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RELIGIOUS.
CHEROKEE FH4ENIX
AND INDIANS’ ADVOCATE.
CHEBOKEE NATTOIV, DHOPIUktoU, EDITEU BY WLTJA1I HICKS.
i. T.
WEW ECSSOTA, CHEROKEE NATION, SATURDAY, FEBRUARY 22, 1884.
AO. 89.
PRINTED WEEKLY.
50 if paid in advance, $-3 In six
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bscribers who can readonly the
language the price will be'$200,
nee, or $2,60 to be paid w ithin the
of tins light, because I know that no
words can express the conception,
which the weakest Christian, who has
his eyes opened, really has ol its glory.
less pleasant, less perfect, if these had
been wanting.’
‘I found this discovery sweetly draw
ing me to a willing, cheerful endeavor
The true idea of light is not conveyed after holiness, in all manner of conver
satinn; whereas, all former courses I
took only drove me forcibly to a feign
ed submission. And this often made
by the ear. The ear tries words, the
mouth tastes meat; but it is the eye
that beholds the sun. No words can
convey a true notion of light to the j me admire the folly of Sociniaus and
blind. And he who has eves, at least: Anninians, and other Pelagian cue-
while he sees it, will need no words to I mios, who pretend that free justirica-
describe it. It manifested itself and I tipn leads to security and carelessness,
othef things also. It is like the new" I could not hut say, and think often,
vp a seventh,in atis. 1 name, that none knows save lie who! What! shall 1 believe such wild and
letters addressed to the L,ditor, , ,, , . , , , . ,
vill receive due attention has it. And they who really see. al- wicked reproaches, against my clear
,--1 though their light may ho weak, and experience ? Do not I find quite the
Satan raises mists to obscure it, will be j contrary, while the love
more capable of judging of it by its I strains to judge thus,
Prom the Philadelphian.
VINE ILLUMINATION,
jled in the conversion of Halybur-
ton.
memoirs of himself, the Rev.
Halyburton says,
it was not the Bible alone that
ed the discovery; for most of
passages whereby I was relieved,
formerly in my distress, read
might upon, without finding any
them. But now the Lord
into my mind” by them. For-
was acquainted only with the
which profits not; but now the
words were spirit and life, and
ight I saw light.” God open-
eves to see wonders out of his
There was light in his words; a
ight bv them shone into my
give me, not merely some
al knowledge, but “the light of
lodge of the gl°ry of God, in
>f Jesus Christ ” And many
nee I found betwixt the discov
er made, and the notions I for-
entertained of the same truths
ht I now had “shone from hea-
It was not a spark kindled by
endeavors,, but it shone sud-
ibout me; it came by the word
a heavenly means; it opened
and discovered heavenly things,
he glory of God; and it led me
were to heaven. Its whole
icy was heaven-ward., it was a
ight, giving true manifestations
even the one true God, and
Mediator between God and
and giving a true view of my
ith respect to God; not accord-
foolish conceits I had formerly
ained, but as they are represent-
the Scriptures. It was a pie as
sured light.
iet;
effects than by any account of its na
ture.’
‘When the Lord -came to work this
change, I was sunk under the oppress
ive, sense of the fear, that I had de
stroyed myself, and was deeply con
cerned to know how l might be saved.
The Lord made me first look up by a
discovery of salvation and help which
answered my concern about my own
case. When I looked to this salva
tion, I found it in him.
Christ con-
tliat if one died
for them.” They err, “not knowing
the scriptures, nor the power of God.”
Prom the New York Observer.
TIIE EVIL OF BELIEVING TOO
MUCH.
It is a common saying among the
Catholics, that it is bettei to believe
too much than to.believe to little; and
it of the arguments with which they
endeavor to make is one pruselyt.es,
When, by this l tbat tbe y believe all that Lmtcsiants
comprehended in tradition. They be
lieve every word of it—while Pro
testant are satisfied with holy scripture.
But the Catholics do not believe all
that Protestnat believe; they do not
believe the Protestant doctrine of re
generation, or justification, or other
cardinal doctrines. But, asks one, is
not all that Protestants believes con
tained in the Scriptures! Yes, Well,
Catholics believe the Scriptures.—
Therefore they believe all which Pro
testants do, und, then, moreover, they
believe tradition, so that they believe
all which Protestants believe, and some
more besides. Very logical, to be sure!
hut suppose that tradition and scripture
happen to contradict each other, how
then? What sort of an addition to a
testimony is a contradiction of it? 1
might give some precious specimens of
these contradictions. The Catholic
believes with scripture the marriage
is honorable in all, und he believes
with tradition tlmt it is very disgraceful
in some. One of his rules of faith affirms
that “all our righteousness are as
filthy rags,” but the other assures him
that there is merit in his good works.
Ofle says that Peter was to he blamed,
means, I came to see his glory shining | believe besides a g >od deal that Pro- j but the other asserts his infallibility.—
in the contrivance, by the lustre of it I Plants do not believe. Hence they According to one, Peter was a simple
I was affected; that I began to value j would have it inferred that their religion ! *Mer, but according to the other, lim
it above all things, and to look upon i possesses all the advantages which he- I versa bishop, &c. *1 he Gathohc savs
it as of such importance, that, provided j Protestantism, and some m .re ho believes both, and therefore lie is m
it were secured, all other things, the
highest concerns of the creature not
exeeptpd, were ofsmall moment. And
when-1 saw the glory of his goodness,
in hi» ordering it, that creatures, in
aiming at his glory, should find their
own salvation, this view exceedingly
endeared the Lord and his wavs unto
me. Thus the Lord sweetly led me,
by a view of help suited to my case, to
a discovery of iiis glory in my salva
tion; and helped mo to place things,
in some measure, at least in wish and
design, in their own order, and give
his glory the preeminency that was his
due.
‘A third disccrnable effect of this
discovery was, that with respect unto
the Lord's yoke, his precepts, and be
holding his glory, I was changed into
his image, and made to loolc on h'is
| yoke as easy, and his burden as
light; and to count that his command
ments were not grievous, . but “right
concerning all things.” This was very
into the bargain; so that it the religion ‘ asnler state than the Protestant. Well,
of the Reformation is snfi*, math more ! when I can be convinced that two con-
is that of the church of Koine safe. — , tradictory assert ions arc both true, I
No-.v us i a in certuiti that this way of, may believe as much as the Catholic
talking, {reasoning it is not worthy to believes Meanwhile 1 am satisfied
be called) has some influence in malt- j with believeing enough, and not caring
ing Catholics I shall take the liberty of to be more tliau perfectly safe, I shall
examining it. " continue to be a Protestant.
Why is it better to believe too much, M. S.
than to believe too little ? Excess in other
things is not better than defect. To
eat or drink too much is not better than
to eat or drink to little. To believe
that two and two make five is as bud as
to believe that two and two make three.
One olthese errors will derange a man’s
calculations as much as the other. i ho
man who believes that two and two
Some Directions hon.' to secure the Bless
ings of Peace and Brotherly Love.
“I)o all things without disputing,
says St. Paul, that you may be blame
less and harmless; the Sons pf God,
without rebuke.—Be at peace among
yourselves; and if it he possible, as
much as lieth in you, live peaceably
make live, has no advantage because j with all men; but especially with your
he believes the whole truth and a little ’ brethren in Christ. For quench the
more. I f»pirit ( by destroying its most excellent
A certain writer who ought to be in which are peace and love. And
high authoity at Rome as well as every ! lbat vvc ma y not be gyii 11y ol this crime,
where else, represents additions to the Bie Apostle exhorts us to avoid con-
far contrary to my former tempter.—
Now the reality of this change uppear-
“Truly the light I ed and evidenced itself several ways,
; and a C pleasaat tiling it is for! even amidst all temptations, slips, yea,
’ to behold the sun.” It had i and relapses into the same sins. I
ronly satisfaction in God attend- now came to a fixed pmsuation, that
- - * ■ the law was not only just, such as I
could make no reasonable exception
against; but holy, and such as became
God; and good, such as was every
way suited to my true interest, and
peace, and advantage—which 1 could
trut h to be as injurious and as offensive
to God, as subtractions from it. Rev.
tentions, and assures us that God will
render indignation to them that are con-
it led to a pleasure in the
whence it came. It was a
et and clear light, hot only repre-
ig spiritual things, but manifest-
hem in their glory,, and in their
order. It pat all things in their
ty
ilace of subordination to God, and
never think before. Though I found
distinct and sweet views of their
ine tendency. It was a satisfying
The soul rested in the discov-
it made, and was satisfied; it
not doubt it saw, nor if the things
o, as they were represented.—
a quickening, refreshing, heal-
ht: when this sun of righteous-
arose, there was “healing under
,n<r S .” It was like the summer’s
warming. In a word, it was ‘ the
of life.” It was a great light,
de great and clear discoveries,
by it easily distinguished itself
any former knowledge of these
g to which I had attained. And
s a powerful light.
dissipated that thick darkness
overspread my mind, and made
ose (rightful temptations, which
rly disturbed me, fly before it.
i the Lord arose, his enemies
scattered, and fled before his face,
as composing. It did not like a
, of lightning, suddenly appear
fill the soiil only with umazement
fear; but it composed and quieted
ul ’ and put all my faculties in a
posture as it were, and gave me
exercise of them. It destroyed
but improved, my former knowl-
. These particulars might be ex-
ed and further amplified. But
nature of this narrative, and the
■ ity designed in it, will not allow
o enlarge; and I the more wilhng-
iop here; and forbear to give any
r account of my small experience
sin that dwells in me opposing it still,
yet I delighted, after the inward man,
iii the law, as holy, just, spiritual, and
good, I saw the commandment to bo
“exceeding broad,” spiritual, and ex
tensive,
xxii: 18, 18. “If any man siiall add I tedious, and do not obey the truth. It
unto these things, God shall add unto | hl S hl y concerns us therefore, to enquire
him the plagues that are written in this • ^ 10U shall escape the eutse denoun-
book. Here you see what a man gets c °d against the contentious, and ine
by believing too much, it is not ul- ; peaceably with our fellow-piofessois.
together so safe a thing as the Cath-jAndif wo ought to do all that lieth in
olics represent it to be. Adding is as > !1 order to obtain au,i «°«P thc
bad tistaking away. For every article j blessing of peace; surely we ought to
added there is a plague added. f °llow such directions as are agrecah c
1 suppose that one reason why those t0 scripture and icason. 1 humbly
additions to the truth are so offensive \ hope that the following aic of the num-
to God, is that they are such additions I bcr.
as take from to which they are added;* Direction I. Let us endeavour to
just as when a man puts a piece of new do justice to every part of the gospel;
and was delighted with it. ,,, . .
The duties which my heart had former-j Us docTriA.fs. * Slmfirst cuts
ly the greatest freshing. Formerly,
could not think spiritual mindeduess
could be easy to me, or any other per
son. But now, when in some measure
I attained it, and for some time, ns
first after this discovery 1 did, 1 found
it life and peace: on the contrary, car
nal mindednass was as death. I was
made to see a peculiar beauty in those
laws in particular, that crossed those
sins which had the firmest footing in
cloth into an old garment, that which is
put in to rill it up taketh from the
gatuient, and the rent is made worse.
All the additions of the church of Rome
from some
a hole
carefully avoiding tho example of those
injudicious and rush men, who make a
wide gap in the north-edge of the gar
den of truth, in order to mend one in
the east or south-edge. Let every
evangelical doctrine have its proper
in the robe of Christ and then applies | place in our creed, that it may have
her patch! In order to make room for, its duo effect on our conduct. Con-
Iter doctrine of huatan merit she lias to
take away just so much from the merit
of Christ. The Protestant doctrine is
that we are justilied by faith alone
without the deeds of the law. Nay,
says the Catholic, our own good works
have something to do in the matter of
our justification. Now this addition
docs not leave entire that to which it is
tho perfection of the one sacrifice otler-
ed by Christ on the Cross, The Cath-
frbm my circumstances, and occasional
temptations. And though all these ad
vantages still continued, and rather
<*rew, yet my heart was so strangely
altered, that no sins were so hateful,
upon the account of none did I loath
myself so much, and over none was I
so glad of victory. There wore none
whose ruin I so much desired, against
none did I cry so mnch, or complain
so frequently of, to thc Lord, or set
myself more against. My mind was so
continually engaged in contrivances
for their ruin, although formerly 1 still
sought to have them spared. And if
the Lord would have given me my
choice, to have the laws that crossed
them razed, or to let them stand, he
knows I would have thought thc law
olics add to this the sacrifice of the
Mass. They are not satisfied with
Christ’s being, “once offered to bare
the sins of many,” but they teach’ the
strange doctrine that Christ is otrered
as often us a priest is pleased to say
Mass!
Nothing is farther from tho truth than
that the Catholic believes all which tho
Protestant believes, besides a great
deal that the Protestant does not be
lieve. The latter part of tho assertion
is correct. The Catholics believes a
great deal which the Protestant do not.
In the quantity of their faith they far
surpass us. There is the whole that is
sideration, repentance, faith, hope,
love, and obedience, have each a place
on tho scale of gospel-truth. Lotus
not breed quarrels by thrusting away
any one ofthosc graces, to make room
for another. Whilst the philosopher
exalts consideration alone; the Carthu
sian, repentance; the Solitidian, faith;
the Mystic, love, and the Moralists,
obedience; thou, nianofGod, embrace
them all in their order, nor exalt one
to tlie prejudice of the rest. Tear not
Christ’s seamless gurment, nor divide
hirn against himself, lie demands our
reverential obedience as our King, as
much as lie requires our humble atten
tion as our Prophet, and our full con
fidence as our Priest. It is as provok
ing to the God of truth and order to see
the ste.warts of his gospel mysteries
make much of the dispensation of the
Son, whilst they overlook the dispen-
tion of the Father, and take little no-
.tiee of tho dispensation of the Holy
Ghost; as it would be provoking to a
parent to see the persons, whom he has
entrusted with the cure of his three
children, make away with the youngest,
arid starve the eldest, in order to enrich
and pamper his second son. Where
moderation is wanting, peace cannot
subsist; and where partiality prevails,
contention will soon make its appear
ance.
II. I.ct us always make a proper
distinction between essential andcir-*
cumstantial differences. The differ
ence there is betwoen the Christians
and the Mahometans, is essentia!; but
the difference between us and those,
who receive the scriptures, and be
lieve in Father, Son, and Holy Ghost,
i c in general about non-essentials; and
therefore such a difference ought riot
to hinder union; although in some cas
es, it may, and shall prevent a close
communion. If we fancy that every
diversity of doctrine, discipline, or cer
emony is a sufficient reason to keep
our brethren at arm’s length from us,
we are not so much the followers of
the condesccndiug Jesus, as of the stiff’
and implacable professors, mentioned
in the gospel, who made much ado
about mint, anise, and cummin; hut.
shamefully neglected mercy, forbear
ance and love.
III. Let us leave to the Pope, the
wild conceit of infallibility; and let us
abandon to bigoted Mahometans, the
absurd notions, that truth is confined
to our own party, that tliosje who do not
speak a3 we do are blind, and that or
thodoxy and salvation are plants which
will scarcely grow any where hut in
our own garden. So long as we con
tinue in tins error, we arc unfit for un
ion with all those who do not wear the
badge of our party. A pluirisaic pride
taints our tempers, cools our love,
and breeds a forbidding reserve, which
says to our brethren, Standby; I am
more orthodox than you.
IV. Let us be afraid of a sectarian
spirit. Wc may indeed, und we ought
to be more familiar with the professors
with whom we are more particularly
connected; just as soldiers of the same
regiment are more familiar with one
another than with those who belong to
other regiments. But the moment this
particular attachment grows to such a
degree, as to make a party in the armv
of king Jesus; it breaks the harmony
which ought to subsist between all the
parts, and hinders the general service
which is expected from the whole body.
In what a deplorable condition would
be the king’s affairs, if each colonel in
his army refused to do duty with another
colonel; and if instead of mutually sup
porting one another in a day of battle,
each said to the rest: “I will have no
thing to do with you and your corps;
you may fight yonder by yourselves,
if you please: 1 and my men will keep
here by ourselves, doing what seems
good in our own eyes. As we expect
no assistance from you, so we promise
you, flint you shall have none from us.
And you may think yourselves well
oft’, if wc do not join the common ene
my, and fire at you; for your regiments
are different from ours, and therefore
you are no part of our army.” If so
absurd a behaviour were excusable,
it would be among thc wild, cruel men,
who eompose an army of Tartars of
j savages; but it admits of no excuse
from men, who call themselves be
lievers, which is another name for the
followers of Him, who laid down his
life for liis enemies, and perpetually
exhorts his soldiers to love one another
as brethren,—yea, as he has loved
us.
Let us then particularly beware of
inordinate self-love. It is too often the
real 'source of our division; when love
to truth is their pretended cause. If
St. Paul could say of fallen believers
in liis time, They all seek their own;
how much, more can this said of de
generate believers in our days? Who
can tell *all that the mischief done by
this ungenerous and base temper?—
Who can declare all the mysteries of
error and inquity-, which’, stand upon
the despicublc foundation of thc little
words, I, me, and mine? Could we
see thc secret inscriptions, which the
searcher of hearts can read upon the
first stones of our little Buhels, how
often should we wonder at such ex
pressions as these:—My church—my
chapel—my party—my congregation—
my connections—my popularity—my
hope of being esteemed by my parti-
za»s*5-tnv fear of being suspected by