ter the sea, to lock up the winds, to prevent the rising of the sun, as to exile this idea from the human race. For although man has not, circumstanced as he now is, unaided by revelation, the power to originate such an idea; yet when it is once suggested to a child, it never can be forgotten. As soon could a child an. nihilate the earth, as to annihilate the idea of God once suggested. The proofs of his existence become as numerous as the drops of dew from the womb of the morning-as innumerable as the blades of grass produced by the renovating influences of spring-every thing within us and every thing without, from the nails upon the ends of our fingers, to the sun, moon, and stars, confirm the idea of his existence and adorable excellencies. To call upon a rational being to prove the being and perfections of God, is like asking a man to prove that he exists himself. What! shall a man be called upon to prove a priori, or a posteriori, that there is one great Fountain of Life! a Universal Creator! If the millions of millions of witnesses which speak for him in heaven, earth, and sea, will not be heard, the feeble voice of man will be heard in vain.'

The following is Mr. Campbell's close of the dispute.

'A true believer and practitioner of the christian religion, is completely and perfectly divested of a guilty conscience, and the consequent fear of death. The very end and intention of God's being manifest in the flesh, in the person of Jesus our Saviour, was to deliver them, "who, through fear of death, were all their lifetime subject to slavery." Jesus has done this. He has abolished death, and has brought life and immortality to light. He has given strength to his disciples to vanquish death, and make them triumph over the grave; so that a living or a dying christian can with truth say, "O Death, where now thy sting! O Grave, where now thy victory!" He conquered both, and by faith in him we conquer both. This is the greatest victory ever was obtained. To see a christian conquer him who had for ages conquered all, is the sublimest scene ever witnessed by human eyes. And this may be seen as often as we see a true christian die. I know that a perverted system of christianity inspires its votaries with the fear of death, because it makes doubts and fears christian virtues. But this religion is not of God. His son died that we might not fear to die; and he went down to the grave to show us the path up to life again, and thus to make us victorious over the king of tyrants, and the tyrant over kings. They understand not his religion, who are not triumphant over those guilty fears. The guilty only can fear, and the guilty are not acquainted with the character, mission, and achievements of Jesus our life. No one taught of God can fear these horrors of the wicked.Jesus Christ made no covenant with Death; he signed no articles of capitulation with the horrible destroyer. He took his armor away; he bound him in an invincible chain, and taught him only to open the door of immortality to all his friends. 'A christian, then, must triumph and always rejoice. Our gloomy systems say, Rejoice not always, but afflict your souls: whereas the Apostles say, Rejoice in the Lord always; and again we say, Rejoice. The gospel as defined by the angels of God, is GLAD TIDINGS OF GREAT JOY; and who can believe GLAD TIDINGS OF GREAT JOY, and not rejoice? Deists, Atheists, and the whole host of sceptics inay doubt, for this is their whole system; the wicked, the guilty, and the vile may fear, for this is the natural issue of their lives, but how a christian, knowing the Lord, believing the promises, and confiding in the achievements of the Saviour, can doubt or fear as respects death or the grave, is inconceivable. Thanks be to God who gives us the victory!

2

Some persons may doubt whether they are christians; and some may fear the pain of dying as they would the toothache, or a dislocated joint; but that a christian should fear either death or the grave, is out of character altogether. For this is the very drift, scope, and end of his religion. They who are under the influence of such fears and doubts, have much reason to fear and doubt whether over they have known or believed the truth, the gospel of salvation. But a christian in fact, or one who deserves the name, is made to rejoice and triumph in the prospects of death and the grave. And why? Because his Lord has gone before him-because his rest, his home, his eternal friends and associates, his heaven, his God, all his joys are beyond the grave. Not to know this, is to be ignorant of the favor of God; not to believe this, is to doubt the philanthropy of God; not to rejoice in this, is to reject the gospel, and to judge ourselves unworthy of eter. nal life. But the christian religion is not to be reproached because of the ignorance or unbelief of those who profess it. All rivers do not more naturally run down the declivities and wind their courses to the ocean, than the christian religion leads its followers to the sure, and certain, and triumphant hopes of immortality.'

In order, that the reader may have precise ideas, how Mr. Campbell put the vote of opinion upon the debate, we quote the following.

'Now I must tell you that a problem will arise in the minds of those living five kundred or a thousand miles distant, who may read this discussion, whether it was owing to a perfect apathy or indifference on your part, as to any interest you felt in the christian religion, that you bore all these insults without seeming to hear them. In fine, the question will be, whether it was owing to the stoical indifference of fatalism, to the prevalence of infidelity; or, to the meekness and forbearance which christianity teaches, that you bore all these indignities without a single expression of disgust. Now I desire no more than this good and christian like deportment may be credited to the proper account. If it be owing to your concurrence in sentiment with Mr. Owen, let scepticism have the honor of it. But if owing to your belief in, or regard for the christian religion, let the christian religion have the honor of it. These things premised, my proposition is that all the persons in this assembly who believe in the christian religion, or who feel so much interest in it, as to wish to see it pervade the world, will please to signify it by standing up. [An almost universal rising up.]

'Here Mr. Campbell says, you will have the goodness to be seated.

'Now I would further propose that all persons doubtful of the truth of the christian religion, or who do not believe it, and who are not friendly to its spread and prevalence over the world, will please signify it by rising up. [THREE ARISE.]. We feel almost reluctant to give any part of Mr. Owen's argument. Nevertheless, as we have not yet quoted any thing more from his book, than his twelve fundamental laws, we venture on the following, that the reader may have an idea, of the manner, in which such views are generally supported.

'And when Adam and Eve were thus, without experiencing pain or knowing evil, put, without noise or disturbance, out of the way, reason would say, that the Creator, if such were his wishes, having acquired the experience in which he proved himself to be deficient at the creation of the first man and woman, might in this second attempt have succeeded to his utmost desire, and obtained men and women, who would always think, and act as he made them to act.

But again-if some other mysteries, quite incomprehensible for human nature to divine, did stand in the way of God acting in this reasonable manner; and that, for this one action of man and woman, performed, no one knows how, contrary to the divine will, it became the wish of God that innumerable myriads of human beings should suffer, through thousands of generations in this world, and eternally in another; reason eannot discover why God repented himself that he had made man, or why he should suffer man to make him angry, or to thwart all his good intentions for the benefit of the human race.

'But passing over these impassable matters to reason—it seems strange that God should relent in part of the horrid, cruel, and unjust treatment to which, as it appears to reason, he had doomed mankind; and wish to devise some expedient, by which man might have some chance of relieving himself from that part of his punishment which consigns him to eternal misery.

'Again-it seems very extraordinary to our faculties, that he should have created man without any power over his belief; and that God should make the condition of his escape from hell and damnation to consist in firmly believing what is opposed to his senses, and what he cannot conceive into his mind until he has been reduced from a rational to an irrational being. That is, he must believe that the Power which pervades all space overshadowed a particular virgin of the human race, and that thus the Son of God was procreated and produced; that the Son of God was an infant man, and grew as other men grow; that he was upwards of thirty years in making a few individuals believe that he was the Son of God; that then he was crucified as an impostor; that this, the only Son of God in the universe, was God himself; that he died, although we are told that God cannot die; that on the third day he rose from the dead, and appeared, as in his life time, with his natural material body; that he ate and drank with some of his disciples for forty days, at divers times and places, and then-with all his materiality, for they saw him with their material eyes-he ascended up to heaven, as they say, from whence he has never returned.

'Why these strange things made of so doubtful a character to man, that very few,compared with the number living at the time they were said to have occurred, could or did believe them? Reason also says, if God and the Son desired that all men should believe these mysteries and miracles, how came it that Mahomet successfully opposed both Father and Son on this subject, and got the better of the christians, after they had six hundred years to fix these divine doctrines among mankind?

'Reason also asks, how is it that, at this day, there are, as christians say, but few sincere believers in the story of Adam and Eve, and the apple and serpent, and in the birth, death, resurrection, and ascension of Jesus Christ?'

The reader will see, that this is in the best manner of Thomas Paine. There is a great amount of interesting matter in the appendix; and we cannot but hope, that this excellent book will have a circulation equal to its eloquence, ingenuity, truth and importance.

General Lafayette's Landing and Reception at Cincinnati, an Histori cal Painting. OGUEST JEAN J. HERVIEU, pinx't. Cincinnati: 1829.

The next endowment to possessing genius, is a heart formed to admire it, and to be thrilled with the enthusiasm of excitement, in contemplating the miracles of nature and art. Whoever is not carried away by the torrent of true eloquence, the spirit, which is not moved with the glorious creations of real poetry, the eye, which kindles not at the magic of the pencil, may be justly classed with that left-hand congregation of the baid, 'who have not music in their soul.'

It is an astonishing power-that of the high talent of the pencil!Whence are the hidden archetypes, that perfect conception of forms, the adjustment of proportions, the blending of light and shadow, the associated circumstances of vision, the analysis of the rainbow, so completely pictured on the retina of one mind, and so entirely wanting in another? Whence is the still more wonderful power of being able to transfer these mental pictures, in all the fidelity of their proportions and coloring, in visible forms to the eye of another?

Though the creative talent is granted to but a very few of nature's selected favorites, the susceptibility of admiration, the high pleasure of taste and perception of talent is much more generally distributed; and the cultivation of this susceptibility, by seizing opportunities of putting ourselves in the way of its influence, affords at once an elevated enjoyment, and, as has been said, and sung in all time, refines, and exalts the best feelings of our moral nature. But one in a million is a painter, or a poet with a diploma under the unforged great seal of nature. But every mind, that is not defectively, or monstrously constituted, may cultivate a feeling of admiration for the gift; and every one, who is not confessedly devoid of heart and good feeling, will feel his obligation to cherish, as he is able, and sustain those, who are thus endowed.

We are no admirers of the querulous and censorious spirit, and will allow none to take place of us in pride and love of our country. But we take this not to be an age, and our country not to be a land congenial to the fostering of quiet and retiring genius, and endowment in the direction of the fine arts. Those, who succeed, push themselves, blow their own trumpet, arc omnipresent, and deal immensely in brass; forswearing modesty, as a crime. For such a thousand frivolous, superficial and unthinking papers and journals naturally become heralds. Real genius is, and always has been incapable of such efforts. This is the age of iron, of machinists, of engineers, of road-makers, and the seed of Abraham. The fortunate scrambler, however ignorant and worthless, who has obtained an office, is something. The lucky person, who has gained, or inherited money, is something. The artist even, who is thrust forward by those, who are able to push themselves, who is borne to his niche by the acclamations of those, who raise the public note, and who is bestowed in it at the fortunate moment, becomes something. But it seems to us, that in England and America a worthless song singer, or a buffoon of the sock or buskin would carry it over an unaided, unbrazen Apelles, Corregio, Milton, or Cicero. Therefore, let the endowed son of genius cultivate selfrespect, and learn to find his resources in himself. Let the painter study

habitually to sit in the sunshine of his own mind, and to dwell amidst the beautiful forms, and the verdant landscapes of his own mental creation.

It is unfortunate for the gifted artist of the present day, that his reading, studies and associations carry him back to the times, when talent was so differently prized and rewarded. He is transported to the days, when the blind bard drew tears from the ten thousand by his magnificent verses; when Pindar struck his lyre at the Olympic games, hymning gods and godlike men, and transferring his own rapt enthusiasm to his hearers; when parents expired with joy on learning that their sons had gained prizes in the games; when the Grecian ladies, instead of being occupied with showing off themselves at the theatre, were thrown into paroxysms, as the astounding and powerful dramas of Sophocles were brought on the stage; when tears started from the burning eye of the young historian, as he heard the acclamations, that rung to the recitations of the father of history; when the young Corregio felt his bosom swell, as he contemplated the magic creations of Raphael, involuntarily exclaiming, and I too, am a painter.' But these wonders were achieved among a race of beautiful forms, in a delightful clime and country, and in an age, when, if men had less calculation, and wrought less in lead, in iron, in brass and machinery, they had larger hearts, keener sensibilities, higher perceptions, and a more exquisite taste.

Would, that something of the enthusiasm of gone by times could return to this age of calculation and revenue. Would, that it were not the last. concern of the men of our day, to discriminate, feel, care for, or reward merit. Such thoughts pressed upon us, as we contemplated the painting, the title of which heads this article. We have, from time to time, noted the silent, severe and unremitting labors of the modest and accomplished artist, a man, to whom, as we deem, Providence has awarded in high and ample measures, the attributes and capabilities of a painter in all the various walks of his profession, a 'man of genius and a man of worth;' and in our view as amiable, as he is endowed. Child-like simplicity is the general accompaniment of genius. We could wish, that the artist had something more of the wisdom of this world, and were something better able to make his way in it. We have our apprehensicns, that he has yet to learn, that this is neither Italy, nor Greece; and that something more, than unobtrusive merit is necessary, not only for money, but even for fame. Still, as he has selected this, as his adopted country, and as an enthusiastic preference for our republican institutions was, probably, one of the determining motives in his selection, we will not allow ourselves to doubt, that his diversified talent in all the various departments of painting, will eventually find its place and its reward. A word, in regard to the life and lineage of the artist up to this time, will naturally precede a brief account of his great work, the historical painting before us.

Auguest Jean Jacques Hervieu, the painter, was born at St. Germain en Laye, near Paris, 1794. At three years of age, he lost his mother, and his father followed the army of Napoleon, as Commissary, with the rank of Colonel. He died a prisoner, in the disastrous retreat of the French army from Moscow. The young Hervieu discovered a marked predilection for designing and painting, from his early years. His father had other views; and his crayons and drawing paper were interdicted him. But, as Vol. III.--No. 8.

7