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in explanation of Calvin's farfamed definition of original sin. It stands thus" And this liableness to punishment arises not from the delinquency of another; for when it is said that the sin of Adam renders us obnoxious to the divine judgment, it is not to be understood as if we, though innocent, were undeservedly loaded with the guilt of his sin; but because we are all subject to a curse in consequence of his transgression, he is therefore said to have involved us in guilt. Nevertheless we derive from him, not only the punishment, but also the pollution to which the punishment is justly due." Here we think it evident, that although it is said that the general" liableness to punishment arises not from the delinquency of another"-alieni delicti obligatio-yet the meaning is, that the delinquency spoken of was not that of another, considered as an unconnected individual, in whose sin and guilt others were not associated with him, as their head and representative. We judge thus, because it follows as a part of the very same sentence, that the sin of Adam does actually render us "obnoxious to the divine judgment"-not indeed, as though 66 being innocent we were undeservedly loaded with the guilt of his sin," but because we are not innocent, inasmuch as we were actually connected with him in the violation of covenant obligations; and that thus "we are all subject to a curse in consequence of his transgression, and he is said to have involved us in guilt." Take this to be the meaning, and then it consistently follows that we derive from Adam both " pollution and the punishment which is justly its due;" and the reasoning of St. Augustine is pertinently introduced as an illustration, when he calls it the sin of another, and yet asserts that it belongs to every individual of our race. It appears to us, that we must either adopt this construc

tion of Calvin's language, in the place before us, or else regard it as self-contradictory and paradoxical in the extreme: and indeed we would be glad to see an attempt made to render it consistent with itself, in a manner materially different from the explanation of it which we have here given.

Our readers must now judge, whether or not we have proved that the Christian Observer is in error, in saying that "Calvin did not hold the doctrine of the imputation of Adam's sïn to all his posterity." We think we have shown that his personal sin, in all its awful malignity and amount, is not indeed imputed to every, or to any individual of his posterity; but that the act by which he broke covenant with his God, is imputed to every individual of his descendants, without exception; that it is regarded as the sin of all, involves all in guilt, and renders all subject to the curse, and liable to the punishment due to that act.

In the discussion which we are now closing, we have been carried to a much greater length than we contemplated when we began to write. But the subject is important in itself; and the statement of the Observer is calculated to fortify errors which prevail in our own country. It might be considered as at least a circumstance of importance, a strong presumption of truth, if one of the great lights of the Protestant reformation-in doctrinal points the greatest of all-did not hold the imputation of Adam's sin to all his posterity. We have, therefore, taken some pains to show that he did hold this doctrine; and have laid before our readers a portion of his reasoning on the subject. Nor was Calvin at all singular, in what he taught on this topick. Not only, as we have shown, did the Papists embody it in their creed, but we believe there was not one of the Protestant reformers who

did not hold it. We are not confident in regard to Cranmer; but it is found in the Confession of Augsburg, and if not explicitly, yet impliedly, in most, if not in all of the Protestant Confessions on the continent of Europe. Pictet, moreover, affirms explicitly, that the purest Christian antiquity recognises the imputation of Adam's sin to his posterity;* and he confirms what he says by references' to Justin Martyr, Ireneus, Origen, Athanasius, Basil, Cyrill of Jerusalem, Chrysostom, Ambrose, Jerome, and Augustin. But after all, the question is, what says the revelation of God? and we were much struck with the remark of a pious layman, to whom we yesterday mentioned, in our study, that we were engaged in showing that Calvin thought that Adam's sin

was imputed to his posterity. "And what, said our friendwhat though Calvin had not taught it? We know the Bible teaches it." Yes, the plain pious student of the Bible finds it there, and that satisfies him. But alas! the Bible is sadly perverted by glosses and criticisms, which do infinite mischief. First, imputation is denied; then original depravity is denied; then the covenant of works is denied; then the impotence to good of unsanctified man is denied; then self-regeneration is maintained; then follow in natural and rapid succession, all the errors of Arminius, Pelagius, Arius, and Socinus. Obsta principiis. Beware of the first step in the downward march of error-however much it may be eulogized as the march of mind,

Literary and Philosophical Intelligence, etc.

BARON CUVIER.

Extract of a Letter, dated

Paris, 20th May. My last letter was so much occupied with details of the death and funeral of M. Casimir Perier, that I had neither room nor leisure to allude to the loss which this country, or I should rather say, the whole world, has sustained in the death of the Baron Cuvier. This distinguished individual, although claimed by France as a native born citizen, owes his birth and parentage to the town of Stutgard. This, if rightly understood, is rather a credit than otherwise to his adopted country. The French, however, as in the case of M. Benj. Constant, and other distinguish ed individuals who have flourished among them, do not like to be reminded that they can be surpassed by foreigners in any path of science or literature, or even in any branch of the humblest of the useful arts. In the noblest sense of the term, M. Cuvier was a liberal. His house, at the Garden of Plants, was always open to men of science, particularly if they came recommended to him by their distance

*La plus pure Antiquité a cette imputation du péché d'Adam.

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from home, or their poverty. His large income was expended in this hospitable style of living, in the formation of a valuable private museum of natural history, and in the collection of a library, such as few private individuals can boast.

On the day after his death, the king, on the report of the new Minister of the Interior, granted a pension of 6000 francs a year to Madame Cuvier, a stretch of the prerogative which will doubtless be sanctioned by the Chambers at the opening of the session, in favour of a lady left under such circumstances without any pecuniary resources. It is also understood that M. Cuvier's library and museum will be purchased at the publick expense, as additions to one or other of the great national establishments. M. Cuvier had the misfortune to survive all his children. Two sons of great promise, died before they had completed their tenth year; but the loss which he felt most keenly, was that of his only daughter, who was suddenly cut off on the eve of her marriage. Madame Cuvier was the widow of M. de Vancel, at the time of her marriage to the greatest naturalist of modern times. M. de Vancel, having been inspired by M. Cuvier with a decided taste for one of the branches of that science in which his adopted father occupied so distinguished

Her son,

a place, he was sent some years ago to India, on the part of the Garden of Plants, to enlarge the botanical collection of that noble institution.

In the zealous discharge of this interesting mission, M. de Vancel fell a victim to the climate, after reaping and sending home a plentiful harvest of all that was rare and curious in the vegetable world. His only other surviving relative is Mdlle. Vancel, daughter of Mad. Cuvier, and as all who visited the family can bear witness, a great personal favourite of the distinguished individual who has just been lost to science and the world. A subscription has already been opened for the erection of a monument to his memory, and I hope to hear that America is not behind the rest of the world in paying the homage of gratitude and respect to a man, a Christian and a philosopher, who has earned this mark of distinction by so many titles. The funeral of M. Cuvier was extremely different in its character from that of the late President of the Council; in the simplicity of its details it was still more calculated to touch the feelings. It was attended by deputations from the four Academies of the Institute, the University, the Royal College of France, the Council of State, the Polytechnick school, the Normal school, and the Central school of Industry.

The procession set out last Thursday, at 12 o'clock, from the Garden of Plants, and proceeded to the Lutheran Church, in the Rue des Billetes, where the usual religious ceremonies were performed. On the arrival of the procession at the place of interment, in the great eastern cemetery beyond the barrier, M. Arago, the colleague of M. Cuvier, as perpetual Secretary of the Academy of Sciences, pronounced an oration over his tomb, in which he spoke of the great scientifick discoveries and the eminent private virtues of the deceased. M. Jouy followed in the name of the French Academy, and addressed himself more particularly to M. Cuvier's literary merits. M. Villemain, the Vice President of the Royal Council of Publick Instructions, spoke of his peculiar talents as a teacher, and showed how M. Cuvier, after enriching science by his discoveries, possessed the art of propagating and rendering them popular by his publick lessons as a professor. M. Geoffroy de St. Hilaire, confined himself to the services which the creator of comparative anatomy had rendered to the science of zoology, and claimed the merit of having first inspired Cuvier with the knowledge and conviction of his own genius. These orators were followed by M. Dumeril, from the Museum of Natural History; M. Walkenaer, from the Academy of Inscriptions and Belles Lettres;

M. Devaux, from the Council of State; and M. Pariset, from the Academy of Medicine, who each spoke of M. Cuvier's supereminent merit in his own peculiar department.

The great anxiety of M. Cuvier, immediately before his death, was to live long enough to complete the work on which be has some time been engaged-the Natural History of Fishes-nine volumes of which have already passed through the press, amounting, as I understand, to about a half of the whole work.

So diligently had he applied himself to this undertaking, that within a month of his death, he had dictated to his amanuensis not less than a volume and a half of new matter. His other writings, as you are aware, consist chiefly of his celebrated treatise on comparative anatomy, his work on fossil bones, and his history of the animal kingdom, which are all monuments more durable in their nature than anything which his admirers can erect over his remains.

The following anecdote of a French Physician should furnish an example for all practitioners. A duke being restless and unable to sleep, sent for an eminent doctor at midnight, to inquire if he had the cholera. The doctor simply advising him to remain quiet and keep warm, was about leaving, when the duke asked what his fee was-200 francs." The duke in the utmost astonishment inquired what he would have charged if he had had the cholera. The doctor replied, "If you had had the cholera, I would have exerted the utmost of my skill and care cheerfully without charge. But they who call me from my rest when they are in perfect health must expect to pay well." Would not a few such charges be a specifick for many chronick complaints?

Smyrna, met the demon of the plague; A pilgrim travelling on the road to "Whither are you bound," said the pilgrim; "To Smyrna, to kill 3000."-After a time the parties met again. "You killpilgrim: "No, I killed not more than ed not only 3000 but 30,000," said the 3000, fear killed the rest," said the demon.

New York, June 18.

Boring for Water.-In the area in the rear of Holt's marble building, workmen have been employed five months in boring for water. The work is carried on by means of a churn drill, worked by hand. The present depth of the bore is 345 feet, 130 of which was through soil, and 215 was through a solid rock. The water issuing from the rock is soft and of the purest kind, and a plenty of it can be had at the present depth of the drill, for ordinary purposes-say 20 to 30 gallons

per minute, in a perpetual stream. We learn that it is Mr. Holt's intention to find the bottom of the rock if he descends 1000 feet. He will then be able to supply any quantity of water which may be wanted in the lower part of the city. The bore is ten inches in diameter, and lined with iron pipes. The manner of performing the work is very curious, especially that of reclaiming a broken drill, at this great depth. The drill, when broken, is called a thief-the instrument employed to take it up is called a sheriff-and when the sheriff is unsuccessful in the perform ance of its duties, another, called Hays, is employed, which never fails in drawing the thief to light!-Gazette.

Curious Geological Fact. We have been informed that a lump of coal weigh ing sixteen ounces, was lately discovered imbedded in the centre of a solid rock, about ten feet in diameter, on a tract of coal land on the Broad Mountain, known as the Pott and Bannan tract. The rock was a displaced fragment lying near the surface of the ground, found in the vicinity of the line of the Pottsville and Dan

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Ginger Beer-Boil a handful of hops in two quarts of water for an hour-take half a pint of baker's yeast, a quart of molasses, and five table spoonfuls of ginger tied up in a linen cloth. Strain the hop-water hot upon the ginger, &c., and then add five gallons and a half of cold water-for a greater or less quantity, vary the ingredients in proportion. If made in the evening, it will be ready for bottling in the morning. It should not be corked too tight for fear of bursting the bottles.

Heligious Intelligence.

FOREIGN.

From the London Missionary Chronicle, for April.

CUDDAPAH.

Cuddapah (or Cudapal) is situated in the Peninsula of India, in north latitude 14° 28', and east longitude 79°; being about 152 miles (travelling distance) from Madras. For many years it was the seat of an independent Patan state, which had survived the destruction of the kingdoms of the Deccan. At present, it forms the chief town, or city, of one of the two great districts, (or collectorates,) into which the Balaghaut ceded territories were divided; Cuddapah being the capital of the eastern, and Bellary, (another of the Society's stations,) being the capital of the western division. Cuddapah is supposed to contain a population of 60,000, of which about twothirds are Gentoos (or Hindoos,) and the rest Mohammedans, Indo-Britons, &c. The name of the place is sometimes written Kirpa, but both Cuddapah and Kirpa are corruptions from the Sanscrit word Cripa, which signifies MERCY. The language chiefly spoken throughout this collectorate is Teloogoo.

The mission at Cuddapah was com

menced in 1822, by Mr. William Howell, who had previously laboured for several years, chiefly in the capacity of superintendent of native schools, in connexion with the Society's mission at Bellary. Mr. Howell was ordained to the Christian ministry in 1824.

Being already acquainted with the Teloogoo language, he was enabled, immediately on his arrival at the station, to take charge of two native boys' schools, on the invitation of F. Lascelles, Esq. registrar of the Zillah court, by whom they had been previously established; to which he himself shortly afterwards added two other boys' schools, (of which one was an Hindostanee school,) and one for native females; all of them being supported by the liberality of respectable Europeans resident on the spot. These schools have been since much increased. According to the returns of 1830, the number of schools was seven, and that of the children instructed therein 193; of whom 164 were boys, and the rest girls. The Scriptures have been uniformly taught in the schools, and the progress of the children has been very satisfactory. Some of the native youths, who had received their education in these seminaries, have been, from the reading of the Scriptures, so deeply impressed with the wickedness and folly of idolatry, as spontaneously to express their

desire that it might be entirely banished from the earth, and the Christian religion be universally established. One of the useful results (remarked by the missionary) from these schools is, that the children in general, who have been educated therein, grow up with less prejudice against Christianity than those Hindoo youths who have not participated in the same advantages.

From the commencement of operations at this station, the missionary has preach ed the Gospel to the natives with much encouragement and success; and, in 1824, had established four stated weekly services for that purpose. A considerable number of the natives have made an open profession of Christianity, and have been baptized. In the last mentioned year, a native Christian church was formed, consisting of 10 members, which number has been since increased to nearly 30, but with intermediate fluctuations, chiefly occasioned by removals to other places.

The good attendance of the native congregation, and the earnest attention paid to the reading of the Scriptures by many of its members, have been a source of great encouragement to the missionary; and the benefits thence derived by the people have been further increased by the opportunities they have enjoyed of assembling, from time to time, for religious conversation at his house, on which occasions he endeavours, as far as possible, to ascertain their advance in spiritual attainments, and to explain to them the word of God more perfectly.

The itinerant labours of the missionary belonging to this station have been very extensive and not unfrequent; sometimes embracing circuits of 100, 150, 200, and even 250 miles, performed chiefly within the limits of the collectorate. In the course of these missionary tours, he has preached the Gospel in numerous places, and in the more populous towns and villages, to crowded congregations; beside conversing with small groups of the natives, and with individuals, as opportunities have offered. He also, at the same time, distributes numerous copies of the New Testament, and smaller portions of the Scriptures, in Teloogoo, together with tracts in that language. The books distributed are usually received with eagerness, and apparently read with pleasure. To the Scriptures and other books heretofore put into circulation, has been lately added Bunyan's Filgrim's Progress, a translation of which into Teloogoo has been made by the missionary, and printed at the sole expense of a respectable European lately resident at Cuddapah. On one of the more recent excursions of the missionary, he was accompanied by one of the native teachers, (several of whom have been raised up from

among the Hindoos at this station,) who, in every village through which they passed on their tour, earnestly exhorted the people to put away their idols, and to receive the Gospel; and, in his capacity of reader, read aloud to them out of a work lately composed by the missionary, entitled Criticisms on the Shasters, which excited great attention and inquiry.

Christian knowledge is likewise disseminated, in various and distant parts of the collectorate, by means of the distribution of the Scriptures, and other religious books, at Hindoo festivals; and also among the natives who are summoned every half year to attend the court of sessions, at Cuddapah, together with others who, on these occasions, go there to renew their leases. The people who are thus, periodically, brought up from the country to the capital of the district, remain there in a greater or less number, for a term of nearly two months, during which many of them have the privilege of daily hearing the word of life dispensed by the missionary. Each of them also receives from him a copy of the gospels, or some other portion of the Scriptures. For the means afforded him of making this distribution, the missionary is indebted to the liberality of the Madras Auxiliary Bible Society.

In 1825, an attempt was made to form, under the wing of the mission, a Christian Village at this station, which in a pleasing degree, has succeeded. The population of this village, according to the latest returns, comprises about 150 souls, every family subsisting on the produce of their own labour. Some of the people are spinners, others weavers; some are engaged as paper-manufacturers, and some in agricultural labours. No one, (with the exceptions of children and infirm persons,) is allowed to reside in the village, who does not contribute by his own industry, to his own support. Those admitted as members of this interesting community, beside making a credible profession of Christianity, are required to conform to certain prescribed regulations. They must agree, for instance, to unite in settling all differences and disputes by arbitration. Again, they are required to keep their dwelling-houses in good repair at their own expense; a regulation which must tend at once to render them careful of their residences, and to attach them to the place. A chapel was erected in the village in 1826, the whole expense of which was defrayed by the liberality of European residents on the spot. The stated preaching of the missionary here has been attended with pleasing re

sults.

The families inhabiting the Christian Village have gradually acquired settled habits, and now show no inclination to quit the place; and what is far better, they be

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