you not think, Sir,' I said, ' that his style combines much that is philosophically accurate, with not a little of mystical grandeur?' 'Yes, quite so,' replied the Doctor; the excellence of the first, belongs to the finish of his mind; the fault, if it be so, of the other, to the deficiency of our language.'". - p. 349.

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Twenty other passages like this might be given almost at random, but they are too long for our purpose; particularly the description of another dinner at Dr. Chalmers', pp. 215217, and of a supper party at Professor Wilson's, pp. 353–356. Such things were well enough in a private journal, and would do in a very private letter; and we are confident that the writer, with his delicate sense of propriety, never dreamed of their going any further, and they ought not to have gone any further. Some of the young tourist's sketches of streets and cities and natural scenery are vivid and graphic, and most of his remarks on foreign manners and institutions, if not very discriminating and profound, are yet liberal and conciliatory. On the whole, however, the most agreeable impression which the perusal of this volume has left on our minds, respects the character, general deportment, and unaffected piety of the young tourist himself, whose early death must, we are aware, and especially to his family and particular friends, impart a melancholy interest to every thing which proceeded from his

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Principles of General Grammar, adapted to the Capacity of Youth, and proper to serve as an Introduction to the Study of Languages. By A. J. SYLVESTRE DE SACY, Member of the Royal Council for Public Instruction, the French Royal Institute, &c. &c. &c. Translated by D. FOSDICK, JUN. Theol. Sem. Andover. First American, from the Fifth French

Edition. Andover: Flagg, Gould, & Newman. 1834. 12mo. pp. 156. We are indebted to the Andover press for translations of many valuable foreign works in criticism and general philology, executed, like the one before us, with taste and spirit. Though abounding in books of education, we had no good treatise on the principles of general grammar, until this appeared; and we do not know how the defect could have been better supplied than by giving Baron de Sacy's little work, as Mr. Fosdick has done, not only in an English dress, but accommodated in its illustrations and general bearings to an English student. Still we do not think that it will be used in this country "as an introduction to the study of languages." Particular grammars are general enough for this purpose, and these are resorted to in the first instance, not so much for grammatical" principles," as to become acquainted with the peculiar inflexions and modifications of the language in question. But after the student has made some progress in "the study of the languages," and wishes and needs to generalize and simplify the knowledge he has acquired, and to begin to understand language philosophically, at least so far as its grammatical principles are concerned, De Sacy's treatise may be introduced to great advantage. In this view, and for this purpose, we doubt not that it will soon be adopted as a manual in our best classical schools.

A Sermon, preached at the Funeral of the Rev. ELIPHALET PORTER, D. D., late Senior Pastor of the First Church in Roxbury, December 11, 1833. By GEORGE PUTMAN, Surviving Pastor of that Church. Boston. Carter, Hendee, & Co. 1834. 8vo. pp. 18. Seldom have we heard or read a better deserved, or a more just and discriminating eulogium, than that contained in this discourse. Dr. Porter, the subject of it, was born June 11, 1758, his father being a respected and venerable clergyman in North Bridgewater. He graduated at Harvard College in 1777, prepared for the ministry under his father, and was settled over the First Church in Roxbury, October 2, 1782. In October, 1801, he married Martha Ruggles, (daughter of Nathaniel Ruggles, Esq. of the same place,) who died, leaving him without children, December, 1814. His own death took place December 7, 1833.

His character cannot be given in better words than those of his colleague.

"In those stations of trust to which the wise and good are called, few men in the community have taken a more active part, or been more efficient and useful than Dr. Porter. In large institutions for objects of charity, and for the promotion of education and religion, his