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are common trials. But are they commonly sustained with cheerful acquiescence?

During the last thirty years of her life, she was almost constantly afflicted with disease. In this period particularly she felt and exhibited the value of religion. Not the slightest indication of despondency or melancholy was manifested by her, although at several times she believed her departure was at hand. Though she was, during most of this period, confined to her chamber, and suffered much pain, she continued, to the extent of her power, to discharge the duties of a wife and mother, and her interest in the welfare of others continued unabated After many years of confinement by sickness, such was her habitual cheerfulness, that an observer, uninformed of the true state of her health, would suppose that she was perfectly at ease. At the advanced age of eighty-three, and till the hour of her death, her mind was unimpaired. She saw the approach of dissolution not only without terrour, but with gratitude, and at her departure, exemplified the momentous and glorious truth, Man may hope in death.-Concord Gazette.

In Roxbury, April 3, Mr. John Porter, son of Rev. Huntingdon Porter, of • Rye, N. H.

Mr. Porter's character was not such as would attract the notice of strangers, and might often have been incorrectly estimated by those, who were not admitted to his friendship. He was not distinguished for brilliancy of thought, nor fervour of imagination; his intellectual abilities were not pre-eminent, nor his mental acquisitions wonderful. We do not therefore speak of him as a prodigy of learning. We would use the language of truth rather than of eulogy. He did possess traits of intellectual character of no ordinary value. He was fond of inquiry, not satisfied with the popular faith in matters of science or religion, because it was popular, but eager to extend his research into the principles of knowledge, and learn from his own observation and study, what was taught in the works and word of God. His perseverance was remarkable. He might be considered deficient in quickness of conception and rapidity of thought, but the want of these qualities was compensated by an indefatigable spirit, that carried him steadily towards the object, which he had in view. We have been surprised with the extent to which his investigation had gone, when the result has shown us that his labour was not fruitless, because it was silent, nor his progress small, because unnoticed. His mind was singularly independent. He did homage to no human authority, and some might have thought, that he was too fond of speculation. We are most desirous, however, to dwell on his moral and religious character. Of his virtues we can speak with so much delight, and the remembrance of them is so pleasant, that our fear is lest we should seem too fond of their recital. Mr. Porter possessed the kindest and most generous feelings. He was always mild, cheerful, and candid. His good nature was carried almost to a fault, as it made him sometimes appear indifferent to actual wrong. During a long and familiar acquaintance, we do not remember having ever seen him excited by passion, or even irritated for the moment, nor has our memory preserved, and we doubt whether we ever heard, an unkind word from his lips. We may not believe that he was entirely free from selfishness, for he must have partaken of the frailty of man, but he exhibited no evidence of it in his conduct. Principles of a higher nature governed him, and made him ready to sacrifice his comfort to the benefit of others. His religious views were the result of thought and examination. He was, from conviction, a Unitarian Christian, and belonged to that class of Unitarian Christians, whom it is fashionable to call, by way of reproach, we fear, the lowest class. We do not mean here to suggest any ideas in favour of the doctrines themselves, about which those who agree in the great point of the simple unity of God, differ, and should differ in peace, but Mr. Porter was an example of the little influence, which these secondary points of discussion

have on the religious character. As a preacher, Mr. Porter was distinguished for good sense and perspicuous composition. He did not aim at elegance, but his success was greatly impeded by his diffidence. He was a truly modest man, and could never so far overcome the reluctance with which he appearedR before an audience, as to have full command of himself, while addressing them. His sermons, therefore, never received the graces of oratory, and were liable to be misjudged by those who listened only that they might be fascinated. After having preached a few months, he was attacked by the disease, which finally wasted his strength and called his friends to his sick chamber and his grave. A pulmonary affection in its early stages, induced him to suspend his labours in the pulpit, from the hope that a short respite would remove the complaint. He left Cambridge on a journey, from which he derived benefit, and had he continued this relaxation, he would, perhaps, have been nov rejoicing among us in health, but too great haste in returning to college, where he considered his duties as librarian required him to attend, confirmed the disease, which was beginning to yield, and he soon found that he must relinquish his hopes of spending his life in the ministry of that religion, to the study of which he had devoted so many years. It was with the deepest regret, but the same temper, which had given him cheerfulness in the day of health, that he spake of this end of his labours and wishes. He had looked forward to happiness and usefulness, as a preacher of the Gospel, and when God, in his providence, disappointed these anticipations, it was a hard trial, but he submitted to it without complaint. He did not yet know the purpose of his Father's will, but when he found that disease was sent not only to stop him in the path, which he had marked for his future days, but that it would steal away his breath, and he must fall the victim of consumption, he did not murmur. When the writer of this notice last saw him, he spake of the effect which sickness had produced on his powers of recollection and thought, but he mentioned it as a fact rather than as a ground of complaint, and scarce alluded to his bodily sufferings. Such was his character in the season of health and expectation, and such was it likewise in the view of death. He was an honest man in the best sense of the word, a kind and faithful friend, a sincere and practical Christian. It has pleased the father of spirits to take him from this world of discipline. We cannot grieve that he is released. We only sorrow that his virtues shall shine on us no more. But the remembrance of them shall be a light to us as we follow him in the path of duty. His friends mourn their own loss in his early departure, for affection clung to him, and many hopes were resting upon him, and a parent's and a sister's tears have been shed over his grave, and the faith of one who was to him as a father has been tried, but they have the Christian's hope which is full of immortality. They have the recollection of past sympathy and love, which is sweet to the soul, and the knowledge of those truths, which are consolation to the mourner. April 20, Rev. Chester Isham, pastor of a church in Taunton, aged 28.

TO CORRESPONDENTS.

We are pleased with the judicious remarks of P. S. but decline publishing them at present, for reasons which we will explain, if he will give us an opportunity of conversing with him.

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THE subject of the present address is, the effect of character on ministerial usefulness. In every different employment of life, there is an intimate connexion between a good character and usefulness. By the possession of a single excellence, or of uncommon skill and ability, a person may render himself in a measure useful, in the ordinary occupations of life, or in some of the learned professions, while his character is, in other respects, very defective. Important legal advice, or medical aid, may be given by those, whose conduct and dispositions are very far from the standard of the Gospel. A family, or a community, may derive benefit from the industry of one, whose general example could by no means be safely followed. In such cases, however, the individual would be much more useful, were his character what it ought to be; and perhaps, in every such instance, he is doing injury in one respect, while in another, he is beneficial to his fellow-creatures. But in the station, which the ministers of the Gospel occupy, there is a peculiar necessity for excellence of character, in order to usefulness. This necessity results from the grand moral purpose, which they

are designed to accomplish. The object of their labours is. to form men to virtue and holiness, and in this way to prepare them for future happiness. But the official duties, which they are called to perform, will effect little toward this object, while their own characters are grossly defective. If they are visibly and habitually under the influence of dispositions and motives, which their office obliges them to reprobate in others, their reproofs will probably be received with indifference, if not with disgust. If they are notoriously destitute of the virtues, which they recommend, or fall into the vicious or irreligious practices, which in their publick ministrations they cannot but condemn, their example will completely counteract the effect of their preaching. The influence of example is great in every situation; in ministers of the Gospel, a good example is indispensable. How can they effectually dissuade from vice, who are themselves the slaves of it? How can they hope successfully to recommend virtue and religion, whose lives testify, that they are strangers to those delightful paths? In the Christian orator, more than in any other, sincerity and a practical conformity to his own instructions, are absolutely requisite. In the view of his hearers, his life must be the test of his sincerity; and if it is not proved, to their satisfaction in this way, he will labour in vain. When they cannot but perceive a striking contrast between what he inculcates, and what he practises, they will consider his publick services as a matter of form, to which he attends from motives of worldly interest; and instead of being benefitted by his labours, their minds will be occupied by the proverb, Physician, heal thyself.' Instead of feeling reproved for their own faults, they will rather be disposed to ask, Thou that teachest another, teachest thou not thyself? If they cannot perceive in him a pattern of the excellencies, which he recommends to them; if they find that he has no inclination to exhibit an example of the Christian virtues; if he show them the way only by his words; they can hardly avoid the remark, 'he does not believe his own instructions worth observing, and why should

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In their minds he will be compared to the senseless guide, which points out to others a way, which it never travels; and the whole effect of his ministry will be to inspire them with the persuasion, that virtue and religion are a

drudgery, to which he is unwilling to submit; that a life of holiness is a life of gloom and misery; and that the way to enjoy themselves in this world, is to cast off the restraints of the Gospel.

The character of a minister, as connected with his usefulness, may be contemplated in two points of light. In the first place, he must exemplify the common virtues, which Christianity inculcates. He must faithfully observe all the precepts, which relate to ordinary conduct, and to mankind generally. He must not imagine that his office excuses him from the obligation of those virtues, which adorn the life of a private Christian; or that the sanctity of his employment will render that a good act in him, which would be a crime in another. On the other hand, he should feel himself under peculiar obligations to be holy, upright, and kind, in all manner of conversation, in all his intercourse with mankind, and in all the relations of life. He should feel himself bound by more than ordinary ties, to conduct aright in all the connexions, which he sustains; and to manifest the most sacred regard to the claims of justice, fidelity, charity, and mercy. If he is conscious of a gross or habitual violation of these obligations, he cannot urge them on others with confidence and satisfaction. That clergyman, who allows himself to speak evil of others; to be forward in foolish talking and jesting; to spend his time in idleness; to associate with the vicious portion of society, in their coarse amusements; to overreach others in his pecuniary transactions; or who shows in any other way, that his thoughts and affections are occupied with the vanities, or the gains of this world, cannot rationally hope to be respectable or useful. The nature of the employment, to which he is by profession devoted, requires him to keep at a distance from these things. If it is important for any, it is peculiarly so for him, to avoid even the appearance of evil; to give no occasion for others to suspect, that he is actuated by any sordid motive, that he has assumed the sacred office chiefly for his own ease, honour, or profit. So far as he is suspected of being actuated by views of this kind, his usefulness is at an end. He will not be regarded with affection and confidence; his instructions will not be listened to with respect and delight.

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