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fact, which all the experience of the Asylum serves to establish, that, without instruction, the Deaf and Dumb are never led, by the consciousness of their own intellectual operations, or by the contemplation of the works of Nature, to even a glimpse of the immortality of the soil, the existence of God, or of their moral accountability to nim."-p. 17, 18.
The following from the Appendix of said Report, are specimens of uncorrected original composition; “By a young Lady, 14 years old, under instruction 4 years,
KA STORY. "A few years ago, my brother's name was Benjamin. I think that he was two years old. He was very pretty. I loved him very much, He was playing about the room and yard. When my mother went away I always kept him from the dangers. One morning my father was absent. My sister Tryphena went to school. The tin basin was full of beans. I sat on the chair near my brother to choose many
beans for they were good. I looked at my brother Benjamin who · was running from the window to the yard and fro. He was very
cheerful. The kettle was hung over the hook, and 'the swill was in it in order to feed the hogs or pigs. He went to the fire place near the kettle, but I told my mother that her son did so. She forbade him; he left it, and he was again playing about the room and yard. A few minutes he again went to the fire place near the kettle; he stretched out his hands and pulled the border of a kettle. It was almost upset the water was hot to pour from the kettle to Benjamin's. arm, fingers, and left or right cheek which were scalded. He cried very much. My mother discovered him crying, and she ran and seized him. She cast his clothes off; sie threw water upon his body for his arms, fingers, and cheek were scalded. She brought him to the parlour, and she put him in a cradle. I saw the floor was watery. My mother wept very much She sent a man to go to the store to bring some oil. He ran from it to the store, and brought a bottle or flask of oil. He returned from it to the house, and gave it to my mother. The cotton was covered with oil; she put it on his arm, fingers, and cheek, which were wrapped by the pieces of cloth. - At noon my father and sister came home, and they saw Benjamin who was in a cradle. They were very sorry. She took much good care of him two or three days. In the twilight an old lady came to the parlour, and she sat on the rocking chair, and brought him to her on her lap. My mother. went and stood on the floor near the window. She wept very much. My father, sister, and myself saw Benjamin because he was dying. Several hours he was very peaceful, and he died. He lay down on the bed. My parents were grieved for the loss of their son. My mother went to the bureau, and chose a white frock and cap. He wore white frock and cap. In the morning several men went and gathered some tansies; they sprinkled him with the tansies on his body. In the afternoon he was put in the coffin, and it lay down on the table. Many persons came to the house and assem. bled to visit him. They heard that a minister prayed to God and Jesus
Christ. Then they attended the funeral; they road in the coaches or stages or chaises. My mother, sister, and myself wore black gowns and black bonnets. We rode in the stage. We arrived at the burying ground. Benjamin was buried in the grave. We returned home We were very sorry that he would never see us,”
“By a Young Man, 21 years old, under instruction three years and
"ON INTEMPERANCE. “Mr. R formerly was a good man, but when he had married he be. came intemperate. Several years ago he went with many men to raise a large barn for Mr. K. When they had raised up the barn, he ascended on the frame. Some men left it and went a little distance to drink rum. While they were drinking, he fell from it; his father ran with several men to assist him, and laid him on a board near the barn, his head was bruised. One of them took some rum to bathe his head, he could not speak on account of falling from it. After they had finished the barn, they carried him home on a large sled. When they carried him to his house, his wife was very sorry for him, and took care of him. In a few weeks he recovered his health. After he became well he was engaged in his farm. But a few years ago he became a drunkard.
“Two years ago he repaired the shingles on the roof of his building. In the afternoon he fell from it, and broke his leg, but in a few days he died in October, 1828. ' His wife had no child. She returned to her family.
“Common drunkards in the state of New Hampshire are more in- . toxicated than beasts. Rum makes them boast or angry. I know that some of them used to swear or passion on the Sabbath day. The Scriptures say that the drunkards shall not inherit the kingdom of heaven, unless they are converted to christianity. They think that some ardent spirits are useful and necessary, But it is false, I must confess, when I was a little boy I worked on the neighbor's farm with several men in the forenoon. While I was sick, they offered me a glass of rum, I said that I did not wish to drink it, lest it would make me increase sickness, and they said no it will make me well. When I drank half of it. But in the afternoon it made me much increased sickness, and I said to them, that I wish to go home, and they permitted me to go. When I came to my house, I laid down myself to my bed, Now I am glad to be a member of the Temperance Society.”
How simple and unaffected the language of nature. How true it is that no stream can rise higher than its fountain head! How true, too, that education both makes and spoils the man! I have just room to add, (from my common-place book,)
· MR. WIRT'S PRAYER. "That this truly noble and benevolent plan may be placed under wise and judicious direction, that it may be crowned with success by him who alone has power so to crown it; and that the kingdom of the
Redeemer may corne, is the fervent wish and prayer of your fellowcitizen,
WM, WIRT.” Thus wrote the Hon. William TVirt, late Attorney General of the United States, Feb. 16th, 1831, to the Rev. John Breckenridge, enclosing in his letter 50 dollars to promote the cause of Sunday Schools.. For this cause his prayer was offered, in connexion with the coming of that kingdom which came about eighteen hundred years ago!
· HISTORIC PROPHECY. The prophetic portions of the Divine Oracles have long been before us as a subject of occasional examination, and for some time past of more intense and systematic meditation. The reward of our toils in this most interesting field of sacred literature, has been a deeper conviction of the possibility of arriving at a very certain knowledge of the import of a very large portion of the prophetic writings, and that some momentous events are just at hand. We shall proceed to lay before our readers the results of our investigations, expressing confidence and diffidence when and where we feel either of them; and thus afford to our readers, as soon and as far as possible, any aids in our power to their examinations of this increasingly interesting portion of rede-, lation.
NO. I. , . "Happy they who read and understand the words of the prophecy of this Book; for the time is at hand.”
“I say unto all, Watch!"_ Jesus.
HISTORY, strictly so called, is the record of the past; but prophecy anticipates the future. The historian and the prophet divide between them the empire of time. The past is under the dominion of the historian, while the future belongs exclusively to the prophet Every moment of time diminishes the empire of the prophet, and adds to that of the historian; for all history was once, in a certain sense, prophecy; and all prophecy will yet become history. Tbe page which records the birth of time, foretells its termination; and the pages which narrate the creation of man, hold forth the future fortunes of his race.
As the whole destiny of man is connected with, depends iipon, or is: wrapped up in the person, mission, and kingdom of the Messiah ; so we find the testimony concerning him the burthen of all prophecy, and the affairs of man's redemption, as developed in the Jewish and Christian dispensations, entwine themselves around the destiny of every nation and people on the whole chart of prophecy. Kingdoms, empires, and people, occupy a space on this chart proportioned to their connexion with, or opposition to, the Messiah and his kingdom. Hence only the kings and kingdoms of this world which come in,con
tact with Messiah the Prince, occupy any space on the prophetic map. From this' it also follows that prophetic allusions to, denunciations against, or descriptions of dominions, states, or territories, how extensive soever, which come not directly in contact with the kingdom of the Messiah, are not to be found on the pages of prophecy, further than this that they all shall one day become the lingdums of the many-crowned Prince of Peace.
Amongst the most distinguished interpreters of prophecy a distinction has obtained entitled to some attention, especially prelininary to an analysis of the prophetic writirgs. Prophecies are by some divided into the “discursive” and “historical.” The discursire are those which, regardless of the conditions of time and place, of our moods of thought, and all our associations of ideas, array before the mind future scenes in quick succession, not in the usual connexion of cause and effect, not coincident with our trains of thoughi, our views of order, and methods of time and place; but in connexion with the unity of purpose and effect, and similarity of character accordant to the laws of the divine mind. All this is well expressed and set forth in the peculiar style of one of the latest of the interpreters:
“The prophetic harp,” says he, "in the hands of those most losty of the prophets, is continually employed, as it were, in playing the variations of the same divine piece, whereof the various notes are the acts of God's providence, and the harmony, the heavenly harmuny, is the concert of those acts with the attributes of the Divine Spirit, whether in his own personality, or present in the souls of his people. This harp is awakened by some great event about to happen to the earth. and being awakened, it plays through the compass of all the strii gs, a melody to the glory of God, and the salvation of the church out of the hands of all her enemies. . CoWhich figures and similitudes my discourse affecteth not, but they present themselves as giving the only intelligible idea of that method of discourse which God employs, in the mouths of these discursive prophets. Hence all events seem confused and blended together, one eclipseth another with its greater glory, and is straightway swallowed up in the greater glory of a third. The first coming and the second coming of Christ; the first destruction of Jerusalem, and the second; the first redemption by Cyrus, and the second by Christ, and to those who receive him, a third greater redemption and deliverance, which hath not yet arrived; a first pouring out of the spirit, and one infinitely surpassing it; a first blessedness and consolation to the earth in. the coming of Christ, and a second, whereto the first is but as the shaking of an olive tree, and the dropping of grapes before the vintage is come; all these great events of God's providence to the earth pass before us in the prophetic discourse, with a sublime glory, which is almost inconceivable by the powers of the natural mind, though I believe it to be natural to the spiritual mind, were it redeemed and set free from the conditions of time and place, and the sequency of cause and effect, into the view and comprehension of the mysteries of God
“To take the example of one prophet, which will answer for any other, Daniel and John excepted, such a discourse flung off, as it were, in one mood of the Inspiring Spirit, and assimilating to itself all kindred events till the end of the prophetic dispensation, is contained in the first five chapters of Isaiah; and another such carries us to the 13th chapter; where another such begins, with several particular burdens for its text, and carries us forward to the 36th chapter, if it be not broke in twain at the 28th; and thenceforth to the end, the prophet seems altogether out of the conditions of time, and delivered from the ordinary conditions even of prophetic discourse, sailing freely in the ocean of his revelations, as if a portion had been given to him of God's own comprehension, which comprehendeth things with no respect of time, but with respect to his own eternal holiness, and combineth them not by any sequence of cause and effect, but delighteth in them as the offspring of his all-comprehending and all-creating WORD."
All the prophets, with the exception of Daniel and John, are of the discursive character. These two are historical prophets. They de. liver to us not in artificial language, but in a natural or emblematical language, that it might be more universally intelligible to the wise of all ages; and comprehend under the expressive symbols of objects in the animal and vegetable kingdoms, in a short compass, the great outlines of all the fortunes of the church in its connexions with this world, and with an exact reference to our arrangements of things, in respect to time and place, and all their circumstances. These two prophets, Daniel and John, set forth the history of the church in the most picturesque symbols in reference to time and place, and lay down upon a map, graduated upon the scale of a day for a year, the great events of all future times. The nieridian line of this map shall presently call for our attention.
As yet preliminary to our attempts to set in order certain parts of these historical prophecies, according to our modes of thinking and speaking in the 19th century, we would observe that, although at. tempts of this sort are brought into disrepute because of the abortive efforts of many sanguine spirits, who, buoyed up by some peculiar fervors in reference to some passing events, great in their eyes, but too small to merit even a location on the chart of more than half the flight of time, have committed blund-rs and fallen into the most palpable mistakes which have been nota,ious to all, it neverthes less does not follow that all the labors of past interpreters have been vain; nor do the clashings of them in respect to certain parts of these prophecies, at all weaken or impair their conjoint testimony, or con, currence in the great burthen of Old and New Testament predictions. · If we could not add a new idea to those al: eady entertained, and if we should pass over in silence the most profound the points on · which contradictory views have been expressed; yet, in our opinion, a service of much value to the saints would be performed if we should only exhibit to them in order the great outlines on which there is a much greater concurrence of opinion than in what constitutes (the .