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ly extorted the exclamation, “ Eloi, eloi, lama, sabachthani,my God, my God, why hast thou forsaken me!" yet he submissively gave up the ghost, and became obedient even unta the cruel death of the cross. Thus Christ paid perfect obedience to every moral, ceremonial, and mediatorial precept, frem the beginning to the end of his life. And in this respect," he was as a lamb without spot and without blemish."

But,

II. He made no atonement for sin, by his perfect obedience. For it was neither designed nor adapted to make atonement for sin.

1. His obedience was not designed to make atonement, but for two other important purposes. It was necessary that he should be perfectly obedient to every moral, ceremonial, and mediatorial precept, iu order to gain the approbations of bis Father. Had he failed in obeying one precept of the moral law, God would have been displeased. Hai be failed in obeying one precept of the ceremonial law, his Father would have been displeased. Or had he failed in obeying one precept of the mediatorial law, his Father would have been displensed. And had he forfeited the favor of his Father, and fallen under legal condemnation, he would have been totally incapable of performing the part of a mediator between God and his rebellious creatures. He would have needed a mediafor himself, as much as mankind. His perfect obedience, therefore, was necessary on his own account, both as man and mediator. Besides, his obedience to the mediatorial law was necessary, to demonstrate to the world, that he was the true and promised Messiah. God had foretold what the Messiah was to be and do ; and bad he not been-and done what it was predicted he should be and do, it could not have been known that Jesus of Nazaretli, who died on the cross, was the Saviour of the world. But the doctrines which be preached, and the miracles which he wrought, gave infallible evidence of bis Di. vinity and Messiahship. Hence, Christ appealed to these as the highest credentials of bis Divine authority and mission. He did this, in answer to two of John's disciples, who said to bim, “ Art thou he that should come ? or do we look for another ?” Jesus answered and said unto them, “Go, and shew John again those things which ye do hear and see. The blind receive their sight, and the lame walk; the lepers are cleansed, and the deaf hear; the dead are raised up, and the poor have

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HOPE.
Ah, what is hope? 't is like the ray

That gilds the morning cloud at even
T is like the bright and morning star

Which gems the arch of heaven
The evening glories fade away,
The star is lost amid the day.
'Tis like the lovely rainbow bright,

That crowns a summer's morn;
T is like the meteoric light

That doth the heaven's adorn;
And soon the rainbow beauty's flown-
And the fair ineteor's paths unknown.
"T is like the lovely, blooming flower,

That not its worin reveals--
Oh! 't is like the bright hectic glow

That death's cold hand conceals-
'Tis like an airy dream of night
That leaves us sad at morning light.
Follow not this deceitful shade,

Her way is rough and drear;
Amid her fair and soothing charms,

Her votaries are in tears;
In disappointment's fearful hour,
She leaves the clouds aronnd to lower.
There is a hope, a heavenly hope,

Fail not to make it thine;
'T will calm thy soul 'mid every wo,

Its joys are all divine;
It dies not with the fleeting breath,
But triumphs o’er the sting of death.
Without this hope how vain thy joys,

They'll perish with thy breath,
And thine will be the wo, the pain,

That waits the second death;
No gleam of hope will ever dare
Illume thy home of dark despair.

Gospel Messenger.

INTELLIGENCE.

ANOTHER "LITTLE OSAGE CAPTIVE."-Extract of a letter from Rev. Mr. Washburn, dated at Dwight Arkansaw Territory, January 2d, 1832:

" Among the young female converts of our school, is an Osage captive, now about fourteen or fifteen years old, whose history is interesting. She was captured in the year 1821, and remained in this nation, with her captor, till the autumn of 1822, when she was given to a white man of the territory, who promised to educate her and resi her as his own daughter. This man soon after sold her to apote. who immediately started with her down the river, intending to sei 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 sbor distance above Natchez. He, however, effected his escape, tutte little girl was taken and delivered to the Governor, who kept her til the next spring, 18-23, and then committed her to the care of the loc Rev. Mr. Finney, of this mission, on his way from New Orleans Here she has been ever since. Her parents, it is supposed, * werz 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 reiun to thein. She is a girl of good mivd, has acquired useful habits, and a solid education. She now gives us inost gratifying evidence of unfeigned piety, and exhibits fair promise of future usefulness. Sbe is a monument of the mysterious grace of God. Had we been spectators of that batile field, and had we seen her parents fall under the tomabawk and herself a captive among the heathen, we could bare seen no mercy manifested towards her. Had we seen her sold job 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 sbe knew pot, he was leading her to this Christian asylum, that here, when his purpose was ripe, she night be called out of darkness and become a tellow citizen with saints and a cbile 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 bewer 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 holil me responsible for the amouot 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 awariled by a committee of gentleinen of bigb stending in ihe religious cominunity. 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 malle 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 DOLLARS 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 cominittee 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. Chalmera?” said one of his ardent adınirers, 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 inay 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 mouth, he may be brought to furm a resolution and to execute it, by a mere appeal to his passions, or by u 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. O:her 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 agtonishing 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 whoin he hath sent, whom to know is everlasting life,without an increase of knowledge. And this, we repeat it, must be, not niere 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 use 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 bis hearers know to be true, and from these, by jy ferences which he shows to be correct, he must bring their minds to conclusions, which they shall know to be true. And hur to do this is what logic teaches.- VI. 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 burihen of his inelanci.oly, and prove 10 bin that whatever may go wrong in the ont-door world, in her he may always find sympathy and support. A good wife is one who, at all times and upon all cccasions, 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 bim in patient attention, in his hour of sickness-wipe the feverish drops from bis brow, aud 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 ber 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 sacredkudt had not been tied-treat with becoming reserve the insiduous familiarity of the licentious and the depraved-and er. er 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 couduct treinselves 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 insullied 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 sliould 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.

Philadelphia Album.

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