« PreviousContinue »
to a white man of the territory, who promised to educate her and trea her as his own daughter. This man soon after sold her to another, who immediately started with her down the river, intending to sell her for a slave to the sugar planters of Louisiana. This fact being known to Governor Miller, he offered a liberal reward for the rescue of the captive. The kidnapper was pursued, and overtaken a short distance above Natchez. He, however, effected his escape, but the little girl was taken and delivered to the Governor, who kept her till the next spring, 1823, and then committed her to the care of the date Rev. Mr. Finney, of this mission, on his way from New Orleans. Here she has been ever since. Her parents, it is supposed, were killed at the time of her capture. The Osages do not know that she has any relatives living, and they have never wished for her return to them. She is a girl of good mind, has acquired useful habits, and a solid education. She now gives us most gratifying evidence of unfeigned piety, and exhibits fair promise of future usefulness. She is a monument of the mysterious grace of God. Had we been spectators of that battle field, and had we seen her parents fall under the tomahawk and herself a captive among the heathen, we could have seen no mercy manifested towards her. Had we seen her sold into slavery, and hurrying towards the land of perpetual groans and bonds, we should have judged that only evil was intended against her. But God meant all she suffered for good. Through this way that she knew not, he was leading her to this Christian asylum, that here, when his purpose was ripe, she might be called out of darkness and become a fellow citizen with saints and a child in the household of faith. Had her parents lived and she remained with her own people, she would never in this life had risen higher than to be a hewer of wood and a drawer of water, and would have died without the light of life. What hath God wrought? To Him be all the glory."
PRIZE ESSAY ON NATIVE DEPRAVITY.-The following communication from an esteemed correspondent, we give to the public. In a postscript he adds, "you will hold me responsible for the amount specified, if it shall ever be awarded.".
"To the Editor of the Evangelist:
"I have recently seen, in different religious newspapers, the offer of a liberal compensation for the best essay on Native Depravity; the prize to be awarded by a committee of gentlemen of high standing in the religious community. I am not less desirous than the pious author of the scheme, to have it ascertained what the true doctrine is, and I take this method of thanking him for the generous provision he has made for eliciting a discussion of the subject. By depravity, in the connection in which it is used, I suppose he means total depravity, or in plain English, wickedness. Fearing that in the general question, What is native wickedness? the specific ques ion, Is there any such thing? will be overlooked, I will thank you to offer FIFTY DOL LARS in addition, to be given to the successful candidate, if he shall prove, by scripture evidence, or evidence not contrary to scripture, that there is in fact any such thing: the decision of this point to be made by a committee consisting of Professor Robinson, of Andover, the Rev. Dr. Taylor, of New Haven, and the Rev. Dr. Cox, of New York."
DR. CHALMERS -"What do you think of Dr. Chalmers?” said one of his ardent admirers, to a distinguished stranger, who had heard him for the first time. "Think of him?" said the stranger-" why he has made me think so much of Jesus, that I had no time to think of him."
whole object of the orator is accomplished. Not so with the preacher. He labors to procure, not the doing of a single act, but the adoption of a permanent principle of action;-not to bring the hearer to a certain decision, having made which he will go on wilfully in a certain course, because he has resolved to do it, but to bring it to pass that ever afterwards, good reasons for doing right shall be present to his mind, and have their proper influence over it. However fully his hearers may adopt his views and come into his measures for the present, if they finally "draw back into perdition," his object is not accomplished.
This introduction of a new and permanent principle of right action into the hearer's mind cannot be accomplished, without enlarging his stock of knowledge. He may be excited for the moment or the month, he may be brought to form a resolution and to execute it, by a mere appeal to his passions, or by a sophistical argument, the-sophistry of which he does not perceive; but passion will die away, and sophistry is very liable to be sooner or later detected, and then the principle of action, which should be permanent, is gone-the man sees no more reason to act, than he did before he heard the sermon. Even if the act, to which he is led by an appeal to passion, be a right act, and the conclusion, to which the sophistry has conducted, be true, the case will be no better in the end. He must have new views, which he knows,-not imagines for the time, but knows—to be right, or he has nothing on the permanency of which we can rely. Even the Spirit of God does not undertake to influence the human mind to good, without bringing the human mind to "know God," as that mind had never known him before. He is the Spirit of truth, as well as of holiness; and the "passing from death unto life" is at the same time a translation "from darkness unto light."
If, therefore, logic is useful any where, it is indispensable to the preacher. Other speakers can accomplish their objects by various means ;-by sympathy, by appeals to passion, by sophistry; but the object which the preacher has in view is from its very nature incapable of being thus attained. By such means he may gain what shall appear, for a while, to be astonishing success. He may sway the multitude at his will.He may make them resolve as he pleases. He may make them do and undo all sorts of things. But those who "know not God," cannot be made to "know him and Jesus Christ whom he hath sent, whom to know is everlasting life," without an increase of knowledge. And this, we repeat it, must be, not mere opinion, on insufficient ground, but knowledge, embraced on evidence of its truth, which is seen to be sufficient. To such knowledge of the truth, it is the business of the preacher to conduct his hearers. This is his great object, without which all he can do is done in vain. So far as any of the arts of eloquence conduces to this, he not only may, but ought to them; but all that he can do, without this, is nothing worth.
But how is he to do this? Evidently, he must assume prenises which his hearers know to be true, and from these, by is ferences which he shows to be correct, he must bring their minds to conclusions, which they shall know to be true. And how to do this is what logic teaches.-Vt. Chronicle.
A GOOD WIFE.
We have a letter from a correspondent who asks us for our opinion as to the requisites of a good wife. This is a delicate question, coming, as we should judge by the hand-writing, from a female pen,-yet we will endeavor to solve it. A good wife is one who regulates her disposition according to the fortune of her husband,-who when he is depressed in spirit, exercises all those peculiar properties for which women are distinguished, in endeavoring to lighten the burthen of his melancholy, and prove to him that, whatever may go wrong in the out-door world, in her he may always find sympathy and support. A good wife is one who, at all times and upon all cecasions, is willing to share the destiny of her husband, provided that her husband has not forfeited every claim to her respect and her affections by the brutality or unhumanliness of his conduct.— She must bend over him in patient attention, in his hour of sickness-wipe the feverish drops from his brow, and smooth the pillow of his anguishing moments. She must repel the most remote approaches to a libel of his character, watch carefully over his worldly goods, and preserve from waste and spendthrift expenditure, all that he hoards up with patience and toil. She must, as far as in her lies, meet him with kind feelings and out stretched arms when he returns from his daily avocation-be equally guarded of her person as if the sacredknot had not been tied-treat with becoming reserve the insiduous familiarity of the licentious and the depraved—and ever act, in the company of others, with all the fondness of a wife, but with the dignity of a high-souled woman. The preservation of her husband's affections must be a matter of paramount importance to the enlargement of his fortune. She must study his disposition, and never irritate its irritable parts-she must love her children, and teach them so to conduct themselves as to shed honor on their father's nature. She must walk in such a way before the world, that calumny may never reach her, and suspicion never be excited against her, for in the preservation of an unsullied name, she not only contributes to the happiness, but to the honor of her husband. If her disposition proves naturally to be violent, its violence should all be turned into the channel of affection, and, above all things, she never should give way to the influence of momentary anger, nor be wraped in her opinion, as to the fidelity and honor of her husband, by the representations of another.-These are what we should deem some of the qualifications of a good wife.
they are under great obligations to love him—to obey him—and to promote his cause.
7. If Christ has made complete atonement for the sins of the world, by his precious blood, then there is nothing to prevent sinners being saved, only their refusing to trust in Christ's blood for pardon and acceptance. This refusal must prevent their salvation-God cannot pardon and save them upon any other ground.
Let all inquire whether they have built their hopes upon the only sure foundation,—the blood of Christ.
DR. TAYLOR'S VIEWS OF REGENERATION.
Extract from the Boston Telegraph.
Dr. Taylor labors abundantly to make people believe, that he agrees essentially with Edwards, and other orthodox divines. I have already endeavored to show, that, on the subject of regeneration, there is a wide difference. To show this more clearly, I will give Dr. Taylor's sentiments in his own words. After representing in strong terms the impropriety of "calling any acts dictated by the selfish principle, using the means of grace," or representing them "necessary to the regeneration" of the sinner, he proceeds to say: "The acts under consideration are not necessary to his regeneration, because his regeneration may be connected with those of a different character. (That is, I suppose, which are not selfish.) We have already said, that the sinner is the subject of that constitutional desire of happiness, called self-love, to which no moral quality pertains. Let the sinner, then, as a being who loves happiness, and desires the highest degree of it, under the influence of such a desire, take into solemn consideration the question whether the highest happiness is to be found in God, or in the world; let him pursue this inquiry, if need be, till it result in the conviction that such happiness is to be found in God only:-and let him follow up this conviction with that intent and engrossing contemplation of the realities which truth discloses, and with that stirring up of his seusibilities in view of them, which shall invest the world, when considered as his only portion, with an aspect of insignificance, of gloom, and even of terror, and which shall chill and suspend his present active love of it; and let the contemplation be persevered in, till it shall discover a reality and an excellence in the objects of holy affection, which shall put him upon direct and desperate efforts to fix his heart upon them; and let this process of thought, of effort, and of action be entered upon as one which is never to be abandoned, until the end proposed by it, is accomplished; until the only
living and true God is loved and chosen, as his God forever ; and we say, that in this way the work of his regeneration, through grace, may be accomplished. On this course he may now enter, instead of rejecting, or perverting, or abusing, or sinfully using, the truths of God another moment. In this way he may become a child of God, while truth and duty are present in his thoughts."
This we are told is "regeneration by the special influences of the Holy Spirit, and is orthodox." But these special influences of the Holy Spirit are represented by two words, “by grace," while there is an accumulation of epithets to set forth the mighty and "desperate efforts" of the sinner in working out his own regeneration. And they must be mighty indeed. For when he "enters upon this course," he does not "abuse or sinfully use the truths of God." But the Dr. teaches that “divine truth is never, in fact, used by the sinner, until the identical moment when he submits to God, and God is chosen as the Supreme good." So that the sinner "takes into solemn consideration the question-pursues the inquiry, till it result in the conviction," &c., and follows up the conviction with an intent and engrossing contemplation—which shall invest the world with terror, &c. and suspend his active love of it, and perseveres in the contemplation till it shall discover, &c. and put him upon direct and desperate efforts, &c. &c., and does all this in “an invisible moment." But I should think to do this, he must have not only natural, but supernatural power. And if he possesses this power, I should think he might work out his own regeneration without the direct aid or efficiency of the Holy Spirit. Still however after all, it seems that it is doubtful whether "his regeneration will be accommplished." It "may be," and it may not be. After he has, while doing all this, and making these desperate efforts, been using the truths of God "which he never, in fact, uses, until the identical moment, when he submits to God," he may not submit, and his regeneration may not be accomplished.
Perhaps I may, if you should think proper to publish these, give at some future time, some other specimens of the admirable logic of this learned prefessor. For they are very numerous in his writings. BEZA.
THE USE OF LOGIC IN PREACHING.
The speaker at the bar aims to procure from a few men a certain decision of a particular case; the speaker in the Senate, to procure or prevent the passage of a certain law; the speaker before a popular assembly for worldly objects, to engage the people in some particular enterprise, or to dissuade them from it. The object of all these is, to procure or prevent the doing of some particular act; and if this is effected, the