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VOL. XIV. NO. 7 I am aware that in this day o! judging tv - verbal and ceremonial standards, that such as have not submitted to the forms and ritual of any chuich are obliged to suf fer on that account in the opinion of their ellpw-men. But those fe?l that they are accountable to a higher power, and that "it is a small matter to e joagea oi any nan's judgment." They look for guid ance to their inner sense of right and wrong; and this m coming more and' more to be acknowledged as the Toice of God, and his most intimate presence in the soul. Let me org all, then, to be " faithful to these manifestations of His will. " It will then bring npon them the repr oach of high professors. But if they are faithful, they will be instant at all limes in raising hih the standard of righteous action, and they will, by their practice, do more to iecomm.end the faith of God, than those who are denouncing them. Those who have regarded these good works more than plain.drebs, or formal speech, or ob servance of times, or stated seasons of vo cal prayer, will be ready to proclaim that the eosDel is not in these outward things, while some, who make high professions. are ignorant both of the scriptures and of the power ol tne gospel. JLiet us oe laitn- iul to tne wora lying in me neart, ana there is no need to doubt bat we shall be broucht to love every good word and work, to promote the progress of right eousness, temperance, and peace, ana to keep ourselves unspotted from the world. How often have I mourned, that so many in the cities depart from the plain path of integrity 1 How much selfish, ness and deception is therein trade ! "It ' isnaught, it is naught, saith the buyer; but when he hath gone his way, then he boasteth." How many look not on the " things of Je3us Christ ! But, do we not see that the. principles of our holy relig ion would reform commerce and trade, and lead every man to do justly ? Surely the cry of the oppressed is entering into the ears of the Lord of Sabaoth. Many j who look at other lands, and witness the sufferings of their people, and see how the poor are crushed by oppression and taxation, to maintain the existence and the prerogatives of an aristocracy, turn with ( delight to the hope of a reform co-extensive with the earth. They realize that true republicanism is true christian democ racy. But it is because they see not how 'reform is to be obtained, that they are slow of.heart to believe in its possibility. Let them not participate in the wrong they ! acknowledge. 44 If thy right hand offend thee, cut U off." H we applied the pre cepts oi Jesus to the direction of our own Jives, how many that are now rich would become poor 1 I believe that the princi ples of righteousness can be carried out through the land, and that we show our reverence for God by the respect we pay His children. We do not sufficiently ex ercise our high moral nature. We resist the benevolent principles and feelings that would lead us forth into lanes and by ways, that we might comfort and save the . outcast and afflicted.. We forget that this , Is true religion and undefiled, and to keep . ourselves unspotted from the world. We - may, after the manner that some call her esy, worship the God of our fathers: but . L. TT! 1 11 we wisn 10 serve mra in me - way .pre- scribed by His dear Son, we shall cairv out the principles of righteousness in the service of 'out brethren and of society; nothing doubting that if we do so, it will be well with us hereafter. Further we Leed hot too curiously inquire, but be con tent with the evidence of God's peace in our souls, tiller "having done His wiIL VERMONT TELEGRAPH. BRANDON. WEDNESDAY, NOV. 3, 1841. The Non-Realatancc Contention, Which was to be held in this village on Tuesday and Wednesday of next week, . is postponed two weeks, to Tuesday and Wednesday,'th 23d and 24th instant. In the mean time there are Conventions to be held in Shoreham and Ticonderogi. Brandon, Nov. 2, 1841, VW CHiSHELIt excluding tn Prlco of Blood I shall now proceed to examine such of the arguments of our opponents as are not taken up in the Address adopted si Water bury" and perhaps amplify some of the views taken in the Address. I will com rrience with the positions taken by JB. Thresher. ' He commenced, at Waterbury, by ad mitting "for the sake of the .argument," that the slaveholder was a sinner. In at tempting to justify co-operation with these acknowledged sinners, he drew a paral lel, in the conduct of the Board, between receiving money from slaveholders and from adulterers. He could conceive of no impropriety in the Board receiving money from adulterers I He threw away the re ligion character of the enterprize alto gether and, in fact, the moral character. . He stated distinctly that moral character did not constitute qualificition. Lsl any one who was not present should think I may bo mistaken on this point, or that I am giving coloring by putting construc tions or that I am in any way in error in the matter, I will here give his precise words, as taken down at the time, and I appeal to all who heard, for the correct ness of my representation. He used the 'following words: Can we co-operate? m&da thi fMm. lie did not sajr annual litily that b admitted ib alavebolder lobii ain car. J la would, admit it, "for tf takt ofdumrgu- What constitutes qualification for co-operation ? .Is moral character a qualifica tion t I think fict. Our relation is ex ceedingly slight." If this feefnot throw ing away, effectually and entirely, the re ligious and moral character of the mission ary enterprize, and making it a mere mer cenary affair, a matter only ol dollars and cents, pray tell and show what it is. At Poultney, he Thresher began by stating that, to be qualified for co-opera tion it was necessary to be a. Baptist. After proceeding a while hfi lowered down the missionary enterprize to being a mere moral institution. And finally he came out on the same ground which he occu pied at Waterbury, viz : that moral char acter xs not a necccssary pre-requisite to co-operation! All this self-confusion, self-conlradiction, and self-annihilation ap peared to be received as good, sound argu ment by our sticklers for " soft words and hard arguments." The words, to be sure, were soft enough, in all conscience. But in my own humble estimation the argu ments were softer I I have not a particle of ill "feeling towards brother Thresher. There is not the least personal animosity between us. There is nothing but kind ness in his manner. But kindness of manner without truth and consistency of natter, will never save an erring and sin ful world from ruin. Let us now sift this work of his, and see what will come out of it. There is either the one thing or the other. The missionary enterprize is a religiousen- terprize or it is not. Those who engage in it, engage in it as christians, co-operating foMhe conversion of men to christian- ity or they engage in it as a mere mon eyed speculation, for the attainment of such objects as they choose to pursue, without any reference to religious or moral char acter. If the latter if in fact there be no necessity of religious or moral chnracter in the case, is it not high time, I ask, that there be a new channel? If in fact the old channel is the valley of Hinnora itself, the Teceptacle of dead men's bones and all manner of uncleanness, it is high time that it be made known, that those who wish to keep themselves pure from such things may understand and turn away from them. Will the Baptists of Vermont stand con nected with such things? On the other hand, if the missionary enterprize be a religious enterprize if not only moral but religious character be necessary to membership and co-operation, then brother Thresher's main argu ment stands on a false foundation, and that foundation being removed, his argument of course falls. Now what is j&efact? As stated at Waterbury, by those who ought to know and as stated by brother Thresher him self at Poultney iq one of his propositions it is this :' To constitute membership ! and co-operation in management, it is ne cessary to be a Baptist. What then be comes of the statement that ' moral char acter is not a qualification t that our re lation is exceedingly slight " The sub division of the thing.brings it out thus : Cither moral character is not necessary to being a Baptist or, as I before said, his statement has no foundation in truth, and all his argument based upon it falls with it. With how much propriety those Bap tists who practice and uphold slavery, pre tend to religious and moral character,! will not in this place stop to enquire. They will not be sooner, however, than any others, to give up their claims to it And w hat is more, as many others as do associate wilhthem, on a common platform, as christians, and as such co-operate with them in a religious enterprize, for the con version of the world to Christianity, do thus give them countenance and become partak ers of their evil deeds. Having thus disposed of they roposition, we are now prepared to examine the illus tration. He would receive money from adulterers for the missionary cause ! It is not to the purpose to stop here to enquire into the propriety or impropriety of re ceiving into the missionary treasury an of fering from an aduiterer.whodoes not claim standing as a Baptist and as a christian among the members and managers of the institution. I confess for tne, that, if an adulterer should come to me.as to a mana ger of a missionary enterprize for the con version of men to Christianity, and offer to place 0100 at my disposal. for the benefit of a pure Christianity, informing me at the same time that he had obtained the money by keeping brothels-or if 1 knew that this was his common and principal means of getting it I should say to him, "thy money perish with the" thy offering is an abomination to the Lord. If any think" such a course wocld savor of superstition and orer .scrupulousness, they will allow me 1o put to them the -whole question, bringing out the parallel. I ask them. then, whether, in connection with his mon ey they would receive the adulterer him self too 1 To tal k about the money, short of the adulterer with it saying that the money is not hurt by the criminality of the bolder and contributor of itis to leave the legs of the lame unequal. The unso phisticated truth is, the slaveholders do not barely hand over the fruits of unre quited toil, the price of huma, bodies and the Savior's image, and retire. The ques tion is not merely, would we, as managers of the missionary funds, receive $1000 in to the treasury, if it were accompanied with the statement that it had been obtain ed by the sale of fathers, mothers and children, scattered to the four winds of heaven under the auctioneer's hammer ? The whole question is, can we receive the money and the contributors with it, into christian fellowship and co-operation in the use of means for the conversion of the world to a pure Christianity ? Any ques tion or illustration which only reaches to the money which is the fruit of adultery or robbery, does not meet the case. In the case as it is, the adulterers and rob bers are themselves received With their money, into christian union, communion and fellowship, on equal footing as co workers in the christian enterprize. Who dees not know that they claim and obtain their full share, and more, of influ ence and power in the general Conven tion? Away, then, w.th the sophistry that presents only half of the case. If the " relation" be so " exceedingly slight" as represented, why all this clamor and uproar against severing it? The simple truth is, the missionary enterprize stands in the heads and hearts of all its support ers as a religious a christian work. Those who join in it come together on a common platform, ns equal professing christians, banded together for the conver sion of nun to the Christianity they pro fess. And such a Christianity as is admit ted to a full and equal standing and parti cipation there! It is a manstealing, woman-whipping, intellect-darkening, soul-killing Christianity I It destroys the souls of men at home to get money to save the souls of men abroad! Where else can so rank and vile hypocrisy be found in the conduct of men ? One of the mis sionaries now in the employment of the Board, for christianizing men in Asia, was educated and fitted for the work, by heathenizing men in the United States! His father, a Georgia slaveholder, edu cated him on the avails of slavery. And what can be looked for as the offspring of such a Christianity ? Can it be expected to beget a better than its own image and likeness? Can a slaveholding Christiani ty be expected to produce anything more or Ies3 than a slaveholding Christianity ? I Mu3t not corrupt causes necessarily pro duce corrupt effects ? This brings me to the examination of other illustrations, bro't by brother Thresher and others of our opponents. Brother Thresher wished to know if an atheist might not be a member of an Ami Slavery society. Others have asked if inCdels might not be-.merhbers of Temperance societies. The sophistry of these illustrations is a shade more subtle, than of the one before examined. But it can be easily exposed and set aside. The atheist can not be a member and co-worker in the Ami-Slavery soeiety if he be a slaveholder because slaveholding is antagonistic to Anti-Slavery. The infidel can not be a member and co worker in the Temperance society if he be a drunkard because drunkenness is antas onmic to Temperance. So no incorrigible sinner, whether he be a man-thief or a horse-ihief, an adulterer or a robber, can be a member and eo-woker in a christian as sociationbecause these practices are an tagonistic to Christianity. While Anti Slavery wars against slavery alone, and Temperance against intemperance alone, Christianity wars against all sin. How, then, can they who cherish sins that involve a practical violation of all the holy com mand?, and will not repent of them nor forsake them, be members and co-workers in this enterprize against in? Would a sheep-thief, who would not repent of his sin nor forsake it, be admitted to member ship and co-operation in the missionary en terprize, and be sen; out as a missionary to the heathen abroad to preach repentance and righteousness 1 If he could be so re ceived and employed, it is certainly time that there be a new channel. It js iime that there be a separation from so corrupt an institution, and that the first principles of Christianity be taught to its adherents. On the contrary, if a sheep-stealer could not be so admitted and employed, much less should a man-stealer. A large class of those in Vermont who adhere to their connection with slaveholders in this matter, admit thai slaveholding is man-stealing ; and that to steal men is incomparably more sinfu! than to steal sheep; How it is that they would scrupulously separate themselves from the lesser sin, and at the same time will cling to the greater, it is for them to explain. To me, it is inexplicable and incomprehen sible. Another unaccountable inconsistency in as many Anti-Slavery Baptists as con tinue their adherence to the pro-slavery institution is, that they go into christian union, fellowship and co-operation, in preaching the gospel to men abroad, with those whom they exclude, for unchristian conduct, from their pulpits and their com munion tables at home I As though an adulterated gospel were good enough to carry abroad ! As though men too corrupt and wicked to be feilowshipped in the or dinances and duties of religion in this Chris tian land, were pure and holy enough to be (feilowshipped and received to co-operation in carrying these ordinances and duties to pagans ! It is fairly to be presumed that our Boston fiiends who visited us, and all the Board, have not rejected slaveholders from the communion table or the pulpit. There are a very few in Vermont who are on the same ground. All such are consist ent with themselves in continuing co-operation with slaveholders in missionary efforts. One part of their fellowship with iniquity and the workers of iniquity agrees with another part. Our Anti-Slavery brethren owe it to themselves, to tbe Anti-Slavery cause, and to the whole anti-sin cause, to receive arguments and doctrines from such sources with extreme caution. If their reas ons for holding on upon one part of fellow ship and co-operation with sin and sinners have all originated with themselves, they may find aid in testing the soundness of these reasons by comparing them with the reasons for continuing the other part of the fellowship, which they have themselves broken and abjured. Brethren, see to it that you do not govern yourselves, in this momentous matter, by that corrupt and abominable doctrine, professedly repudiated by the vilest politicians themselves, that the end justifies the means. To be continued. LETTER FROM BROTHER COTTING. My Brother Murray: When good and wise men differ on the various subjects of moral reform, which now agitate the public mind, as they certainly do differ, it becomes a question painful to every hon est inquirer after troth, who, or what is right? When I look at the system of American Slavery, and compare it with the law of God as given to us by his serv ant Moses, whbh deals equal and exact justice to all, without distinction of grade, c'ime or color, I have been led to wonder that but one opinion should ever for a moment have obtained on the subject. The truth is, did we all look the slave system full in the face, instead of looking at the treatment which, no doubt, many of the slaves receive, who have kind mas ters, there would be-much more uniformi ty of pinion than there now is. Wha, indeed, if many of the slaves are kindly treat: d? what if they are better off con tinuing in slavery than they would be had they their liberty given them? No thanks, this, to the system of slavery. It is still the same system, fraught with all evil, and securing no good to the subjecls of it. And I deem it no harshness to say that the system of American Slavery, is the very " habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." That such are the principles, and such the character of the system there can be no questions with any who have by reading and reflec tion, acquainted themselves with it. That many who are connected with this system at the South, and at the North seem pledged to its support, are good men, christian men, there can arid need be no debate. But it no more follows from this admission that we should hold fellowship with them, than that, as Baptists, we we should hold fellowship with PsJo baptist christians while we view them as connected with, and upholding by their example and influence, a system whi;h we believe to be not in accordance with the fundamental principles of the chris tian institution, infant bapti?m. Your charge, my brother, that the Convention recently held at Poultney, was a Convention 4not of ihe peop!e but of the aristocracy," is a serious one, both as it respects tne representatives and the reprtsented, and in connection wth the Convention at Waterbury, has "caused no small stir among the people." I will here only express my fear that you had too much reason to make the charge, and my hope that in pursuing the investiga tion and proof, you have promised, you will give to your readers the constitution of the Vt. B. Convention, that they may see in the very words of that instrument, to what extent 44 money, not mind," is the condition or qualification of membership therein. The various societies which exist at the present day for the advancement of humaa iwppiness, it will not b denied. are Voluntary, self-constifoted societies. No moral or religious obligation can rest upon any to unite themselves to them, or to contribute to their funds. And no re ligious or moral restraint can be laid upon the members to continue their connection longer than they have a mind so to do. I see noevil that can result to the Vermont Baptist Contention, or to the great object of their association, (unless it bo that a less amount of funds will pass to the re cipient through their hands,) nor individ ual wrong doing should every Baptist abolitionist in Vermont withdraw his free will offerings, and turn them into a chan nel better according with his views of christian duty, than laying them on the same altar with the benefactions of an " institution peculiar " to the churches of the South. For myself I am too proud a Baptist to succumb another inch to southern ecclesiastical domination, since the rejection from their confidence and fellowship of our best northern Baptist men, on the soul ground of their aboli tionism. The argument now in use, and which I lately heard repeated from the lfps of one of our Boston visitors is, 'good men may unite with bad men .o accomplish a good object." Tbe trgument is specious; but it may be a " low here" that needs to be looked to before it is followed. Samuel Cottino. Rutland, Oct. 30, 1841. For tha Vermont Telegraph. Hydtpark, Oct. 15, 1841. Dear Brother: HOW TO TREAT ENEMIES has occupied the legislation and judiciary of the world, ever since the fall of man. The right, the cheapest and the surest way to adjust difficulties between men and men to conquer evil and sub due enemies. To solve this has been the great object of human government, and of all military systems. There is no subject that has occupied so much attention, ab sorbed so much talent, so many words and so much treasure. How to treat those who injure us how to deal with enemies how to settle difficulties between men and men, acting as individuals & nations, has been and will be the all-absorbing subject of human thought and action. It is a great quesion. There can be none paramount to it. Men commit treason against Christ, when they go to any other source for a rule of action, on any subject on which he has distinctly and particularly legis lated. This is. a settled rule of action with me. My first inquiry is, to know whether Christ legislated at all, on any given subject. If so how far? and I am a traitor to his kingdom and authority if 1 go to any other kingdom for a law of life, till I have lived out his laws to the spirit and letter. Has Christ legislated on the subject of treating enemies? In his kingdom has he provided a way for the adjustment of difficulties between men and men ? On no subject is Christ more full and explicit in his laws than on this. He has told us not only how we are to act, but also how we are to feel towards our enemies. In his legislation on this subject he has made no exceptions nor limitations in fa vor of extreme cases or of nations. Those who profess to take the gospel as their only rule of faith & practice are, of course, traitors to Christ, when they turn their backs on him, and go to any other source to learn how to deal with those who in jure them. Judging from the prominence given to this subject in human legislation and pom- ernment, I should infer that none is es teemed of more importance. , What mean our penal and military codes? our crim inal courts? our constables, sheriffs and justices of the peace? our sueing, im prisoning, hanging? What our houses of correction, our jails, prisons, gallows, arsenals, forts, armies and navies? Oar wars and fighttngs ? The question is not, are these right? But tor what are they designed ? To adjust difficulties between men and men not between men and God, or men and beast3. To deal with human enemies. The great business of human governments is, to regulate and guide the actions of .?ien in the treatment of human enemies,..- And the whole resolves itself into this one thins KILL YOUR EN EMIES. From the prominence given to this sub ject in the gospel, I should infer 'that nrist regards it as paramount to all other practical questions. What mean all those laws that require us to put away all an- ger, wrath, malice, hatred, revenge ? How much is said of forgiveness; of long suffering; of bearing the cross; of loving enemif s ; of feeding ihemTland treating them kindly; of turning the other cheek ;i of lov for hate, blesjing for ci for evil tif lf.nrifir . --,, the steps of Him who when reviled J ( - -j ..v.v, ui lOi n... vnea not again ; of suffering rij d for the good of others AH Chris. v ' islation, by precept and example, r-: : itself into this rule DIE YOUR$E alwavs. rather than kill nr. nom.. . Christianity throws its shielJ arou ; man life. DIE YOURSELF, 13 eternal law. And what a shield! What a of love for hunted, and outraged bin J. to hide in ! O, my brother ! Yh0 touch human life, that great a-j something, on which is siamped ih -age of God, while protected bv s shield? DIE YOURSELF c.l" let me die spare my poor, s:nnirbro -1 er ! no coula touch us ah mm m ft us thus contending for the rihttol-? and die rather than be the mears c' juring them? The human hear:,d-.e edas it is, con Id not lonjj resist t"" Christ was, indeed, a wise His aim was to conquer the JI?1 I r spreaa uis Kingaom irom pole to pC:e J He saw that violence could never cc;c--violence that the throne of Llcci ecu never be demolished by killing men. human life could never be secure. c rounding it with the means of dt i;. -Wherefore he said, " Put up thy s;CCr.' " He that would save his life shall !: . it." Follow my step3. Suffer and d . but never inflict suffering and dva:h ; your enemies. Thus, cor.quer by j-,. ing not by making others suffer. This is Chiist's rule fur the treatrte of eneciits. Can vi e be !oy i! io him sr. go to human contrivances to set.ie difficulties? The gospel a rule of":, lice I What do people mean v, l. ;, say this and plead for military (icfer.sa for hanging ? We have held eight Coaverio this State, in three weeks, to dLcj$$ great subject. They have been atter.c with great interest. I shal: be w;h . on the west side of the Mountain s ; where I hope to fin J an interest n QtlPStion nf hiLrnnn. lift nnH r, -J - WW - ' ' i tl I J -1. pared to consider it inviolablt. Can w not have a Stale Convention io Mor, v lier about the 25th of November, toe sider Capital Punishment nni M;i;ta Defense? Many want it. WKts:vo Tell us in the Telegraph. H. C. Wright Clothing tor Fugitive from Slavery Brother Murray : I think it proper to publish a list of articles wi ll a ve been collected and forwarded fbrt: benefit of the colored peop-le who u fled from slavery, and are located in I per Canada. The folio win 2 is t'--They were sent to Hiram Wilson, ionary, Toronto, U. C. Some of the articles, such as the cc pantaloons, quilt, &c ., had been some: worn ; but ihe whole were probably w; about 950, which will be o: some serr should they reach their p ace Oi G's: tion. You will please direel a co;-r the Telegraph contain? this no. :? brother Wilson, so that when the b;i; rives, hje will be enabled to 1ft ask--" whether all the articles reach him. J. Holcoss- List i bed quilt, 25 pairs of socb--stockings, 2 skeins of woolen yarn.2;i! of mititns, 5 shins, 2 remnants of u cloth, 10yds. cotton cloth, 1 woolens: 5 coats, 2 hats, 5 pairs of panta'otf-V vests, 1 skirt, i pair boots, and 4 pairs shoes. The above were forwarded last V'-'l Brandon, Nov. 1, 1841. J-H- Tixm BrlUjh War upon Clila Is continued. From the acccj:': the papers it appears that an a '.tack "J made upon Canton about the Lst effr: and great slaughter of the Chinee Seven millions of do'lirs a iri G3 dollars a day for seven days were e.v:" ed as a ransom for the city, u tii : ious forfeitures in cose of failure oi 7 ual payment. This diabolical Ul'k' the English finds a parallel nowhere for unrighteousness and barbarity, a1'-" present lime, but iu the conduct of A,T cans towards the Indians and co.o people. Correction Instead of nmvtituAe it she read, amplitude, in the 2d p ira:; under the head, Veracitvof tbe CI'1 Watch man," last week. Secretary of State. The joint I? lature have had 22 bailottings to & ' office. The Democratic party apr"' have been united throughout, on Marston. The leading candidates baj , by the Whigs and Abolitionists were. J I Knapp, AJvah Sabin, and Joab- Alvah f?abio was finally elected. .