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VERMONT T E L EG RAP H . VOL. XV. NQ. then with wolfish or hyena like appetite to devour the dead and loathsome carcass for food is inhumanity and degradation indeed. Q, Consequently ; is it needful to the perfection and happiness of man that he should dwell 10 a climate and on a soil which, with his care and cultivation, and by the blessing of God, will yield a constant supply of the most perfect fruits ? A. Aye. Q. Is the tropical region best adapted to this purpose of any portion of the earth 1 A Aye. Q Is exposure to cold an evil to Man ? A. Aye. Q. Is it the duty of every man, as far as lies in his power, to avoid all evil, physical 4ts well as spiritual or mental ? A. Aye. Q. Can the evil of exposure to cold be -avoided in winter in the temperate zones ? A." No, not without the loss of the free, pure air, and of the exercise needful to health and happiness. Q. Is it the duty of every man, as far as it is in his power, to choose such conditions in relation to food and climate, as are in ac cordance with the ordination of God, and best, adapted to the perfection of man 1 A. Aye. Q. Is there earth enough within the "tropical regions when well cultivated fcr many more people than there are, on the whole earth? J. Aye: there are not less than twelve acres to each person. Q. Consequently j on all the foregoing ' is it the duty and privilege of all men, as soon as they come to a knowledge of' these irutht, if in their power, to go to the tropi cal regions, cultivate and eat their fruits for food ; and associate together for the purpose of assimilating and amalgamating, and be- rnmJnT nnfl familv. nhedient in nil lhinora tr j i . 0 - the will of God, and thus firing to an end the evils and sufferings caused by transgress ion?' V ::'..-.: ' ' -:;v;;:.:V; A. Aye. All true, so I believe. Property. Q. Is the claim to private or separate property, as sanctioned and protected by civil governments, in accordance with the ordination of God, or consistent with the so cial duties and privileges of Man ? A. Let us see. Q.Has God made it the duty and privi lege of men to take thought and labor for the common or general good of all, by en dowing them with such social sympathies and such constitution of mind that their hap piness and highest good necessarily consist in doing so in all their actions ? yl. Aye. Q. Can a man seek the supposed good of himself and a few relatives by taking thought and laboring to gain private or sep arate property for his and their exclusive use, and take thought and labor for the com mon gopd of all at the tame time? A-No. Q. Then does the laboring to gain prop erty for the exclusive use of one's self and a few relatives prevent a man from doing his duty, and destroy his happiness and highest good? 4. Aye. Q. Is it generally true that with the in crease of property a man's desire for gain increases; so that the greater the amount he has gaioed the less is he satisfied with that amount ? A. Aye. Q. Is this proof that in laboring to gain property a man is at war against the nature with which God has endowed him? A Aye. Q. Is it generally true that the rich give le: in proportion to what they have for the supply of the wants, and the relief of the sufferings of the needy and afflicted than those who have little property. A." Aye. Q. Is this proof that gaining and holding property makes men selfish, sordid, avari ciou, and careless of the wants and suffer ings of others; thus blasting and destroy ing'the social sympathies, the cultivation of winch in obedience to the will of God con stitutes Man's happiness and highest good? A. Aye. Q. Are holding and seeking to gain pri vate property the temptations to and the causes of the use of many things destructive to the lives, the health and happiness of men? 4. Aye. In this respect it is an incal culable evil. For example : men who do not hold separate property but labor for the common good could not cultivate or manu facture, or offer to others those destructive poisons, Alcohol, Opium, Tobacco, Tea, . Coffee, &c. , Q. Is the claim to private property the temptation to and the cause of much of the contention, strife, and violence amongst tnen. Is it the cause of most of the legal suits; the temptation to all the thefts, rob teries, and piracies ; of most of the burglar its, arsons agd murders ; and the cause of many of the wars between nations: thus causing the destruction of human lives innu merable? A. Aye. Q. Is the claim to private property by which immense treasure, consisting of stores jof fowd and clothing, are heaped together in the possession of the claimants, doing good to nobody, a cause of the present suffering condition of the poor laboring. people, multi tudes of whom in many places without em ployment are pining in poverty and wretch edness from cold and hunger, for want of those ttores of food and clothing held in use less heaps, which are the avails, in part at least, of iheir own labor ; and is this an op pression and robbery of the poor and needy, which must make those who have human sympathies, indignant at the institution of property, and must provoke the righteous retributions of Jehovah the God of the op pressed ? -A. Aye ; all true. And, fioally, is the claim to proper ty the cause or the foundation and cornet stone of slavery in all its forms, by which man claims the body, the bones, the sinews and blood of his brother man ? A. Aye: without it slavery would have no existence. ' Q. If all, or most of these questions are rightly answered, then must the first ques tion be answered in the negative ? A Aye. ... Q Can those who answer the first ques tion in the negative, rightfully claim, hold, or use separate property for their own ex clusive purposes ? A. No : no farther than is needful to avoid being regarded as thieves or beggars. To be continued j VERMONT TELEGRAPH. Brandon, Wcdnexday, May 10, 1813. Qd- I Vr iters tn the Telegraph speak their own vietcs and sentiments on their own resjion- sibility.'Cft TO POST MASTERS SUBSCRIBERS. 3Return no more papers, with the expectation of having them taken from the postoffice. It is not the prescribed way of doing-business. Jd" Whoever wishes a paper discon tinued, 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 the postmaster where the paper is published, according to law. r3"This js said and done, not because I care to hold any one to the letter of hu man laws, but because I do not feel in du ty bound to abide by every construction 1 have seen put upon them. SECOND ADVENT. The moral and mental desolation sweep ing over the land in connection with this subject is deplorable. It will furnish a pige for the history of the times, to be read wiih humiliation and sorrow. It will be a thunder-speaking comment on the pop ular theology that has obtained, such an ascendency over the mind of this genera tion. 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 dark ness 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 north ern part of the State, where the Miller ma nia was then raging at its height, and where i: had attained to an ascendency rvhich 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 L was broken off by the violence which was made to overtake me a day or two after 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. Wheth er this is owing more to the fact that one or two periods of lime fixed on ha ve al ready 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 op erate upon, is not yet certain, and is of no importance. I perceive that the work is making progress South and West. Wher ever the people are sufficiently under the darkening, dementating influence of priest craft, there will be found place for this de lusion. M The foundation of the work has not yet been generally understood. Millerism' is only the effect of a came to which theznul titude are yet blinded. The Second Ad vent 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 had hold of the vitals of a large body of religionists who assume as other re ligionists do, whose systems are built ch mysteries and tradition to teach the only way of salvation. It matters little what is tanght in con nection with a system of religion already received without examination. As many as will submit so far to have their heads j addled as to receive for truth whatever is written in a book, because it is writfen 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, Witch craft, Slavery, War, or any other violence to truth, reason and goodness. When MilUrism has passed away, the field will be left for some other imposition to occupy. A few of the victims of this folly may prof it from their experience in the case, and save themselves from falling 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 p.uh, or ditch or in oth er 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 allow themselves to be taken so entirely under the control of a priesthood, it is not won derful that when thev havo done it thev find themselves cf.en most sadly and shamefully imposed upon. They are not so much to be reproached for a single ri diculous or scandalous altitude they may find themselves in, as for giving them selves op to be placed in whatever attitude may pleuse or profit those to whose direc tion and dictation they have submitted themselves. Whipping men and women is not the principal thing is not a funda mental part, if I 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 of tuan, 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 ol the human race. It is only one of the necessary and most natural re sults 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. 1 care not bv - what ', means it is accomplished.- Whether by 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 do wn humanity. It tramples down the truth. It shuts out the lijrht. 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 ihat 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 itself has been at the same time watered and nourished by the other. Those priests, bishops and doctors of di vinity who are warring upon Millerism are only clubbing at the fruit of a tree their own hands have planted and reared. Or at most they- are only laboring to break off a branch that has shot out from the pa rent stock which they have always culti vated and are yet cultivating. Or if I may change the figure, after varying it they are but doing the unnatural and un bfolherly work of a conspiracy in the strong er part of the family against the weaker. And they can see in the doings of William Miller and his followers, 'what they seem to hide from their own sight, in their own doins and the doings of their followers. They can see that on his part there is un reasonable and unbounded assumption and assertion, and on the part of his followers all readiness of reception without any care fulness of examination. That it is not ne cessary for him to prove anything. That his ipse dixit is law to bis disciples. That his wand moves his multitude at his will That whatever comes trom his hands is received and swallowed as if it were pure ambrosia and nectar. That whatever falls from his 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 for a light to enable them to discern between a copper and a guinea, will go on in darkness and uncertainly, handltpg the interests of mind and soul. ''.' These characterislics of the Miller sys tem are perceived, understood and expos ed by the conservative orthodox. All the peculiarities of the Miller system they de dare to be a blind and blinding fanaticism. But what are the peculiarities of his sys tem? Small things indeed, compared with those things in which there is perfect iden- tity between him and themselves. The great system of violence to mind and soul, by which the people are required and con strained to take upon trust whatever is die- tated to them by their religious guides and teachers, U not his, but theirs. The pro- fane and impious assumption, vox populil est vox Dei-lhe voice of the people is the voice of God is everywhere the lan- guage of the priesthood and the church, as it pertains to themselves. They deal in dogmas and mysteries. Tbeir 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, dic tatorial, or intolerant, than the orthodox religion in which he has been educated aas maae mm to oe. mat religion is me perfection of assumption, dictation, and in- tolerance. It anathematizes, as heretics and infidels, all who call in question its L - I I I rry i i I infallibility, or presume k progress be yond its creeds, faiths and formularies. Those who dare to ask for a reason or for proof, jt denounces as unbelievers, and un belief of its dogmas it modestly makes to be a damning crime. In these respects 1 have never seen anything, or heard of any- thing, in Millerism or Mormonism, out of character, as parts and parcels of the sys tem notwithstanding the New-York Bap tist Advocate has the following character istic paragraphs in regard to them : " Mormons. Three hundred Mormons arrived at New Orleans from Liverpool on the 15th of March. All the fjols are not from our side of lhe water." Baptist Advocate of April 1. ''Progress of Millerism. This fanati-1 cism. as ii is d ying away in New-York and its vicinity, is said lo be travelling southward." Baptist Advocate of Ap. 15. This same paper, not far from the same time, if my memory be correct, very char itably sets me down as deranged, on ac count 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 fanatic. 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. Thev do-not all make a direct use of it. The hypocrisy would be too glaring, af ter 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 lions to their churches. So many pro tracted 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 in strument to t fleet it. Ihose who have not had Miller-preaching directly either because they could not get it, or because they durst not so glaringly contradict be fore the people their professions of repug nance 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 op 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 in crease 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 ortho doxy by the aid of Millerism. The relig ious organs everywhere abound with rap turous notices of these revivals. No one is fuller of them than this same Baptist Advocate thai stigmatizes a principal means used, as fanaticism." Millerism has no separate churches. It stands with, in the pale of the orthodox churches gej erally -more in some, less in others, ac- At uch a view or my course and conduct, I shall oerer complain or be dissatisfied. I hart not the least objection to it. Those ho choose to make use of this means are welcome lo all thev can accomplish by it. Only gire credit to my heart I will not be griered or offended at any view that may be taken of my head. 1 have heard ofa BapuVt dea con who seems to take a different view of the case. It is said that in V conversation with a neighbor, some time since, be remarked- they say 1 array is crmiyj but I'm dreadful 'fiaid he aint." " v - cording to circumstances. It is a consis- tent component part of the animal religion - that has stolen the name of Christianity. ta- k.n.t:- c j , . . ... I ' Aiiveni D'longs - to iht chunk-not to William Milhr Mjierjsm consists in fixing on a time The church generally holds that such an event is comin? at some time. This doc- lrjne has been believed, to a greater or less - exlen, for eighteen hundred years. And there have been some, during most of this time probably, who have been looking fjr lhe event as being ni2h, " even at the doors. It has been thus preached exten- &ive, at dilTercnl limes. Somefortv or fif- L di;rerent periods of time have been fix- ed on, by different individuals ; and some thirty or forty of these oeriods have al- ready gone by. Such things will contin ue to be, while the priesthood and the church can keep the miuds of the people darkened with clouds of superstition and ignorance. The policy is to put off and keep all in uncertainty. On fhis depends the keeping up of the craft. The scheme keeps attention to the past and the future, t0 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 the enfi be vexed with Miller, for fixin pn a time and committing the system to a certainty I Who cannot see that the effect must be disastrous ? When the time has gone by, the excitement is over, and the people become more rational, the entire Second Advent sj s- tem, with its kindred illusions, will be It ft in a most suffering condition. O.ie art of it having been thus de- monstrated to be an imposition as it certainly will be the other part of it will have a feeble hold on community. It will hereafter be examined. And exam ination'., will be fatal to it. There is noth ing it so much dreads and deprecates. It A-ill not have the power to addle so many heads in future a3 it has in times past. Perhaps I ought not to leave the sub ject without calling attention to some things in Wm. Miller's Course. I have formerly had some personal acquaintance with the man. We botkT belonged to one denomination, and lived so near each oth er for several years that We frequently met in associations and other religious meetings. About the time of the publica tion of his first pamphlet, at his request 1 called at his house in Hampton and staid with him over night fbr lhe purpose of giving him an opportunity to convince me if he could of the correctness of his theo ry. He af;erwad3 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 attitude of an inqiirer and giving him a patient hearings 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 of telling him frankly and plainly at the close of our interviews, lhal 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 began to give his views to the public, he was more rash and indiscreet than he now is. Experience has taught him wisdom and discretion. He was for merly confident. He hazarded every thing connected with his iheoTy. He was even in the habit of saying, " if the Bible was true? his doctrine was correct. He made some very unguarded statements, by way of foretelling, or undertaking to foretell when revivals would cease, and so lie other things would transpire. At a 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 tow n of Shoreham, friend Wright asked him what must be thought of him, and how he must be look ed upon, if 1843 should come and go by and prove his theory to be incorrect. His prompt, unshrinking reply was 1 shall be a poor, miserable, despised crea ture, and ought to be.n This is set down here to be remembered as the shuffling and shifing goes on whi:h has already co.nmenced. In a communication dated at Philadelphia, February 4th,J843 and published in the Signs of the Times of February 15th, he extends the time to March 21, 1844. It vas the first publica tion I had 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 u m . . . . . . . hed to H. Should he lire to see that ? ' V .' v- 3i time go by and his bubble to bur, r ... - . w i surely wi he mtoht , u. , upon as a sincere and honest min,pr) ra e win come up frankly and sqilJ to the mark. apbnftvxTi. .l . l . t . w",tuye iuai ne nne l- .1 4 in error, tnrow away his assump and assertions, and go a.bout a rational faithful investigation a; a simple ir after truth. In the Signs of the T March 1 , David Bernard ihe n,es la: a!: fixer-up" of the Bible, by xvay 0 revising and amending has tended article in favor of the Mi ry, which he closes with a p0S: .n a woraea ana emphasised as follows " P. S. If we have made no inis a' e our expositions of the Prophecies oil) ie!, the Lord will comem c still I believe, from the other prcpl,' that the end of all things is at havd SHALL LOOK FOR HlM TILL HccOMts! It will be seen ihat here is great f tiousness, with a door wide open for cape. It is "possible" there is a n liiae. ne win look lor tiim till comes." This may be considered t0 be turn towards getting it back to iheeruut, l.jl rt mi ..i . w-. occupied by the priesthood and church generally the ground of uncertain. As many of the people as can be imj upon in this way, will have to b doned to imposition. There is r.o for them. In August or September last, Wm. Mil lcr went ihrough with a course of leciureJ at ihe Baptist" house in this village. 1 at tended and heard him twice. Having hal all needed opportunity for acquainting, my self with his theory, I did not tlmifc j jn. cumhent on me to give more time to tlle subject in that shape then. But bein in formed afterwards that there was to be an extra meeting in the vestry, for iliicuion I went iru At the time I entered ihe room, friend Miller was speaking, apparency in answer to a question, touching the p,ie in lhe 24'h of Matthew, at the 36iK ver-e-"But of that day and hour knoweth no rr.an, no, not the angels of heaven, but my F.nh er only." When he had got throng!, bp.J taken his seat, I asked if there was eppor lunity for remarks; and, being answered in the affirmative, I called friend Miller's ai:en tion to the 7th verse af the 1st cliapier of Acts, and aked him if the passage mi-ht not be considered as very much parallel to the one above quoted lrom Matthew, or as explanatory of it. The passage reads !l,u : "and he said unfo them, it is not for you to know ihe times or lhe seasons, which il.e Father hath put in his own power." A fur some hesitation, he answered in the affirma tive. This agreed with the view 1 al ways taken of the passage in Matiiiew making"day and hour" there mean abcu; the same as " times and season" in the oih er passage ; and bo:h meaniug about as uch as if it had been said, the tine whatever i: may illude lo is rut to be known. Friend Miller here manifest' dis covered that the concess on he had now made destroyed the construction which his iheory requires to be put upon the pas-nse in Matthew. Now look at ihe twist he made to get out of his position. lie read the next verse in Acts, which is as toUmvs: "but ye shall receive power, after th,i th Holy Ghost is come upon you ; and ye s-!:ail be witnesses unto me both in Jerusalem,and in ail Judea, and in Samaria, and in the ui termost part of the earth." Who will be lieve 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 was given, there is power to aceain the lime'?! I then cited him to his concession, always before made, in- which he had disclaimed any pretensions to revelation, declaring that he had arrived at his conclusions by arith metical calculaiions. By this time, his dis ciples, seeing his distress, came to h relief and declared thai discussion was net the thing! They said the meeting had not been appointed for discussion, but for ques tions to be asked for the lecturer to answer. It was not the design to give opportunity lor replies to him. T turned and asked fiiend Miller how it wasV He replied1 I sha'n't give 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 rr.e. But 1 heard nothing more from him. I was afterwards told by those who remained in the meeting that he gave the subject one more turn after I went out, by saying that a man needed the Holy Ghost to aid him in makin? a cal culation in figures, just as much as in any thing else I From all this, what could I infer but that William Miller knew bis theory would not bear examination? Id ihis he is on ihe same ground with the priests of orthodox? in general. They know iheir only I ope lies in shutting out investigation. They know their works will not bear the lisnl They teach ihe people to be afraid of the 'ruth and to keep away from it. They make them to believe thai reason is a dan gerous monster, not to be trusted at liberty. I but to be chained an. They tell them that L . r . . V a . k, . ,1,0 nir i freedom of thought leads straight to the pit !