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VERlIOiNT TELEGRAPH.Brandon, Wednesday, Nay 10, 1813.Qt5* Writers in the Telegraph speak their an views and sentiments on their own responsibility .-£0q q q q q q qTO POST MASTERS % SUBSCRIBERS.II^Return no more papers, wiih the expectation of having them taken from the postoffice. It is not the prescribed way of doing business.jXi*Whoever wishes a paper discontinued, let information be given to the postmaster where the paper is taken, and let him give notice by franking a letter to the publisher, or tbe postmaster where the paper is published, according to law.£n3This is said and done, not because I care to hold any one to the letter of human laws, but because I do not feel in duly bound to abide by every construction 1 have seen put upon them.SECOND ADVENT.The moral and mental desolation sweeping over the land in connection with this subject is deplorable, it will furnish a page for the history of the times, to be read wiih humiliation and sorrow. It will be a thunder-speaking comment on the popular theology that has obtained such an ascendency over the mind of this generation. Soon it will be seen to be, what in reality and fact it is, the maturity, in one direction, of a system of materialism which is a terrible pestilence walking in darkness and a destruction wasting at noon day, more to be dreaded and deprecated than cholera and plague.1 wrote the foregoing paragraph several weeks since, while on a tour in the northern part of the State, where the Miller mania was then raging at its height, and where i: had attained to an ascendency which it has not been able to reach in this region. It was my design then to have an article written on this subject, and ready for the Telegraph on my arrival at home. But I was broken off by the violence which was made to overtake me a day or two afier the paragraph was written, and by the multiplicity of other things which have been crowding upon my hands since, have suffered myself to be kept from tho subject until the present moment.So far as I am now able to judge, the excitement is not progressing in New-England as rapidly as heretofore. YVheth er this is owing more to the fact that one or two periods of lime fixed on have al readv passed, to the disappointment of many, (and to the abatement of their zeal or the altering of their tone may be.) or to the want of material left in society to operate upon, is not yet certain, and is of no importance. I perceive that the work is making progress South and West. Wherever the people are sufficiently under the darkening, dementating influence of priestcraft, there will be found place for this delusion.The foundation of the work has not yet been generally understood. Millerism is only the effect of a cause to which the multitude are yet blinded. The Second Advent theory, or theories, hitherto held to by the church generally, is the cause— Millerism is one of the effects. Millerism is only an excrescence of a cancer that has long bad hold of the vitals of a large body of religionists who assume—as other religionists do, whose systems are built cl» mysteries and tradition—to teach the only way of salvation.It matters little what is taught in connection with a system of religioo alreadyreceived without examination. As many as will submit so far to have tbeir heads addled as to receive for truth whatever is written in a book, because it is written there—whatever is contained in a creed to which they have subscribed, because it is therein contained—and whatever is held forth by the priesthood and the church, because they hold ft forth, is prepared to endorse Millerism, Mormonism, Witchcraft, Slavery, War, or any other violence to truth, reason and goodness. When Millerism has passed away, the field will be left for some other imposition to occupy. A few of the victims of this folly may profit from tbeir experience in the case, and save themselves from filling into other hurtful delusions. But the multitude of those who come under its influence must be injuriously afftcted by it. They will lose proper confidence in themselves, and at the same time grow foolishly self-confi dent. Their eyes will be more securely closed against the light of investigation, by their experience in the darkness of this ignorance and delusion. Having allowed and employed others to think for them in this, as in other religious matters, they will be prepared by this step to take other steps in the same path, or ditch—or in other paths or ditches, like unto them—where on the light of intelligence is not allowed to shine. Humiliating and unaccountable as it is that human beings should allo.v themselves to be taken so entirely under the control of a priesthood, it is not wonderful that when they have done it they find themselves cf.en most sadly and shamefully imposed upon. They are not so much to be reproached for a single ridiculous or scandalous altitude they may find themselves in, as for giving themselves up to be placed in whatever altitude may please or profit those to whose direction and dictation they have submitted themselves. Whipping men and women is not the principal thing—is not a fundamental part, if 1 may so speak—in chattel slavery. It is only one of many necessary results of it. The chattelizing of human beings, the subjecting of man to the will and control ol man, by whatever means, is the great sin in the case. So Millerism is not the principal thing in the religious thraldom uow degrading and destroying multitudes of the human race. It is only one of the necessary and most natural results of the system. The great sin lies in adopting and sustaining the system which makes the mind and will of one class of human beings, law to others. I care not by what means it is accomplished.— Whether bv threatening, or by flattery— by Hercules’ club, or by Cerberus’ sop. The work done is a most disastrous work.It is fatal to all parties concerned. It strikes down humanity. It tramples down the truth. It shuts out the light.My war then, it will be seen, is upon the system out of which Millerism grows. Millerism is but a twig of the tree. To destroy that only, would be but a childish work. The religious reformations we have had have consisted too much in merely plucking foliage and fruit from a great baneful tree, with one hand, while the tree itseli has been at the same time watered and nourished by the other.— Those priests, bishops and doctors of divinity who are warring upon Millerism are only clubbing atthe fruit of atreetheir own hands have planted and reared. Or at most they-are only laboring to break off a branch that has shot out from the parent stock which they have always cultivated and are yet cultivating. Or — if I may change the figure, after varying it— they are but doing the unnatural and un biotherly work of a conspiracy in the stronger part of the family against the weaker. And they con see in the doings of William Miller and his followers, wtiat they seem to hide from their own sight, in their own doings and the doings of their followers. They can see that on his part there is unreasonable and unbounded assumption and assertion, and on the part of his followers all readiness of reception without any carefulness of examination. That it is not necessary for him to prove anything. That his ipse dixit is law to bis disciples. That his wand moves bis multitude at his will. That whatever comes tro;n his hands is received and swallowed as if it were pure ambrosia and nectar. Tbat whatever falls f»-om bis lips is caught up and treasured up as if it were inspiration. That such evidence as they would demand in the smallest matters which they decide for themselves, is neither had nor called for. That those who would call fur a light to enable them to discern between a copper and a guinea, will go on in darkness and uncertainly, handling the interests of mind and soul.These characteristics of the Miller system are perceived, understood and exposed by the conservative orthodox. All the peculiarities of the Miller system they declare to be a blind and blinding fanaticism. But what are the peculiarities of his system? Small things indeed, compared with those things in which there is perfect identity between him and themselves. The great system of violence to mind and soul, by which the people are required and constrained to take upon trust whatever is dictated to them by tbeir religious guides and teachers, ii not his, but theirs. The profane and impious assumption, vox populi est vox Dei—the voice of the people is the voice of God—is everywhere tho language of the priesthood and the church, as it pertains to themselves. They deal in dogmas and mysteries. Their system is made up of things to be believed, not to be known—to be received, not to be examined. William Miller is no more assuming, dictatorial, or intolerant, than the orthodox religion in which he has been educated has made him to be. That religion is the perfection of assumption, dictation, and intolerance. It anathematizes, as heretics and infidels, all who call in question its infallibility, or presume to progress beyond its creeds, faiths and formularies.— Those who dare to ask for a reason or for proof, it denounces as unbelievers, and unbelief of its dogmas it modestly makes to be a damning crime. In these respects 1 have never seen anything, or heard of anything, in Millerism or Mormonism, out of character, as parts and parcels of the system—notwiihsundingthe New-York Bap-ist Advocate has the following characteristic paragraphs in regard to them:*' Mormons.—Three hundred Mormons arrived at New Orleans from Liverpool on the 15th of March. All the fools are not trom our side of the water.”—Baptist Advocate of April I.‘‘Progress of Millerism.—This fanaticism, as it is dying away in New-York and its vicinity, is said to be travelling iouthward.”—Baptist Advocate of Ap 15.This same paper, not far from the same time, if my memory be correct, very char-itabl}’ sets me down as deranged,* on account of what it probably considers to be my defection from orthodoxy.Now put some things together. This Baptist organ and oracle calls Mormonites and Millerites fools and fanatics. The same thing is done, by the leaders of the sects, through the press and the pulpit,all around. At the same time, the churches are everywhere throwing wide open their doors and making use of Millerism as an instrumentality for filling up their ranks. They do not all make a direct use of it. The hypocrisy would be loo glaring, after all their profession of hostility. Eut close observation will detect nearly all of them doing one thing or another to avail themselves of the benefits of the excitement. Many have employed the Miller preachers for the express purpose of obtaining addi tions to their churches. So many protracted meeting?, and such a whirlwind o animal excitement and mental dissipation, in the shape of what are called revivals of religion, have never been before in this country. And Millerism has been used by the priesthood and the church, as an instrument to effect it. Those who have not had Miller preaching directly—either because they could not get it, or because they durst uot so glaringly contradict before the people their professions of repugnance to it—have availed themselves of the wake, and made use of more indirect and less apparent means—on the principle that the means are sanctified by the end. The building up of the church is a necessary work ; therefore any means necessary to accomplish it are justifiable. In theii preaching and their praying, they have cunningly used language calculated to increase the excitement in that class of minds which could be thus affected. And no wfcere, so far as my knowledge extends, has Millerism in candidates been the least barrierto reception to church membership. Church meetings have been multiplied to keep up discipline in the ranks and to gather in the proselytes gained to orthodoxy by the aid of Millerism. Thereli: ious organs everywhere abound with rapturous notices of these revivals. No onecording to circumstances. It is a consistent component part of the animal religion that has stolen the name of Christianity.The belief in a Second Advent belongsto the church—not to William Miller._Millerism consists in fixing on a time_The church generally holds that such an event is coming at some time. This doc-jtirne go by and his bubble to burst-, it surely will — he ought t0 be upon as a sincere and honest man,pro| ed he will come up frankly and 8q„„to the mark, acknowledge that he hasin error, throw aWay his and assertions, and go a,bout a rational faithful investigation as a simple jfqtltrine has been believed, to a greater or less after truth. In the Signs of the Textent, for eighteen hundred years. And there have been some, during most of this time probably, who have been looking for the event as being nigh, “ even at the doors.” It has been thus preached extensively, at different limes. Some forty or fifty different periods of time have been fix-Marcb 1, David Bernard — ihe j( “ fixer-up” of the Bible, by way 0|a ing, revising and amending— has an tended article in favor of the Miller t ry, which he closes with a posist worded and emphasised as follows “ P. S. If we haffe made no inis'aled on, by different individuals; and some ! our expositions of the Prophecies o7b a|.1 iel, the Lord will come in 1843. Shotthirty or forty of these periods have ready gone by. Such things will continue to be, while the priesthood and the church can keep the minds of the people darkened with clouds of superstition andignorance.keep all in uncertainty. On this depends the keeping up of the craft. The scheme keeps attention to the past and the future, to the neglect of the present. The fault found with Miller, by the more crafty, is, that he has fixed on a time. Any thing but a certainty. A system made up of glorious uncertainties, keeping everything out of reach and out of knowledge, is the only system of superstition and folly that can be perpetuated. Why then should not the wiser of thecrift be vexed with Miller, for fixing on a time and committing the system to a certainty ? Who cannot see that the effect must be disastrous ? When the time has gone by, the excitement over, and the people become more rational, the entire Second Advent system, with its kindred illusions, will be left in a most suffering condition.— O.te | art of it having been thus demonstrated to be an imposition—as it certainly will be—the other part of it will have a feeble hold on community. It ivill hereafter be examined. And exam-nation will be fatal to it. There is noth ng it so much dreads and deprecates. It will not have the power to addle so many heads in future a3 it has in limes past.Perhaps I ought not to leave the subject without calling attention to some things in Wm. Miller’s Course. I have formerly had some personal acquaintance ilh the man. We both belonged to one denomination, and lived so near each oth for several years that we frequently met in associations and other religious meetings. About the time of the publica-ion of his first pamphlet, at his request 1 called at his house in Hampton and staid with him over night fbr the purpose of jiving him an opportunity to convince me if he could of the correctness of his theo-He afier wads called and staid with me at my house in Orwell for the same purpose. Other opportunities I had with him on the subject, always putting myself in the altitude of an inqiirer and giving him a patient hearing — for he seemed greatly anxious to convince me, and 1 wished to know and to receive the truth. But I was always under the necessity ol elting him frankly and plainly at the close of our interviews, that he had failed of producing any conviction in my mind. It always appeared to me that he started by taking lor granted things that needed to be proved. It so appears to me still.— When he b^gan to give his views to the public, he was more rash and indiscreet than he now is. Experience has taught him wisJom and discretion. He was formerly confident. He hazardtd everything connected with his theory. II was even in the habit of saying, “ if ih Bible was truehis doctrine was correct. He made some very unguarded statements, by way of foretelling, or undertaking to foretell when revivals would cease, and some other things would transpire. Ala later lime, not more than three or four years since perhaps, being in company with M. W. C. Wright, an intelligent and responsible man in the town of Shoreham, friend Wright asked him what must be thought of him, and how he must be looked upon, if 1843 should come and go by and prove his theory to be incorrect.—there be a mistake—which still I believe, from the other jrophed that the end of all things is at handSHALL LOOK FOR HlM TILL HecoMrs!It will be seen that here is great c;The policy is to put off and tiousness, with a door wide open f0fis fuller of them than this same Baptist His prompt, unshrinking reply was— 41 Advocate that stigmatizes a principal means used, as “ fanaticism.” Millerism has no separate churches. It stands with-in the pale of the orthodox churches ge.i-erally—more in some, less in others, oc-• At such a view of ray course and conduct, I shall never complain or be disaatisfied. 1 have not tbe leest objection to it. Those who choose to make use of this means are welcome to all they can accomplish by it. Only give credit to my heart—I will not be grieved or offended at any yiew that may be taken of my head. 1 have heard of a Baptist deacon who seems to take a different view of the case. It is said that in a conversation with a neighbor, some time since, he remarked—“ they say Blurray is craxy; but I’m dreadful 'ftaid he aint.shall be a poor, miserable, despised crea ture, and ought to be” This is set down here to be remembered as the shuffling and shif ing goes on which has already commenced. In a communication dated j at Philadelphia, February 4ih,U843 and published in the Signs of the Times ol February 15th, he extends the time to March 21, 1844. It vus the first publication 1 bad ever seen from him, extending the time beyond 1843. But two months and two thirds of a month will soon pass off. Let him have it. Then let him be held to it. Should he lire to see thatcape. It is “possible” there is a 44, take.” He will 44 look for Him till comes.” This may be considered t0 be turn towards getting it back to thecn occupied by the priesthood and cbur; generally—the ground of uncertaii As many of the people as can be in upon in this way, will have to be nb; dnned to imposition. There is r.o fc for them.In August or September last, Wm. Mi ler went through with a course of leciures| at the Baptist house in this villag tended and heard him twice. Having haj all needed opportunity for acquaint ing, my.] self with his theory, I did not think ii i cumbeot on me to give more time to the I bject in that shape then. But being i formed afterwards that there was to be : extra meeting in the vestry, for discussion I I went in. At the time I entered the room, friend Miller was speaking, apparent answer to a question, touching the p in the 24’h of Matthew, at the 36th ve “But of that day and hour knoweth no no, not the angels of heaven, but my F.oii-er only.” When he had got through and I taken his seat, I asked if there was opportunity for remarks; and, being answered i the affirmative, I called friend Miller’s attet lion to the 7th verse af the 1st chapter of Acts, and asked him if the passage migli not be considered as very much parallel t the one above quoted from Mbit hew, or i explanatory of it. The passage reads thus —44 and he said unto them, it is not for you to know the limes or the seasons, which tl Father hath put in his own power.” AT: some hesitation, he answered in the affirmative. This agreed with the view 1 had always taken of the passage in Ma making “day and hour” there mean about the same as “ times and seasons” in the oih-er passage; and both meaniug about t i*uch as if it had been said, the time-whatever i; may allude to—is rot to be known. Friend Miller here manifestly covered that the conccss on he had made destroyed the construction which theory requires to be pul upon the passage in Matthew. Now look at the twist made to get out of his position. Ile r the next verse in Acts, which is as tblkv 41 but ye shall receive power, after that Holy Ghost is come upon you ; and ve shall be witnesses unto me both in Jerusalem,! in all Judea, and in Samaria, and in the lermost part of the earth.” Who will believe that the construction he put upon this was, that whereas before the Holy Ghost was given on the day of pentecost, there was not power to kuow.the time which his theory fixes on, since the Holy Ghost given, there is power to ascertain the ii I then cited him to his concession, alway before made, in which he had disclaimed any pretensions to revelation, declaring tl at he had arrived at his conclusions by ai metical calculations. By this lime, his ciples, seeing his distress, came to his relief and declared that discussion was net the thing! They said the meeting had not been appointed for discussion, but for questions to be asked lor the lecturer to answer. It was not the design to give opporiunii eplies to him. \ turned and asked friend Miller how it wm He replied—1' I slia tve you a club to maul me with.” I then invited him to fix on a time and place for discussion of the subject before the people, and left the meeting. He had previously agreed to call and visit me. But 1 nothing more from him. I was afterwards told by those who remained in the meeting, that he gave the subject one more turn i I went out, by saying that a man needed the Holy Ghost to aid him in making a calculation in figures, just as much as in anything else !From all this, what could I infer but th*1 William Miller knew his theory would not bear examination? In this he is on I same ground with the priests of orthodoxy in general. They know their only hope lies in shutting oui investigation. They know their works will not bear the light. They teach the people to be afraid of the truth and to keep away from it. They make them to believe that reason is a dangerous monster, not to be trusted at liberty, but to be chained up. They tell them that freedom of thought leads straight to (he pit!
Newspaper Details
Brandon Vermont Telegraph
Brandon, Vermont, US
Wed, May 10, 1843
Page 3
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Clipped by
Erin F.
USA 27 Sep 2023
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