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Difference between revisions of "Messenger and Advocate/3/6"
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| − | + | Wisdom is better than weapons of war.-Ec. 9:18. | |
| − | + | Facts and arguments, whether pointed and conclusive or obscure and far fetched, are alike useless to sustain any position laid down by the inspired penmen, not only from the credit they have obtained in the christian world, that "they spake and wrote as they were moved upon by the Holy Ghost," but from the proverbs and sayings of this kind which flowed from their pens, being axioms or self-evident facts, "facts that can neither be weakened by argument or entangled by sophistry." Therefore, in whatever point of light we view the import of the words at the head of this paragraph, whether in the light of inspiration or as the dictates of a sound understanding and a correct taste, enlightened by experience and philosophy, we come to the same inevitable conclusion, it is a fact that no one can gainsay nor resist. The writer who left on record this saying, had the reputation of being the wisest of men. And it is recorded of him that he prayed to the King of heaven for wisdom and understanding that he might be able to rule his people, Israel, in righteousness and execute justice and judgment among his subjects. | |
| − | + | We are aware that the sentiment couched in the text is directly at war with the practice and principle of many at the present day, but notwithstanding this discrepancy the principle is no less heavenly, no less divine. In order that we may be distinctly understood, and have no one mistake our meaning, we will state simply the words that are often used for wisdom, but as we think incorrectly. Knowledge and understanding are generally considered as being synonymous with wisdom, or words of the same import, but we think no two words in our language are exactly synonymous, therefore that such are most accurate in their conception of the term knowledge who consider it as consisting in a stock of judicious and proper ideas and notions of things; and that wisdom consists in reducing these to practice or in conducting any affair with ingenuity and skill. Knowledge has its seat in the speculative understanding, but wisdom in the practical; or we may say that knowledge is an understanding of general rules, wisdom is, drawing conclusions from those rules in order to particular cases.-Therefore, we see that a man may have the knowledge of the whole scriptures, and have all learning in the treasury of his memory, and yet be destitute of skill to make use of it on particular occasions. | |
| − | + | Although the author of our text is rather antiquated and some of his practical observations and proverbs have become rather obsolete, still, from the definition we have given of the term wisdom, we think the genuine moral philosopher, although he may be a sceptic [skeptic] as it respects divine revelation, much less the believer in the christian religion, will call in question the truth or practical utility of the sentiment in our text. | |
| − | + | Our text contemplates two diametrically opposite ideas, and when we look at them mentally, the associations produced in the mind are so widely different, and the practical results when followed out in detail, so diverse from each other, that we think the philosopher, the philanthropist, the christian and even the infidel can but arrive at the same conclusion; viz. "that wisdom is better than weapons of war." We, therefore, in justice to the position we have taken, can but speak of the two sentiments or ideas, in the light which we view them. And first, weapons of war are always associated with the battle-field; with blood and carnage. Not only so, but with the angry passions, and not unfrequently [infrequently] with all that malice, hatred and revenge that characterize the most depraved and barbarous of the human race, even the demons of the lower regions "grin horribly a ghastly smile" at their use, when "death deputes ambition to do the work of age and toss him twice ten thousand at a meal." Are weapons of war calculated in their nature to produce true converts to the christian faith? Let the history of the crusades of the eleventh, twelfth, and thirteenth centuries answer. Let the bloody inquisition disclose the weakness, the blackness, | |
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| − | + | and worse than puerile imbecility of her arguments. Let all the bloody tragedies that have been acted, be chronicled in one black catalogue, and what arguments do they confirm or establish, in favor of that pugnacious disposition which delights in revenge, and deals out liberally "fire-brands, arrows and death?" Can any one be so void of reason as not to consider "wisdom the better part of valor?" I wisdom dwell with prudence, says the inspired penman. The scripture has no where spoken of weapons of war in those strong commendatory terms, that characterize "that wisdom which is first peaceable, then pure, gentle, easy to be entreated, full of compassion and good fruits without partiality and with out hypocricy [hypocrisy]." The very idea of war and weapons of war, are always revolting to the best feelings of a philanthropic bosom, and when contrasted with wisdom and that meek, and quiet spirit, which is in the sight of God of great price, how astonishing that any but carniverous animals, cannibals, or beasts of prey, should for one moment think they did not suffer in comparison with that wisdom which the inspired writers have commended so highly? | |
| − | + | We are not now writing a political essay, upon the science of our own or any other government, and we do not say a resort to weapons of war in nations or individuals may not be tolerated under certain circumstances. We are certainly friendly to that liberty of speech and of the press which we enjoy, under the government that protects us. We are not sure the time will never come that weapons of war will not have to be used in their defence [defense]; but of one thing we are certain, as we have before remarked, wisdom is surely the better part of valor. Let that wisdom actuate our rulers and ruled that ought to guide them in their counsels, and conduct, and the sanguinary accounts of the battle field and of "garments rolled in blood," will never blacken the page of our future history, nor make the heart of the wise and the good sicken at the revolting sight. Beasts of prey may be met with weapons of war, and men as wild and uncultivated as they, are sometimes to be brought to yield to the only argument that can be adduced, the last resort of kings. But these few exceptions are far, very far, from weakening the force of the sentiment in our text. In fact we feel that it rather confirms it. It is most assuredly a mark of wisdom to act with that prudence and circumspection that will secure the approbation of a good conscience, and the smiles of approving heaven. | |
| − | + | Says the scripture, see that none return reviling for reviling, but contrariwise reward evil with good. The Savior of mankind said to his disciples, be ye wise as serpents and harmless as doves. We might here go on and particularize; but we deem it unnecessary, for who does not know that the same sentiment is included, the same spirit breathed in all the divine teachings?-Not only did the Savior teach by precept and by example what we would fain persuade the saints is their duty and their interest, but his disciples and their followers, while actuated by that spirit which their divine Master said should come, and should lead them into all truth, taught the same sound doctrine. | |
| − | + | We are not now aware that we are giving new lessons in ethics; not so, but we would stir up the pure minds of the saints by way of remembrance of those pure and holy principles that are so interwoven and identified with their happiness here and their well-being hereafter. | |
| − | + | The great Author of our existence has so diversified the human character, that perhaps, it would be morally impossible to find two individuals who are exactly and in all respects alike; and at the same time there is a striking resemblance. Indeed, the temper and disposition of mankind are so nearly alike, that we have but one course to pursue with our fellow men to convert them from the error of their ways, and that certainly is a plain one, for it is the same our heavenly Father has pursued with us. By a course of conduct fraught with wisdom and love, convince them that we are their real friends but not their enemies. | |
| − | + | Mildness and dignity of deportment disarms an enemy of his bitterness and asperity towards us. Why will it?-because a soft answer turns away wrath, and is evincive of a cultivated mind, and a correct taste, while on the other hand, grievous words stir up strife, and engender all the evil passions that dwell in a corrupt heart actuated by motives most foul and impure. | |
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| − | + | We would now make some practical application of the subject on which we have been writing. And first, of that class of people who know not God nor have ever heard his gospel preached, we say may the Lord have mercy on them and bring them to a knowledge of the truth. We have less fears for them than for the self-righteous professor who has a form of godliness but denies the power thereof. The Judge of all the earth will do right and those who never heard his gospel, cannot be justly condemned for a non-compliance with its requirements. Thus said the Savior to the Jews, "If I had not come among you and did the work that none other man did, ye had not had sin but now ye have no cloak for your sins." If they never heard, they certainly could never believe and obey. The great apostle of the Gentiles makes the subject very plain by a few interrogatories which he puts. He says, how shall they hear without a preacher, and how shall they preach except they be sent? But we have inadvertantly [inadvertently] digressed from the main thread of our subject. Therefore, we say in calling to mind what the wise man endeavored to impress on the heart, that wisdom was better than weapons of war, that all the saints will believe and be governed by that wisdom which is first peaceable, then pure, &c.; but we are sure the fearful, the abominable, the unbelieving, the contentious, the whoremonger, the adulterer, the tatler [tattler] and whosoever loveth and maketh a lie, are disobedient to the divine mandate: they obey not God nor are they actuated by the principles of the gospel of his dear Son. But brethren, who are saints, we are persuaded better things of you, than to suppose you would knowingly violate any of the injunctions of holy writ, or by your conduct set at nought any precept of inspiration. Though we have thus written, we would fain draw a vail [veil] of charity over the follies and faults, and wickedness and ignorance of poor human nature, and we here further say, that we feel it our duty and our privilege to forgive all that the Lord has, or will forgive, "but if they sin wilfully [willfully] after they have come to a knowledge of the truth, have tasted the good word of God and the powers of the world to come, there remaineth no more sacrifice for sins, but a certain looking for a judgment and fiery indignation, which shall devour the adversary." If the saint, or the minister of Jesus Christ differ in opinion from his fellow clay, he will always bear in mind that wisdom is better than weapons of war; he will never resort to violence to produce conviction or procure converts to his faith. He will never violate the laws of his country, by trespassing on the feelings, the rights, the privileges or persons of others.-He knows and he feels, that wisdom is better than weapons of war. He knows that reason and argument are the weapons, the rightful, the legal weapons, to combat the errors and follies of this generation. He "is not easily provoked, thinketh no evil, rejoiceth not in iniquity;" in himself or others; "but rejoiceth in the truth" and in works of righteousness. He flatters no man's vanity by indiscriminate, wicked and foolish adulation, nor does he hastily impugn the motives or censure the acts of those who have the misfortune to differ from him in principle or practice. He has his friends, and they are among men of sense, of truth, and stern integrity. The wicked fear him, the vain shun him, for he commends no man's evil deeds, nor loves his friends for unrighteous acts. He advises with candor, reproves with mildness, and rebukes with a steady, decided, inflexible purpose of heart, that clearly evince his love to his friends and his unshaken confidence in God and his cause. | |
| + | Our readers will reflect on what we have penned for their perusal, and we hope profit by the remarks we have made. The hints are such as were suggested to our mind from the reading of the text, and we trust the saints will receive them, and compare them with their own experience and the main scope of the divine teachings and find them correct. To our enemies we say, our only object is to do good, that we trust we have not wilfully [willfully] misrepresented, exaggerated, or "set down aught in malice," and we still say, it is our firm conviction that in all our intercourse with our fellow men, wisdom is better than force, than violence, or weapons of war. Ed. | ||
| + | DIED-In Lyman, Grafton co. N. H. on the 21st of January last, Susannah, wife of Solomon Parker, aged seventy years. | ||
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| + | THE PHILOSOPHY OF RELIGION. | ||
| + | [Concluded from our last.] | ||
| + | We have an abundance of ponderous volumes on the subject of moral philosophy; but the different theories which have been proposed and discussed, and the metaphysical mode in which the subject has been generally treated, have seldom led to any beneficial practical results. To attempt to treat the subject of morals without a reference to divine revelation, as most of our celebrated moral writers have done, seems to be little short of egregious trifling.-It cannot serve the purpose of an experiment, to ascertain how far the unassisted faculties of man can go in acquiring a knowledge of the foundation and the rules of moral action; for the prominent principles of Christian morality are so interwoven into the opinions, intercourses and practices of modern civilized society, and so familiar to the mind of every man who has been educated in a Christian land, that it is impossible to eradicate the idea of them from the mind, when it attempts to trace the duties of man, solely on the principles of reason. When the true principles of mortality are once communicated through the medium of revelation, reason can demonstrate their utility, and their conformity to the character of God, to the order of the universe, and to the relations which subsist among intelligent agents. But we are by no means in a situation to determine whether they could ever have been discovered by the investigations and efforts of the unassisted powers of the human mind. The only persons who could fairly try such an experiment were the Greeks and Romans, and other civilized nations, in ancient times, to whom the light of revelation was not imparted. And what was the result of all their researches on this most important of all subjects? What were the practical effects of all the fine-spun theories and subtle speculations which originated in the schools of ancient philosophy, under the tuition of Plato and Socrates, of Aristotle and Zeno? The result is recorded in the annals of history, and in the writings of the apostles. "They became vain in their imaginations, and their foolish hearts were darkened-They were filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, envy, murder deceit, malignity; they were backbiters haters of God, despiteful, proud, inventors of evil things, disobedience to parents, without natural affection, implacable and unmerciful." Their general conduct was characterized by pride, lasciviousness and revenge; they indulged in the commission of unnatural crimes; they were actuated by restless ambition; and they gloried in covering the earth with devastation and carnage. | ||
| + | It is true, indeed, that some of the sects of philosophers propounded several maxims and moral precepts, the propriety of which cannot be questioned; but none of them could agree respecting either the foundation of virtue, or the ultimate object toward which it should be directed, or that in which the chief happiness of man consists; and hence it happened, that the precepts delivered by the teachers of philosophy had little influence on their own conduct, and far less on that of the unthinking multitude. Where do we find, in any of the philosophical schools of Greece and Rome, a recommendation of such precepts as these, "Love your enemies; do good to them who hate you; and pray for them who despitefully use you and persecute you?" In opposition to such divine injunctions, we can trace in the maxims and conduct of the ancient sages, a principle of pride insinuating itself into the train of their most virtuous actions. It has been reckoned by some a wise and a witty answer which one of the philosophers returned to his friend, who had advised him to revenge an injury he had suffered; "What, (says he) if an ass kicks me, must I needs kick him again?"-Some may be disposed to consider such a reply as indicating a manly spirit, and true greatness of soul; but it carries in it a proud and supercilious contempt of human nature, and a haughtiness of mind, which are altogether inconsistent with the mild and benevolent precepts of Him, who, in the midst of his severest sufferings from men, exclaimed, "Father, forgive them, for they know not what they do." | ||
| + | It appears somewhat preposterous to waste our time, and the energies of our minds, in labored metaphysical disquisitions, to ascertain the foundations of virtue, and the motives from which it is to be pursued; whether it consists in utility, in the fitness of things, or in the regulations of states and political associations, and whether it is to be prosecuted | ||
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| + | from a principle of self love or of benevolence, when every useful question that can be started on this subject may be immediately solved by a direct application to the revelations of heaven, and an infallible rule derived for the direction of our conduct in all the circumstances and relations in which we may be placed. Even although the moral philosopher were to reject the Bible, as a revelation from God, it would form no reason why its annunciations should be altogether overlooked or rejected. As an impartial investigator of the history of man, of the moral constitution of the human mind, and of the circumstances of our present condition, he is bound to take into view every fact and every circumstance which may have a bearing on the important question which he undertakes to decide. Now, it is a fact, that such a book as the Bible actually exists-that amidst the wreck of thousands of volumes which the stream of time had carried into oblivion, it has survived for several thousands of years-that its announcements have directed the opinions and the conduct of myriads of mankind-that many of the most illustrious characters that have adorned our race have submitted to its dictates, and governed their tempers and their actions by its moral precepts-that those who have been governed by its maxims have been distinguished by uprightness of conduct, and been most earnest and successful in promoting the happiness of mankind-that this book declares, that a moral revulsion has taken place in the constitution of man since he was placed upon this globe-and that the whole train of its moral precepts proceeds on the ground of his being considered as a depraved intelligence.-These are facts which even the infidel philosopher must admit; and instead of throwing them into the shade, or keeping them entirely out of view, he is bound, as an unbiased inquirer, to take them all into account in his researches into the moral economy of the human race. In particular, he is bound to inquire into the probability of the alleged fact of the depravity of man, and to consider, whether the general train of human actions, the leading facts of history in reference to all ages and nations, and the destructive effects of several operations in the system of nature, have not a tendency to corroborate this important point. For the fact, that man is a fallen intelligence, must materially modify every system of ethics that takes it into account. Should this fact be entirely overlooked, and yet ultimately be found to rest on a solid foundation, then, all the speculations and theories of these moralists who profess to be guided solely by the dictates of unassisted reason, may prove to be nothing more than the reveries of a vain imagination, and to be built on "the baseless fabric of a vision." | ||
| + | Thomas Dick. | ||
| + | LOVE TO GOD. | ||
| + | Love, considered in reference to the Supreme Being, may be viewed as dividing itself into a variety of streams or kindred emotions, all flowing from one source. The most prominent of these emotions are the following-Admiration, which consists in a delightful emotion, arising from a contemplation of the wonderful works of God, and of the wisdom and goodness which they unfold-Reverence, which is nearly allied to admiration, is a solemn emotion, mingled with awe and delight, excited in the mind, when it contemplates the perfections, and the grand operations of the Eternal Mind,-Gratitude, which consists in affection to the Supreme Being, on account of the various benefits he has conferred upon us-Humility, which consists in a just sense of our own character and condition, especially when we compare ourselves with the purity and perfection of the divine character. To these emotions may be added Complacency and delight in the character and operations of God-Adoration of his excellencies, and an unlimited Dependence upon him in reference to our present concerns, and to our future destination. | ||
| + | Love is that noble affection which is excited by amiable objects; and therefore, in order to its being rational, permanent, and delightful, it must be founded on the perception of certain amiable qualities or attributes connected with its object. In order to demonstrate the reasonableness of this affection in reference to God, it is only requisite to consider his character and perceptions, and the relation in which he stands to us as the Author of our existence and enjoyments. | ||
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| + | For, for this cause was the gospel preached to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. FIRST PETER, 4th: 6th. | ||
| + | To the apostle who penned these words for our instruction; were committed the keys of the kingdom, altho' he was a fisherman by occupation previously to his being chosen and ordained by his divine Master to proclaim that gospel for which he eventually suffered martyrdom. He accompanied the Savior during his travels and public ministry, almost constantly. He witnessed his transfiguration on the mount, saw and heard him converse with Moses and Elias. He had seen the mighty works which he did while he tabernacled with men in the flesh. He had heard him converse with the Pharisees, Sadducees, and lawyers, and knew that the wisdom and the power of the living God were manifest in all his words and deeds, therefore, he could testify boldly of what he had seen and heard. | ||
| + | There was another consideration which gave boldness and confidence to the apostle whose words we have quoted as a foundation to the remarks we intend to make. | ||
| + | Before he suffered, he said to his disciples, If I go away I will send the comforter, and he shall lead you into all truth, and bring all things to your remembrance, whatsoever I have told you; and from this promise being so fully verified, Peter taught, boldly and understandingly, that gospel, a dispensation of which had been committed to him. He taught the things he knew and spake of those he had seen. He not only taught those who listened to his instructions, the principles of the gospel by precept but by example, enforcing the whole with the most pointed arguments drawn from the scriptures, in which the Jews as a body most implicitly believed, but the whole course of his instruction after the ascension of the Saviour [Savior] seemed fraught with that wisdom, that power and that authority, that most clearly evinced the divine authenticity of his mission, and enabled him to teach "as one having authority and not as the scribes." | ||
| + | In the words we have quoted he appears to magnify his office by exalting and honoring the character of God, when he judges men, and if he did no [t] answer queries that had arisen and been agitated in his day, he seems clearly to have anticipated what would arise in ours; therefore, "for this cause (said he) was the gospel preached to them that are dead, that they might be judged according to men in the flesh." | ||
| + | This course of instruction seemed to be the more important from the fact that the inventive faculties of man, backed by all the suggestions of the adversary, are ever watching for an opportunity to bring the word of God and his cause into disrepute. But our heavenly Father so ordered it, that all will be left without excuse at the great assize, so that "he will be justified when he speaks and clear when he judges." He has done so upon the principles of reason and of justice. He has not acted the part of a tyrant and doomed men to perdition who never had an opportunity of learning his will concerning them. Some of our readers may think this an unwarrantable assertion, but we think such a sentiment is the legitimate influence of the primises laid down by the Savior himself in his address to his disciples as given us in John's testimony 15th chapter 22, 23 and 24th verses. We come now more directly to an interrogatory that has often been reiterated in our ears; what has become of those who have died since the prophets and apostles fell asleep, till the conferring of the priesthood and the coming forth of the gospel in these last days? Are they all lost? We answer no, we unhesitatingly and unequivocally answer no. Was the gospel preached to them?-No. Were they baptized for the remission of their sins? again we answer no, for the very good reason that since that period, till the renewal of the covenant and the restoration of the priesthood, no one was authorized to do it. Then are not thousands of souls lost, who have come into the world and died since the days of the apostles? Here we would ask in our turn if the inhabitants living on the earth in the 18th century, were blameable because there was not an inspired man upon it, one who had the authority of the Holy priesthood? certainly not, then it follows of necessity they could not be justly condemned, for not yielding obedience to that authority. How then are they to be made happy, having not the true gospel? Let the word of God decide. We now ask is God impartial? | ||
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| + | Most assuyredl [assuredly?] If he have no other scheme of saving mankind but the gospel, and there are myriads of them who have never heard it preached, will a just, wise, impartial and benevolent being condemn them? He will be justified when he speaks and clear when he judges. Here would seem to be a discrepancy, the word of God has not been generally understood or he must be perfectly holy, just and good to all the workmanship of his hands. | ||
| + | Here, then, lies the main difficulty If it be a point sustained by the word of God, that all who do not have, or have not had, the privilege of embracing or rejecting the gospel here in the flesh, have that privilege in God's own time before the judgment day; thne [then] will the character of God be vindicated. What says our text, for, for this cause was the gospel preached to them that are dead, that they might be judged according to men in the flesh. | ||
| + | Again, we find this idea more fully supported in the preceding chapter of the same epistle from which our text is taken, at the 18th, 19th and 20th verses: "For Christ hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the spirit; by which also he went and preached to the spirits in prison, which sometime were disobedient when once the long suffering of God waited in the days of Noah while the ark was a preparing, &c." Here are the words of inspiration that the antediluvians had the offer of life, eternal life and salvation, and that too, some thousands of years since they had fallen asleep. | ||
| + | But we have no evidence that the Lord will be thus compassionate to those who have the gospel preached to them here in the flesh, and reject it. -Hence said the Savior, if I had not come among you and done the work that none other ever did do, ye had not had sin, but now ye have no cloak for your sins; thus plainly intimating that they would be left without excuse in the day of judgment. We may also justly infer that they would have excuse, and that, too, founded upon reason and justice, if they were to be condemned for non-compliance with a law, rule or commandment, when such law, rule or commandment, never was made known to them. We believe in the justice, mercy and goodness of God, and in the harmony of all his attributes, that not a soul will be saved in the celestial kingdom of God except upon the gospel plan which he has devised. We feel also assured, that he will condemn no one until he hears, and refuses to obey the mandates of heaven. We believe that at the grand assizes, all will be left without excuse, and that "God will be justified when he speaks and clear when he judges." | ||
| + | We are assured from our own observation and experience that the God of the universe is not a man, that he should lie, or the son of man that he should repent; we feel that he is the same yesterday, to-day and forever, and changes not; that those who love and obey him, will be received with this pleasing plaudit, well done good and faithful servant, &c; while the unthankful, unholy, and disobedient shall be excluded from the presence and the joys of the righteous. Ed. | ||
| + | ANCIENT HISTORY. No. 2. | ||
| + | EGYPT. | ||
| + | "A great portion of the knowledge and attainments of the ancient nations, and by consequence, of those of the moderns is to be traced to Egypt. The Egyptians instructed the Greeks; the Greeks performed the same office to the Romans; and the Romans have transmitted much of that knowledge to the world of which we are in possession at the present day." | ||
| + | The antiquity of this empire is supposed to be very great. The Mosaic writings represent it as a great and flourishing kingdom four hundred and thirty years after the flood. Indeed, from the nature of the country the presumption is, that it was settled and became a flourishing kingdom or empire soon after the deluge. | ||
| + | The periodical inundations of the Nile supply all the bottoms, bordering upon it, with that fertilizing alluvion that has rendered them the most productive of almost any other of equal extent in that country. | ||
| + | We are assured of that fact from the Mosaic writings, if from no other source, and that notwithstanding the dense population, Egypt furnished a surplus of corn to feed foreigners in time of famine. | ||
| + | The government of Egypt was a hereditary monarchy. The king and the priests, who were his deputies who | ||
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| + | filled the offices and exercised all the authority both civil and ecclesiastical. | ||
| + | The administration of justice was defrayed by the sovereign, and litigants were their own advocates. The penal laws of Egypt were uncommonly severe. Female chastity was most rigidly protected. | ||
| + | There was an extraordinary regulation in Egypt regarding the borrowing of money. The borrower gave in pledge the body of his father, and it was deprived of funeral rites if he failed to redeem it. Population was encouraged by law, and every man was bound to maintain and educate the children born to him of his slaves. The Egyptians were tenacious of their own manners, customs and ancient usages, and had a great abhorrence to strangers and to innovation. | ||
| + | They preceded most of the ancient nations in the knowledge of the useful arts, and in the cultivation of the sciences. | ||
| + | Their pyramids and obelisks, are monuments, evincive of their skill in building and architecture as well as of their industry and perseverance to accomplish such great undertakings. Indeed the whole country abounds with the remains of ancient grandeur, surpassing almost any other. Thebes in upper Egypt was one of the most splendid cities in the world. Modern travellers [travelers] describe the stones that were used in some of its walls or towers as being of curious workmanship, and of immense size. The Egyptians possessed considerable knowledge of geometry, mechanics and astronomy. | ||
| + | The morality taught by the priests was said to be pure and refined, altho' it had little influence on the manners of the people. | ||
| + | The theology and secret doctrines of the priests were rational and sublime, yet the worship of the people was debased by the most contemptible superstition. | ||
| + | The Egyptians sequestered themselves from all strangers as much as was possible. They were not known to other nations by conquest, or much commerce. They had a great antipathy to strangers, consequently never imitated them in their customs or manners. | ||
| + | There was another circumstance that rendered their manners degrading in the eyes of other nations. All professions were hereditary, and the rank of each was exactly settled; the objects of religious worship were different in different parts of the kingdom, which was a fruitful source of division and controversy. Their peculiar superstitions were absurd and debasing, and their manners loose and profligate. | ||
| + | We shall in our next give some account of the Phoenicians. Ed. | ||
| + | Kirtland, March 3, 1837. | ||
| + | The following is a list of the names of Ministers of the Gospel, belonging to the church of Latter Day Saints, whose Licences [Licenses] were recorded the last quarter in the [Licence] License Records, in Kirtland, Ohio, by | ||
| + | THOMAS BURDICK, | ||
| + | Recording Clerk. | ||
| + | ELDERS. | ||
| + | Matthew Allen Wm E M'Lellin [McLellin] | ||
| + | Wm Aldrich Benjamin Mitchell | ||
| + | Dennis M Barmore Jacob Myers | ||
| + | Richard Brazier Isaac Perry | ||
| + | Ephraim Badger Alex. Richardson | ||
| + | Asaph Blanchard Stephen Reed | ||
| + | Nathan Cheney Luman A Shirtliff | ||
| + | Robert Culbertson Abram O Smoot | ||
| + | Anthony Combs Wm Stevens | ||
| + | David Dort Elias Smith* | ||
| + | David Fullmer Masten Tindal | ||
| + | David Gamet C G Vanburen | ||
| + | Levi Graybill John Williams | ||
| + | James Huntsman Wm Whick | ||
| + | John Kelso Charles Wood | ||
| + | John Lyons Jacob Zundel | ||
| + | PRIESTS. | ||
| + | Daniel Allen Anthony Fisher | ||
| + | Austin Butler Wm Felshaw | ||
| + | Daniel Carter Elisha Hoops jr | ||
| + | David K Dustin | ||
| + | TEACHERS. | ||
| + | Chauncy I Calkins Martin H Peck | ||
| + | Thomas Carrico | ||
| + | DEACONS. | ||
| + | Josiah Miller John Pulsipher | ||
| + | * Published Charles, in December paper, through mistake. | ||
| + | CAUSES OF HUMAN MISERY. | ||
| + | The natural causes of human misery may be reduced to two: ignorance and immorality. Both are great. Philosophers are right in recomending [recommending] the cultivation of intellect, and by doing so, many disorders will be removed, but the aim will not be attained without attending with the same care to the moral nature of man.-Spurzkeim. | ||
| + | {{page break|472|top}} | ||
| + | |||
| + | ==Messenger and Advocate.== | ||
Revision as of 19:15, 10 June 2010
| ← Number 5 | Messenger and Advocate Volume 3, Number 6 |
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| Source document in Mormon Publications: 19th and 20th Centuries online archive: Messenger and Advocate Vol. 3
Note: Some headings and bracketed texts are editorial and not part of the original text. |
| LATTER DAY SAINTS' | ||
| MESSENGER AND ADVOCATE | ||
| Volume III. No. 6.] | KIRTLAND, OHIO, MARCH, 1837. | [Whole No. 30. |
Wisdom is better than weapons of war.-Ec. 9:18.
Facts and arguments, whether pointed and conclusive or obscure and far fetched, are alike useless to sustain any position laid down by the inspired penmen, not only from the credit they have obtained in the christian world, that "they spake and wrote as they were moved upon by the Holy Ghost," but from the proverbs and sayings of this kind which flowed from their pens, being axioms or self-evident facts, "facts that can neither be weakened by argument or entangled by sophistry." Therefore, in whatever point of light we view the import of the words at the head of this paragraph, whether in the light of inspiration or as the dictates of a sound understanding and a correct taste, enlightened by experience and philosophy, we come to the same inevitable conclusion, it is a fact that no one can gainsay nor resist. The writer who left on record this saying, had the reputation of being the wisest of men. And it is recorded of him that he prayed to the King of heaven for wisdom and understanding that he might be able to rule his people, Israel, in righteousness and execute justice and judgment among his subjects.
We are aware that the sentiment couched in the text is directly at war with the practice and principle of many at the present day, but notwithstanding this discrepancy the principle is no less heavenly, no less divine. In order that we may be distinctly understood, and have no one mistake our meaning, we will state simply the words that are often used for wisdom, but as we think incorrectly. Knowledge and understanding are generally considered as being synonymous with wisdom, or words of the same import, but we think no two words in our language are exactly synonymous, therefore that such are most accurate in their conception of the term knowledge who consider it as consisting in a stock of judicious and proper ideas and notions of things; and that wisdom consists in reducing these to practice or in conducting any affair with ingenuity and skill. Knowledge has its seat in the speculative understanding, but wisdom in the practical; or we may say that knowledge is an understanding of general rules, wisdom is, drawing conclusions from those rules in order to particular cases.-Therefore, we see that a man may have the knowledge of the whole scriptures, and have all learning in the treasury of his memory, and yet be destitute of skill to make use of it on particular occasions.
Although the author of our text is rather antiquated and some of his practical observations and proverbs have become rather obsolete, still, from the definition we have given of the term wisdom, we think the genuine moral philosopher, although he may be a sceptic [skeptic] as it respects divine revelation, much less the believer in the christian religion, will call in question the truth or practical utility of the sentiment in our text.
Our text contemplates two diametrically opposite ideas, and when we look at them mentally, the associations produced in the mind are so widely different, and the practical results when followed out in detail, so diverse from each other, that we think the philosopher, the philanthropist, the christian and even the infidel can but arrive at the same conclusion; viz. "that wisdom is better than weapons of war." We, therefore, in justice to the position we have taken, can but speak of the two sentiments or ideas, in the light which we view them. And first, weapons of war are always associated with the battle-field; with blood and carnage. Not only so, but with the angry passions, and not unfrequently [infrequently] with all that malice, hatred and revenge that characterize the most depraved and barbarous of the human race, even the demons of the lower regions "grin horribly a ghastly smile" at their use, when "death deputes ambition to do the work of age and toss him twice ten thousand at a meal." Are weapons of war calculated in their nature to produce true converts to the christian faith? Let the history of the crusades of the eleventh, twelfth, and thirteenth centuries answer. Let the bloody inquisition disclose the weakness, the blackness,
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and worse than puerile imbecility of her arguments. Let all the bloody tragedies that have been acted, be chronicled in one black catalogue, and what arguments do they confirm or establish, in favor of that pugnacious disposition which delights in revenge, and deals out liberally "fire-brands, arrows and death?" Can any one be so void of reason as not to consider "wisdom the better part of valor?" I wisdom dwell with prudence, says the inspired penman. The scripture has no where spoken of weapons of war in those strong commendatory terms, that characterize "that wisdom which is first peaceable, then pure, gentle, easy to be entreated, full of compassion and good fruits without partiality and with out hypocricy [hypocrisy]." The very idea of war and weapons of war, are always revolting to the best feelings of a philanthropic bosom, and when contrasted with wisdom and that meek, and quiet spirit, which is in the sight of God of great price, how astonishing that any but carniverous animals, cannibals, or beasts of prey, should for one moment think they did not suffer in comparison with that wisdom which the inspired writers have commended so highly?
We are not now writing a political essay, upon the science of our own or any other government, and we do not say a resort to weapons of war in nations or individuals may not be tolerated under certain circumstances. We are certainly friendly to that liberty of speech and of the press which we enjoy, under the government that protects us. We are not sure the time will never come that weapons of war will not have to be used in their defence [defense]; but of one thing we are certain, as we have before remarked, wisdom is surely the better part of valor. Let that wisdom actuate our rulers and ruled that ought to guide them in their counsels, and conduct, and the sanguinary accounts of the battle field and of "garments rolled in blood," will never blacken the page of our future history, nor make the heart of the wise and the good sicken at the revolting sight. Beasts of prey may be met with weapons of war, and men as wild and uncultivated as they, are sometimes to be brought to yield to the only argument that can be adduced, the last resort of kings. But these few exceptions are far, very far, from weakening the force of the sentiment in our text. In fact we feel that it rather confirms it. It is most assuredly a mark of wisdom to act with that prudence and circumspection that will secure the approbation of a good conscience, and the smiles of approving heaven.
Says the scripture, see that none return reviling for reviling, but contrariwise reward evil with good. The Savior of mankind said to his disciples, be ye wise as serpents and harmless as doves. We might here go on and particularize; but we deem it unnecessary, for who does not know that the same sentiment is included, the same spirit breathed in all the divine teachings?-Not only did the Savior teach by precept and by example what we would fain persuade the saints is their duty and their interest, but his disciples and their followers, while actuated by that spirit which their divine Master said should come, and should lead them into all truth, taught the same sound doctrine.
We are not now aware that we are giving new lessons in ethics; not so, but we would stir up the pure minds of the saints by way of remembrance of those pure and holy principles that are so interwoven and identified with their happiness here and their well-being hereafter.
The great Author of our existence has so diversified the human character, that perhaps, it would be morally impossible to find two individuals who are exactly and in all respects alike; and at the same time there is a striking resemblance. Indeed, the temper and disposition of mankind are so nearly alike, that we have but one course to pursue with our fellow men to convert them from the error of their ways, and that certainly is a plain one, for it is the same our heavenly Father has pursued with us. By a course of conduct fraught with wisdom and love, convince them that we are their real friends but not their enemies.
Mildness and dignity of deportment disarms an enemy of his bitterness and asperity towards us. Why will it?-because a soft answer turns away wrath, and is evincive of a cultivated mind, and a correct taste, while on the other hand, grievous words stir up strife, and engender all the evil passions that dwell in a corrupt heart actuated by motives most foul and impure.
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We would now make some practical application of the subject on which we have been writing. And first, of that class of people who know not God nor have ever heard his gospel preached, we say may the Lord have mercy on them and bring them to a knowledge of the truth. We have less fears for them than for the self-righteous professor who has a form of godliness but denies the power thereof. The Judge of all the earth will do right and those who never heard his gospel, cannot be justly condemned for a non-compliance with its requirements. Thus said the Savior to the Jews, "If I had not come among you and did the work that none other man did, ye had not had sin but now ye have no cloak for your sins." If they never heard, they certainly could never believe and obey. The great apostle of the Gentiles makes the subject very plain by a few interrogatories which he puts. He says, how shall they hear without a preacher, and how shall they preach except they be sent? But we have inadvertantly [inadvertently] digressed from the main thread of our subject. Therefore, we say in calling to mind what the wise man endeavored to impress on the heart, that wisdom was better than weapons of war, that all the saints will believe and be governed by that wisdom which is first peaceable, then pure, &c.; but we are sure the fearful, the abominable, the unbelieving, the contentious, the whoremonger, the adulterer, the tatler [tattler] and whosoever loveth and maketh a lie, are disobedient to the divine mandate: they obey not God nor are they actuated by the principles of the gospel of his dear Son. But brethren, who are saints, we are persuaded better things of you, than to suppose you would knowingly violate any of the injunctions of holy writ, or by your conduct set at nought any precept of inspiration. Though we have thus written, we would fain draw a vail [veil] of charity over the follies and faults, and wickedness and ignorance of poor human nature, and we here further say, that we feel it our duty and our privilege to forgive all that the Lord has, or will forgive, "but if they sin wilfully [willfully] after they have come to a knowledge of the truth, have tasted the good word of God and the powers of the world to come, there remaineth no more sacrifice for sins, but a certain looking for a judgment and fiery indignation, which shall devour the adversary." If the saint, or the minister of Jesus Christ differ in opinion from his fellow clay, he will always bear in mind that wisdom is better than weapons of war; he will never resort to violence to produce conviction or procure converts to his faith. He will never violate the laws of his country, by trespassing on the feelings, the rights, the privileges or persons of others.-He knows and he feels, that wisdom is better than weapons of war. He knows that reason and argument are the weapons, the rightful, the legal weapons, to combat the errors and follies of this generation. He "is not easily provoked, thinketh no evil, rejoiceth not in iniquity;" in himself or others; "but rejoiceth in the truth" and in works of righteousness. He flatters no man's vanity by indiscriminate, wicked and foolish adulation, nor does he hastily impugn the motives or censure the acts of those who have the misfortune to differ from him in principle or practice. He has his friends, and they are among men of sense, of truth, and stern integrity. The wicked fear him, the vain shun him, for he commends no man's evil deeds, nor loves his friends for unrighteous acts. He advises with candor, reproves with mildness, and rebukes with a steady, decided, inflexible purpose of heart, that clearly evince his love to his friends and his unshaken confidence in God and his cause.
Our readers will reflect on what we have penned for their perusal, and we hope profit by the remarks we have made. The hints are such as were suggested to our mind from the reading of the text, and we trust the saints will receive them, and compare them with their own experience and the main scope of the divine teachings and find them correct. To our enemies we say, our only object is to do good, that we trust we have not wilfully [willfully] misrepresented, exaggerated, or "set down aught in malice," and we still say, it is our firm conviction that in all our intercourse with our fellow men, wisdom is better than force, than violence, or weapons of war. Ed.
DIED-In Lyman, Grafton co. N. H. on the 21st of January last, Susannah, wife of Solomon Parker, aged seventy years.
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THE PHILOSOPHY OF RELIGION.
[Concluded from our last.]
We have an abundance of ponderous volumes on the subject of moral philosophy; but the different theories which have been proposed and discussed, and the metaphysical mode in which the subject has been generally treated, have seldom led to any beneficial practical results. To attempt to treat the subject of morals without a reference to divine revelation, as most of our celebrated moral writers have done, seems to be little short of egregious trifling.-It cannot serve the purpose of an experiment, to ascertain how far the unassisted faculties of man can go in acquiring a knowledge of the foundation and the rules of moral action; for the prominent principles of Christian morality are so interwoven into the opinions, intercourses and practices of modern civilized society, and so familiar to the mind of every man who has been educated in a Christian land, that it is impossible to eradicate the idea of them from the mind, when it attempts to trace the duties of man, solely on the principles of reason. When the true principles of mortality are once communicated through the medium of revelation, reason can demonstrate their utility, and their conformity to the character of God, to the order of the universe, and to the relations which subsist among intelligent agents. But we are by no means in a situation to determine whether they could ever have been discovered by the investigations and efforts of the unassisted powers of the human mind. The only persons who could fairly try such an experiment were the Greeks and Romans, and other civilized nations, in ancient times, to whom the light of revelation was not imparted. And what was the result of all their researches on this most important of all subjects? What were the practical effects of all the fine-spun theories and subtle speculations which originated in the schools of ancient philosophy, under the tuition of Plato and Socrates, of Aristotle and Zeno? The result is recorded in the annals of history, and in the writings of the apostles. "They became vain in their imaginations, and their foolish hearts were darkened-They were filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, envy, murder deceit, malignity; they were backbiters haters of God, despiteful, proud, inventors of evil things, disobedience to parents, without natural affection, implacable and unmerciful." Their general conduct was characterized by pride, lasciviousness and revenge; they indulged in the commission of unnatural crimes; they were actuated by restless ambition; and they gloried in covering the earth with devastation and carnage.
It is true, indeed, that some of the sects of philosophers propounded several maxims and moral precepts, the propriety of which cannot be questioned; but none of them could agree respecting either the foundation of virtue, or the ultimate object toward which it should be directed, or that in which the chief happiness of man consists; and hence it happened, that the precepts delivered by the teachers of philosophy had little influence on their own conduct, and far less on that of the unthinking multitude. Where do we find, in any of the philosophical schools of Greece and Rome, a recommendation of such precepts as these, "Love your enemies; do good to them who hate you; and pray for them who despitefully use you and persecute you?" In opposition to such divine injunctions, we can trace in the maxims and conduct of the ancient sages, a principle of pride insinuating itself into the train of their most virtuous actions. It has been reckoned by some a wise and a witty answer which one of the philosophers returned to his friend, who had advised him to revenge an injury he had suffered; "What, (says he) if an ass kicks me, must I needs kick him again?"-Some may be disposed to consider such a reply as indicating a manly spirit, and true greatness of soul; but it carries in it a proud and supercilious contempt of human nature, and a haughtiness of mind, which are altogether inconsistent with the mild and benevolent precepts of Him, who, in the midst of his severest sufferings from men, exclaimed, "Father, forgive them, for they know not what they do."
It appears somewhat preposterous to waste our time, and the energies of our minds, in labored metaphysical disquisitions, to ascertain the foundations of virtue, and the motives from which it is to be pursued; whether it consists in utility, in the fitness of things, or in the regulations of states and political associations, and whether it is to be prosecuted
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from a principle of self love or of benevolence, when every useful question that can be started on this subject may be immediately solved by a direct application to the revelations of heaven, and an infallible rule derived for the direction of our conduct in all the circumstances and relations in which we may be placed. Even although the moral philosopher were to reject the Bible, as a revelation from God, it would form no reason why its annunciations should be altogether overlooked or rejected. As an impartial investigator of the history of man, of the moral constitution of the human mind, and of the circumstances of our present condition, he is bound to take into view every fact and every circumstance which may have a bearing on the important question which he undertakes to decide. Now, it is a fact, that such a book as the Bible actually exists-that amidst the wreck of thousands of volumes which the stream of time had carried into oblivion, it has survived for several thousands of years-that its announcements have directed the opinions and the conduct of myriads of mankind-that many of the most illustrious characters that have adorned our race have submitted to its dictates, and governed their tempers and their actions by its moral precepts-that those who have been governed by its maxims have been distinguished by uprightness of conduct, and been most earnest and successful in promoting the happiness of mankind-that this book declares, that a moral revulsion has taken place in the constitution of man since he was placed upon this globe-and that the whole train of its moral precepts proceeds on the ground of his being considered as a depraved intelligence.-These are facts which even the infidel philosopher must admit; and instead of throwing them into the shade, or keeping them entirely out of view, he is bound, as an unbiased inquirer, to take them all into account in his researches into the moral economy of the human race. In particular, he is bound to inquire into the probability of the alleged fact of the depravity of man, and to consider, whether the general train of human actions, the leading facts of history in reference to all ages and nations, and the destructive effects of several operations in the system of nature, have not a tendency to corroborate this important point. For the fact, that man is a fallen intelligence, must materially modify every system of ethics that takes it into account. Should this fact be entirely overlooked, and yet ultimately be found to rest on a solid foundation, then, all the speculations and theories of these moralists who profess to be guided solely by the dictates of unassisted reason, may prove to be nothing more than the reveries of a vain imagination, and to be built on "the baseless fabric of a vision."
Thomas Dick.
LOVE TO GOD.
Love, considered in reference to the Supreme Being, may be viewed as dividing itself into a variety of streams or kindred emotions, all flowing from one source. The most prominent of these emotions are the following-Admiration, which consists in a delightful emotion, arising from a contemplation of the wonderful works of God, and of the wisdom and goodness which they unfold-Reverence, which is nearly allied to admiration, is a solemn emotion, mingled with awe and delight, excited in the mind, when it contemplates the perfections, and the grand operations of the Eternal Mind,-Gratitude, which consists in affection to the Supreme Being, on account of the various benefits he has conferred upon us-Humility, which consists in a just sense of our own character and condition, especially when we compare ourselves with the purity and perfection of the divine character. To these emotions may be added Complacency and delight in the character and operations of God-Adoration of his excellencies, and an unlimited Dependence upon him in reference to our present concerns, and to our future destination.
Love is that noble affection which is excited by amiable objects; and therefore, in order to its being rational, permanent, and delightful, it must be founded on the perception of certain amiable qualities or attributes connected with its object. In order to demonstrate the reasonableness of this affection in reference to God, it is only requisite to consider his character and perceptions, and the relation in which he stands to us as the Author of our existence and enjoyments.
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For, for this cause was the gospel preached to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. FIRST PETER, 4th: 6th.
To the apostle who penned these words for our instruction; were committed the keys of the kingdom, altho' he was a fisherman by occupation previously to his being chosen and ordained by his divine Master to proclaim that gospel for which he eventually suffered martyrdom. He accompanied the Savior during his travels and public ministry, almost constantly. He witnessed his transfiguration on the mount, saw and heard him converse with Moses and Elias. He had seen the mighty works which he did while he tabernacled with men in the flesh. He had heard him converse with the Pharisees, Sadducees, and lawyers, and knew that the wisdom and the power of the living God were manifest in all his words and deeds, therefore, he could testify boldly of what he had seen and heard.
There was another consideration which gave boldness and confidence to the apostle whose words we have quoted as a foundation to the remarks we intend to make.
Before he suffered, he said to his disciples, If I go away I will send the comforter, and he shall lead you into all truth, and bring all things to your remembrance, whatsoever I have told you; and from this promise being so fully verified, Peter taught, boldly and understandingly, that gospel, a dispensation of which had been committed to him. He taught the things he knew and spake of those he had seen. He not only taught those who listened to his instructions, the principles of the gospel by precept but by example, enforcing the whole with the most pointed arguments drawn from the scriptures, in which the Jews as a body most implicitly believed, but the whole course of his instruction after the ascension of the Saviour [Savior] seemed fraught with that wisdom, that power and that authority, that most clearly evinced the divine authenticity of his mission, and enabled him to teach "as one having authority and not as the scribes."
In the words we have quoted he appears to magnify his office by exalting and honoring the character of God, when he judges men, and if he did no [t] answer queries that had arisen and been agitated in his day, he seems clearly to have anticipated what would arise in ours; therefore, "for this cause (said he) was the gospel preached to them that are dead, that they might be judged according to men in the flesh."
This course of instruction seemed to be the more important from the fact that the inventive faculties of man, backed by all the suggestions of the adversary, are ever watching for an opportunity to bring the word of God and his cause into disrepute. But our heavenly Father so ordered it, that all will be left without excuse at the great assize, so that "he will be justified when he speaks and clear when he judges." He has done so upon the principles of reason and of justice. He has not acted the part of a tyrant and doomed men to perdition who never had an opportunity of learning his will concerning them. Some of our readers may think this an unwarrantable assertion, but we think such a sentiment is the legitimate influence of the primises laid down by the Savior himself in his address to his disciples as given us in John's testimony 15th chapter 22, 23 and 24th verses. We come now more directly to an interrogatory that has often been reiterated in our ears; what has become of those who have died since the prophets and apostles fell asleep, till the conferring of the priesthood and the coming forth of the gospel in these last days? Are they all lost? We answer no, we unhesitatingly and unequivocally answer no. Was the gospel preached to them?-No. Were they baptized for the remission of their sins? again we answer no, for the very good reason that since that period, till the renewal of the covenant and the restoration of the priesthood, no one was authorized to do it. Then are not thousands of souls lost, who have come into the world and died since the days of the apostles? Here we would ask in our turn if the inhabitants living on the earth in the 18th century, were blameable because there was not an inspired man upon it, one who had the authority of the Holy priesthood? certainly not, then it follows of necessity they could not be justly condemned, for not yielding obedience to that authority. How then are they to be made happy, having not the true gospel? Let the word of God decide. We now ask is God impartial?
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Most assuyredl [assuredly?] If he have no other scheme of saving mankind but the gospel, and there are myriads of them who have never heard it preached, will a just, wise, impartial and benevolent being condemn them? He will be justified when he speaks and clear when he judges. Here would seem to be a discrepancy, the word of God has not been generally understood or he must be perfectly holy, just and good to all the workmanship of his hands.
Here, then, lies the main difficulty If it be a point sustained by the word of God, that all who do not have, or have not had, the privilege of embracing or rejecting the gospel here in the flesh, have that privilege in God's own time before the judgment day; thne [then] will the character of God be vindicated. What says our text, for, for this cause was the gospel preached to them that are dead, that they might be judged according to men in the flesh.
Again, we find this idea more fully supported in the preceding chapter of the same epistle from which our text is taken, at the 18th, 19th and 20th verses: "For Christ hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the spirit; by which also he went and preached to the spirits in prison, which sometime were disobedient when once the long suffering of God waited in the days of Noah while the ark was a preparing, &c." Here are the words of inspiration that the antediluvians had the offer of life, eternal life and salvation, and that too, some thousands of years since they had fallen asleep.
But we have no evidence that the Lord will be thus compassionate to those who have the gospel preached to them here in the flesh, and reject it. -Hence said the Savior, if I had not come among you and done the work that none other ever did do, ye had not had sin, but now ye have no cloak for your sins; thus plainly intimating that they would be left without excuse in the day of judgment. We may also justly infer that they would have excuse, and that, too, founded upon reason and justice, if they were to be condemned for non-compliance with a law, rule or commandment, when such law, rule or commandment, never was made known to them. We believe in the justice, mercy and goodness of God, and in the harmony of all his attributes, that not a soul will be saved in the celestial kingdom of God except upon the gospel plan which he has devised. We feel also assured, that he will condemn no one until he hears, and refuses to obey the mandates of heaven. We believe that at the grand assizes, all will be left without excuse, and that "God will be justified when he speaks and clear when he judges."
We are assured from our own observation and experience that the God of the universe is not a man, that he should lie, or the son of man that he should repent; we feel that he is the same yesterday, to-day and forever, and changes not; that those who love and obey him, will be received with this pleasing plaudit, well done good and faithful servant, &c; while the unthankful, unholy, and disobedient shall be excluded from the presence and the joys of the righteous. Ed.
ANCIENT HISTORY. No. 2.
EGYPT.
"A great portion of the knowledge and attainments of the ancient nations, and by consequence, of those of the moderns is to be traced to Egypt. The Egyptians instructed the Greeks; the Greeks performed the same office to the Romans; and the Romans have transmitted much of that knowledge to the world of which we are in possession at the present day."
The antiquity of this empire is supposed to be very great. The Mosaic writings represent it as a great and flourishing kingdom four hundred and thirty years after the flood. Indeed, from the nature of the country the presumption is, that it was settled and became a flourishing kingdom or empire soon after the deluge.
The periodical inundations of the Nile supply all the bottoms, bordering upon it, with that fertilizing alluvion that has rendered them the most productive of almost any other of equal extent in that country.
We are assured of that fact from the Mosaic writings, if from no other source, and that notwithstanding the dense population, Egypt furnished a surplus of corn to feed foreigners in time of famine.
The government of Egypt was a hereditary monarchy. The king and the priests, who were his deputies who
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filled the offices and exercised all the authority both civil and ecclesiastical. The administration of justice was defrayed by the sovereign, and litigants were their own advocates. The penal laws of Egypt were uncommonly severe. Female chastity was most rigidly protected. There was an extraordinary regulation in Egypt regarding the borrowing of money. The borrower gave in pledge the body of his father, and it was deprived of funeral rites if he failed to redeem it. Population was encouraged by law, and every man was bound to maintain and educate the children born to him of his slaves. The Egyptians were tenacious of their own manners, customs and ancient usages, and had a great abhorrence to strangers and to innovation. They preceded most of the ancient nations in the knowledge of the useful arts, and in the cultivation of the sciences. Their pyramids and obelisks, are monuments, evincive of their skill in building and architecture as well as of their industry and perseverance to accomplish such great undertakings. Indeed the whole country abounds with the remains of ancient grandeur, surpassing almost any other. Thebes in upper Egypt was one of the most splendid cities in the world. Modern travellers [travelers] describe the stones that were used in some of its walls or towers as being of curious workmanship, and of immense size. The Egyptians possessed considerable knowledge of geometry, mechanics and astronomy. The morality taught by the priests was said to be pure and refined, altho' it had little influence on the manners of the people. The theology and secret doctrines of the priests were rational and sublime, yet the worship of the people was debased by the most contemptible superstition. The Egyptians sequestered themselves from all strangers as much as was possible. They were not known to other nations by conquest, or much commerce. They had a great antipathy to strangers, consequently never imitated them in their customs or manners. There was another circumstance that rendered their manners degrading in the eyes of other nations. All professions were hereditary, and the rank of each was exactly settled; the objects of religious worship were different in different parts of the kingdom, which was a fruitful source of division and controversy. Their peculiar superstitions were absurd and debasing, and their manners loose and profligate. We shall in our next give some account of the Phoenicians. Ed. Kirtland, March 3, 1837. The following is a list of the names of Ministers of the Gospel, belonging to the church of Latter Day Saints, whose Licences [Licenses] were recorded the last quarter in the [Licence] License Records, in Kirtland, Ohio, by THOMAS BURDICK, Recording Clerk. ELDERS. Matthew Allen Wm E M'Lellin [McLellin] Wm Aldrich Benjamin Mitchell Dennis M Barmore Jacob Myers Richard Brazier Isaac Perry Ephraim Badger Alex. Richardson Asaph Blanchard Stephen Reed Nathan Cheney Luman A Shirtliff Robert Culbertson Abram O Smoot Anthony Combs Wm Stevens David Dort Elias Smith* David Fullmer Masten Tindal David Gamet C G Vanburen Levi Graybill John Williams James Huntsman Wm Whick John Kelso Charles Wood John Lyons Jacob Zundel PRIESTS. Daniel Allen Anthony Fisher Austin Butler Wm Felshaw Daniel Carter Elisha Hoops jr David K Dustin TEACHERS. Chauncy I Calkins Martin H Peck Thomas Carrico DEACONS. Josiah Miller John Pulsipher
- Published Charles, in December paper, through mistake.
CAUSES OF HUMAN MISERY.
The natural causes of human misery may be reduced to two: ignorance and immorality. Both are great. Philosophers are right in recomending [recommending] the cultivation of intellect, and by doing so, many disorders will be removed, but the aim will not be attained without attending with the same care to the moral nature of man.-Spurzkeim.
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