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Writing Letters.
The Art of writing is one of the greatest blessings we enjoy. To cultivate it is our duty, and to use it is our privilege. By these means the thoughts of the heart can act without the body, and the mind can speak without the head, while thousands of miles apart, and for ages after the flesh has mouldered [moldered] back to its mother dust. Beloved reader! have you ever reflected on this simple, this useful, this heavenly blessing! It is one of the best gifts of God to man, and it is the privilege of man to enjoy it. By writing, the word of the Lord has been handed to the inhabitants of the earth, from generation to generation. By writing, the inventions and knowledge of men have been received, age after age, for the benefit of the world. By writing, the transactions of life, like the skies over the ocean, are spread out upon the current of time, for the eyes of the rising multitudes to look upon. And while we are thus summing up some of the blessings and enjoyments, which result from this noble art, let us not forget to view a few of the curses and mischiefs which follow an abuse of this high privilege. While we behold what a great matter a little fire kindles, let us not stand mute: Let us not forget to see a better example, when we see the slanderer dip his raven's quill in gall, to blot the fair fame of some innocent person. Let us weep, for so will the heavens do, when the great men of the earth, write their glory in the tears of the fatherless and the widow. Let us mourn while this world's vanity is written for deception, in letters of gold. But enough, for the wicked are writing their own death warrant, and the hail of the Lord shall sweep away the refuge of lies. We, as the disciples of the blessed Jesus, are bound by every consideration that makes religion a blessing, to the inhabitants of the earth, while we see this exalted privilege abused, to set a more noble example: To do our business in a more sacred way, and, as servants of the Lord, that would be approved in all things, hide no fault of our own, nor cover any imperfection in others; neither offend, lest we bring a reproach upon the great cause of our holy Father.
It is pleasing to God to see men use the blessings which he gave them, and not abuse them. For this reason, if the saints abide in the faith wherewith they have been called, the land shall yield her increase, and the blessings of heaven shall attend them, and the Lord will turn to them a pure language, and the glory of God will again be among the righteous on earth. All things are for men, not men for all things. Beloved brethren, before we can teach the world how to do right, we must be able to do so ourselves: Therefore, in the love of him who is altogether lovely, whose yoke is easy, and whose burden is light, who spake as never man spake, let us offer a few ideas on this important subject, for the consideration of such as men to love their neighbors as themselves, for the sake of righteousness and eternal life.
1. Never write a letter to friend or foe, unless you have business which can not be done as well in some other way; or, unless you have news to communicate, that is worth time and money. In this way you will increase confidence and save postage.
2. Never write any thing in a letter to friend or foe, that you are afraid to read to friend or foe, for letters from a distance, especially one or two thousand miles, are sought for with great anxiety; and, as no one is a judge of men and things, you are liable to misrepresent yourself, your country, your friends, and your enemies, and put in the mouth of the honest, as well as the dishonest, a lie, which truth, in her gradual but virtuous way, may not contradict till your head is under the silent clods of the valley.
3. Never write any thing but truth, for truth is heavenly, and like the sun, is alwas [always] bright, and proves itself, without logic, without reasons, without witnesses, and never fails. Truth is of the Lord and will prevail.
4. Never reprove a friend or foe for faults in a letter, except by revelation; for in the first place, your private intentions, be they ever so good, are liable to become public, because, all letters may be broken open, and your opinion only on one side of the question, can be scattered to the four winds, and he to whom you meant good, receives evil; and you are not benefited. Again, we can hardly find a language, written or spoken, on earth, at this time, that will convey the true meaning of the heart to the understanding of another; and you are liable to be misunderstood, and to give unpleasant feelings; and you merely to use a simile, bleed an old sore, by probing it for proud flesh, when it only wanted a little oil from the hand of the good Samaritan, in person, to heel it. No matter how pure your intentions may be; no matter how high your standing is, you can not touch man's heart when absent as when present. Truly, you do not cast your pearls before swine, but you throw your gold before man, and he robs you for your folly. Instead of reproof give good advice; and when face to face, rebuke a wise man and he will love you; or, do so to your friend, that, should he become your enemy, he can not reproach you: thus you may live, not only unspotted, but unsuspected.
5. Never write what you would be ashamed to have printed; or, what might offend the chastest ear, or hurt the softest heart. If you write what you are ashamed to have printed, you are partial: If you write what would offend virtue, you have not the spirit of the Lord; and if you write what would wound the weak hearted, you are not feeding the Lord's lambs, and thus you may know, that you are not doing to others, what you would expect others to do to you. The only rule we would give to regulate writing letters, is this: Write what you are willing should be published in this world, and in the world to come: And would to God, that not only the disciples of the church of Christ, but the whole world, were willing to follow this rule: Then the commandments would be kept, and no one would write a word against the Lord his God. No one would write a word against his father and mother. No one would write a word against his neighbor. No one would write a word against the creatures of God. No one would need write a word against ought but sin; and then the world would be worth living in, for there would be none to offend.
As to the church, this being a day of warning and not a day of many words, let them that wish to communicate, or instruct, whether high or low, whether male or female, whether parent or child, whether master or servant, whether teacher or member, whether elder or high priest, come to this conclusion, That the eyes of God are upon them, and that what they do is for eternity; for God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil: and therefore, to obey the commandments, of the Lord, and to set an example in all things, worthy of imitation by the world; knowing that in the midst of counsellors [counselors] there is safety; with the light of revelation shining around them, as the sun in his strength; while the tidings from heaven to the faithful, is, Peace on earth, and good will to men; while the spirit of Christ directs them to pray for one another, and for their enemies; and while the love of God exalts the heart, to forget and forgive: let them not write a line that they would be ashamed to have printed, for the world to profit by; or, written in the unsullied books of heaven, for the angels to look upon. Begin to think right and your thoughts may be worth saving: begin to speak truth in all things, and your words may be powerful; so much so, that you can exclaim like Job: O that my words were now written! O that they were printed in a book! We can not close this essay without saying, Brethren! live for Jesus, for he lives for you: Sisters! live for Jesus, for he lives for you: Husbands! live for Jesus, for he lives for you: Wives! live for Jesus, for he lives for you: Children! live for Jesus, for he lives for you: And whatever you write, let it be-the truth: in fact and in very deed, let your yea be yea, and your nay be nay, and then, when letters are written by you, from Zion to the world, the spirit of the Lord will bear record, that they are true: and if letters from abroad, are written by the disciples , to Zion, the spirit of the Lord will bear record, that they are true, and the glory of God will be in Zion. Again, should hypocrites or sinners, write, either to or from Zion, and not write the truth, their own words may condemn them: Their own letters can be sent back, either way, as witnesses of their folly now, and remain as testimony against them, when the Lord comes out of his place to punish the inhabitants of the earth for their iniquity. So be it, and the will of the Lord be done: But brethren: Love the Lord and keep his commandments, that righteousness may abound. Serve the Lord and pray earnestly, that the Spirit may be with you. Fear the Lord and be humble, that faith may increase. Trust in the Lord and be holy, that the world may be overcome. And finally, walk in the valley of humility, and remember the world of mankind which lies in darkness and sin, and pray for them; and if necessary, that you die for Christ,-die-for he died for you. Beloved, there was a time so perfect, and the union so pure, that the morning stars sang together, and all the sons of God shouted for joy! and we do beseech you, to purify yourselves that your names may be written in heaven, for the company of angels to look upon, that they may come down and teach us to purify ourselves for the presence of Jesus, that he may dwell with us, while his glory covers the heavens, and the earth is full of his praise, that we may be one with all the redeemed of the Lamb, and them that are changed in the twinkling of an eye as the heaven and the earth are made now, that the tabernacle of God may be with men, and he with them, that we may hear the sons of Zion from all the creations he hath made, shouting glory and power and honor, to God and the Lamb throughout eternity.
The Cholera.
Not since the flood, if we think right, has the Lord sent the same pestilence, or destruction, over the whole earth at once: But the Cholera, which has swept its thousands in Asia, Africa, Europe and America, gives a solemn token to a wondering world, that it will do so. Let the reader remember that all flesh is grass, but, that amidst all the judgments of the Lord, the righteous have never been forsaken. The spread of the Cholera, may be likened unto the ripple or wave, formed by casting a stone into a pond of water: ring follows ring till they meet the shore: It is said to be in nearly all the eastern cities. Well has Isaiah said, When the overflowing scourge shall pass through, then ye shall be trodden down by it.-From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report.
-> EXCHANGE.-Those persons wishing to exchange with the Star, must remember that it requires 2 or 3 weeks to accomplish the desire; and that their papers must be put up in strong wrappers, and well-tied, or they will rarely reach us.
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Revelations.
A REVELATION, GIVEN SEPTEMBER, 1830.
Listen to the voice of Jesus Christ, your Redeemer, the great I am, whose arm of mercy hath atoned for your sins; who will gather his people even as a hen gathereth her chickens under her wings, even as many as will hearken to my voice, and humble themselves before me, and call upon me in mighty prayer.-Behold, verily, verily I say unto you at this time your sins are forgiven you; therefore ye receive these things; but remember to sin no more, lest perils shall come upon you. Verily I say unto you, that ye are chosen out of the world to declare my gospel with the sound of rejoicing, as with the voice of a trump: lift up your hearts and be glad for I am in your midst, and am your advocate with the Father; and it is his good will to give you the kingdom; and as it is written, Whatsoever ye shall ask in faith, being united in prayer according to my command, ye shall receive; and ye are called to bring to pass the gathering of mine elect, for mine elect hear my voice and harden not their hearts: Wherefore the decree hath gone forth from the Father, that they shall be gathered in unto one place, upon the face of this land, to prepare their hearts, and be prepared in all things, against the day when tribulation and desolation are sent forth upon the wicked: for the hour is nigh, and the day is soon at hand, when the earth will be ripe; and all the proud, and they that do wickedly, shall be as stubble, and I will burn them up, saith the Lord of hosts, that wickedness shall not be upon the earth; for the hour is nigh, and that which was spoken by mine apostles must be fulfilled; for as they spoke so shall it come to pass; for I will reveal myself from heaven with power and great glory, with all the hosts thereof, and dwell in righteousness with men on earth a thousand years, and the wicked shall not stand. And again, verily, verily I say unto you, and it hath gone forth in a firm decree, by the will of the Father, that mine apostles, the twelve which were with me in my ministry at Jerusalem, shall stand at my right hand at the day of my coming in a pillar of fire, being clothed with robes of righteousness, with crowns upon their heads, in glory even as I am, to judge the whole house of Israel, even as many as have loved me and kept my commandments, and none else; for a trump shall sound both long and loud, even as upon mount Sinai, and all the earth shall quake, and they shall come forth, yea, even the dead which died in me, to receive a crown of righteousness, and to be clothed upon, even as I am, to be with me, that we may be one. But behold, I say unto you, that before this great day shall come, the sun shall be darkened, and the moon shall be turned into blood, and the stars shall fall from heaven; and there shall be great signs in the heavens above, and in the earth beneath; and there shall be weeping and wailing among the inhabitants of the earth; and there shall be a great hailstorm sent forth to destroy the crops of the earth: and it shall come to pass, because of the wickedness of the world, that I will take vengeance upon the wicked, for they will not repent: for the cup of mine indignation is full; for, behold my blood shall not cleanse them if they repent not: wherefore, I will send forth flies upon the face of the earth, which shall take hold of the inhabitants thereof, and shall eat their flesh, and shall cause maggots to come in upon them, and their tongues shall be stayed that they shall not utter against me, and their flesh shall fall from off their bones, and their eyes from their sockets: and it shall come to pass, that the beasts of the forests, and the fowls of the air, shall devour them up: and that great and abominable church, which is the whore of all the earth, shall be cast down by devouring fire, according as it was spoken by the mouth of Ezekiel the prophet, which spoke of these things, which have not come to pass as yet, but surely must, as I live, for abominations shall not reign.
And again, verily, verily I say unto you, that when the thousand years are ended, and men again begin to deny their God, then will I spare the earth but for a little season; and then the end shall come, and the heaven and the earth shall be consumed, and pass away, and there shall be a new heaven and a new earth; for all old things shall pass away, and all things become new, even the heaven and the earth, and all the fulness [fullness] thereof, both men and beasts; the fowls of the air, and the fishes of the sea, and not one hair, neither moat, shall be lost, for it is the workmanship of mine hand. But verily I say unto you, before the earth shall pass away, Michael, mine archangel, shall sound his trump, and then shall all the dead awake, for the graves shall be opened, and they shall come forth, yea, even all; and the righteous shall be gathered on my right hand unto eternal life; and the wicked on my left hand will I be ashamed to own before the Father: wherefore I will say unto them, depart from me ye cursed into everlasting fire, prepared for the Devil and his angels. And now, behold I say unto you, never, at any time, have I declared from mine own mouth, that they should return, for where I am they can not come, for they have no power; but remember, that all my judgments are not given unto men, and as the words have gone forth out of my mouth, even so shall they be fulfilled, that the first shall be last, and that the last shall be first in all things, whatsoever I have created by the word of my power, which is the power of my spirit, for by the power of my spirit created I them, yea, all things both spiritual and temporal; firstly spiritual, secondly temporal, which is the beginning of my work: and again, firstly temporal, and secondly spiritual, which is the last of my work, speaking unto you that ye may naturally understand, but unto myself my work hath no end, neither beginning; but it is given unto you, that ye may understand, because ye have asked it of me, and are agreed: wherefore, verily I say unto you, that all things unto me are spiritual, and not at any time have I given unto you a law which was temporal, neither any man, nor the children of men; neither Adam your father, whom I created; behold I gave unto him that he should be an agent unto himself and I give unto him a commandment, but no temporal commandment give I unto him, for my commandments are spiritual; they are not natural, nor temporal, neither carnal nor sensual; and it came to pass, that Adam, being tempted of the Devil, for behold the Devil was before Adam, for he rebelled against me, saying, Give me thine honor, which is my power, and also a third part of the host of heaven turned he away from me because of their agency: and they were thrust down, and thus came the Devil and his angels; and behold, there is a place prepared for them from the beginning, which place is hell; & it must needs be that the Devil should tempt the children of men, or they could not be agents unto themselves, for if they never should have bitter, they could not know the sweet: Wherefore, it came to pass, that the Devil tempted Adam and he partook of the forbidden fruit, and transgressed the commandment, wherein he became subject to the will of the Devil, because he yielded unto temptation: wherefore, I the Lord God caused that he should be cast out from the garden of Eden, from my presence, because of his transgression; wherein he became spiritually dead, which is the first death, even that same death which, is the last death, which is spiritual, which shall be pronounced upon the wicked when I shall say, Depart ye cursed. But behold I say unto you, that I the Lord God gave unto Adam, and unto his seed, that they should not die as to the temporal death, until I the Lord God should send forth angels to declare unto them repentance and redemption through faith on the name of mine only begotten Son; and thus did I the Lord God appoint unto man the days of his probation, that by his natural death he might be raised in immortality unto eternal life, even as many as would believe on my name, and they that believe not, unto eternal damnation, for they can not be redeemed from their spiritual fall, because they repent not, for they loved darkness more than light, and their deeds are evil, and they receive their wages of whom they list to obey. But behold, I say unto you, that little children are redeemed from the foundation of the world, through mine only begotten: Wherefore they can not sin, for power is not given to Satan to tempt little children until they begin to be accountable before me, for it is given unto them even as I will, according to mine own pleasure, that great things may be required at the hand of their fathers. And again, I say unto you, that whoso, having knowledge, have not I commanded to repent? and he that hath no understanding, it remaineth in me to do according as it is written. And now, behold, I declare no more unto you at this time. Amen.
A REVELATION ON PRAYER, GIVEN OCTOBER 30, 1831.
Hearken, and lo, a voice as of one sent down from on high, who is mighty and powerful, whose going forth is unto the ends of the earth; yea, whose voice is unto men, Prepare ye the way of the Lord, make his paths strait [straight]. The keys of the kingdom of God, are committed unto man on the earth, and from thence shall the gospel roll forth unto the ends of the earth, as the stone which is hewn from the mountain without hands shall roll forth, until it has filled the whole earth; yea, a voice crying, Prepare ye the way of the Lord, prepare ye the supper of the Lamb, make ready for the bridegroom; pray unto the Lord; call upon his holy name; make known his wonderful works among the people; call upon the Lord; that his kingdom may go forth upon the earth; that the inhabitants thereof may receive it, and be prepared for the days to come, in the which the Son of man shall come down in heaven, clothed in the brightness of his glory, to meet the kingdom of God which is set up on the earth: Wherefore, may the kingdom of God go forth, that the kingdom of heaven may come, that thou O God may be glorified in heaven, so on earth, that thine enemies may be subdued; for thine is the honor, power and glory, forever and ever: Amen.
THE BOOK OF JACOB.
One of the greatest figures, one of the plainest parables, and sublimest prophecies, that we know of, is found in the book of Jacob in the book of Mormon. It is as simple as the accents of a child, and as sublime as the language of an angel. The words are from the mouth of an ancient prophet named Zenos, and would to God we had all his prophetic book, for he that caused Isaiah's lips to be touched with sacred fire, filled Zenos with the word of wisdom. Isaiah said, The vineyard of the Lord of hosts, is the house of Israel, and the men of Judah his pleasant plant, and Zenos adorns it with the tame olive tree for the children of Israel, and grafts in the wild olive, for the Gentiles; and marvel not that the Lord is now sending his servants to prune this vineyard for the last time; he hath already had laborers in it at the sixth and ninth hour, and those that work for the Lord at this eleventh hour, will receive their penny as much as those that have labored all day. The captivity of Jacob will return, and the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Come and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten. Whoso readeth let him understand, for thus it is:
Behold, my brethren, do ye not remember to have read the words of the prophet Zenos, which spake unto the house of Israel, saying: Hearken O ye house of Israel, and hear the words of me, a prophet of the Lord, for behold, thus saith the Lord, I will liken thee, O house of Israel, like unto a tame olive tree, which a man took and nourished in his vineyard; and it grew, and waxed old, and began to decay. And it came to pass that the master of the vineyard went forth, and he saw that his olive tree began to decay; and he saith, I will prune it, and dig about it, and nourish it, that perhaps it may shoot forth young and tender branches, and it perish not. And it came to pass that he pruned it, and digged about it, and nourished it, according to his word. And it came to pass that after many days, it began
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to put forth somewhat a little, young and tender branches; but behold, the main top thereof began to perish. And it came to pass that the master of the vineyard saw it, and he saith unto his servant, It grieveth me that I should lose this tree; wherefore, go and pluck the branches from a wild olive tree, and bring them hither unto me; and we will pluck off those main branches which are beginning to wither away, and we will cast them into the fire, that they may be burned. And behold, saith the Lord of the vineyard, I take away many of these young and tender branches, and I will graft them whithersoever I will; and it mattereth not that if it so be, that the root of this tree will perish, I may preserve the fruit thereof unto myself; wherefore, I will take these young and tender branches, and I will graft them whithersoever I will. Take thou the branches of the wild olive tree, and graft them in, in the stead thereof; and these which I have plucked off, I will cast into the fire and burn them, that they may not cumber the ground of my vineyard.
And it came to pass that the servant of the Lord of the vineyard, done according to the word of the Lord of the vineyard, and grafted in the branches of the wild olive tree. And the Lord of the vineyard caused that it should be digged about, and pruned, and nourished, saying unto his servant, It grieveth me that I should lose this tree; wherefore, that perhaps I might preserve the roots thereof that they perish not, that I might preserve them unto myself, I have done this thing. Wherefore, go thy way; watch the tree, and nourish it, according to my words. And these will I place in the nethermost part of my vineyard, whithersoever I will, it mattereth not unto thee: and I do it, that I may preserve unto myself the natural branches of the tree; and also, that I may lay up fruit thereof, against the season, unto myself: for it grieveth me that I should lose this tree, and the fruit thereof.
And it came to pass that the Lord of the vineyard went his way, and hid the natural branches of the tame olive tree in the nethermost parts of the vineyard; some in one, and some in another, according to his will and pleasure. And it came to pass that a long time passed away, and the Lord of the vineyard saith unto his servant, Come, let us go down into the vineyard, that we may labor in the vineyard.
And it came to pass that the Lord of the vineyard, and also the servant, went down into the vineyard to labor. And it came to pass that the servant saith unto his master, Behold, look here; behold the tree. And it came to pass that the Lord of the vineyard looked and beheld the tree, in the which the wild olive branches had been grafted; and it had sprang forth, and began to bear fruit. And he beheld that it was good; and the fruit thereof was like unto the natural fruit. And he saith unto the servant, Behold, the branches of the wild tree hath taken hold of the moister of the root thereof, that the root thereof hath brought forth much strength; and because of the much strength of the root thereof, the wild branches hath brought forth tame fruit: now, if we had not grafted in these branches, the tree thereof would have perished. And now, behold, I shall lay up much fruit, which the tree thereof hath brought forth; and the fruit thereof I shall lay up, against the season, unto mine own self.
And it came to pass that the Lord of the vineyard saith unto the servant, Come, let us go to the nethermost part of the vineyard, and behold if the natural branches of the tree hath not brought forth much fruit also, that I may lay up of the fruit thereof, against the season, unto mine own self. And it came to pass that they went forth whither the master of the vineyard had hid the natural branches of the tree and he saith unto the servant, Behold these: and he beheld the first, that it had brought forth much fruit; and he beheld also, that it was good. And he saith unto the servant, Take of the fruit thhreof [thereof], and lay it up, against the season, that I may preserve it unto mine ownself: for behold, saith he, This long time have I nourished it, and it hath brought forth much fruit.
And it came to pass that the servant saith unto his master, How comest thou hither to plant this tree, or this branch of the tree? for behold, it was the poorest spot in all the land of thy vineyard. And the Lord of the vineyard saith unto him, Counsel me not: I knew that it was a poor spot of ground; wherefore, I said unto thee, I have nourished it this long time; and thou beholdest that it hath brought forth much fruit.
And it came to pass that the Lord of the vineyard saith unto his servant, Look hither: behold, I have planted another branch of the tree also; and thou knowest that this spot of ground was poorer than the first. But, behold the tree: I have nourished it this long time, and it hath brought forth much fruit; therefore, gather it, and lay it up, against the season, that I may preserve it unto mine ownself.
And it came to pass that the Lord of the vineyard saith again unto his servant, Look hither, and behold another branch also, and it hath brought forth fruit. And he saith unto the servant, Look hither, and behold the last: behold, this have I planted in a good spot of ground; and I have nourished it this long time, and only a part of the tree hath brought forth tame fruit; and the other part of the tree hath brought forth wild fruit: behold, I have nourished this tree like unto the others.
And it came to pass that the Lord of the vineyard saith unto the servant, Pluck off the branches that have not brought forth good fruit, and cast them into the fire. But behold, the servant saith unto him, Let us prune it, and dig about it, and nourish it a little longer, that perhaps it may bring forth good fruit unto thee, that thou canst lay it up against the season. And it came to pass that the Lord of the vineyard, and the servant of the Lord of the vineyard, did nourish all the fruit of the vineyard.
And it came to pass that a long time passed away, and the Lord of the vineyard saith unto the servant, Come, let us go down into the vineyard, that we may labor again in the vineyard. For behold, the time droweth [draweth] near, and the end soon cometh: wherefore, I must lay up fruit, against the season, unto mine own self.
And it came to pass that the Lord of the vineyard, and the servant, went down into the vineyard; and they came to the tree whose natural branches had been broken off, and the wild branches had been grafted in; and behold, all sorts of fruit did cumber the tree.
And it came to pass that the Lord of the vineyard did taste of the fruit, every sort according to its number. And the Lord of the vineyard saith, Behold, this long time have we nourished this tree, and I have hid up unto myself against the season, much fruit. But behold, this time it hath brought forth much fruit, and there is none of it which is good. And behold, there are all kinds of bad fruit. And it profiteth me nothing, notwithstanding all our labor; and now, it grieveth me that I should lose this tree. And the Lord of the vineyard saith unto the servant, What shall we do unto the tree, that I may preserve again good fruit thereof unto mine ownself? And the servant saith unto his master, Behold, because thou didst graft in the branches of the wild olive tree, they have nourished the roots, that they are alive, and they have not perished; wherefore, thou beholdest that they are yet good.
And it came to pass that the Lord of the vineyard saith unto his servant, The tree profiteth me nothing; and the roots thereof profiteth me nothing, so long as it shall bring forth evil fruit. Nevertheless, I know that the roots are good; and for mine own purpose I have preserved them; and because of their much strength, they have hitherto brought forth from the wild branches, good fruit. But behold, the wild branches have grown, and have overran the roots thereof; and because that the wild branches have overcome the roots thereof, it hath brought forth much evil fruit; and because that it hath brought forth much evil fruit, thou beholdest that it beginneth to perish: & it will soon become ripened, that it may be cast into the fire, except we should do something for it to preserve it.
And it came to pass that the Lord of the vineyard saith unto his servant, Let us go down into the nethermost parts of the vineyard, and behold if the natural branches have also brought forth evil fruit. And it came to pass that they went down into the nethermost parts of the vineyard. And it came to pass that they beheld that the fruit of the natural branches had become corrupt also; yea, the first, and the second, and also the last; and they had all become corrupt. And the wild fruit of the last, had overcome that part of the tree which brought forth good fruit, even that the branch had withered away and died.
And it came to pass that the Lord of the vineyard wept, and saith unto the servant, What could I have done more for my vineyard? Behold, I knew that all the fruit of the vineyard, save it were these, had become corrupted. And now, these which have once brought forth good fruit, have also become corrupted. And now all the trees of my vineyard are good for nothing, save it be to be hewn down and cast into the fire. And behold, this last, whose branch hath withered away, I did plant in a good spot of ground; yea, even that which was choice unto me, above all other parts of the land of my vineyard. And thou beheldest that I also cut down that which cumbered this spot of ground, that I might plant this tree in the stead thereof. And thou beheldest that a part thereof, brought forth good fruit; and a part thereof, brought forth wild fruit. And because that I plucked not the branches thereof, and cast them into the fire, behold they have overcome the good branch, that it hath withered away. And now behold, notwithstanding all the care which we have taken of my vineyard, the trees thereof hath become corrupted, that they bring forth no good fruit; and these I had hope to preserve, to have laid up fruit thereof, against the season, unto mine ownself. But behold, they have become like unto the wild olive tree; and they are of no worth, but to be hewn down and cast into the fire: and it grieveth me that I should lose them. But what could I have done more in my vineyard? Have I slackened mine hand, that I have not nourished it? Nay; I have nourished it, and I have digged it, and I have pruned it, and I have dunged it; and I have stretched forth mine hand almost all the day long; and the end draweth nigh. And it grieveth me that I should hew down all the trees of my vineyard, and cast them into the fire, that they should be burned. Who is it that hath corrupted my vineyard?
And it came to pass that the servant, saith unto his master, Is it not the loftiness of thy vineyard? Hath not the branches thereof overcome the roots, which are good? And because that the branches have overcome the roots thereof. For behold, they grow faster than the strength of the roots thereof, taking strength unto themselves. Behold, I say, Is not this the cause that the trees of thy vineyard hath become corrupted.
And it came to pass that the Lord of the vineyard saith unto the servant, Let us go to, and hew down the trees of the vineyard, and cast them into the fire, that they shall not cumber the ground of my vineyard; for I have done all: what could I have done more for my vineyard? But behold, the servant saith unto the Lord of the vineyard, Spare it a little longer. And the Lord saith, Yea, I will spare it a little longer: for it grieveth me that I should lose the trees of my vineyard. Wherefore, let us take of the branches of these which I have planted in the nethermost parts of the vineyard, and let us graft them into the tree from whence they came; and let us pluck from the tree, those branches whose fruit is most bitter, and graft in the natural branches of the tree, in the stead thereof. And this will I do, that the tree may not perish, that perhaps I may preserve unto myself the roots thereof, for mine own purpose. And behold, the roots of the natural branches of the tree which I planted whithersoever I would, are yet alive; wherefore, that I may preserve them also, for mine own purpose, I will take of the branches of this tree, and I will graft them in unto them. Yea, I will graft in unto them the branches of their mother tree, that I may preserve the roots also unto mine ownself, that when they shall be sufficiently strong, that perhaps they may bring forth good fruit unto me, and I may yet have glory in the fruit of my vineyard.
And it came to pass that they took from the natural tree which had become wild, and grafted in unto the natural trees, which also had become wild,
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and they also took of the natural trees which had become wild, and grafted into their mother tree. And the Lord of the videyard [vineyard] saith unto the servant, Pluck not the wild branches from the trees, save it be those which are most bitter; and in them ye shall graft, according to that which I have said. And we will nourish again the trees of the vineyard, and we will trim up the branches thereof; and we will pluck from the trees those branches which are ripened, that must perish, and cast them into the fire. And this I do, that perhaps the roots thereof may take strength, because of their goodness; and because of the change of the branches, that the good may overcome the evil; and because that I have preserved the natural branches, and the roots thereof; and that I have grafted in the natural branches again, into their mother tree; and have preserved the roots of their mother tree, that perhaps the trees of my vineyard may bring forth again good fruit; and that I may have joy again in the fruit of my vineyard; and perhaps that I may rejoice exceedingly, that I have preserved the roots and branches of the first fruit; wherefore, go to, and call servants, that we may labor diligently with our mights in the vineyard, that we may prepare the way, that I may bring forth again the natural fruit, which natural fruit is good, and the most precious above all other fruit. Wherefore, let us go to, and labor with our mights, this last time, for behold the end droweth [draweth] nigh; and this is for the last time that I shall prune my vineyard.-Graft in the branches: begin at the last, that they may be first, and that the first may be last, and dig about the trees, both old and young, the first and the last, that all may be nourished once again for the last time. Wherefore, dig about them, and prune & dung them once more, for the last time: for the end draws nigh. And if it so be that these last grafts shall grow, and bring forth the natural fruit, then shall ye prepare for them, that they may grow; and as they begin to grow, ye shall clear away the branches which bring forth bitter fruit, according to the strength of the good and the size thereof; and ye shall not clear away the bad thereof, all at once lest the roots thereof should be too strong for the graft, and the graft thereof shall perish, and I loose the trees of my vineyard. For it grieveth me that I should lose the trees of my vineyard; wherefore, ye shall clear away the bad, according as the good shall grow, that the root and the top may be equal in strength, until the good shall overcome the bad, and the bad be hewn down and cast into the fire, that they cumber not the ground of my vineyard; and thus will I sweep away the bad out of my vineyard. And the branches of the natural tree, will I graft in again, into the natural tree; and the branches of the natural tree, will I graft into the natural branches of the tree; and thus will I bring them together again, that they shall bring forth the natural fruit: and they shall be one. And the bad shall be cast away; yea, even out of all the land of my vineyard: for behold, only this once will I prune my vineyard.
And it came to pass that the Lord of the vineyard sent his servants; and the servant went and did as the Lord had commanded him, and brought other servant; and they were few. And the Lord of the vineyard saith unto them, Go to, and labor in the vineyard, with your mights. For behold, this is the last time that I shall nourish my vineyard: for the end is nigh at hand, and the season speedily cometh; and if ye labor with your mights with me, ye shall have joy in the fruit which I shall lay up unto myself, against the time which will soon come.
And it came to pass that the servants did go to it, and labor with their mights; and the Lord of the vineyard labored also with them: and they did obey the commandments of the Lord of the vineyard in all things. And there began to be the natural fruit again in the vineyard; and the natural branches began to grow and thrive exceedingly; and the wild branches began to be plucked off, and to be cast away; and they did keep the root and the top thereof equal, according to the strength thereof. And thus they labored, with all diligence, according to the commandments of the Lord of the vineyard, even until the bad had been cast away out of the vineyard, and the Lord had preserved unto himself, that the trees had become again the natural fruit; and they become like unto one body; and the fruit were equal; and the Lord of the vineyard had preserved unto himself the natural fruit, which was most precious unto him from the beginning.
And it came to pass that when the Lord of the vineyard saw that his fruit was good, and that his vineyard was no more corrupt, he calleth up his servants and saith unto them, Behold, for this last time have we nourished my vineyard; & thou beholdest that I have done according to my will; and I have preserved the natural fruit that it is good, even like as it was in the beginning; and blessed art thou.-For because that ye have been diligent in laboring with me in my vineyard, and have kept my commandments, and hath brought unto me again the natural fruit, that my vineyard is no more corrupted, and the bad is cast away, behold, ye shall have joy with me, because of the fruit of my vineyard. For behold, for a long time will I lay up of the fruit of my vineyard unto mine ownself, against the season, which speedily cometh; and for the last time have I nourished my vineyard, and pruned it, and dug about it, and dunged it, wherefore I will lay up unto mine ownself of the fruit, for a long time, according to that which I have spoken. And when the time cometh that evil fruit shall again come into my vineyard, then will I cause the good and the bad to be gathered; and the good will I preserve unto myself; and the bad will I cast away into its own place. And then cometh the season and the end; and my vineyard will I cause to be burned with fire.
COMPARISON BETWEEN HEATHENISM AND CHRISTIANITY.
The apostle saith, "After the world by wisdom knew not God, it pleased God to save believers by the foolishness of preaching." That is to say, since the mere systems of reason were eventually insufficient for the salvation of mankind; and since it was impossible that their speculations should obtain the true knowledge of God; God took another way to instruct them; he revealed by preaching of the gospel what the light of nature could not discover, so that the system of Jesus Christ and his apostles supplied all that was wanting in the systems of the ancient philosophers.
But it is not in relation to ancient philosophers only, that we mean to consider the proposition in our text; we will examine it also in reference to modern philosophy. Our philosophers know more than all those of Greece knew; but their science which is of unspeakable advantage, while it contains itself within its proper sphere, becomes a source of errors, when it is extended beyond it. Human reason now lodges itself in new intrenchments [entrenchment's], when it refuseth to submit to the faith.-It even puts on new armor to attack it, for it hath invented new methods of self-defence [defense]. Under pretence [pretense] that natural science hath made greater progress, revelation is despised. Under pretence [pretense] that modern notions of God the Creator are purer than those of the ancients, the yoke of God the Redeemer is broken off.-We are going to employ the remaining part of this discourse in justifying the proposition of St. Paul, in the sense that we have given it: we are going to endeavor to prove that revealed religion hath advantages infinitely superior to natural religion: that the greatest geniuses are incapable of discovering by their own reason. If the truths necessary to salvation: and that it displays the goodness of God, not to abandon us to the uncertainties of our own wisdom, but to make us the rich present of revelation.
We will enter into this discussion, by placing on the one side a philosopher contemplating the works of nature: on the other, a disciple of Jesus Christ receiving the doctrines of revelation. To each we will give four subjects to examine: the attributes of God: the nature of man: the means of appeasing the remorse of conscience: and a future state. From their judgments on each of these subjects, evidence will arise of the superior worth of that revelation, which some minute philosophers affect to despise, and above which they prefer that rough draught, which they sketch out by their own learned speculations.
1. Let us consider a disciple of natural religion, and a disciple of revealed religion meditating on the attributes of God. When the disciple of natural religion considers the symmetry of this universe; when he observes that admirable uniformity, which appears in the successions of seasons, and in the constant rotation of night and day; when he remarks the exact motions of the heavenly bodies: the flux, and reflux of the sea, so ordered the billows, which swell into mountains, and seem to threaten the world with an universal deluge, breaks way on the shore, and respect on the beach the command of the Creator, who said to the sea, "hitherto shalt thou come, but no further; and here shall thy proud waves be staid;" when he attends to all these marvelous works, he will readily conclude, that the Author of nature is being powerful and wise. But when he observes winds, tempests, and earthquakes, which seem to threaten the reduction of nature to its primitive chaos; when he sees the sea overflow its banks, and burst the enormous moles, that the industry of mankind had raised; his speculations will be perplexed, he will imagine he sees characters of infirmity among so many proofs of creative perfection and power.
When he thinks that God, having enriched the habitable world with innumerable productions of infinite worth to the inhabitant, hath placed man here as a sovereign in a superb palace; when he considers how admirably God hath proportioned the divers part of the creation to the construction of the human body, the air to the lungs, aliments to the different humors of the body, the medium by which objects are rendered to the eyes, that by which sounds are communicated to the ears; when he remarks how God hath cannected [connected] man with his own species, and not with animals of another kind; how he hath distributed talents, so that some requiring the assistance of others, all should be mutually united together; how he hath bound men together by invisible ties, so that one cannot see another in pain without a sympathy, that inclines him to relieve him: when the disciple of natural religion meditates on these grand subjects, he concludes that the Author of nature is a beneficent being. But when he sees the innumerable miseries to which men are subject; when he finds, that every creature, which contributes to support, contributes at the same time to destroy us; when he thinks, that the air, which assists respiration, conveys epidemic diseases, and imperceptible poisons; that aliments, which nourish us, are often our bane; that the animals, &c. &c., when he observes the profidiousness [perfidiousness] of society, the mutual industry of mankind in tormenting each other; the arts which they invent to deprive one another of life; when he attempts to recken [reckon] up the innumerable maladies that consume us; when he considers death, which bows the loftiest heads, dissolves the firmest cements, and subverts the best founded fortunes; when he makes these reflections, he will be apt to doubt whether it be goodness, or the contrary attribute, that inclineth the Author of our being to give us existence. When the disciple of natural religion reads those reverses of fortune, of which history furnisheth a great many examples: when he seeth tyrants fall from a pinnacle of grandeur; wicked men often punished by their own wickedness, the avaricious punished by their avarice, the ambitious by those of their ambition, the voluptuous by those of their voluptuousness: when he perceives that the laws of virtue are so essential to public happiness, that without them society would become a banditti, at least, that society is more or less happy, or miserable, according to its looser or close attachment to virtue; when he considers all these cases, he will probably conclude that the Author of this universe is a just and holy being. But when he sees tyranny established, vice enthroned, humility in confusion, pride wearing a crown, and love to holiness sometimes exposing people to many and intolerable calamities; he will not be able to justify God, amidst the darkness in which his equity is involved in the government of the world.
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But, of all these mysteries, can one be proposed, which the gospel doth not unfold; or, at least, is there one, on which it doth not give us some principles that are sufficient to conciliate it with the perfections of the Creator, how opposite so-ever it may seem?
Do the disorders of the world puzzle the disciple of natural religion, and prudence difficulties in his mind? With the principles of the gospel I can solve them all.-When it is remembered that this world hath been defiled by the sin of man, and that he is, therefore, an object of divine displeasure; when the principle is admitted, that the world is not what it was, when it came out of the hands of God; and that, in comparison with its pristine state, it is only a heap of ruins, the truly magnificent, but actually ruinous heap of an edifice of incomparable beauty, the rubbish of which is far more proper to excite our grief for the loss of its primitive grandeur, than to suit our present wants. When these reflections are made, can we find any objections, in the disorders of the world, against the wisdom of our Creator?
Are the miseries of man, and is the fatal necessity of death, in contemplation?-With the principles of the gospel, I solve the difficulties, which these sad objects produce in the mind of the disciple of natural religion. If the principle of Christianity be admitted, if we allow that the afflictions of good men are profitable to them, and that, in many cases, prosperity would be fatal to them; if we grant, that the present is a transitory state, and that this momentary life will be succeeded by an immortal state; if we recollect the many similar truths, which the gospel abundantly declares; can we find in human miseries, and in the necessity of dying, objections against the goodness of the Creator?
Do the prosperities of bad men, and adversities of the good, confuse our ideas of God? With the principles of the gospel, I can remove all the difficulties, which these different conditions produce in the mind of the disciple of natural religion.-If the principles of the gospel be admitted, if we be persuaded that the tyrant, whose prosperity astonishes us, fulfils [fulfills] the counsel of God; if ecclesiastical history assures us, that Herods, and Pilates, themselves contributed to the establishment of that very Christianity, which they meant to destroy; especially, if we admit a state of future rewards and punishments; can the obscurity, in which providence hath been pleased to wrap up some of its designs, raise doubts about the justice of the Creator?
In regard then, to the first object of contemplation, the perfection of the nature of God, revealed religion is infinitely superior to the natural religion; the disciple of the first religion is infinitely wiser than the pupil of the last.
II. Let us consider these two disciples examining the nature of man, and endeavoring to know themselves. The disciples of natural religion cannot know mankind; he cannot perfectly understand the nature, the obligations the duration of man.
1. The disciple of natural religion can only imperfectly know the nature of man, the difference of the two substances, of which he is composed. His reason, indeed, may speculate the matter, and he may perceive no relation between motion and thought, between the dissolution of a few fibres [fibers] and violent sensations of pain, between agitation of humors and profound reflections; he may infer from two different effects, that there ought to be two different causes, a cause of motion, and a cause of sensation, a cause of agitating humors, and a cause of reflecting, that there is body, and that there is spirit.
But, in my opinion, those philosophers, who are best acquainted with the nature of man, cannot account for two difficulties, that are proposed to them, when, on the mere principles of reason, they affirm, that man is composed of the substances of matter and mind. I ask, first, Do ye so well understand matter, are your ideas of it so complete, that ye can affirm, for certain, it is susceptible of nothing more than this or that? Are ye sure that it implies a contradiction to affirm, it hath one property, which hath escaped your observation? And consequently, can ye actually demonstrate, that the essence of matter is compatible with thought? Since, when ye cannot discover the union of an attribute with a subject, ye instantly conclude, that two attributes, which seem to you to have no relation, suppose too different subjects: and since ye conclude that extent and thought compose two different subjects, body and soul, because ye can discover no natural relation between extent and thought; if I discover a third attribute, which appears to me entirely unconnected with body extent and thought, I shall have a right, in my turn, to admit three subjects in man; matter, which is the subject of extent; mind, which is the subject of thought; and a third subject, which belongs to the attribute, that seems to me to have no relation to either matter or mind. Now I do know sech [such] an attribute: but I do not know to which of your two subjects I ought to refer it: I mean sensation. I find it in my nature, and experience it every hour. But I am altogether at a loss, whether I ought to attribute it to body, or spirit. I perceive no more natural and necessary relation between sensation and motion, than between sensation and thought.
There are, then, on your principle, three substances in man, one the substratum, which is the subject of extension; another, which is the subject of thought; and a third, which is the subject of sensation: or rather, I suspect, there is only one substance in man, which is known to me very imperfectly, to which all these attributes belong, and which are united together, although I am not able to discover their relation.-[To be continued.]
A wise man hath his foibles as well as a fool. But the difference between them is, that the foibles of the one are known to himself, and concealed from the world; the foibles of the other are known to the world, and concealed from himself. The wise man sees those frailties in himself, which others cannot; but the fool is blind to those blemishes in his character, which are conspicuous to every body else.
THE EVENING AND THE MORNING STAR.
THE OLD AND NEW REVELATIONS.
What a source of happiness our heavenly Father has placed before us, if we will believe his word! But say thousands, we do believe his word, we have the old and now [new] testaments and they are enough; they were given to the world that every body might be saved. But my friends, reflect a moment: Was the law which was given to the children of Israel, given also to the world? Was the revelation, that prophetic blessing and cursing and the gathering, as recorded by Moses, in the 28, 29, 30, 31, 32 and 33rd chapters of Deuteronomy, meant for any other people than Israel? What nation but Israel had the blessing, or prophets to foretell it? What nation but Israel, received the curse, and what nation but Israel was scattered to be gathered again? Be it remembered also, that while Israel endeavored to keep the law, they had prophets to tell them when they were right, and when they were wrong. The revelations of the old and new testaments, were given from Adam in the garden of Eden, till John on the isle of Patmos, during which time, holy men, moved by the Holy Ghost, spake to the Lord's anointed, his elect, his chosen, and church, what the Lord commanded. Each prophet revealed what was expedient for his own time, and the people he spoke to: foretelling just what the Lord pleased to communicate to that people. When the Savior came, he gave his own revelations, and used the old to support them. If the many things which Jesus did, were written, we suppose, as John did, that even the world itself could not contain the books that should be written; and yet, John, many years after, brings forth some new revelations, which must shortly come to pass.
The world should not be ignorant of this fact: when Paul wrote an epistle to the Romans, it was not to the Corinthians; when he wrote to the Corinthians, it was not to the Ephesians; when he wrote to the Hebrews, it was not to the Gentiles: So, also, when James directed his epistle to the twelve tribes scattered abroad, it was not intended for the Corinthians, Galatians, Ephesians nor any Gentile church, but for the covenant people of the Lord. We do entreat all men to consider, before they offer an opinion upon the word of the Lord. The covenant with Noah was very different from the covenant with Abraham, and the last covenant with Israel, which is to be written in the heart, when the Lord gathers in Jacob, from all countries where they have been driven, will undoubtedly be different from the creeds or articles of every church on earth, not established by immediate revelation from heaven. The spirit of God is a spirit of revelation, and when the following chapter is fulfilled, there must be some new revelations:-Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand; a day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, to the years of many generations. A fire devoureth before them; and behind them a flame burneth; the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them. The appearance of them is as the appearance of horses; and as horsemen, so shall they run. Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array. Before their face the people shall be much pained: all faces shall gather blackness. They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks: neither shall one thrust another; they shall walk every one in his path: and if they fall upon the sword, they shall not be wounded. They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief. The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining: And the Lord shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the Lord is great and very terrible; and who can abide it?
Therefore also now, saith the Lord, Turn ye to me with all your heart, and with fasting, and with weeping, and with mourning: and rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; yea, even a meat-offering and a drink-offering unto the Lord your God?
Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thy heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God?
Then will the Lord be jealous for his land, and pity his people. Yes, the Lord will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen: but I will remove far off from you the northern army, and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea; and his stink shall come up, and his ill savor shall come up, because he hath done great things.
Fear not, O land; be glad and rejoice: for the Lord will do great things. Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig-tree and the vine do yield their strength. Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats [vats?] shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the canker-worm, and the caterpillar, and the palmer-worm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wonderously [wondrously] with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed.
And it shall come to pass afterward, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall
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see visions: and also upon the servants and upon the handmaids in those days will I pour out my Spirit. And I will shew [show] wonders in the heavens and the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come. And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call.
Beloved reader! when the Lord pours out his Spirit upon all flesh, which will not be until the wicked are consumed, for every soul that will not hear the Lord at his second coming, must be cut off, there will be marvelous things revealed which will cause the children of God to rejoice. But before this great work is finished, John the Revelator, [Rev. 10] comes to prophesy again before many peoples, and nations, and tongues, and kings, which the Lord [not man] will see fit to add to the words of his other prophecy: For eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that wait for him.
THE SECOND COMING OF THE SAVIOR, NO. I.
One of the first duties of man is, to assist his fellow beings in all things appertaining to their happiness, and, for this purpose, we have a desire, not only to labor for the benefit of the saints, but that the world may know, that the second coming of our Savior is near. Notwithstanding there exists, and that too, among those who profess to have a form of godliness, a great difference of opinion when and how the Lord will come, yet we shall endeavor to bring such passages of sacred writ, as will make this subject clear to them that look for him the second time without sin unto salvation, and remind them that doubt, that the time is at hand. Firstly, Peter, who had the keys of the kingdom, wrote thus: This second epistle, beloved, I now write unto you; on which I stir up your pure minds by way of remembrance: that ye may be mindful of the words which were spoken before by the holy prophets, and of the commandments of us the apostles of the Lord and Savior: knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as from the beginning of the creation.
It is a good thing to be reminded of the words which were spoken before by the holy prophets, for without them the world would be a wilderness; men could not tell from whence they sprang, or to where they would go after death. But to the subject, according to Jude, Enoch said, Behold the Lord cometh with ten thousand of his saints; and by reading the extracts of his prophecy, in the last Star, it will be seen that Enoch was shown all things from the beginning to the end, and he thus inquires about the sabbath of creation and second coming of the Lord: When shall the earth rest? And Enoch beheld the Son of man ascend up unto the Father: And he called unto the Lord saying, Wilt thou not come again upon the earth, for inasmuch as thou art God, and I know thee, and thou hast sworn unto me and commanded me that I should ask in the name of thine only begotten, thou hast made me, and given unto me a right to thy throne, and not of myself but through thine own grace: wherefore, I ask thee, if thou wilt not come again on the earth? And the Lord said unto Enoch, as I live, even so will I come in the last days, in the days of wickedness and vengeance, to fulfil [fulfill] the oath which I have made unto you, concerning the children of Noah: and the day shall come that the earth shall rest, but before that day the heavens shall be darkened, and a veil of darkness shall cover the earth; and the heavens shall shake, and also the earth; and great tribulations shall be among the children of men, but my people will I preserve; and righteousness will I send down out of heaven; and truth will I send forth out of the earth to bear testimony of mine only begotten; his resurrection from the dead; yea, and also the resurrection of all men: and righteousness and truth will I cause to sweep the earth as with a flood, to gather out mine own elect from the four quarters of the earth, unto a place which I shall prepare, an holy city, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called ZION, a New Jerusalem.
David seems to have understood this prophecy when he composed the 85th Psalm; for besides saying, that the Lord had brought back the captivity of Jacob, (meaning the twelve tribes, and ten of them have been lost ever since the reign of Hoshea,) he said, Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give good, and our land shall yield her increase. Passing the promises to Abraham, Isaac, and Jacob, we next observe that the Lord said, by Moses, I will raise them up a Prophet from among their brethren, like unto thee, which Peter, while preaching, thus adds to his own words on the same subject: Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you: whom the heaven must receive, until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets, since the world began. For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you, of your brethren, like unto me; him shall ye hear in all things, whatsoever he shall say unto you. And it shall come to pass, that every soul which will not hear that Prophet, shall be destroyed from among the people, Yea, and all the prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days. We will remark here, that notwithstanding many prophecies have been fulfilled, yet the time when every soul was destroyed, who refused to hear a prophet, from Moses till this day, has not come to pass, but there can be no doubt, it will be so when Malachi's words are fulfilled: For behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. Job, who is supposed to have lived while the children of Israel sojourned in Egypt, said, he knew his Redeemer lived, and that he should stand at the latter day, (not the meridian of time,) upon the earth, at which time the stone that Daniel saw cut out of the mountain, will fill the whole earth: Then the moon shall be confounded and the sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously. It is said, that the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob. Paul while speaking of the salvation of Israel, in the 11th chapter of Romans, says, There shall come of zion [Zion] a Deliverer, and shall turn away ungodliness from Jacob. And again Isaiah said, O Zion, that bringest good tidings, get thee up into the high mountain: O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift up, be not afraid; say unto the cities of Judah, Behold your God! Behold the Lord God will come with strong power, and his arm shall rule for him: behold, his reward is with him, and his work before him. And Zechariah [Zachariah] says when the day of the Lord cometh, his feet shall stand in that day upon the mount of Olives; and the Lord my God shall come, and all the saints with him. But to remove all doubt, let us take the Savior's own words, when he was asked by his disciples when and what should be the sign of his coming? Immediately after the tribulation of those days, shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. Now learn a parable of the fig-tree; when his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that it is near, even at the doors.-Verily I say unto you, This generation [in the which these things shall be shewn [shown] forth,] shall not pass, till all these things be fulfilled. Again it is written, he said, Jerusalem shall be trodden down of the Gentiles, till the times of the Gentiles be fulfilled. We need not quote every passage that alludes to the second coming of the Savior, for it is so plainly foretold by almost all the prophets, that a child can not mistake, even the generation when the Lord may be looked for. For as it is written: Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven: So also, when you hear of wars and rumors of wars; when pestilence begins to spread over the whole earth; when famine and other troubles try men's souls, and when, as the Book of Mormon says, the fullness of the gospel goes to the Gentiles, and the remnants of Joseph begin to know that they are the covenant people of the Lord, watch, for the hour is near, when Jesus will drink of the fruit of the vine, new with his disciples in his Father's kingdom.
The only caution we give on this subject, is, be careful and blend not the Day of Judgment, which comes at least, more than a thousand years after the Son of man comes in the clouds of heaven, with the first resurrection! When the earthquake begins to shake this broken globe, and the mountains begin to flow down at his presence, and every valley is exalted, all them that have escaped the desolations, will soon see the Son of man coming in his glory with Zion, or the general assembly and church of the first-born, with him, to reign on earth while satan is bound: Then peace and righteousness, like the noon-sun, will enlighten the world.
HEAR, O ISRAEL! THE LORD OUR GOD IS ONE LORD.
And Joshua, the son of Nun, was full of the spirit of wisdom; for Moses had laid his hands upon him. Moses ordained Joshua that he might receive the Holy Ghost and lead Israel into the promised land. And the apostles laid on hands, that the person might receive the Holy Ghost, if he was contrite before the Lord; for, every one that hungers after righteousness shall be filled, and God give him that repents and is baptized, the gift of the Holy Ghost, that the words which were spoken by the Savior, may be fulfilled, namely: And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick and they shall recover.
The Lord our God is one Lord, and the Holy One of Israel is one Savior, that spake and the world was, and he never had a church unless the Holy Spirit was in it, because no one can be born into his church without water and the Spirit, for the Spirit is the gift of God, which is so plainly illustrated by Paul, in the 12th chapter to his Corinthian brethren, that we quote it: No man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom: to another, the word of knowledge by the same Spirit; To another, faith by the same Spirit: to another, the gifts of healing by the same Spirit; to another, the working of miracles; to another, prophecy; to another, discerning of spirits; to another, all kinds of tongues; to another, the interpretation of tongues.
As the Lord is one God that never changes, where are the signs following them that believe in the sectarian churches? Has God ever said, These signs should cease? No. These signs were in the beginning: Hence, as a sign that Abel had faith and works to please God, his offering was accepted; as a sign that Noah was a righteous man before the Lord, he was saved when the wicked were destroyed by the flood; as a sign that Moses was a man of God, his rod swallowed up the magicians' rods: as a sign that Joshua had received the Spirit of God, the waters of Jordan were cut off while Israel passed over; and also, the walls of Jericho fell when compassed according to the commandment of the Lord; as a sign that followed them that believe, Hannah brought forth a son in answer to her prayer, who was a prophet; as a sign that Elijah had faith in God, he called down fire from heaven; as a sign that Elisha was favored of God, the widow's oil was increased; as a sign that all were subject to God, Shadrach, Meshach, and Abed-nego [Abednego], were unscorched in Nebuchadnezzar's furnace; as a sign that God was a revelator of all mysteries, Daniel interpreted the hand-writing upon the wall: as signs that these signs followed them that believed, the apostles spake with tongues on the day of Pentecost; as a sign that the Lord never changed, John brought forth a new revelation on the isle of Patmos; and as a sign that the words of Isaiah are true, the Lord hath again began to give precept upon precept, precept upon precept, line upon line, line upon line, in these last days; and, where faith is exercised, and holiness practised [practiced] the Lord, these signs will follow them that believe, until the Savior comes.
In Matthew, the last words of Jesus were: Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world. Amen.
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BEWARE LEST ANY MAN SPOIL YOU THROUGH PHILOSOPHY AND
VAIN DECEIT.-PAUL.
Among all denominations in the world, that serve, or, at least, worship God to be saved, it may be worth while for the humble disciple of the meek and lowly Jesus, to notice how the rich, the great, and the noble, are flattered and honored, and even excused from acts of sin; nor would it be wrong for the children of the living God, to observe how the christians, as they style themselves, follow the changing fashions of the day, to the most extravagant extremes; and watch how greedily they seek the world and all things in it, while the poor are forgotten by their neighbors. Truly did the Savior say, For that which is highly esteemed among men, is an abomination in the sight of God. Great names are clung to, good or bad, and rich men are courted, saints or sinners, though it may be easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. As in the days of the Savior, all sects are striving for the uppermost rooms at feasts, and for the chief seats in the synagogues, and as Paul said should be the case in the last days, they have a form of godliness, but deny the power thereof. Well might James exclaim: Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?
THE POWER OF GOD.
How little does man know of the power of God. The prophets who exercised this power, never left a trace of it upon the earth nor a line upon the sacred scroll, which would convince the world what it was. The earthquake, the whirlwind, and the flaming flame, might terrify and astonish, but when Elijah heard the still small voice, he wrapped his face in his mantle, and went out, and stood in the entering in of the cave, for the Lord was there! When the Lord said to Moses, Lo, I come unto thee in a thick cloud, and all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking; standing back, afar off, beseeching Moses to speak with God, that he might not speak to them, lest they die, we may know that a man must be pure in heart, to see God: When we read that God is not a man, that he should lie, we learn that he always does as he says, and when we see, by the revelation on the second page of this paper, that the power of God is his honor, then may we exclaim like Lehi of old, Great and marvelous are thy works, O Lord God Almighty! Thy throne is high in the heavens, and thy power, and goodness, and mercy, is over all the inhabitants of the earth!
Worldly Matters.
AN ourang outang [Orangutan?] which lately arrived at Pheladelphia [Philadelphia] has died with a disorder resembling that of cholera. More than $91,000 in specie, arrived lately in New-York, from foreign parts. Five hundred buildings, with most of their contents, were burnt at Port au Prince, on the 8th of July last. From appearances, the Indian War in the Upper Mississippi region, is about closed, and the Illinois militia have been disbanded. The carpet manufactory of Tarifville, Conn. has capital of $123,000. Since the cholera appeared on this continent, $10,000 have been collected in New-York for the benefit of the poor and needy. It seems that, at the Union celebration of the 4th of July, in Bishopsville, S. C.. the coots poisoned the victuals which sickened all that eat, and one died. On the 7th of July, a raft of Pine boards and shingles, with thirteen persons upon it, landing at Quebec, was driven back in a storm and eleven of the thirteen, were drowned.-On the 10th of July, a schooner was sank in Lake Erie, containing 500 berrels [barrels] of salt and ten tons of merchandize [merchandise]. On sunday the 22nd of July two daughters of Mr. Woodworth, of Fenner, New-York, were killed by lightning; one aged 1-, and the other 5 years. It is said that more than 40,000 emigrants had arrived at Qebec [Quebec] up to July, this season.
We learn, says the Lexington Observer, that a man named Coleman, was murdered near Harrisburg on Friday night last. The particulars, we have not been able to learn, further than that the person deceased, left Harrisburg late on the evening of Friday, for his residence, a short distance in the country, and was waylaid, cut and mangled in a most shocking manner. He had about him, when he left Harrisburg, about 3000 dollars, which was also taken from his pockets. His body was discovered on Saturday morning. The perpetrators of the crime have not been discovered, nor suspicion, as yet, fixed upon them.
Murder.-On Thursday of last week, an Indian by the name of John Steeprock, beat his squaw with his fist, until she died. The outrage was committed near the Tonnewanda Reservation, while they were both drunk. Steeprock was accused by his squaw with having stolen pork, upon which he fell to mauling her, and she fell down, and, to use his own emphatic language, when explaining the act afterwards, "stoped [stopped] breathing."-[Batavia Advocate.]
Wanted-A wet nurse to take charge of a basket of children left at this office at short time since.-[Miners Journal.]
How to be saved.-When the bishop of Exeter, who preached a sermon at St. James's church last, he gave out his text, 'What shall I do to be saved?' a wag in the side gallery called out, to the evident discomfiture of the right Rev. prelate, but to the no small amusement of a great portion of the congregation, 'vote for the Reform Bill!' The beadle immediately bustled towards the place where the sound proceeded but no further notice was taken of the occurrence.
We observe in the Quebec Mercury of the 21st instant, that the beneficent society of that city has resolved "to send back to Europe, with their families, the widowers and widows, whom may be desirous of returning thither."
A statesman of the Tang dynasty recommended the Emperor Kaou-Tsoo to put away all sycophants from the Court. His Majesty asked, 'who are the sycophants?' To find them out, his advisers suggested this notable expedient:-'At your next levee, when your courtiers are all about you, consulting on national affairs, affect to be angry, in order to try them. Those that pertinaciously [perniciously] reason the point, and won't submit to you, are upright statesmen: those who are awed by your Majesty, and submit to your will, are sycophants.' The Emperor replied, 'the Sovereign is the fountain; statesmen are the streams; from a turbid fountain clear streams cannot be obtained. If the Sovereign act a deceitful part how can he expect upright Ministers? I must rule with perfect sincerity. Your device, sir may be a good one, but I cannot adopt it?-[Canton Register.]
LABOR.-The idea that labor degrades the mind, is one of the most mischievous errors of which poor human nature was ever guilty. It enables the idle and vicious to rob the honest and laborious of a large portion of their earnings; it is a most serious obstacle in the way of all improvement, and ought to be discountenanced by every sensible man.-Says Governor Morris, on this subject, 'I have met with mechanics, in the first societies in Europe, from which idlers of high rank were excluded; and was once introduced by a coppersmith to the intimacy of a Duke.'
It is mentioned in the Niagara Gleaner, that several of the deserters from General Scott's forces had arrived at that place from fort Gration. Out of a party of forty that deserted at one time, fifteen had either died or were left on the rout [route] unable to proceed. Before they came to the inhabited part of the Upper Province, the deserters were plundered by the Indians.
REMEDY FOR VOMITING.-Common Coffee-Prepare it in the following manners.-Roast half a pint of Indian corn in an iron pan or kettle, free from any grease; stir it steadily until it is so brown as to be nearly black; grind or powder it. To one tea cup of the corn powder, pour a pint of boiling water-let it boil five minutes in a clean tin vessel, then strain it, and give half a tea-cup full without milk; and if it is vomited once, give the other half cup which is usually sufficient.
This receipt cures nine times out of ten, and is valuable as it enables the stomach to retain medicine.-[Alb. Jour.]
Bogota papers to the 10th of June, received at Baltimore, contain intelligence of the cholera having made its appearance in Chili.
"This fatal news," says the Bulletin de Pop yan, "has just reached us, and we consider ourselves under obligation to give it immediate publicity. A letter from Santiago de Chili, from unquestionable source, dated 12 February, says. "An epidemic called Scarletine, or Cholera Morbus, has made its appearance in this country, with so much violence, that people die in the streets in a few minutes after leaving their houses. By the mail just arrived from Valparaiso, we learn, that 363 persons have died in that city in the space of eight days; and during the present week 591 have died in this capital."
POPULATION OF THE UNITED STATES IN 1830.
Maine, . . . . . 399,462 Ohio, . . . . 937,679
New Hampshire, . 269,533 Kentucky, . . . 688,844
Vermont, . . . . 280,655 Indiana, . . . . 341,585
Massachusetts, . 610,100 Illinois, . . . 157,575
Connecticut, . . 297,711 Missouri, . . . 137,127
Rhode Island, . 97,211 Tennessee, . . . 684,822
New York, . . 1,934,496 Louisiana, . . . 215,275
New Jersey, . . 320,770 Alabama, . . . . 309,216
Pennsylvania, 1,336,034 Mississippi, . . 97,865
Delaware, . . . 76,737 Dis. Col., . . . 39,858
Maryland, . . . 446,913 Michigan, . . . 31,696
Virginia, . . 1,186,287 Arkansas, . . . 39,380
N. Carolina . . 738,470 Florida, . . . . 34,725
S. Carolina . 581,478
Georgia, . . . . 516,567 Total. 12,796,649
FOREIGN STATISTICS.
Inhabitants of Sicily, . . . . . . . . . . . 1,780,000
Ecclesiastics, . . . . . . . . . . . . . . . 300,000
Monks, . . . . . . . . . . . . . . . . . . . 1,117
Income of the clergy in Spain, . . . . . . . $71,040,000
Government Tax, in 1799, . . . . . . . . . . $24,420,000
Clergy loaned government in 16 years . . . . L1,890,000
Received from the people in the same time, L195,000,000
Extraordinary exactions, same time, . . . L56,000,000
Number of Priests, . . . . . . . . . . . . . 200,000
Number of beggars-nearly, . . . . . . . . . 300,000
Ignorance among the lower classes keeps Spain bound with the fetters of a tyrannic [tyrannical]Priesthood.
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REMARKABLE FULFILMENT [FULFILLMENT] OF INDIAN PROPHECY.
Forty or fifty years ago, while living in their ancient rudeness, and practicing customs which now remain only as vestiges, the Cherokees were accustomed to be addressed, when assembled in their town houses, by certain individuals who were to be found in every village. Whether these individuals were a distinct class of men and set apart for the special purpose of talking, and relating traditions to the people, or whether they were nothing more than the leaders or head men of the villages, we are not prepared to say.
It is a fact, however, which many living eye witnesses can testify, in addition to many very interesting particulars (with which, perhaps, we may hereafter entertain our readers) related of these men, that they actually foretold the events which are now taking place in relation to the south western Indians. It was their custom, on the occasions above mentioned, to take their station (some say they would ascend the town house, wearing leggins [leggings] made of dressed but unsmoked deer skin, and fanning themselves with the wing of some particular bird) and relating the traditions of the nation to the people.
The language they employed was somewhat different from the one in common use, many words and phrases being interspersed in their speeches which were not understood by the mass of their hearers, especially when mentioning the names of places where the Cherokees had formerly resided. They would tell of the events which had happened to their forefathers and would bring their account to the time in which they lived, when a new era in their history would commence in consequence of approaching settlements of the white man.
In speaking of the future destiny of their nation, they foretold with a remarkable exactness the principal events which have since taken place in its history. This part of their address was something like the following.
Our elder brother [meaning the white people-using the singular for the plural] has become our neighbor: he is now near us, and already occupies our ancient habitations-But this is as our forefathers told us-They said my [our] feet are turned towards the west-they are never to turn round. Now mark what our fathers told us. Your elder brother will settle around you-he will encroach upon your lands, and then ask you to sell them to him. When you give him a part of your country, he will not be satisfied but ask for more. In process of time he will ask you to become like him-He will tell you that your mode of life is not as good as his-Whereupon you will be induced to make great roads through the nation, by which he can have free access to you. He will learn your women to spin and weave and make clothes, and learn you to cultivate the earth. He will even teach you his language, and learn you to read and write, &c. &c. But these are but the means to destroy you, and to eject you from you habitations. He will point you to the west, but you will find no resting place there, for your elder brother will drive you from one place, to another until you get to the great western waters.-These things will certainly happen, but it will be when we are dead and gone.-We shall not live to see and feel the misery which will come upon you.
Such in substance was a portion of their speeches and it is that which we have denominated prophecy, and as for the fulfilment [fulfillment], we leave it to the reader to judge for himself.
It is, perhaps, difficult to say upon what ground the forebodings of untutored men were predicted. It will hardly do to say that they judged from the past conduct of the whites towards other Indian tribes, because they were in a great measure ignorant of the behavior of whites, except towards the Cherokees themselves, and there was nothing in that behavior, at that time, to create suspicion that the events which they seem to have foreseen would actually take place. [Cherokee Phoenix.]
-> REMARKS.-Notwithstanding the Indians may doubt, or even fear the policy of the government of the United States, in gathering and planting them in one place, &c.-they may be assured, that the object is good, and they will soon be convinced that it is the best thing that has come to pass among them for many generations.-[Star.]
PERSECUTION OF THE QUAKERS.
Though the government of New England was restrained from putting the Quakers to death, and granted them liberty for a while, it lasted not long.-The dispositions of the magistrates was still the same.
In 1662, Mary Tomkins, Alice Ambrose, and Ann Coleman came under a religious concern to visit their friends about Piscataqua river. They had not been long there, before Rayner, a priest of Dover, excited the magistrates to persecute them. He bro't them before Walden, a deputy magistrate, who telling them of the law they had to punish them, Mary Tomkins answered, "So there was a law that Daniel should not pray to his God." He replied, "Yes, and Daniel suffered, and so shall you." Also, when A. Ambrose said, "Her name was written in the Lamb's book of Life," he answered, "Nobody here knows that book, and for this you shall suffer." On this occasion the priest supplying the place of a clerk, formed for him a warrant or order as follows:
"To the Constables of Dover, Hampton, Salisbury, Newbury, Rowley, Ipswich, Wennam, Linn, Boston, Roxbury, Dedham, and until these vagabond Quakers are carried out this jurisdiction.
"You and every of you are required in the King's majesty's name, to take these vagabond Quakers, Anne Coleman, Mary Tomkins, and Alice Ambrose, and make them fast to the cart's tail, and driving the cart through your several towns, to whip them on their backs, not exceeding ten stripes a piece on each of them, in each town, and so convey them from constable to constable, till they come out of this jurisdiction, as you will answer it at your peril: and this shall be your warrant.
Per me, "RICHARD WALDEN"
Dated at Dover, Dec. 22, 1662.
This order was executed at Dover, while the priest stood by and laughed; for which cruel levity Eliakim Wardel and William Fourbish reproved him; when the magistrate caused them to be put into the stocks. They were then conveyed to Hampton, and then again whipped, and also at Salisbury; but the constable of that town, deputing a person to convey them further, he, moved with compassion, determined to run the hazard of breaking the law, and set them at liberty, whereby the priest was disappointed of his aim, which seemed to be to take away their lives, which in all likelihood had been the case, if the constables of these eleven townships had executed the warrant with such severity as he had excited the constable of Dover to do, the distance from Dover, to the end of the jurisdiction, being about eighty miles.
After a little time they returned again to Dover, where, being met together with other friends on the first day of the week, whilst A. Ambrose was at prayer, 2 Constables, Thomas Roberts and John his brother, came into the meeting, and taking her each by an arm, dragged her out of doors, and then through the snow, which was knee-deep, over stumps and old trees, near a mile; when they had wearied themselves, they commanded two others to help them; then they fetched Mary Tomkins, and treated her in like manner. The next morning, which was excessive cold, they forced them into a canoe, together with Ann Coleman, (who had in love accompanied them) and carried them to the harbour's [harbor's] mouth, threatening that they would now dispose of them so, as that they would be troubled with them no more. And because they were not willing to go they forced them down a steep place in the snow, dragging Mary Tomkins again over stumps of trees to the water side, whereby she was much bruised, and fainted under their hands. Anne Ambrose they pulled into the water, and kept her swimming by the canoe, in danger of drowning, or being frozen to death. They would in all probability have proceeded in their design of murdering them, had they not been prevented by a storm, which drove them back to the house where they had kept them all the night before. They kept them there till near midnight, and then turned them out of doors, in the frost and snow, though Ann Ambrose's clothes were frozen. The barbarity exercised on these women was such, that, to all human probability, they must have perished, had not providence in a signal manner preserved them. It did not appear that these men had any legal authority for what they did, but that they were encouraged to this abuse of these harmless women by a ruling elder of their church, (miscalled) "Hate-evil Nutter."
SELECT POETRY.
GOD IS LOVE
Earth with her ten thousand flowers, All the hopes that sweetly start,
Air with all its beams and showers; From the fountain of the heart;
Heaven's infinite expanse; All the bliss that ever comes,
Ocean's resplendent countenance- To our earthly-human homes-
All around, and all above, All the voices from above,
Hath this record-God is love. Sweetly whisper-God is love.
Bounds among the vales and hills,
In the woods, and by the hills,
Of the breeze and of the bird,
By the gentle murmur stirred-
Sacred songs, beneath, above,
Have one chorus-God is love.
HYMN.
Praise to God, immortal praise, All that spring with bounteous hand
For the love that crowns our days; Scatters o'er the smiling land;
Bounteous source of every joy, All that lib'ral autumn pours
Let thy praise our tongues employ; From her rich o'er flowing stores;
For the blessings of the field, These to thee, our God we owe,
For the stores the gardens yield, Source where all our blessings flow;
For the vine's exalted juice, And for these our souls shall raise
For the gen'rous olive's use; Grateful vows and solemn praise.
Flocks that whiten all the plain,
Yellow sheathes of ripen'd grain,
Clouds that drop their fatt'ning dews,
Suns that temp'rate warmth diffuse;
-> This solemn pledge the Scriptures give-The wicked die: The righteous live.
The Evening and the Morning Star
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(page 32)
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