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Advocate, for a copy of the Minutes of the last meeting, held at Hallowell, Oct. 13, and 14. B. A. Wilson, President, Br. Handel G. Nmt V. President, and Br. T. O. Lincoln, Secretary. The annual sermon, »»* failure of the appointed preacher, was delivered by Br. N. Clover, from 1 The*. 5. 6. The Convention is free from debt and about §300 have been expended the last year in the State. The time of the annual meeting is changed to the third Wednesday in June. There ate in Maine 11 Associations, 266 churches, 191 ordained ministers, 27 licentiates; baptized the last year, 757 whole number 20,882.VERMONT TELEGRAPH.BRANDON. WEDNESDAY.DF.C. 1, 1841.NEW CHANNELS, Excluding the Price of Blood.[This sul ject » necessarily deferred another week.]RMOKT TELEGRAPH.THE MEETINGS IN BRANDON.Ail tbe meetings, previously notified to be held ia this village during last week, were held at the times and places appointed, together with a Moral Reform meeting, in the Baptist Vestry on Thursday evening, and an additional Temperance meeting in the Methodist House on Friday evening.— We hadwtbe aid, throughout, of Henry C. Wright of Philadelphia, and John Orvi» of Ferrisburgh. The attendance was as full as could be expected under the circumstances. Those who attended were, for tbe greatest part, tbe working, thinking, candid classes of community.^ A great amount of good seed has been sown, and it will not be lost. The power of the Highest has been manifested and sensibly felt among us. And the same power is able to carry foiward and perfect the glorious work, until intern perance, and violence, and pro-siavery, and aristocracy, and adultery shall cease from among us.All who have attended the meetings are the wiser for what they hare seen heard, if all are not the belter. If any are not the better, they are the worse—and if so, it is because they have shut their eyes against the light, stopped their ears against the whisperings of the Spirh of Truth, turned their backs on Jesus Christ, and hardened their beans in impenitence. Let sttch beware how they join themselves to their idols, lest God let them alone in their perverseness.Those who have not attended the meetings have failed of an opportunity for obtaining Christian knowledge, which they may not- enjoy again soon, if during their lives. Those who can not gel time to em ploy themselves to the beet advantage, know not what they do. But those who obstinately refuse to acquaint themselves with the truth—who skulk away from discussion, and exert themselves to heap scorn and opprobrium on the work of human reformation A human salvation, are without ex cuse. They betray an unenviable state of mind. They arc to be pitied. Poor creatures ! Do they think to stay the work of reform ? Do they expect to roll back the wheels of salvation? Do they have tbe folly and delusion to soppose that shutting their eyes will put out the light of the Sun of righteousness—or that stopping their ears will hush the sound of the earthquake-blasts tbat are shaking the world 7The most reprehensible of (his class are those who assume to themselves to be ex-imples—and more especially religious guides and teachers. Brother Willard .Kimball, a Baptist minister in this village, refused to -attend the Non-Resistance meetings, saying he would not give countenance to them. But in the lime of the political rage he could go to Burliogton, (nearly 60 miles,) to attend • political meeting and hnrrah for a man-sfayer for President and a man-stealer for Vice President!Brother Cornelius A. Thomas, minister of the Baptist Church in this place, was in some respects more candid; and if he was no*, more consistent his inconsistency was of another sort. He was candid enough to atteod the meetings and hear. As for his consistency, be manifested much carefulness not to become contaminated by joining H. C. Wright in aid of Temperance, Non-Resistance, Anti-Slavery or Moral Reform! —and yet he joins with thieves, robbers and adalterers—for such be admits slaveholders to be—ia preaching the gospel to the heathen I I would not represent him as having taken the field J» opposition to any of these good works. He oaly stood aloof from rendering them aid in connection with H. C. Wright! While such a man was pulling folks out of tbe fire or the water, he chose to stand back and look on! And yet there was no want of oppportunity for him to work. Of eourse as many as look up (o him for example would stand aloof with him. Brother Thomas a ims to be very prudent! and is very much valued by bis people for this quality. But with all his prudence while H. C. Wright was here, he could not let tbe matter rest after be was gone. He could not leave those of his congregation who bad attended tbe meetings, to arrive at their own tonclusion*, without throwing out some distinct hints to them on the subject. So be employed the pulpit and the Sabbath—for which I have not the h ast complaint to make—in giving his people instruction* in relation to what had transpired. It is true he was so prudent that he did not call names of persons or thtogs in ilie case. He does not, of course,believe in calling things bjubeir right names, at all times. A spade aboald not always be called a spade, or a hoe always a hoe, or a sheet always a sheet. But a spade should sometimes be called a piece of iron, with a handle, to dig a ditch with—a hoe, a piece of iron, with a handle, to weed corn and dig potatoes with— and a sheet, a piece of u bed-linen ”! This mode of talking shows refinement of taste, besides being exceedingly convenient! But brother Thomas could not be misunderstood—whether observation were taken of tbe part of a chapter which he read in the morning, the whole chapter which he read iti tfe* afternoon, either of bis discourses, or his prayers. I appeal to all his observing hearers—and if they did not understand him 1 shall be under the necessity of appealing to himself, if 1 have misapprehended him. Unless I bad great obliquity of vision, bis mind was deeply absorbed in the matter—his thoughts troubled hi*. Now let it be distinctly un dersiood that ! am not finding fault with bis noticing our rueetitigs in his pulpit. It was perfectly pioper that he should. I do not undertake to say how vise or prudent for him to do it. But it wars proper and right, provided what he said had been in accordance with sound doctiine. Public doings are public property. It was just as proper and rigbt for him to take t-be proceed ings of our meetings into his pulpit as it is for me to take bis discourses into ray paper. And it is just as proper and right for me to take his discourses into my paper as itthe same origin T “Ubth a fountain send forth at tbe same place sweet water and bitter 7” Inasmuch as his theme was love,1 was sorry he did not once touch upon, nor hint at the great and vital command to love our enemies—especially as the interpretation and application of this fundamental law of the New Testament was a great distinguish rug feature of our meetings. This, I suppose, after all, was the place where he was unsettled, A strange place, it appeared to me, for% “teacher in Israel,” a follower of Christ, to be halting.In the afternoon, brother Thomas read tbe 23th chapter ol 1st Corinthians. My impression is, that it is not bis nsual practice to read a chapter in the afternoon.— Whether this impression be correct or not, alt the circtrmsiances made it appear to me and to many others that the reading of it was designed to hare a particular bearing.Against this there could be no ground of complaint, unless the intended bearing proceeded on a wrong interpretation of the most considerable word in the chapter. On this point, I will only ask brother Thomas whether his purpose would have been equally well answered if the word translated, charity, had been translated, love7 He prayed that there might not be a fault-fiud-ing spirit indulged. It struck me that there might be some propriety in his being joined in that prayer by ethers. He prayed tbat things which remain obscure, and are now only known in part, might be left to thefor him to take the proceedings of our meet- lime when we shall know even as we are ings into his pulpit. All the difference there t k iown. This, to me, in its connectioncan be is, in the mode of treatment. He chose not to call names, 1 choose to call them. It is my choice to use unequivocal language, the import and bearing of which, nobody can doubt. For this, i have some tiroes been charged wiih being personal.savored a little too much of begging to be excused from investigation. His next petition was, tbat everything contrary to Christianity may be put away from this nation and the world. The questions which ran through my mind at once, were somethingwhile fee lt;s faalhful with others, I trust he will not be unfaithful to himself. I beg of him seriously to review his proceedings in this whole matter. It is true he tells his people he is for examination, and advises them to examine. But he is going to take time for it. I beseech him not to set them a dangerous and runious example in this thing. If be may delay, why may not his heers? And if he or they may delay in this, why not m other things of equal importance! The treatment of enemies is a practical affair, of no common importance. “ hove your eae-mies” is one ol the fundamental laws of of Christ'b kingdom, coming from the mouth of the Lawgiver himself to every subject of his kingdom. To violate this law is to rebel against the Lord Jesus Christ—is trea son against Jehovah. Indecision, then, on this point, is not less hazardous—and, persisted in, k not less runious, than- on any other point of Christianity. WhHe he stands before his hearers halting between different opinions ia some of the cardinal things that concern the soul’s salvation, of what force or effect can his preaching be on other points? As he values his own usefulness —as be would not set his hearers an exam pie of procrastination—as be would win souls to Christ, and himself obey Christ, I exhort him, as he exhorts others on other points, to immediate examination and de cision. And whatever his example may prove to be in the case, 1 exhort his hearers, and all others who read these paragraphs,to look well to this matter for themselves without delay.[At thispoiur, I find the eotumus of the paper u be full; so that further notice of the meetings is necessarily deferred till next week.]My own view is, that there is no m^re of, like the following:—How can these sins be personality in speaking of persons things t put away until they be pointed out, exposed by their right names, than in eommunicatiBg j and rebuked? Suppose it be tbe sin ofthe same ideas in regard to them by insinuation. With these preliminaries, 1 shall now proceed to a brief notice of such parts of brother Thomas’ discourses as were manifestly intended to bear on the doings of our meetings.His text in the mon.rng was taken from a part ol the 2d verse of the 5ih chapter of Ephesians:—“And walk in love.” He read such part of the chapter as answered his purpose. After alluding to H. C. Wright’s objection to dividing up love, he west on to discriminate between the love of benevolence—veil wishing, as he styled it, and the love of delight. The former might be extended to the man of vicious habits—the latter is confined to the good. He believed this same distinction existed in the Divine mind. The quere at once arose in my own mind to know how much, comparatively, this distinction was worth—and how his hearers were to be benefited by laying stress upon it. If the love of delight, as he calls it, stands in any manner or degree in contrast with tbe love of benevolence, it pertains only to self and therefore needs no stimulating in selfish beings. On tbe other hand, it appears to me there is do danger that the love of benevolence can be too highly cultivated. But brother Thomas thought it was compatible with restraint— that is, if I understood him, with resistance of evil. How much restraint, or resistance of evil, he had not settled in his mind ! He meant to examine. But he was going to lake time for il ! I shall be curious aDd inquisitive to know how long a religious teacher, who is forty years old, has had a collegiate and theological course, and has been teaching the public six or seven years, yet needs, to settle in his own mind one of tbe first and greatest principles of Christianity t I fee! happy and rejoice that he is unsettled—that is, that he is not in a worse than an unsettled state on ibis fundamental point. There is yet hope in his case. Most certainly he is entitled to just as much time to gel his heart in a state to forgive, as can be allowed to the sinners to whom he preaches to get their hearts in a state to be forgiven! God grant him all needed graceman-killing. And who shall expose and rebuke this srn, unless it be tbe religious guides and teachers ? And wbat shall be done if they remain in obscurity on this subject, begging for time to settle it in their minds, or putting it over to the future world1 He selected for his text the 11th verse of tbe chapter read:—“ W ben 1 was a chikl, I spake as a child, I understood as a child, 1 thought as a child : but when I became a mau, I put away childish things.” He inquired to know wbat the apostle was alluding to in the language of the text. And answered that he was speak'rag of tbe ignorance of man, and the imperfection of his knowledge and attainments in this life, as compared with those of the future life. If the most eminent taints are in their childhood in this life, how much more the humbler and weaker. Men are created for a better slate than the present—otherwise how shall God’s justice be made to appear? There is great obscurity resting on the whole matter. This world is only the nursery, or the cradle in whieh man is rocked in his swaddling clothes, I notice his treatment of this pan of his subjfect for the sake of expressing my fear tbat the tendency will be to prevent investigation. 1 suppose the design of brother Thomas was to keep his hearers conservative; Does he think any of them are going loo fast or too far? If he does, let him point out to them their errors. If he can not do this, let him receive rusiiuetiun from them. If any are getting before him, let him run after them, rather than call them hack. I do not say that he designed to slay tbe progress of any. I only throw out a word of caution. 1 believe the tendency to be far better to point men onward and upward, than to keep them poring over the imbecilities, aud difficulties, and obscurities of the present state. Men will be grovelling enough, tbe best you can do with them. Instead, then, of doing anything that will incline them to proneness, their faces should be turned to the skies.— I can see no possible good to come from inclining them to creep, or to be satisfied with eteeping. 1 see no need of any such thing. On the contrary, I see great need ofin the trying struggle! in the mean time, dignifying our falleu race, and exertingour-he will allow me to invite him to go with j selves to lift them to tbat noble elevation me to the Great Teacher, and listen to such ' for1 which they were designed, but a little instructive words as tbe following: “ Love j lower than the angels, where there are yoar enemies.” “ For if ye lovo them which crowns gl°ry and honor for them. He love you, what reward have ye? do not even ! t»rned to worldlv men, who take an outside the publicans the same?” “Forgive us our T‘ew l^n»si at,lt;* exhorted them to put debts, as we forgive our debtors.” “If ye away their childish things, and become men. forgive not men their trespasses, neither will; was we^* slruc^ me that witbalyour Father forgive your trespasses.” “ Re- ought to have better examples set them sist not evil.” “Father forgive them.”— ! Christians. He closed withNow just as much l estrabit may be used, as is compatible with these laws and teachings of our Divine Master and Lord. If George S. Brown, who went to the heathen, professedly, on an errand of benevolence, slaughtered them in love, bo doubt he will meet with Christ’s approbation. If brother Thomas can kiif-his enemy, who conies to rob him of his purse, his wife and ehHd, or his own life, and do it in love wit hoot resisting evil, forgiving him at the same lime, as he expects forgiveness of God, and as Christ forgave his murderers, Stephen his, and other apostles and martyrs ibeirs, no doubt be ought to do it! Brother Thomas acknowledged forbearance, self-denial, and forgiveness to be the fruits of beBero-lence. How then can slaughtering our fellow beings for our own benefit be-fruits ofau exhortation to professors to go forward— to drive on. If be had himself taken a position which would have enabled him to say, come on, I should have liked it better.But I must return and hasten to a further notice of our meetings. The time and space occupied by thfo lengthy digression, will prevent auch that I should otherwise have said. But I could not feel that duty would allow me to foiego the notice 1 have given If I have in any respect misapprehended brother Thomas, I shall be thankful to be set right. I congratulate the cause of reform that he hao found so- little to fault in our proceedings, k am not conscious that it ww for the want of fidelity on our part, that he has found so little occasion. Either there is want of fidelity on his own part, or he is not “for from the kingdom” of “ riglrteousnesa, and peace, and joy m the Holy Ghost” Perhaps he has not yet done. If not, I hope he will be fiuthfol. AndDENOUNCING.In the Anti-Slavery meeting, held in the Baptist Vesuy in this village on Thursday, after H\ €. Wright had been calling things by their right names, to considerable extent. Professor Hascnll, who was present, arose and protested against the denunciatory character of his language. Iu his view there was no more of the spirit of Christianity in this denouncing than there was in man stealing! This is what I should call a denouncing of denunciation with marvellous consistency !This is not noticed 6y way of complain ing of the Professor for denouncing H. C. Wrigbtrif he thinks he ought to be denounced— but to show that the Professor s-fands condemned out of bis-own mouth, when he complains of others'for using denunciation, and then turns right about and goes to de nouncing others in the strongest possible terms—using himself the most odious and exceptioaable weapons which he complains of others for using.The Professor would not join the Anti Slavery ranks with such men in it as H. C. Wright, because such language as he used did great harm to the Anti-Slavery cause. His virtual concession was, that the Ant Slavery cause was of Goj. But he would not identify himself with it. because such men as H. C. Wright were in it. He would not obey God, and do his duty until H. C. Wright was out of the way ! 1 do not say these were hts words. But this is the position he occupied. The fire is consuming my dwelling, and I call on Prof. Hascall aid in quenching it, and saving my wife and children who are enveloped in the flames. But he will not lift a finger until f will first stop H. C. Wright and drive him from my premises! The Professor will not work with a man who throws on water with such vehemence— sputtering A spoiling the coats of clergymen and honorable men who get in his way ! rushing into the flames and rescuing my wife and children at once, without stopping to pay a compliment to Doctors of Divinity, Priests or Levites who are looking on and finding fault with those who are efficiently at work.
Newspaper Details
Brandon Vermont Telegraph
Brandon, Vermont, US
Wed, Dec 01, 1841
Page 1
Full Page
Clipped by
Erin F.
USA 27 Sep 2023
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