have stated explicitly that they had previously no conceptions of a God. CLERC, the celebrated pupil of the Abbe Sicard, and deaf and dumb from his birth, is a living witness to this point in our own country; and the testimony of his companion, MANIEU, is equally decisive. The evidence of a deaf and dumb instructer in the institution at Edinburgh, and of another from the school of Genoa, with both of whom I have had the pleasure of conversing, is precisely the same. The reports of deaf and dumb institutions, furnish many testimonies to the same effect, in the language of the pupils themselves. A few extracts from those of the institution at Hartford, will illustrate this point sufficiently. In the sixth report, a young man of 18, in writing about his former condition, says "Growing up, I had no knowledge of reading and understanding the holy Bible of God; and I did not know that God created the universe." In the seventh report, a young lady writes-"I have some correct ideas both of the wonderful creations of God and the merciful atonement of his Son. Before I came to the asylum, I had no correct ideas of God and Christ." In the eighth report, a young man of 17, writes thus concerning his situation before instruction-"When I was grown, I was somewhat alike the beasts; that is, my soul was in utter darkness. I had no idea of God, who is of unlimited power, and fills the immensity of the universe." A young lady of 23, describing herself and her deaf and dumb sister, says-"We had no idea of God and Jesus Christ. I asked my mother, or sisters, or others, what the pictures in the holy Bible were? and they answered me, that formerly God had created every thing in the world; but I did not understand." In the ninth report, a young man of 21, writing a history of his life, observes-"Before I was educated, my mind was darkened and ignorant of religion. But I said to myself, I determined to defend myself against death was come; for I thought there was no existence of God, but the earth stood firm itself, and the sun himself moved round the earth.” A deaf and dumb young lady, of more than ordinary intelligence, and whose thirst for knowledge, and conviction of its value, were so great, that previous to instruction, she often wept with disappointment that she could not learn, was brought by circumstances to associate for years with well informed persons; and many attempts were made by her friends to give her some idea of God. When asked what idea she had of God, she said that her friend had shown her the name of the Deity, and endeavoured to explain it; but the only conception she could form was, that it was a number of strong men living at a distance in the sky, who printed the Bible and sent it to us. On being asked if she had never thought, in looking at the works of nature, that these must have a Maker. She replied "Never."Another female, of great intelligence, had so little idea of referring to a first cause, that she imagined that her parents produced the rain and thunder, and vented her passion upon them, when they caused her any disappointment or apprehension; although every effort in their power was made to correct her error. In this case and another which fell under my own observation, the decisive evidence of their ignorance was afforded by the fact of which they afterward assured me; that for several months they utterly disbelieved all that their instructers taught them on religious subjects. With regard to the second question, whether this ignorance is general among the deaf and dumb, the evidence is not less decisive. I have visited the principal institutions in the United States, Great Britain, France, and Italy, and all the deaf and dumb persons whose testimony I have been able to obtain, confirms entirely the extracts given above; and agree in stating, that the deaf and dumb have originally no idea of a Supreme Being, a Creator, a Preserver, or a Ruler of the world. I have never heard of but one opposing testimony, and this proved to be that of an impostor. It may serve as a useful caution to state the circumstance. A gentleman familiar with the deaf and dumb, was shown a reply to a question on this subject, written by a person professing to be deaf and dumb, who had visited the first institution established in Philadelphia. It declared in the most explicit terms, that the deaf and dumb had the knowledge of a Deity before instruction; and was deemed a triumphant refutation of the opposite opinion. The gentleman to whom it was shown, pronounced without hesitation, from the opinion expressed, but especially from the style, that it could not have been written by a deaf and dumb person. In the result, it appeared that he had feigned dumbness, to conceal his designs upon a deaf and dumb boy, whom he had fraudulently got into his power. The evidence of those who are connected with the deaf and dumb, goes to establish the same general ignorance of a Deity among them. The language of the reports of publick institutions, is uniform on this subject, so far as I have been able to examine them. The Edinburgh report of 1824, may serve as an example. In speaking of the natural condition of the deaf and dumb, the committee observe" From the things which are seen, they have opportunities of inferring proofs, of infinite power and intelligence; but into such matters, how can their uncultivated minds be supposed to inquire? and it is quite certain, that though surrounded by the most intelligent, and devout, and excellent of the earth, they are so exclusively engrossed with objects of sense, and so reckless of every thing serious and solemn, that God is not in all their thoughts. While they are strangers to God, they must be without hope." The opinion of all the instructers of the schools of Europe and Ame rica, with whom I have conversed, is precisely the same, with a single exception. It is proper to state, that his acquaintance with the deaf and dumb was limited; and that he did not adduce any opposing testimony from the deaf and dumb themselves; but believed that God would not leave them in ignorance of himself, and was confirmed in this opinion by the solemnity with which they at tended to religious instruction. I need not show the little weight which such an opinion can have. I cannot express the general opinion of the instructers of the deaf and dumb whom I have known, better than in the eloquent language of the first of our countrymen who entered this field of Christian benevolence, in a sermon delivered on behalf of the American asylums "I have seen the affecting spectacle of an immortal spirit exhibiting the possession of every energy of thought and feeling which mark the most exalted of our species, inhabiting a body arrived to its age of full and blooming maturity, speaking through an eye, whose piercing lustre beamed with intelligence, and sparkled with joy at the acquisition of a new idea. I have seen such a spirit-oh! it was a melancholy sight earnestly contemplate The boundless store of charms which Nature to her votary yields, And all the dread magnificence of heaven; while such an amphitheatre of beauty, and order, and splendour, raised not in this mind which viewed it, the notion of an Almighty hand that formed and sustained the whole." I will only add-if there are 3000 of our countrymen in this state of hopeless, heathenish darkness-their claim upon the benevolence of Christians is stronger than that of any other heathen on earth. What will the Master say of that church, which suffers one such heathen to grow up within its borders, unnoticed and unenlightened! Edinburgh, Nov, 1825. W. Extract of a Letter from the Rev. Hartford, Feb. 22, 1826. Reverend and Dear Sir, I received, the day before yesterday, the enclosed letter and communication from our mutual friend Mr. William C. Woodbridge. I entirely agree with him in the sentiments which he advances, respecting the state of the minds of the deaf and dumb previous to their being instructed. It is certainly astonishing, that in no instance that has fallen within my observation, do they appear to have been led by the contemplation of the material world, even to have inquired in their own minds, how the orbs of heaven, or this earth which we inhabit, originated? I recollect once asking Obookiah* what he thought, when a youth in his native country, of the sun, moon, and stars, and in what manner they were formed. His reply was; "always SO." I have just asked my wife,t who is sitting by me, what idea she had of God, before she came to the Asylum, (she was then nineteen years of age.) She tells me, that her parents often attempted to teach her about God, but that she had no distinct conception of Him whatever. She supposed God to be some vast thing, or body in the sky, with wings. She had no notion of his being the former of any thing, nor of her accountability to Him. senting to the opinion, that a community of people, possessing all the external senses which belong to our race, would not make inferences by the use of those senses, and from a free communication with each other, relative to a great First Cause dumb never do or can make-That of all things, which the deaf and just and adequate conceptions of the Deity are derived from revelation only, we firmly believe. EXPOSITION OF A COMMON SAYING. Ir might be curious to see accurately marked, the different accepta tions of terms, as used in the circle of fashion, of politics, or of business; but my present object is to notice the varying import of a phrase which has obtained a wide currency in the religious world. this short and oft-repeated sentence, can do nothing. The sense of can be known only by an acquaintance with those who use it. In the mouth of a man whose possessions are large, and whose soul is narrow draw my purse strings." A stranger and selfish, it means, "I will not applies to him for pecuniary aid to some suffering family, or some useful is, "I can do nothing." The appliinstitution, but the answer he gives cant is perhaps startled and puzzled by the utterance of these words, so little accordant with the proofs of affluence which strike his eyes. He What do we not owe to that revelation which God has given us! urges his suit, and tries to touch some string of humanity or benevoThat we may not be misunder-lence, but in vain. The looks and restood in what we have said in the in- plies of the Curmudgeon begin at troduction to these valuable commulength to discover his ruling passion. nications, we state distinctly, that we His character, once known, furhave not a remaining doubt that the nishes a key to open the paradox in deaf and dumb, till they understand his speech. We turn indignantly language, and thus acquire the know- away, and cry, "Poor wretch! what ledge of God, never have any conability canst thou have for any good, while loaded with the oppressive ception whatever of his being and attributes. But we hesitate in aschains of mammon ?" * A youth from the Sandwich Islands at Cornwall School. Mrs. Gallaudet is deaf and dumb. VOL. IV. Ch. Adv. I can do nothing, in the mouth of a trembling time-server, or thoroughpaced party-man, means "I dare not offend my superiors, or displease my 2 E associates." His conscience is not in his own keeping; or rather, as a dignified clergyman once said, "he cannot afford to keep a conscience." Before any thing can be done by him, he must consult some Diotrophes, or sound the minds and movements of those with whom he has agreed to act an under part. Interest and prejudice have robbed him of independence, and left him but a narrow scope for choice. I can do nothing, in the lips of an Antinomian, is self-justification, or indolence. He has a small measure of knowledge, but a large stock of conceit; he deals out strange startling language, and condemns without reserve all who differ from him; his chief aim is to spread mischief, and cause divisions. It were well, indeed, if, in reference to these things, his favourite expression were literally true, that he could do nothing. Let him have his own high doctrines, and he discards duties. Let who will visit and relieve the poor, instruct the children of ignorance, send the gospel to benighted heathen, he can do nothing. Let zealous ministers employ every effort to recommend the use of appointed means, for promoting the life of godliness, he evades every pressing exhortation, by the convenient subterfuge, I can do nothing. Miserable, deluded man! thy words are but too true! for thou hast drunk in those errors, which first intoxicate, and finally poison and paralyze the soul. I can do nothing, in the mouth of a sound and sincere Christian, is self-annihilation or genuine humility. With him such language is not a cloak for avarice, prejudice, or indolence. He feels and owns his constant dependance on God, but refuses all servile subjection to fallible fellow men. Nay, the same sentiment which humbles him in devotion, animates in action. By myself I can do nothing; but I can do all things through Christ, who strengtheneth me. Hence, Lord, I dedicate to thee my time, property, talents, and all I have and am. Thy service is perfect freedom; and I feel happy in proportion as I yield myself wholly to it. O, come, thou Spirit of wisdom and grace, enlighten my mind and warm my heart, and work in me to will and to do, of thy good pleasure; let me never grow weary in well-doing; for in due season I shall reap if I faint not.-[Evangelical Magazine for Feb. 1826.] ANECDOTE. The Reverend John Brown, the author of the valuable Dictionary of the Bible; and afterwards Professor of Divinity in the Theological seminary of the Associate (Burgher) Synod of Scotland, was called by the congregation of Haddington to become their pastor, very soon after he had been licensed to preach. The call was a harmonious one. The voice of one man only, prevented it from being unanimous. But that person possessed considerable influence in the church, and in the neighbourhood; and great fears were entertained that he would exert that influence in disturbing the peace of the church, and in marring the comfort and usefulness of the minister. Mr. Brown neither sought nor shunned his presence. But it so happened that after his accepting the call-but previously to his ordination, he met with this person. With his usual frankness, he took the gentleman by the hand, and begged him to state his reasons for opposing him and voting against him. "I am as frank as you are, Mr. Brown," replied he, "and I beg leave to say that my reason for voting against you is a strong one; and it can be told in one word, I do not think you are a good preacher!" "There we are perfectly agreed," replied Mr. Brown: "I know it as well as you do, my friend, and I say it as frankly as you do, that I am not a good preacher. But then" continued Mr. Brown, as he shook his neighbour heartily by the hand, "while you and I are perfectly agreed on this particular-where is the use of you and me setting up our opinions and views against those of the whole parish?" The gentleman laughed heartily -and told Mr. Brown that he had completely disarmed him; and added, "I begin to be of your opinionand you will find that I shall not set myself up against the views and opinions of the whole parish!" He ⚫became afterwards his best friend. I am persuaded that it would contribute greatly to the peace and edification of our churches:-and I am sure that it would add greatly to our mutual comfort and happiness, as Christian brethren associated together in the house of God, if we would heartily reciprocate this advice, and imitate the praiseworthy example of these two men.-Mag. of Reformed Dutch Church.] THE REV. MR. STEWART'S PRIVATE JOURNAL. (Continued from p. 169.) Tuesday night, Aug. 10th. The record of this evening, my sister, must be of a different character from any I have yet made on these shores. Thus far tranquillity and peace, with brightening prospects of blessedness to these islands, have been the constant subject of my communications -but violence, death, and war, now call for a note from my pen. We had just completed every preparation this afternoon, for our return to Maui to-morrow, in the Tamaahmaah, and were making a farewell visit to our friends, Mr. and Mrs. Ellis, when the pilot boat New York was seen approaching the harbour from Tanai. She had scarce come to an anchor outside the reef, when instead of welcoming Karaimoku and Mr. and Mrs. Bingham, as we had expected, the whole town, as well as our families, was thrown into agitation, by the intelligence of a rebellion and battle at that island, and of the necessary desertion of the station at Waimea by Mr. B. and Mr. Whitney, for the safety of themselves and families. G. P. Tamoree is supposed to be the head of the insurgents-they attacked the fort at daybreak on Sabbath morning; it was saved with difficulty, and not till 10 of the assailants and 6 of the government party were killed. Among the latter were two foreigners, with one of whom, a young Englishman, of the name of Trowbridge, I have had very considerable intercourse. Karaimoku immediately after the repulse of the rebel party, (a part of whose plan, it appears, was to cut him off at the same time they seized the fort,) sent for the missionaries to return thanks to God with him, for his depilot boat would sail immediately to liverance-to inform them that the Oahu for assistance, and to urge their departure with their families by the opportunity-assuring them that he would protect them with his life so long as he lived, but at the same time intimating a fear that from the weakness of the party with him, they might all perish. Our friends have suffered much from the horrors of the scene they witnessed at the storming of the fort, and on their visit to it after the battle, while it was yet filled with the bodies of the slain, and echoing with the groans of the wounded and dying-much from anxiety for the safety of Karaimoku, and much from fatigue and privation, having embarked without taking any refreshment, or preparing any thing for the voyage, which has been 48 hours long. They were all completely drenched with the surf, in getting off in a canoe to the schooner, and had not the means of changing the clothes even of the two infants with them. We fear this may prove only the beginning of troubles to the nation. |