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==Communications.== | ==Communications.== | ||
| − | + | ===MILLEN[N]IUM=== | |
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| − | + | No. IX. | |
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| − | + | [''Continued from the Star, No.'' 23.] | |
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| − | + | There can no difficulty exist in any candid mind in relation to the true state of the Gentile world at present, having the Jews for their pattern. The apostle Paul, in the 11th chapter to the Romans, after he had told the Gentiles upon what principles it was, that the Jews both stood and fell, warned them to take care; for they, (the Gentiles,) like the Jews, must stand by faith; and if they lost their faith as the Jews did their's, that they like the Jews, should be cut off, also. See the 19th, 20th, and 21st verses: "Thou wilt say then, the branches were broken off, that I might be grafted in. Well; because of unbelief they were broken off, and thou standest by faith. Be not high minded but fear: for if God spared not the natural branches, take heed lest he spare not thee." So that the Gentiles must either stand by faith, or else they must fall; for so the Jews had to stand by faith, or else they must fall for want of faith. And the Gentiles, when they became fellow-heirs, and fellow-citizens, with the Jews, must stand as they stood, or fall as they fell, after the same example of faith, or of unbelief. ''"Thou standest by faith, be not high-minded but fear." '' The apostle knew that the Gentiles were in great danger of falling after the same example of unbelief, therefore he warns them to fear, lest this should be the case. | |
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| + | Let us enquire whether the Gentiles have continued in faith, or whether like the Jews they have fallen into unbelief? for if the Gentiles have continued in faith, then will the fruits of faith be found among them. We have previously seen what these fruits are; that they consist in prophesyings, healings, miracles, and gifts of the Holy Ghost, in all their various forms; in tongues, and the interpretation of tongues; that when men were living under the influence of faith there were apostles, prophets, pastors, teachers, evangelist, &c. &c. that all these were nothing more than the fruits of faith, and were always enjoyed in every age of the world, and among every people who lived by the faith of the Son of God; and were always enjoyed by every people whom God acknowledged to be his. And when any people it mattered not how righteous they might have been, ceased to bring forth these fruits, they stood disapproved of in the sight of heaven. On this subject there is no dispute in relation to the present Gentile world: all agree that the fruits of the kingdom of heaven are not found among them; that the fruits brought forth by their fathers, when the kingdom was given to them, have ceased to exist, and are at this time not to be found among any people. I say, on this subject, there is no dispute: there is a universal agreement—all the difference is this, that this generation of Gentiles, believe that both the Jews and Gentiles of this age, can be saved without these fruits; as well as the others among whom they were found, could be with: but as to the fact of the fruits having ceased, it is no where disputed; or at least among the sects. | ||
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| + | That the Gentiles have fallen from their high standing before God, and incurred his displeasure, cannot be doubted by any man acquainted with the scriptures: all the grand distinguished characteristics of the kingdom of heaven have disappeared among them; that faith which Paul said should abide with hope and charity, is not known among them; all the powers of the spiritual kingdom have ceased to exist, and all their glory has faded; God is no more known among them, and they are wandering in darkness, and in blindness; lashing against one another like a troubled sea; crying lo here is Christ; and lo he is there! But in truth, there are none of them, who know any thing about him. There are no apostles among them to administer in the name of the Lord Jesus, nor no prophets to reveal unto them the things which await them. In short, every thing which rendered the kingdom of heaven desirable, has fled away. And they are in the same situation as the Jews were when it was said to them, "The kingdom shall be taken from you and given to a nation bringing forth the fruits thereof." Let an inspired man make his appearance among them, and with one consent they will cry imposture! false prophet! knave! villain! and every other evil epithet that malice can invent; so done the Jews; and for this the Gentiles upbraided them in the bitterest terms, and yet they themselves, are doing the same things. If God cut off the Jews because they did not bring forth the fruits of the kingdom, surely the Gentiles must share the same fate, if God is no respecter of persons. | ||
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| + | This subject is so clearly set forth in the 11th chapter to the Romans, that none need mistake it. The apostle says that the severity of God towards the Jews in cutting them off was goodness towards the Gentiles, if they [the Gentiles] continued in his goodness: if not, they, like the Jews, should be cut off. See the 22nd verse. "Behold, therefore, the goodness and severity of God: on them which fell, severity: but toward thee, goodness, if thou continue in his goodness: otherwise thou shalt also be cut off." Now let the reader particularly mark the apostle's expression, ''"otherwise thou shalt be cut off." '' That is, unless they "continued" in his goodness they should be cut off. There is no allowance made for them, that they might apostatize, and corrupt the kingdom of heaven, and then be reclaimed, and reformed, and still retain the goodness of God, previously bestowed on them, in giving to them the kingdom of heaven: but if they continued not in his goodness they should be cut off. So the matter stands thus: That if the Gentiles continued in the situation in which God placed them, when they received the kingdom, they should partake of his goodness; but if they did not ''continue'' in that situation, they should be cut off. So says Paul, and who {{page break|18|top}} will say to the contrary! If we ask, how were the Gentiles to continue in his goodness? the answer is at hand, by faith; for says the apostle, in the 20th verse, of this same 11th chapter to the Romans, (speaking to the Gentiles,) ''"and thou standest by faith."'' Mark reader that the apostle had said in the preceding part of this 20th verse, that the Jews had fallen because of unbelief; and then told the Gentiles that they were to stand by faith. For the sake of having the subject clearly understood even by the most careless, I will here quote both the 19th and 20th verses at full length. The apostle is speaking to the Gentiles and says, "Thou wilt say then, the branches were broken off, that I might be grafted in. Well, because of unbelief they were broken off, and thou standest by faith. Be not high minded but fear."—Who cannot see that the apostle shows plainly to the Gentiles, that their standing before God, depended on their faith; and that if their faith failed, they would lose their standing before him, and like the Jews, be cut off? Another thing to be particularly noticed is, that they [the Gentiles] must ''continue'' in his goodness, and if so, must continue in faith: for unless they continued in faith, they could not continue in the goodness of God; for the goodness of God could alone be enjoyed by faith. So that the apostle has made the subject exceedingly plain, that all may understand, who have the least discernment. | ||
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| + | Let us follow the apostle a little further, and see how he disposes of the whole matter. After he had warned the Gentiles to beware lest they should fall after the same example of unbelief by which the Jews had fallen, continues his discourse, speaking to the Gentiles concerning the Jews; in the 23 verse he says, "And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again. For if thou wert cut out of the olive-tree which is wild by nature, and wert grafted contrary to nature into a good olive-tree; how much more shall these, which be the natural branches, be grafted into their own olive-tree? For I would not, brethren, that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits,) that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, there shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins." See from the 22 to the 28 verse. In the above quotation, the apostle carries the subject to its proper issue, and shows how God will eventually dispose of the whole concern. He says that blindness in part has happened unto Israel, until the fulness of the Gentiles be come in; then ''all'' Israel shall be saved. ''When? '' why; when the fulness of the Gentiles shall be come in. Observe that the apostle had said in the 23 verse, that they, if they continued not in unbelief, should be grafted in again; for God was able to graft them in. When will the Jews be grafted in again? the answer is at the time when they are all to be saved. And when is that time? When the fulness of the Gentiles be come in. But when ''will'' the fulness of the ''Gentiles'' be come in? The answer is again at hand.—That is; when they all shall have ceased to bring forth the fruits of the kingdom of heaven, of all parties, sects, and denominations, and not one of them standing in the situation in which God had placed them: so that like the Jews, there is none of them doing good, no not one: for though there be hundreds of sects, and parties, yet all of them have gone out of the way, so that the fruits of the kingdom of heaven, or of God, have ceased to exist among them; then is the time that the world may prepare themselves to see the God of heaven set his hand the second time to recover the remnant of his people that shall be left from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the Islands of the sea. And he shall set up an ensign for the nations, and shall assemble the out casts of Israel; and gather together the dispersed of Judah from the four corners of the earth. Isa. 11:11, & 12.—But why? we ask? Shall Israel be gathered from all the lands whither the Lord God had scattered them? because, ''all'' Israel shall be saved, says the apostle; and this cannot be done unless they are gathered together: and not a small part of them, but ''all''; for ''all'' Israel is to be saved. Let it here be observed, that it was the judgments of God which scattered them, and while they continue in their present scattered condition, the judgment of God rests on them; and whenever the mercy of God returns to them, they will also return from their dispersion, and be gathered from all countries whithersoever they have been scattered, or else all Israel will never be saved. But they will not only return, but the kingdom which their fathers lost, by reason of transgression, will be given to them; for before this time, the Gentiles shall have rendered themselves unworthy of it, and it shall be taken from them, and they devoted to destruction, while all Israel shall be gathered, and saved in the kingdom of God, or of heaven, which is the same thing. | ||
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| + | The question is this, have the Gentiles continued in the goodness of God? for if they have, they have nothing to fear; for while their services are in righteousness before the Lord, the powers of darkness cannot overthrow them, neither can the gates of hell prevail against them: but if on the contrary, they have departed from the doctrine of Christ, and are following after fables, as certain as the testimony of the prophets is true, so certain they will suffer an overthrow, and be cut off in the displeasure of the Lord; for so says the spirit of inspiration, and who, that believes in the Lord Jesus, dare deny it? Peter says, in his second epistle 2:1, that if the false teachers among the Gentiles, should introduce heresies, or sects among them, as the false prophets did among the Jews, that it would bring on their heads swift destruction. Paul says, that if the Gentiles did not continue in the goodness of God, they should also be cut off. And in another place he says, that when Christ should be revealed from heaven in flaming fire, he should take vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ. Now, if the Gentiles have departed from the foundation of the apostles and prophets, they do not obey the gospel, and must be destroyed when the Lord shall be revealed in fire. | ||
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| + | But to bring this subject to an immediate {{page break|19|top}} decision, where is the sect or party but confesses that the Gentiles have not continued in the goodness of God? I answer, there is none; no, not so much as one. All the Catholics declare that the protestants have departed from the faith, giving heed to seducing spirits, and doctrines of devils; while all the protestants say, that the Catholics have corrupted the kingdom of heaven at the very root, so that there is no fruits of righteousness among them. And each sect and party among the protestants, charges the other sects with error, and a want of strict conformity to the truth. So that we have got the testimony of both Catholics, and protestants, in all their various sects, and parties, all testifying to the same thing, and that is, that the Gentiles have not continued in the goodness of God. And what settles the question forever is, that Jesus, and the apostles, have concluded the whole in unrighteousness. And every man who has eyes to see, or ears to hear, must set to his seal and say AMEN: for who that has read his bible through once, but must see that the religion of the whole Gentile world is very different from the religion of the new testament, and the churches very different, from the churches mentioned in the new testament so that all parties agree that there are no such churches now as mentioned in the scriptures, and the conclusion is inevitable, that if the churches are not the same, they cannot both be equally approved of in the sight of heaven: and if the churches mentioned in the new testament were in the goodness of God, those in modern times have not continued in that goodness: for if they had they would have continued to have been as those were. | ||
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| + | [[../../3/MILLENNIUM. No. X.|TO BE CONTINUED.]] | ||
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| + | ===FAITH OF THE CHURCH. No. VIII.=== | ||
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| + | [''Continued from the last No. of the Star.''] | ||
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| + | There is no subject, I have thought, and now think, about which the religious world seems to be more bewildered, than that of spiritual blessings: and truly it is of the first importance that we should be correct on this subject above all others; for it was that we might be made partakers of spiritual blessings, that the Lord ever revealed himself to man; it was that we might be made partakers of the Spirit of God, that the gospel was ever proclaimed to the world: it is because of the Holy Spirit dwelling in us, that we are raised from the dead, to enjoy the glories of the heavenly kingdom; and indeed, every thing we enjoy in relation to eternal life, is through and by the Holy Spirit, working in us, and through us, until by the power of that Spirit we are made meet to be partakers of the inheritance of the saints in light. Let me here observe, that it is by reason of the Holy Spirit which our heavenly Father sends down among men, that any portion of the world is made heirs of God and joint heirs with Jesus Christ: men are dependant [dependent] on it for salvation: without it, the death and sacrifice of Jesus would have been in vain: for no creature would have been benefitted thereby. All the wisdom and knowledge that is worth enjoying among men, is by reason of this gift bestowed upon men in the flesh; for it is the province of this Spirit to convince, or reprove the world of sin, and of righteousness, and of judgment; so says the Savior. John, 16:8.—So that the knowledge which we have of sin, of righteousness, and of judgment, is a fruit of the Holy Spirit, brought forth by reason of its influence on men in the flesh. For says the Savior, If I go not away the Comforter will not come unto you, but if I depart I will send him unto you. John, 16:7. In order that we may have the subject of spiritual blessings, or of the work of the Holy Spirit, in the salvation of men, fully before us, let us examine first what the Savior said to his disciples at the last feast of the passover, previous to his crucifixion. The discourse alluded to, is found in the 13, 14, 15, 16, & 17 chapters of John's gospel, or testimony. In the 14 chapter, 15, 16, and 17 verses, the Savior thus addresses his disciples: "If ye love me, keep my commandments: and I will pray the Father, and he shall give you another Comforter, that he may abide with you forever: even the spirit of truth whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you and shall be in you." In the 26 verse he says: "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." In the 15 chapter and 26 verse we have the following sayings: "But when the Comforter is come, whom I will send unto you, from the Father, even the Spirit of truth which proceedeth from the Father, he shall testify of me."—In the 16 chapter, from the 6 to the 15 he said: "Nevertheless, I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come he will reprove the world of sin, and of righteousness, and of judgment. Of sin, because they believe not on me: of righteousness; because I go to my father, and ye see me no more: of judgment: because the prince of this world is judged. I have yet many things to say unto you, but you cannot bear them now. Howbeit, when he, the Spirit of truth is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he shall shew [show] you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you." | ||
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| + | In the preceding quotations the following things are very clearly set forth. | ||
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| + | First, The spirit of truth, which the apostles were to receive was to be in them. | ||
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| + | Second, It was to abide with them forever. | ||
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| + | Third, It was to teach them all things, and bring ''all'' things to their remembrance whatsoever Jesus had said unto them. | ||
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| + | Fourth, It was to testify of Jesus. | ||
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| + | Fifth, It was to be a spirit of prophecy in them, teaching them things to come. And, | ||
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| + | Sixth, It was to reprove the world. | ||
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| + | These six things are clearly manifest in the above quotations. It may be necessary here for the sake of clearness, to examine some other things in the course of the address of the Savior to his disciples, form whence we have taken the above quotations, in order that we may see the true light in which the Savior sets forth the gift of the Holy Ghost, and the vast importance he attaches to it. | ||
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| + | {{page break|20|top}} In the 17 chapter, which records his prayer for his disciples, which he offered up unto his Father, he said, concerning those disciples to whom he gave the promise of the gift of the Holy Spirit, "I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. Now they have known, that all things whatsoever thou hast given me, are of thee: for I have given unto them the words which thou gavest me; and they have received them, and have known surely that I have come out from thee, and they have believed that thou didst send me." See 6, 7, and 8 verses.—Now reader notice particularly, that the Savior says to his heavenly Father concerning his disciples, that he had manifested his name, (the Father's,) unto them, & he says, that they have kept thy word, and they have known that ''all'' things whatsoever thou hast given me are of thee. And again, he says, I have given unto them the ''words'' which thou gavest me; and they have ''received'' them, and have known surely that I have come out from thee, and they have believed that thou didst send me; and yet with all this, they had not received the gift of the Holy Ghost: so that a man may believe on Jesus Christ; receive his words, acknowledge his testimony, and ''keep'' his words, and yet not have received the gift of the Holy Spirit. For after all this, the disciples had the promise, that after that time they should receive the gift of the Holy Spirit, which should be in them, and teach them and refresh their memories of past things, and make them acquainted with future things, and lead them into all truth; and make them acquainted with things past, present, and to come; I say reader, is it not marvelous, that after the disciples had known surely that the Savior had come out from God, and had received his word, and kept it, and had had the name of God manifested unto them, that they still needed this gift of the Holy Spirit, distinct from all this, to teach them ALL things? not ''some'' things, but ALL things? but so it was, for so says the Savior, and you and I are not at liberty to deny it. From these sayings of the Savior, we have learned this important fact: that the gift of the Holy Spirit, is separate from believing the word of God, and receiving it, and keeping it; for after a man does all this, he is then entitled to receive the gift of the Holy Spirit. Such was the case with the disciples who lived in the days of the Savior. | ||
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| + | Another fact equally as plain is, that notwithstanding a man may have the name of God manifested unto him; his word given unto him, and he believe it, and receive it, and keep it, still, he needs the gift of the Holy Spirit after all this, to teach him all things; to take the things of Jesus and show them unto him; or at least, it was the case with the disciples in the days of the Savior. | ||
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| + | A third fact is, that the object of giving the Holy Spirit, is, that it may dwell in a man, and teach him all things; to strengthen his memory, and bring past things back to his recollection, and unfold future events to his view. In a word, to be in him a spirit of revelation, and prophecy: or it was so in the days of the Savior and his apostles. | ||
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| + | And the conclusion from all these facts is, that the knowledge, which is necessary in order that a person may be saved, is not attainable, only by the Holy Spirit dwelling in a man, and teaching him the all things necessary to be known: enlightening his mind into the knowledge of all truth; extending his acquaintance with futurity, and being in him an instructor, a teacher, a revealer of hidden things; and in this way enriching his mind with divine knowledge. | ||
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| + | [[../../3/FAITH OF THE CHURCH. NO. IX.|TO BE CONTINUED.]] | ||
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| + | ===THE GOSPEL, No. II.=== | ||
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| + | [''Continued from the last No. of the Star.''] | ||
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| + | I conclude that there are no people on earth who believe in the plan of salvation, or gospel, as set forth in the scriptures, but that believe also, that all that will ever be saved, will be saved by virtue of the sacrifice of Jesus—for this is what was taught by prophets, and apostles, as far, at least, as we have knowledge of their teachings: they all testified of Jesus, and had knowledge of his coming into the world, in order that he might save it. Abraham saw his day and when he saw it was glad. John's gospel 8 chap. 56 verse. The Savior says to the Jews "Had ye believed Moses, ye would have believed me; for he wrote of me." John's gospel 5 chap. 46 verse. And the author of the epistle to the Hebrews says of Moses "that he esteemed the reproach of Christ greater riches than the treasures in Egypt." 11 chap. from the 22 to the 27 verse. "By faith Moses, when he was born, was hid three months of his parents; because they saw that he was a proper child; and they were not afraid of the king's commandment. By faith Moses when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God; than to enjoy the pleasures of sin for a season: ''esteeming the reproach of Christ greater riches than the treasures in Egypt; '' for he had respect unto the recompense of reward." | ||
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| + | It cannot be a matter of dispute, that these men were made acquainted with the mission of Christ into the world, and if so, they were acquainted with the gospel or plan of eternal life, which Paul says, was, before the foundation of the world. But in order that we may have a clear view of this matter let us enquire, what it was that was proclaimed to the world, which is called the gospel; for be that what it may, it is God's plan of saving men: for Paul says that the gospel is the power of God unto salvation to all them that believe. See Romans 1 chapter 16 verse "For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation, to every one that believeth: to the Jew first and also to the Greek." So, let the proclamation be what it may that was made to the world, by divine authority, that the inspired men called the gospel, that proclamation was the only thing which could save any person of the human family, and that was the thing which existed before the foundation of the world, the purpose, or scheme of things, which was devised in eternity, through which purpose of his own will God designed to save them that believe. | ||
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| + | This proclamation, is set forth so clearly in the scriptures, that none need mistake it, not only in the commission given to the {{page break|21|top}} twelve after the resurrection of Jesus from the dead; but in different of the epistles, so that the enquirer after truth on this point, need not be mistaken. It is so manifest, that it would require a good deal of ingenuity to render it so obscure that a person could not see it at the first reading: a person must be greatly blinded by tradition, who cannot see it if he reads his bible once through with any degree of attention. | ||
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| + | When the Savior gave commission to the apostles after his resurrection from the dead, he said unto them, as recorded by Matthew, 28 chapter, 19 and 20 verses: "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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| + | [[../../3/The Gospel. No. III.|TO BE CONTINUED.]] | ||
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| + | ===''Freedom, Oct. '' 28, 1834.=== | ||
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| + | DEAR BROTHER:— | ||
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| + | When the world, from time to time, has been deluged with the blood of those who dissented in their faith and practice from the professing world around them, it may be thought difficult to discern between the real followers of the Lamb of God and the hypocrite; for the reason that all dissenters were once few in number, compared with their opposers, and were compelled to receive the curses and reproaches of an unholy throng. From such premises, would it not be an irrational conclusion, and tax the Almighty with mutability of purpose to say that they are all alike accepted of him? that he looks at their sincerity only and that he has respect to any and every ordinance, even though they may not be of divine appointment?—One believes that baptism should be performed by immersion; a second by pouring; a third by sprinkling; a fourth is satisfied with any method, and a fifth believes that no ordinances are now required, but that all are done away. Some believe that revelations from God were once received, but that he has now for a long time ceased to reveal his mind and will to the children of men. I would ask such as are willing to accept any thing or nothing, for baptism, if our Savior has given a new commission since the days of the apostles, and left out baptism and the laying on of hands for the reception of the Holy Ghost, as nonessential? Prove that position from the scripture and I yield the argument. If this point cannot be supported by scripture argument, it must be by modern revelation, or one of two points must be conceded: first, it is untrue, or, it of necessity follows, that the sincere infidel who believes in neither, has as good a hope of endless felicity beyond the grave as the most zealous christian. For it follows of necessity that God is constantly changing his purposes; varying his ordinances, even in the same dispensation, and does not, (on the principle believed by a majority of the sectarian world,) condescend to reveal it to the children of men, and yet requires an implicit obedience to all his commands, as the ground of their acceptance with him. | ||
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| + | On the subject of revelation there is diversity of opinion. Many of those who believe only in ancient revelation: But should such an one perchance tell me he was called of God to preach, I would challenge him to show me his commission from the high court of heaven, or convince me he was sent of God on that all important errand, or has even been renewed by divine grace, without a revelation of God to him. Perhaps, the objector will be willing to admit, for his own safety, and that of his sectarian friends, that he or his friends, have had so much revelation as to convince him that his sins are forgiven and that God has called him to preach his gospel. Admit so much, and then see the dilemma into which the objector has fallen. If God has revealed to one in these degenerate days, that his sins are forgiven; that he has called him and committed to him a dispensation of the gospel, certainly he may do so by another, ''coeteris paribus;'' for he has done so anciently, he has done so in these last days; he may do so again, and more also, for he is immutable, and "is no respecter of persons; but in every nation he that feareth God and worketh righteousness is accepted with him." The objector may say, that God has for a long time ceased to reveal himself other than as above admitted. To which I would reply, that in every dispensation from the creation down to the present time he has revealed himself by his mercies and his judgments, and even having the ordinance before them, and yet disbelieving them, never changes the purposes of the most High, nor destroys one fact. Did the antediluvians believe the preaching of Noah? certainly not. Did the sectarians heed the admonitions of righteous Lot? not in the least. Did the company of Kora, Dathan and Abiram give ear to the commands of the Most-High by the mouth of his servant, Moses? By no means. Did Saul follow the Lord and hearken to his counsels and precepts as did David, the man after God's own heart? He did not. Did the Jews, as a nation, receive the Messiah? They did not. Did they then, or do they now admit, as a nation, that he rose from the dead? They did not, neither do they now; but the bare denying of a fact will never disprove it. Though they fabricated, and perpetuated a most barefaced falsehood to corroborate their erroneous sentiments, still it did not obtain universal credence? Hear them: "Say ye, his disciples came and stole him away while we slept; and if this come to the governor's ears we will persuade him and secure you:" From the preceding admissions of the objector two points are incontrovertibly established: first, That God has had, in every dispensation, those who feared him and worked righteousness: 2nd That in every dispensation those who disbelieved, and disobeyed, were cut off in and for their unbelief and rebellion. | ||
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| + | Who then, I ask, were they to whom he ever condescended to reveal himself? certainly not to those who believed he ''would not'', for their acts have not been characterized with that strict regard for all his commands which has always been the prominent features in the conduct of all those to whom he ever condescended to reveal himself. Therefore, he came out against them in judgment. If he dealt so with his people anciently, will he not deal with them now in the same manner under similar circumstances, if he be the {{page break|22|top}} same God? He has certainly (as admitted by all) sent a pestilence in our time, that has walked in darkness and wasted at noon day. "Surely (says the scripture) the Lord will do nothing but he revealeth his secrets to his servants, the prophets;" and if the prophets warn the people to repent and they give no heed to their warning, you must admit that it is no more evidence that they are not the prophets, and that the Lord has not revealed this unto them, than that the unbelief of the Jews did away the validity of the mission of the blessed Savior into this lower world.—But says the objector, your prophets are bad men, and deceivers. In reply, I would say, So said they of the ancient prophets: even the Savior of the world was called a deceiver, and yet he was no less than the Son of the living God. The Jews denied the new testament and its divine authority, but that does not render it nugatory. | ||
| + | |||
| + | From the foregoing remarks we may infer, 1st, That the more righteous, holy and pious any people are, the more sure they are of having their names cast out as evil, by an unholy throng: 2nd, That the unbelief of a wicked world in the testimony of the Lord's prophets, never averted the calamities that have, from time to time, been foretold should come upon the ungodly: 3rd, That the unbelief and sinfulness of a wicked world is what destroys the communications between God and the children of men: 4th, That the unbelief of the many will not destroy the belief nor the intercourse with heaven of the few, whom God has chosen even in these last days: And 5th, That his truly faithful followers are sure of persecution here, and crowns of glory hereafter. | ||
| + | |||
| + | Yours truly. | ||
| + | |||
| + | W. A. COWDERY. | ||
| + | |||
| + | ===To OLIVER COWDERY.=== | ||
| + | |||
| + | P. S. Our little church, are, as a body, growing strong in faith. We had an excellent meeting on Sabbath and Sabbath evening. | ||
| + | |||
| + | I have had thoughts of requesting you to enquire what is the will of the Lord concerning me, and what he would have me to do.—It appears to me, that I am willing to submit to any privations, or perform any thing that I can be made fully sensible he requires of me. Sometimes I think I can be useful in the vineyard of the Lord, but if that time ever comes, I must have more purity of heart, more of the Spirit of the living God, and stronger faith. I must have that wisdom which is from above which is first peaceable, then pure; easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy. | ||
| + | |||
| + | I have read the last Star with a great deal of interest. Your address to the patrons of the Star is admirably written. There are a few orthographical errors; but the sentiments, I think, are excellent. In your answer to mine of the first ''ultimo'', I think you handle Mr. ''Beebe'' of the Baptist Register, rather unceremoniously; but, perhaps no more so than he deserves. I hope you will soon find time to review the affidavits published in Mr. B's Register, and give the world a statement of what ''you'' deem facts on the subject. | ||
| + | |||
| + | Although I have never seen your lady, I feel an interest for her welfare, and hope you will assure her, and our other relatives in that place that they all share amply in my affections. | ||
| + | |||
| + | I remain cordially yours, | ||
| + | |||
| + | W. A. C. | ||
| + | |||
| + | ===''Liberty Mo. October'' 20, 1834.=== | ||
| + | |||
| + | ''LETTER NO. '' 1. | ||
| + | |||
| + | BROTHER:— | ||
| + | |||
| + | Much as I desire to be faithful in the office which the Lord appointed me, I shall not be able to labor in it till spring: wherefore, to answer your request, I shall send you a few letters relative to the region of the "far west." | ||
| + | |||
| + | My source of learning, and my manner of life, from my youth up, will exclude me from the fassionable [fashionable] pleasure of ''staining'' my communications, with the fancy colors of a freshman of Dartmouth, a sophomore of Harvard, or even a graduate of Yale; nothing but the clear stream of truth will answer the purpose of men of God. With that they may glide along amid the tornadoes of persecution, and among the wrecks of departing things, "faithful friends and fearless foes," till "the cities are wasted without inhabitant and the houses without man:" yea, they may live in mansions of perfection, holily, when the epitaph of this world's vanity, may be written in its ashes! | ||
| + | |||
| + | To begin my subject—I shall give a few sketches of the country often called the Upper Missouri; situated in the borders of the vast prairies of the Great West. Very little difference is perceptible, in the upper counties of Missouri, in soil, productions, settlements, or society. If there be an exception, it must be in the position and soil of Jackson. The appearance, soil and productions of Lafayette, Saline, Van Buren, Ray, Clinton, and Clay counties, are so near alike, that I can only say there may be a preference, but no difference. These counties, in general have a tolerable rich soil, composed of clay, fine sand, and black mold, especially upon the prairies. The cultivated produce consists chiefly of small quantities of wheat, large quantities of corn, some oats, hemp, cattle, horses, a few sheep, hogs, in score, and a variety of vegetables, but not to any extent.—Sweet potatoes, cotton, tobacco, and perhaps other plants, grow, in fair seasons, very well. | ||
| + | |||
| + | The face of the country is somewhat rolling, though not hilly, and, owing to the great deapth [depth] of soil, the branches, or brooks, are worked out and present ugly ravines from ten to fifty feet deep; one of the great causes why the Missouri is ever rily. Every rain starts the mud. | ||
| + | |||
| + | Unlike the martial-like wildernesses of the timbered States, except upon rivers and water courses, which are striped and specked with a rather small than sturdy growth of trees, as far as the eye can glance, swell peeps over swell, and prairie lies beyond prairie, till the spectator can almost imagine himself in the midst of an ocean of meadows. | ||
| + | |||
| + | The timber is mostly a mixture of several kinds of oak, hickory, black walnut, elm, ash, cherry, honey locust, mulberry, coffee bean, hack berry, bass wood, and box elder, with the addition upon the bottoms, of cotton wood, button wood, pecan, soft maple, with now {{page break|23|top}} and then a very small patch of sugar maple. The shrubbery, in part, is red bud, dog wood, hauthorn, nany berry, hazle, goose berry, summer and winter grapes, paupau, persim[m]on, crab apple, &c. | ||
| + | |||
| + | The climate is mild and delightful nearly three quarters of the year; and, being situated about an equal distance from the Atlantic and Pacific oceans, as well as from the Allegheny and Rocky mountains, in near 39 degrees of north latitude, and between 16 and 17 degrees of west longitude, it certainly affords the pleasing hope of becoming as good a spot as there will be on the globe, when the wolf shall lie down with the lamb. The coldest weather comes in December and January, with, hardly ever two day's sleighing: so that sleighs and bells are among the unmentionables of this great center of North America.—February is not unfrequently a mild month, and March so much so, that potatoes planted the latter part of it, are sometimes digable the last of May. April though it has some frost, is the opening season for business, for gardens, for corn, and, in fact, for every thing for summer crops, if you wish a good yield. The spring is often wet, and the summer warm and dry. The fall beautiful. As the October frosts change the green strenght [strength] of summer into golden age, the Indians begin their fall hunt, and fire the prairies, till the western world becomes so full of smoke, that, as it eventually spreads by the fall winds, for all I know, it makes the "smoky days," or "Indian summer," throughout the continent. | ||
| + | |||
| + | The wild game is an important link to the living of many in the west. In the inhabited sections, however, it grows "less plenty;" and where the hunter could once drop the huge buffalo, the surly bear, the stately elk, the sly beaver, and the proud swan, he can now find difficulty in bringing down the deer, the wolf, the fox, the turkey, the goose, the brandt, the duck, &c. while the squirrels, rabbits, raccoons, and many other small animals sport as they please. Of the fish I will speak hereafter. | ||
| + | |||
| + | Besides some common birds to almost every State, the red finch, and the green bodied, gold headed paraquet [parakeet], live and die as habitual settlers. The turkey buzzard, makes this clime his summer house, and goes to other warmer quarters before winter. The crow, the raven, and in mild winters, the robbin [robin], stay here through cold weather, and mostly emigrate to the north with the return of spring. | ||
| + | |||
| + | The honey bee is a large stockholder in the flowers of the variegated prairies; so much so, that when they have not been used up by swarms of bee hunters, they yet form one great staple of the inland commerce of the west. Honey is frequently sold at 25 cents per whole sale, & 37 cents at retail, a gallon. | ||
| + | |||
| + | Among the serpents, the rattle snake, and the copper head are the worst, though not very plenty. That bird, whose image, if not worshipped, has more adorers in this nation than the Lord of glory, for it stands alike in the gold eagle, and silver dollar, and perches as gracefully on the soldier's cap, as on the officer's hat, and appears larger upon the sign of a tavern, than upon the seal of the United States,—I mean the ''American Eagle'' is a commoner among the great ones of the west. | ||
| + | |||
| + | But, lest I become irksome on too many things at once, let me turn to some of the advantages and disadvantages, which are natural to the land as it is. It is a great advantage to have land already cleared to your hands, as the prairies are; and there is no small disadvantage to lack timber for fencing, fuel, and buildings. Notwithstanding there are many good springs of water, yet there is a want upon the prairies in some places: and, generally, water privileges for grist and saw mills, and carding machines and clothier's works are scarce. That patriotism, which results in good roads and bridges, labor-saving machines, and excellent mills, is yet dormant. I do not know of a clothier's works in the Upper or Lower country. It costs one fourth or one fifth of our grain to grind it.—Run-round horse mills, or those on the inclined plane order, for horses and oxen, are all the dependence at present. There is a small steam saw and grist mill, of about ten horse power engine, in Clay; a steam saw mill at Lexington and a flouring mill nearly finished, on the Little Blue, in Jackson. It may be supposed, in those States where negroes do the work, that they can saw boards with a whip saw, and drive team to grind in an animal power mill. | ||
| + | |||
| + | Let it be remembered that the most of the land is free from stones, even too much so, for, excepting lime stone, in some places, there are very few if any for use. But suffice it to be, that, with all the lacks and inconveniences, now extant, grain is raised so easy, that a man may live as well on three day's work in a week, here, as on six in some other distant places. It is not uncommon for wheat, when ripe, to be let to cut and thresh at the half. Corn at 20 cents per bushel, and wheat at 40, are, however the lowest selling prices latterly; and I conclude, that from the great quantity of corn and wheat, or flour, necessary to supply the garrison, it will never be lower. So much on things as they naturally are. | ||
| + | |||
| + | Now with all the country has, and all it has not, without witty inventions, let us reflect, that God has made and prepared it for the use of his people, like all the rest of the world, with good and bad to try them. Here are wanting many things to expedite ease and opulence. Here sickness comes, and where does it not? The ague and fever; the chill fever, a kind of cold plague, and other diseases, prey upon emigrants till they are thoroughly seasoned to the climate. Here death puts an end to life, and so it does all over the globe. Here the poor have to labor to procure a living, and so they do any where else. Here the saints suffer trials and tribulations while the wicked enjoy the world and rejoice, and so it has been since Cain built a city for the ungodly to revel in. | ||
| + | |||
| + | But it is all right, and I thank God that it is so. The wicked enjoy this world and the saints the next. They, exercise their agency, and the saints theirs, are left to choose for themselves, and blessed be God that it is so, for it saves heaven from torment, and righteousness from blemishes. | ||
| + | |||
| + | The lacks that seem most prominent will soon sink with the fading glories of perishable things; and then the banks of long continuance will be thrown down, and the rough places made smooth; yea, the glory of Leba-{{page break|24|top}}non will come upon the land of the Lord, the fir tree, the pine tree, and the box together to beautify the place of his sanctuary, and make the place of his feet glorious. ''Then'', there will be a river of pure water to gladden the soul of the saint. ''Then'', every man will speak in the name of God. ''Then'', the righteous will feed themselves on the finest of wheat.— ''Then'', the enmity of man, and the enmity of beasts will cease. ''Then'', the vail spread over all nations, will be taken off and the pure in heart see God and his glory. ''Then'', for brass the Lord will bring gold, and for iron silver, and for wood brass. ''Then'', the saints' officers will be peace, and their exactors righteousness: and ''then'' the land will be worth possessing, and the world fit to live in. | ||
| + | |||
| + | With all these glories ahead, who would fail to seek them? Who would idle or revel away a few years of fleshly gratification, and lose a thousand years' happiness, and an eternity of Glory? Who would serve the devil to be a demon in darkness, when, by pleasing the Savior, and keeping his commandments, he may be a son of God, in the celestial world, where praise, and glory, and power, and dominion, have an ''eternal now'' for space and duration, and the best from worlds to expand and beautify their sublimity? O that the whole empire of God might shout—NONE!—But, it will not be so, for satan spreads himself and copes with thousands that must welter in woe unutterable, where their worm dieth not, and the fire is not quenched. Alas! alas! alas! for their fate! who knows it? | ||
| + | |||
| + | Men of God, from this let us learn to take oil in our lamps from the great Spirit fountain above, and light them in the blaze of that noble fire, where a Hancock, a Jefferson, and a Washington, lit their tapers, that while there is a hope in heaven, or a gleam on earth, we may not covet this world, nor fear death, but, as Peter, as Paul, as James, die for the sake of righteousness, having fought the good fight, and overcome through grace: Amen. | ||
| + | |||
| + | As ever. | ||
| + | |||
| + | W. W. PHELPS. | ||
| + | |||
| + | ===TO OLIVER COWDERY, Esq.=== | ||
| + | |||
| + | ''Saco, Maine, Oct. '' 20, 1834. | ||
| + | |||
| + | BROTHER O. COWDERY,— | ||
| + | |||
| + | Agreeable to your request in the ''Evening and the Morning Star'', I proceed to give you a short account of my travels since the conference in this place.—On the 18th of June I started in company with bro. Josiah Butterfield, to visit a small church in Farmington, about 80 miles from this place, which consisted of ten members. We labored a short time with them and the people round about, and baptized seven: one of them a Methodist preacher, who is now preaching the ''whole'' gospel, and bids fair to be a very useful member in this church.—We tarried with them until the 10th of July, when we returned home. I then attended to my domestic concerns until the 30th of August, when I started for the East again, and on the 5th of September, arrived in Farmington and found the brethren and sisters strong in the faith, and rejoicing in the Lord. I then took bro. Kempton with me and labored in the back towns for the space of six weeks, occasionally visiting the church: and where ever there was a door opened to us we preached the gospel according to the ability given unto us. And I trust our labor will not all be lost. We have met with considerable opposition from the sectarian priests, and according to the appearance, they used all their influence against the work of the Lord: but notwithstanding, where we can get the ears of the people, and have the privilege of speaking to them once, they generally want to hear more—prejudice falls before the power of truth. There are many investigating the work of the Lord. I have baptized one and there are many more believers who have not yet obeyed; but expect there will be some on my return. There appears to be a considerable field open in this section, and a great call for preaching: and if there could some faithful brethren come into these parts they would find work enough, and would no doubt do much good. We should be glad if any comes into these parts that they may be competent workmen. | ||
| + | |||
| + | Yours in the bonds of the new covenant. | ||
| + | |||
| + | SYLVESTER B. STODDARD. | ||
| + | |||
| + | ===''Paris, Tennessee'', Oct. 11, 1834.=== | ||
| + | |||
| + | DEAR BROTHER:— | ||
| + | |||
| + | In much haste I set me down to inform you, that we have reached a State in which the gospel of Christ, in its fulness, has not as yet been preached.—We started from Missouri on the 12th of Sept. with recommendations from the Bishop and high council, to go out and proclaim the gospel to the sons of men; and being led by the Spirit to go to the south, like Philip of old, we took a Steam boat at Lagrange, one hundred and sixty miles above St. Louis, and landed at the mouth of the Ohio River, on Kentucky side, bending our course towards Nashville. We commenced preaching as we travelled across the south corner of Kentucky; but have not as yet baptized any. We are now in the flourishing town of Paris, where the Campbellites are holding a two days meeting. We have published an appointment to preach this evening in the court house in this place. All kinds of religion prevail here, (the religion of Jesus Christ excepted,) even to the "Live forevers," and "two seeds," or "Iron sides;" and we sincerely ask the prayers of our brethren in Kirtland, in our behalf, that God may dispose the hearts of this people to receive the ingrafted word that will save them in the celestial kingdom; for we have the power of tyranny that exists in slave States; the power of priest craft; the power of tradition; the power of the riches and honors of this world; and in short, the combined powers of darkness, to encounter; and we say in our hearts, O Lord, stretch forth thine Almighty arm to our relief; for truly the prophets of baal are numerous, and this people are joined to their idols. But notwithstanding all these seeming obstructions, we know that God is able, with a worm, to thresh a mountain: and we are determined, by his grace, to faithfully discharge our duty in warning this people, that our garments may be rid of the blood of all men. We expect to come to Kirtland between now and the first of May, next. | ||
| + | |||
| + | The horn is now sounding for Campbellite meeting, at 3 P. M. we wish to attend. | ||
| + | |||
| + | Yours in Christ. D. W. PATTEN. | ||
| + | |||
| + | W. PARISH. | ||
| + | |||
| + | To OLIVER COWDERY. | ||
==Messenger and Advocate== | ==Messenger and Advocate== | ||
Revision as of 19:17, 7 June 2010
| ←Number 1 | Messenger and Advocate 1, Number 2 |
Number 3→ |
| Source document in Mormon Publications: 19th and 20th Centuries online archive: Messenger and Advocate Vol. 1
Note: Some headings and bracketed texts are editorial and not part of the original text. |
17
| LATTER DAY SAINTS' | ||
| MESSENGER AND ADVOCATE | ||
| Volume I. No. 2.] | KIRTLAND, OHIO, NOVEMBER, 1834. | [Whole No. 2. |
Communications.
MILLEN[N]IUM
No. IX.
[Continued from the Star, No. 23.]
There can no difficulty exist in any candid mind in relation to the true state of the Gentile world at present, having the Jews for their pattern. The apostle Paul, in the 11th chapter to the Romans, after he had told the Gentiles upon what principles it was, that the Jews both stood and fell, warned them to take care; for they, (the Gentiles,) like the Jews, must stand by faith; and if they lost their faith as the Jews did their's, that they like the Jews, should be cut off, also. See the 19th, 20th, and 21st verses: "Thou wilt say then, the branches were broken off, that I might be grafted in. Well; because of unbelief they were broken off, and thou standest by faith. Be not high minded but fear: for if God spared not the natural branches, take heed lest he spare not thee." So that the Gentiles must either stand by faith, or else they must fall; for so the Jews had to stand by faith, or else they must fall for want of faith. And the Gentiles, when they became fellow-heirs, and fellow-citizens, with the Jews, must stand as they stood, or fall as they fell, after the same example of faith, or of unbelief. "Thou standest by faith, be not high-minded but fear." The apostle knew that the Gentiles were in great danger of falling after the same example of unbelief, therefore he warns them to fear, lest this should be the case.
Let us enquire whether the Gentiles have continued in faith, or whether like the Jews they have fallen into unbelief? for if the Gentiles have continued in faith, then will the fruits of faith be found among them. We have previously seen what these fruits are; that they consist in prophesyings, healings, miracles, and gifts of the Holy Ghost, in all their various forms; in tongues, and the interpretation of tongues; that when men were living under the influence of faith there were apostles, prophets, pastors, teachers, evangelist, &c. &c. that all these were nothing more than the fruits of faith, and were always enjoyed in every age of the world, and among every people who lived by the faith of the Son of God; and were always enjoyed by every people whom God acknowledged to be his. And when any people it mattered not how righteous they might have been, ceased to bring forth these fruits, they stood disapproved of in the sight of heaven. On this subject there is no dispute in relation to the present Gentile world: all agree that the fruits of the kingdom of heaven are not found among them; that the fruits brought forth by their fathers, when the kingdom was given to them, have ceased to exist, and are at this time not to be found among any people. I say, on this subject, there is no dispute: there is a universal agreement—all the difference is this, that this generation of Gentiles, believe that both the Jews and Gentiles of this age, can be saved without these fruits; as well as the others among whom they were found, could be with: but as to the fact of the fruits having ceased, it is no where disputed; or at least among the sects.
That the Gentiles have fallen from their high standing before God, and incurred his displeasure, cannot be doubted by any man acquainted with the scriptures: all the grand distinguished characteristics of the kingdom of heaven have disappeared among them; that faith which Paul said should abide with hope and charity, is not known among them; all the powers of the spiritual kingdom have ceased to exist, and all their glory has faded; God is no more known among them, and they are wandering in darkness, and in blindness; lashing against one another like a troubled sea; crying lo here is Christ; and lo he is there! But in truth, there are none of them, who know any thing about him. There are no apostles among them to administer in the name of the Lord Jesus, nor no prophets to reveal unto them the things which await them. In short, every thing which rendered the kingdom of heaven desirable, has fled away. And they are in the same situation as the Jews were when it was said to them, "The kingdom shall be taken from you and given to a nation bringing forth the fruits thereof." Let an inspired man make his appearance among them, and with one consent they will cry imposture! false prophet! knave! villain! and every other evil epithet that malice can invent; so done the Jews; and for this the Gentiles upbraided them in the bitterest terms, and yet they themselves, are doing the same things. If God cut off the Jews because they did not bring forth the fruits of the kingdom, surely the Gentiles must share the same fate, if God is no respecter of persons.
This subject is so clearly set forth in the 11th chapter to the Romans, that none need mistake it. The apostle says that the severity of God towards the Jews in cutting them off was goodness towards the Gentiles, if they [the Gentiles] continued in his goodness: if not, they, like the Jews, should be cut off. See the 22nd verse. "Behold, therefore, the goodness and severity of God: on them which fell, severity: but toward thee, goodness, if thou continue in his goodness: otherwise thou shalt also be cut off." Now let the reader particularly mark the apostle's expression, "otherwise thou shalt be cut off." That is, unless they "continued" in his goodness they should be cut off. There is no allowance made for them, that they might apostatize, and corrupt the kingdom of heaven, and then be reclaimed, and reformed, and still retain the goodness of God, previously bestowed on them, in giving to them the kingdom of heaven: but if they continued not in his goodness they should be cut off. So the matter stands thus: That if the Gentiles continued in the situation in which God placed them, when they received the kingdom, they should partake of his goodness; but if they did not continue in that situation, they should be cut off. So says Paul, and who
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will say to the contrary! If we ask, how were the Gentiles to continue in his goodness? the answer is at hand, by faith; for says the apostle, in the 20th verse, of this same 11th chapter to the Romans, (speaking to the Gentiles,) "and thou standest by faith." Mark reader that the apostle had said in the preceding part of this 20th verse, that the Jews had fallen because of unbelief; and then told the Gentiles that they were to stand by faith. For the sake of having the subject clearly understood even by the most careless, I will here quote both the 19th and 20th verses at full length. The apostle is speaking to the Gentiles and says, "Thou wilt say then, the branches were broken off, that I might be grafted in. Well, because of unbelief they were broken off, and thou standest by faith. Be not high minded but fear."—Who cannot see that the apostle shows plainly to the Gentiles, that their standing before God, depended on their faith; and that if their faith failed, they would lose their standing before him, and like the Jews, be cut off? Another thing to be particularly noticed is, that they [the Gentiles] must continue in his goodness, and if so, must continue in faith: for unless they continued in faith, they could not continue in the goodness of God; for the goodness of God could alone be enjoyed by faith. So that the apostle has made the subject exceedingly plain, that all may understand, who have the least discernment.
Let us follow the apostle a little further, and see how he disposes of the whole matter. After he had warned the Gentiles to beware lest they should fall after the same example of unbelief by which the Jews had fallen, continues his discourse, speaking to the Gentiles concerning the Jews; in the 23 verse he says, "And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again. For if thou wert cut out of the olive-tree which is wild by nature, and wert grafted contrary to nature into a good olive-tree; how much more shall these, which be the natural branches, be grafted into their own olive-tree? For I would not, brethren, that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits,) that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, there shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins." See from the 22 to the 28 verse. In the above quotation, the apostle carries the subject to its proper issue, and shows how God will eventually dispose of the whole concern. He says that blindness in part has happened unto Israel, until the fulness of the Gentiles be come in; then all Israel shall be saved. When? why; when the fulness of the Gentiles shall be come in. Observe that the apostle had said in the 23 verse, that they, if they continued not in unbelief, should be grafted in again; for God was able to graft them in. When will the Jews be grafted in again? the answer is at the time when they are all to be saved. And when is that time? When the fulness of the Gentiles be come in. But when will the fulness of the Gentiles be come in? The answer is again at hand.—That is; when they all shall have ceased to bring forth the fruits of the kingdom of heaven, of all parties, sects, and denominations, and not one of them standing in the situation in which God had placed them: so that like the Jews, there is none of them doing good, no not one: for though there be hundreds of sects, and parties, yet all of them have gone out of the way, so that the fruits of the kingdom of heaven, or of God, have ceased to exist among them; then is the time that the world may prepare themselves to see the God of heaven set his hand the second time to recover the remnant of his people that shall be left from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the Islands of the sea. And he shall set up an ensign for the nations, and shall assemble the out casts of Israel; and gather together the dispersed of Judah from the four corners of the earth. Isa. 11:11, & 12.—But why? we ask? Shall Israel be gathered from all the lands whither the Lord God had scattered them? because, all Israel shall be saved, says the apostle; and this cannot be done unless they are gathered together: and not a small part of them, but all; for all Israel is to be saved. Let it here be observed, that it was the judgments of God which scattered them, and while they continue in their present scattered condition, the judgment of God rests on them; and whenever the mercy of God returns to them, they will also return from their dispersion, and be gathered from all countries whithersoever they have been scattered, or else all Israel will never be saved. But they will not only return, but the kingdom which their fathers lost, by reason of transgression, will be given to them; for before this time, the Gentiles shall have rendered themselves unworthy of it, and it shall be taken from them, and they devoted to destruction, while all Israel shall be gathered, and saved in the kingdom of God, or of heaven, which is the same thing.
The question is this, have the Gentiles continued in the goodness of God? for if they have, they have nothing to fear; for while their services are in righteousness before the Lord, the powers of darkness cannot overthrow them, neither can the gates of hell prevail against them: but if on the contrary, they have departed from the doctrine of Christ, and are following after fables, as certain as the testimony of the prophets is true, so certain they will suffer an overthrow, and be cut off in the displeasure of the Lord; for so says the spirit of inspiration, and who, that believes in the Lord Jesus, dare deny it? Peter says, in his second epistle 2:1, that if the false teachers among the Gentiles, should introduce heresies, or sects among them, as the false prophets did among the Jews, that it would bring on their heads swift destruction. Paul says, that if the Gentiles did not continue in the goodness of God, they should also be cut off. And in another place he says, that when Christ should be revealed from heaven in flaming fire, he should take vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ. Now, if the Gentiles have departed from the foundation of the apostles and prophets, they do not obey the gospel, and must be destroyed when the Lord shall be revealed in fire.
But to bring this subject to an immediate
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decision, where is the sect or party but confesses that the Gentiles have not continued in the goodness of God? I answer, there is none; no, not so much as one. All the Catholics declare that the protestants have departed from the faith, giving heed to seducing spirits, and doctrines of devils; while all the protestants say, that the Catholics have corrupted the kingdom of heaven at the very root, so that there is no fruits of righteousness among them. And each sect and party among the protestants, charges the other sects with error, and a want of strict conformity to the truth. So that we have got the testimony of both Catholics, and protestants, in all their various sects, and parties, all testifying to the same thing, and that is, that the Gentiles have not continued in the goodness of God. And what settles the question forever is, that Jesus, and the apostles, have concluded the whole in unrighteousness. And every man who has eyes to see, or ears to hear, must set to his seal and say AMEN: for who that has read his bible through once, but must see that the religion of the whole Gentile world is very different from the religion of the new testament, and the churches very different, from the churches mentioned in the new testament so that all parties agree that there are no such churches now as mentioned in the scriptures, and the conclusion is inevitable, that if the churches are not the same, they cannot both be equally approved of in the sight of heaven: and if the churches mentioned in the new testament were in the goodness of God, those in modern times have not continued in that goodness: for if they had they would have continued to have been as those were.
FAITH OF THE CHURCH. No. VIII.
[Continued from the last No. of the Star.]
There is no subject, I have thought, and now think, about which the religious world seems to be more bewildered, than that of spiritual blessings: and truly it is of the first importance that we should be correct on this subject above all others; for it was that we might be made partakers of spiritual blessings, that the Lord ever revealed himself to man; it was that we might be made partakers of the Spirit of God, that the gospel was ever proclaimed to the world: it is because of the Holy Spirit dwelling in us, that we are raised from the dead, to enjoy the glories of the heavenly kingdom; and indeed, every thing we enjoy in relation to eternal life, is through and by the Holy Spirit, working in us, and through us, until by the power of that Spirit we are made meet to be partakers of the inheritance of the saints in light. Let me here observe, that it is by reason of the Holy Spirit which our heavenly Father sends down among men, that any portion of the world is made heirs of God and joint heirs with Jesus Christ: men are dependant [dependent] on it for salvation: without it, the death and sacrifice of Jesus would have been in vain: for no creature would have been benefitted thereby. All the wisdom and knowledge that is worth enjoying among men, is by reason of this gift bestowed upon men in the flesh; for it is the province of this Spirit to convince, or reprove the world of sin, and of righteousness, and of judgment; so says the Savior. John, 16:8.—So that the knowledge which we have of sin, of righteousness, and of judgment, is a fruit of the Holy Spirit, brought forth by reason of its influence on men in the flesh. For says the Savior, If I go not away the Comforter will not come unto you, but if I depart I will send him unto you. John, 16:7. In order that we may have the subject of spiritual blessings, or of the work of the Holy Spirit, in the salvation of men, fully before us, let us examine first what the Savior said to his disciples at the last feast of the passover, previous to his crucifixion. The discourse alluded to, is found in the 13, 14, 15, 16, & 17 chapters of John's gospel, or testimony. In the 14 chapter, 15, 16, and 17 verses, the Savior thus addresses his disciples: "If ye love me, keep my commandments: and I will pray the Father, and he shall give you another Comforter, that he may abide with you forever: even the spirit of truth whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you and shall be in you." In the 26 verse he says: "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." In the 15 chapter and 26 verse we have the following sayings: "But when the Comforter is come, whom I will send unto you, from the Father, even the Spirit of truth which proceedeth from the Father, he shall testify of me."—In the 16 chapter, from the 6 to the 15 he said: "Nevertheless, I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come he will reprove the world of sin, and of righteousness, and of judgment. Of sin, because they believe not on me: of righteousness; because I go to my father, and ye see me no more: of judgment: because the prince of this world is judged. I have yet many things to say unto you, but you cannot bear them now. Howbeit, when he, the Spirit of truth is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he shall shew [show] you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you."
In the preceding quotations the following things are very clearly set forth.
First, The spirit of truth, which the apostles were to receive was to be in them.
Second, It was to abide with them forever.
Third, It was to teach them all things, and bring all things to their remembrance whatsoever Jesus had said unto them.
Fourth, It was to testify of Jesus.
Fifth, It was to be a spirit of prophecy in them, teaching them things to come. And,
Sixth, It was to reprove the world.
These six things are clearly manifest in the above quotations. It may be necessary here for the sake of clearness, to examine some other things in the course of the address of the Savior to his disciples, form whence we have taken the above quotations, in order that we may see the true light in which the Savior sets forth the gift of the Holy Ghost, and the vast importance he attaches to it.
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In the 17 chapter, which records his prayer for his disciples, which he offered up unto his Father, he said, concerning those disciples to whom he gave the promise of the gift of the Holy Spirit, "I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. Now they have known, that all things whatsoever thou hast given me, are of thee: for I have given unto them the words which thou gavest me; and they have received them, and have known surely that I have come out from thee, and they have believed that thou didst send me." See 6, 7, and 8 verses.—Now reader notice particularly, that the Savior says to his heavenly Father concerning his disciples, that he had manifested his name, (the Father's,) unto them, & he says, that they have kept thy word, and they have known that all things whatsoever thou hast given me are of thee. And again, he says, I have given unto them the words which thou gavest me; and they have received them, and have known surely that I have come out from thee, and they have believed that thou didst send me; and yet with all this, they had not received the gift of the Holy Ghost: so that a man may believe on Jesus Christ; receive his words, acknowledge his testimony, and keep his words, and yet not have received the gift of the Holy Spirit. For after all this, the disciples had the promise, that after that time they should receive the gift of the Holy Spirit, which should be in them, and teach them and refresh their memories of past things, and make them acquainted with future things, and lead them into all truth; and make them acquainted with things past, present, and to come; I say reader, is it not marvelous, that after the disciples had known surely that the Savior had come out from God, and had received his word, and kept it, and had had the name of God manifested unto them, that they still needed this gift of the Holy Spirit, distinct from all this, to teach them ALL things? not some things, but ALL things? but so it was, for so says the Savior, and you and I are not at liberty to deny it. From these sayings of the Savior, we have learned this important fact: that the gift of the Holy Spirit, is separate from believing the word of God, and receiving it, and keeping it; for after a man does all this, he is then entitled to receive the gift of the Holy Spirit. Such was the case with the disciples who lived in the days of the Savior.
Another fact equally as plain is, that notwithstanding a man may have the name of God manifested unto him; his word given unto him, and he believe it, and receive it, and keep it, still, he needs the gift of the Holy Spirit after all this, to teach him all things; to take the things of Jesus and show them unto him; or at least, it was the case with the disciples in the days of the Savior.
A third fact is, that the object of giving the Holy Spirit, is, that it may dwell in a man, and teach him all things; to strengthen his memory, and bring past things back to his recollection, and unfold future events to his view. In a word, to be in him a spirit of revelation, and prophecy: or it was so in the days of the Savior and his apostles.
And the conclusion from all these facts is, that the knowledge, which is necessary in order that a person may be saved, is not attainable, only by the Holy Spirit dwelling in a man, and teaching him the all things necessary to be known: enlightening his mind into the knowledge of all truth; extending his acquaintance with futurity, and being in him an instructor, a teacher, a revealer of hidden things; and in this way enriching his mind with divine knowledge.
THE GOSPEL, No. II.
[Continued from the last No. of the Star.]
I conclude that there are no people on earth who believe in the plan of salvation, or gospel, as set forth in the scriptures, but that believe also, that all that will ever be saved, will be saved by virtue of the sacrifice of Jesus—for this is what was taught by prophets, and apostles, as far, at least, as we have knowledge of their teachings: they all testified of Jesus, and had knowledge of his coming into the world, in order that he might save it. Abraham saw his day and when he saw it was glad. John's gospel 8 chap. 56 verse. The Savior says to the Jews "Had ye believed Moses, ye would have believed me; for he wrote of me." John's gospel 5 chap. 46 verse. And the author of the epistle to the Hebrews says of Moses "that he esteemed the reproach of Christ greater riches than the treasures in Egypt." 11 chap. from the 22 to the 27 verse. "By faith Moses, when he was born, was hid three months of his parents; because they saw that he was a proper child; and they were not afraid of the king's commandment. By faith Moses when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God; than to enjoy the pleasures of sin for a season: esteeming the reproach of Christ greater riches than the treasures in Egypt; for he had respect unto the recompense of reward."
It cannot be a matter of dispute, that these men were made acquainted with the mission of Christ into the world, and if so, they were acquainted with the gospel or plan of eternal life, which Paul says, was, before the foundation of the world. But in order that we may have a clear view of this matter let us enquire, what it was that was proclaimed to the world, which is called the gospel; for be that what it may, it is God's plan of saving men: for Paul says that the gospel is the power of God unto salvation to all them that believe. See Romans 1 chapter 16 verse "For I am not ashamed of the gospel of Christ, for it is the power of God unto salvation, to every one that believeth: to the Jew first and also to the Greek." So, let the proclamation be what it may that was made to the world, by divine authority, that the inspired men called the gospel, that proclamation was the only thing which could save any person of the human family, and that was the thing which existed before the foundation of the world, the purpose, or scheme of things, which was devised in eternity, through which purpose of his own will God designed to save them that believe.
This proclamation, is set forth so clearly in the scriptures, that none need mistake it, not only in the commission given to the
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twelve after the resurrection of Jesus from the dead; but in different of the epistles, so that the enquirer after truth on this point, need not be mistaken. It is so manifest, that it would require a good deal of ingenuity to render it so obscure that a person could not see it at the first reading: a person must be greatly blinded by tradition, who cannot see it if he reads his bible once through with any degree of attention.
When the Savior gave commission to the apostles after his resurrection from the dead, he said unto them, as recorded by Matthew, 28 chapter, 19 and 20 verses: "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."
Freedom, Oct. 28, 1834.
DEAR BROTHER:—
When the world, from time to time, has been deluged with the blood of those who dissented in their faith and practice from the professing world around them, it may be thought difficult to discern between the real followers of the Lamb of God and the hypocrite; for the reason that all dissenters were once few in number, compared with their opposers, and were compelled to receive the curses and reproaches of an unholy throng. From such premises, would it not be an irrational conclusion, and tax the Almighty with mutability of purpose to say that they are all alike accepted of him? that he looks at their sincerity only and that he has respect to any and every ordinance, even though they may not be of divine appointment?—One believes that baptism should be performed by immersion; a second by pouring; a third by sprinkling; a fourth is satisfied with any method, and a fifth believes that no ordinances are now required, but that all are done away. Some believe that revelations from God were once received, but that he has now for a long time ceased to reveal his mind and will to the children of men. I would ask such as are willing to accept any thing or nothing, for baptism, if our Savior has given a new commission since the days of the apostles, and left out baptism and the laying on of hands for the reception of the Holy Ghost, as nonessential? Prove that position from the scripture and I yield the argument. If this point cannot be supported by scripture argument, it must be by modern revelation, or one of two points must be conceded: first, it is untrue, or, it of necessity follows, that the sincere infidel who believes in neither, has as good a hope of endless felicity beyond the grave as the most zealous christian. For it follows of necessity that God is constantly changing his purposes; varying his ordinances, even in the same dispensation, and does not, (on the principle believed by a majority of the sectarian world,) condescend to reveal it to the children of men, and yet requires an implicit obedience to all his commands, as the ground of their acceptance with him.
On the subject of revelation there is diversity of opinion. Many of those who believe only in ancient revelation: But should such an one perchance tell me he was called of God to preach, I would challenge him to show me his commission from the high court of heaven, or convince me he was sent of God on that all important errand, or has even been renewed by divine grace, without a revelation of God to him. Perhaps, the objector will be willing to admit, for his own safety, and that of his sectarian friends, that he or his friends, have had so much revelation as to convince him that his sins are forgiven and that God has called him to preach his gospel. Admit so much, and then see the dilemma into which the objector has fallen. If God has revealed to one in these degenerate days, that his sins are forgiven; that he has called him and committed to him a dispensation of the gospel, certainly he may do so by another, coeteris paribus; for he has done so anciently, he has done so in these last days; he may do so again, and more also, for he is immutable, and "is no respecter of persons; but in every nation he that feareth God and worketh righteousness is accepted with him." The objector may say, that God has for a long time ceased to reveal himself other than as above admitted. To which I would reply, that in every dispensation from the creation down to the present time he has revealed himself by his mercies and his judgments, and even having the ordinance before them, and yet disbelieving them, never changes the purposes of the most High, nor destroys one fact. Did the antediluvians believe the preaching of Noah? certainly not. Did the sectarians heed the admonitions of righteous Lot? not in the least. Did the company of Kora, Dathan and Abiram give ear to the commands of the Most-High by the mouth of his servant, Moses? By no means. Did Saul follow the Lord and hearken to his counsels and precepts as did David, the man after God's own heart? He did not. Did the Jews, as a nation, receive the Messiah? They did not. Did they then, or do they now admit, as a nation, that he rose from the dead? They did not, neither do they now; but the bare denying of a fact will never disprove it. Though they fabricated, and perpetuated a most barefaced falsehood to corroborate their erroneous sentiments, still it did not obtain universal credence? Hear them: "Say ye, his disciples came and stole him away while we slept; and if this come to the governor's ears we will persuade him and secure you:" From the preceding admissions of the objector two points are incontrovertibly established: first, That God has had, in every dispensation, those who feared him and worked righteousness: 2nd That in every dispensation those who disbelieved, and disobeyed, were cut off in and for their unbelief and rebellion.
Who then, I ask, were they to whom he ever condescended to reveal himself? certainly not to those who believed he would not, for their acts have not been characterized with that strict regard for all his commands which has always been the prominent features in the conduct of all those to whom he ever condescended to reveal himself. Therefore, he came out against them in judgment. If he dealt so with his people anciently, will he not deal with them now in the same manner under similar circumstances, if he be the
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same God? He has certainly (as admitted by all) sent a pestilence in our time, that has walked in darkness and wasted at noon day. "Surely (says the scripture) the Lord will do nothing but he revealeth his secrets to his servants, the prophets;" and if the prophets warn the people to repent and they give no heed to their warning, you must admit that it is no more evidence that they are not the prophets, and that the Lord has not revealed this unto them, than that the unbelief of the Jews did away the validity of the mission of the blessed Savior into this lower world.—But says the objector, your prophets are bad men, and deceivers. In reply, I would say, So said they of the ancient prophets: even the Savior of the world was called a deceiver, and yet he was no less than the Son of the living God. The Jews denied the new testament and its divine authority, but that does not render it nugatory.
From the foregoing remarks we may infer, 1st, That the more righteous, holy and pious any people are, the more sure they are of having their names cast out as evil, by an unholy throng: 2nd, That the unbelief of a wicked world in the testimony of the Lord's prophets, never averted the calamities that have, from time to time, been foretold should come upon the ungodly: 3rd, That the unbelief and sinfulness of a wicked world is what destroys the communications between God and the children of men: 4th, That the unbelief of the many will not destroy the belief nor the intercourse with heaven of the few, whom God has chosen even in these last days: And 5th, That his truly faithful followers are sure of persecution here, and crowns of glory hereafter.
Yours truly.
W. A. COWDERY.
To OLIVER COWDERY.
P. S. Our little church, are, as a body, growing strong in faith. We had an excellent meeting on Sabbath and Sabbath evening.
I have had thoughts of requesting you to enquire what is the will of the Lord concerning me, and what he would have me to do.—It appears to me, that I am willing to submit to any privations, or perform any thing that I can be made fully sensible he requires of me. Sometimes I think I can be useful in the vineyard of the Lord, but if that time ever comes, I must have more purity of heart, more of the Spirit of the living God, and stronger faith. I must have that wisdom which is from above which is first peaceable, then pure; easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy.
I have read the last Star with a great deal of interest. Your address to the patrons of the Star is admirably written. There are a few orthographical errors; but the sentiments, I think, are excellent. In your answer to mine of the first ultimo, I think you handle Mr. Beebe of the Baptist Register, rather unceremoniously; but, perhaps no more so than he deserves. I hope you will soon find time to review the affidavits published in Mr. B's Register, and give the world a statement of what you deem facts on the subject.
Although I have never seen your lady, I feel an interest for her welfare, and hope you will assure her, and our other relatives in that place that they all share amply in my affections.
I remain cordially yours,
W. A. C.
Liberty Mo. October 20, 1834.
LETTER NO. 1.
BROTHER:—
Much as I desire to be faithful in the office which the Lord appointed me, I shall not be able to labor in it till spring: wherefore, to answer your request, I shall send you a few letters relative to the region of the "far west."
My source of learning, and my manner of life, from my youth up, will exclude me from the fassionable [fashionable] pleasure of staining my communications, with the fancy colors of a freshman of Dartmouth, a sophomore of Harvard, or even a graduate of Yale; nothing but the clear stream of truth will answer the purpose of men of God. With that they may glide along amid the tornadoes of persecution, and among the wrecks of departing things, "faithful friends and fearless foes," till "the cities are wasted without inhabitant and the houses without man:" yea, they may live in mansions of perfection, holily, when the epitaph of this world's vanity, may be written in its ashes!
To begin my subject—I shall give a few sketches of the country often called the Upper Missouri; situated in the borders of the vast prairies of the Great West. Very little difference is perceptible, in the upper counties of Missouri, in soil, productions, settlements, or society. If there be an exception, it must be in the position and soil of Jackson. The appearance, soil and productions of Lafayette, Saline, Van Buren, Ray, Clinton, and Clay counties, are so near alike, that I can only say there may be a preference, but no difference. These counties, in general have a tolerable rich soil, composed of clay, fine sand, and black mold, especially upon the prairies. The cultivated produce consists chiefly of small quantities of wheat, large quantities of corn, some oats, hemp, cattle, horses, a few sheep, hogs, in score, and a variety of vegetables, but not to any extent.—Sweet potatoes, cotton, tobacco, and perhaps other plants, grow, in fair seasons, very well.
The face of the country is somewhat rolling, though not hilly, and, owing to the great deapth [depth] of soil, the branches, or brooks, are worked out and present ugly ravines from ten to fifty feet deep; one of the great causes why the Missouri is ever rily. Every rain starts the mud.
Unlike the martial-like wildernesses of the timbered States, except upon rivers and water courses, which are striped and specked with a rather small than sturdy growth of trees, as far as the eye can glance, swell peeps over swell, and prairie lies beyond prairie, till the spectator can almost imagine himself in the midst of an ocean of meadows.
The timber is mostly a mixture of several kinds of oak, hickory, black walnut, elm, ash, cherry, honey locust, mulberry, coffee bean, hack berry, bass wood, and box elder, with the addition upon the bottoms, of cotton wood, button wood, pecan, soft maple, with now
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and then a very small patch of sugar maple. The shrubbery, in part, is red bud, dog wood, hauthorn, nany berry, hazle, goose berry, summer and winter grapes, paupau, persim[m]on, crab apple, &c.
The climate is mild and delightful nearly three quarters of the year; and, being situated about an equal distance from the Atlantic and Pacific oceans, as well as from the Allegheny and Rocky mountains, in near 39 degrees of north latitude, and between 16 and 17 degrees of west longitude, it certainly affords the pleasing hope of becoming as good a spot as there will be on the globe, when the wolf shall lie down with the lamb. The coldest weather comes in December and January, with, hardly ever two day's sleighing: so that sleighs and bells are among the unmentionables of this great center of North America.—February is not unfrequently a mild month, and March so much so, that potatoes planted the latter part of it, are sometimes digable the last of May. April though it has some frost, is the opening season for business, for gardens, for corn, and, in fact, for every thing for summer crops, if you wish a good yield. The spring is often wet, and the summer warm and dry. The fall beautiful. As the October frosts change the green strenght [strength] of summer into golden age, the Indians begin their fall hunt, and fire the prairies, till the western world becomes so full of smoke, that, as it eventually spreads by the fall winds, for all I know, it makes the "smoky days," or "Indian summer," throughout the continent.
The wild game is an important link to the living of many in the west. In the inhabited sections, however, it grows "less plenty;" and where the hunter could once drop the huge buffalo, the surly bear, the stately elk, the sly beaver, and the proud swan, he can now find difficulty in bringing down the deer, the wolf, the fox, the turkey, the goose, the brandt, the duck, &c. while the squirrels, rabbits, raccoons, and many other small animals sport as they please. Of the fish I will speak hereafter.
Besides some common birds to almost every State, the red finch, and the green bodied, gold headed paraquet [parakeet], live and die as habitual settlers. The turkey buzzard, makes this clime his summer house, and goes to other warmer quarters before winter. The crow, the raven, and in mild winters, the robbin [robin], stay here through cold weather, and mostly emigrate to the north with the return of spring.
The honey bee is a large stockholder in the flowers of the variegated prairies; so much so, that when they have not been used up by swarms of bee hunters, they yet form one great staple of the inland commerce of the west. Honey is frequently sold at 25 cents per whole sale, & 37 cents at retail, a gallon.
Among the serpents, the rattle snake, and the copper head are the worst, though not very plenty. That bird, whose image, if not worshipped, has more adorers in this nation than the Lord of glory, for it stands alike in the gold eagle, and silver dollar, and perches as gracefully on the soldier's cap, as on the officer's hat, and appears larger upon the sign of a tavern, than upon the seal of the United States,—I mean the American Eagle is a commoner among the great ones of the west.
But, lest I become irksome on too many things at once, let me turn to some of the advantages and disadvantages, which are natural to the land as it is. It is a great advantage to have land already cleared to your hands, as the prairies are; and there is no small disadvantage to lack timber for fencing, fuel, and buildings. Notwithstanding there are many good springs of water, yet there is a want upon the prairies in some places: and, generally, water privileges for grist and saw mills, and carding machines and clothier's works are scarce. That patriotism, which results in good roads and bridges, labor-saving machines, and excellent mills, is yet dormant. I do not know of a clothier's works in the Upper or Lower country. It costs one fourth or one fifth of our grain to grind it.—Run-round horse mills, or those on the inclined plane order, for horses and oxen, are all the dependence at present. There is a small steam saw and grist mill, of about ten horse power engine, in Clay; a steam saw mill at Lexington and a flouring mill nearly finished, on the Little Blue, in Jackson. It may be supposed, in those States where negroes do the work, that they can saw boards with a whip saw, and drive team to grind in an animal power mill.
Let it be remembered that the most of the land is free from stones, even too much so, for, excepting lime stone, in some places, there are very few if any for use. But suffice it to be, that, with all the lacks and inconveniences, now extant, grain is raised so easy, that a man may live as well on three day's work in a week, here, as on six in some other distant places. It is not uncommon for wheat, when ripe, to be let to cut and thresh at the half. Corn at 20 cents per bushel, and wheat at 40, are, however the lowest selling prices latterly; and I conclude, that from the great quantity of corn and wheat, or flour, necessary to supply the garrison, it will never be lower. So much on things as they naturally are.
Now with all the country has, and all it has not, without witty inventions, let us reflect, that God has made and prepared it for the use of his people, like all the rest of the world, with good and bad to try them. Here are wanting many things to expedite ease and opulence. Here sickness comes, and where does it not? The ague and fever; the chill fever, a kind of cold plague, and other diseases, prey upon emigrants till they are thoroughly seasoned to the climate. Here death puts an end to life, and so it does all over the globe. Here the poor have to labor to procure a living, and so they do any where else. Here the saints suffer trials and tribulations while the wicked enjoy the world and rejoice, and so it has been since Cain built a city for the ungodly to revel in.
But it is all right, and I thank God that it is so. The wicked enjoy this world and the saints the next. They, exercise their agency, and the saints theirs, are left to choose for themselves, and blessed be God that it is so, for it saves heaven from torment, and righteousness from blemishes.
The lacks that seem most prominent will soon sink with the fading glories of perishable things; and then the banks of long continuance will be thrown down, and the rough places made smooth; yea, the glory of Leba-
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non will come upon the land of the Lord, the fir tree, the pine tree, and the box together to beautify the place of his sanctuary, and make the place of his feet glorious. Then, there will be a river of pure water to gladden the soul of the saint. Then, every man will speak in the name of God. Then, the righteous will feed themselves on the finest of wheat.— Then, the enmity of man, and the enmity of beasts will cease. Then, the vail spread over all nations, will be taken off and the pure in heart see God and his glory. Then, for brass the Lord will bring gold, and for iron silver, and for wood brass. Then, the saints' officers will be peace, and their exactors righteousness: and then the land will be worth possessing, and the world fit to live in.
With all these glories ahead, who would fail to seek them? Who would idle or revel away a few years of fleshly gratification, and lose a thousand years' happiness, and an eternity of Glory? Who would serve the devil to be a demon in darkness, when, by pleasing the Savior, and keeping his commandments, he may be a son of God, in the celestial world, where praise, and glory, and power, and dominion, have an eternal now for space and duration, and the best from worlds to expand and beautify their sublimity? O that the whole empire of God might shout—NONE!—But, it will not be so, for satan spreads himself and copes with thousands that must welter in woe unutterable, where their worm dieth not, and the fire is not quenched. Alas! alas! alas! for their fate! who knows it?
Men of God, from this let us learn to take oil in our lamps from the great Spirit fountain above, and light them in the blaze of that noble fire, where a Hancock, a Jefferson, and a Washington, lit their tapers, that while there is a hope in heaven, or a gleam on earth, we may not covet this world, nor fear death, but, as Peter, as Paul, as James, die for the sake of righteousness, having fought the good fight, and overcome through grace: Amen.
As ever.
W. W. PHELPS.
TO OLIVER COWDERY, Esq.
Saco, Maine, Oct. 20, 1834.
BROTHER O. COWDERY,—
Agreeable to your request in the Evening and the Morning Star, I proceed to give you a short account of my travels since the conference in this place.—On the 18th of June I started in company with bro. Josiah Butterfield, to visit a small church in Farmington, about 80 miles from this place, which consisted of ten members. We labored a short time with them and the people round about, and baptized seven: one of them a Methodist preacher, who is now preaching the whole gospel, and bids fair to be a very useful member in this church.—We tarried with them until the 10th of July, when we returned home. I then attended to my domestic concerns until the 30th of August, when I started for the East again, and on the 5th of September, arrived in Farmington and found the brethren and sisters strong in the faith, and rejoicing in the Lord. I then took bro. Kempton with me and labored in the back towns for the space of six weeks, occasionally visiting the church: and where ever there was a door opened to us we preached the gospel according to the ability given unto us. And I trust our labor will not all be lost. We have met with considerable opposition from the sectarian priests, and according to the appearance, they used all their influence against the work of the Lord: but notwithstanding, where we can get the ears of the people, and have the privilege of speaking to them once, they generally want to hear more—prejudice falls before the power of truth. There are many investigating the work of the Lord. I have baptized one and there are many more believers who have not yet obeyed; but expect there will be some on my return. There appears to be a considerable field open in this section, and a great call for preaching: and if there could some faithful brethren come into these parts they would find work enough, and would no doubt do much good. We should be glad if any comes into these parts that they may be competent workmen.
Yours in the bonds of the new covenant.
SYLVESTER B. STODDARD.
Paris, Tennessee, Oct. 11, 1834.
DEAR BROTHER:—
In much haste I set me down to inform you, that we have reached a State in which the gospel of Christ, in its fulness, has not as yet been preached.—We started from Missouri on the 12th of Sept. with recommendations from the Bishop and high council, to go out and proclaim the gospel to the sons of men; and being led by the Spirit to go to the south, like Philip of old, we took a Steam boat at Lagrange, one hundred and sixty miles above St. Louis, and landed at the mouth of the Ohio River, on Kentucky side, bending our course towards Nashville. We commenced preaching as we travelled across the south corner of Kentucky; but have not as yet baptized any. We are now in the flourishing town of Paris, where the Campbellites are holding a two days meeting. We have published an appointment to preach this evening in the court house in this place. All kinds of religion prevail here, (the religion of Jesus Christ excepted,) even to the "Live forevers," and "two seeds," or "Iron sides;" and we sincerely ask the prayers of our brethren in Kirtland, in our behalf, that God may dispose the hearts of this people to receive the ingrafted word that will save them in the celestial kingdom; for we have the power of tyranny that exists in slave States; the power of priest craft; the power of tradition; the power of the riches and honors of this world; and in short, the combined powers of darkness, to encounter; and we say in our hearts, O Lord, stretch forth thine Almighty arm to our relief; for truly the prophets of baal are numerous, and this people are joined to their idols. But notwithstanding all these seeming obstructions, we know that God is able, with a worm, to thresh a mountain: and we are determined, by his grace, to faithfully discharge our duty in warning this people, that our garments may be rid of the blood of all men. We expect to come to Kirtland between now and the first of May, next.
The horn is now sounding for Campbellite meeting, at 3 P. M. we wish to attend.
Yours in Christ. D. W. PATTEN.
W. PARISH.
To OLIVER COWDERY.
Messenger and Advocate
- Messenger and Advocate
- Letter from Oliver Cowdery to Warren A. Cowdery (November 1834)
- LETTER II. (Nov. 1834) Letter to W. W. Phelps from Oliver Cowdery
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