HERALD

OF THE

KINGDOM AND AGE TO COME.

RICHMOND, FEBRUARY, 1851

The article in our last number on the “Restoration from Babylon,” and those in the present one entitled the “Restoration of the Jews,” and “Mount Zion,” were written by a Jew who confesses that Jesus is both Lord and Christ. They are well and scripturally indited, and worthy of the attention of all who desire to know what the will of Jehovah is with respect to the future destiny of that ancient and interesting people and their city of glory and renown.

* * *

A man knows not what he can accomplish till necessity is laid upon him. When we last addressed the reader we were confined to our room and to a bed of sickness. About four days after we left it; in two more we ventured “to sun” our outward man in the garden for a few minutes; and the day but one afterwards we were wending our way on a journey of twenty-five miles, to attend an appointment of about a month’s standing. Our friends here doubted much the safety of the undertaking; but the weather being warm and pleasant as a British summer’s day, and the friends in King William having sent a close carriage to convey us thither, we apprehended no other inconvenience than fatigue from long sitting and jolting over the Randolphian gullies of the way. We allayed their apprehensions of our suffering a relapse from fatigue in attending meetings by the assurance of (as it then appeared to us) the utter impossibility of our doing more than by our personal presence proving to the Cretans and Samaritans that their prophecies were false, and that report spoke truly in saying that we had safely arrived once more in the United States.

We expected to meet two or three brethren at the meetings who would take upon themselves the labor of formally addressing the people, while we should have nothing else to do but to prove by our presence our willingness to speak to them, but our inability from extreme weakness to do it. Our dismay was considerable, however, when we found that they had not arrived, and that the work of faith and labor of love must be performed by us alone. Our principle is that difficulties which cannot be avoided must be met and overcome. It is bad policy to make appointments and not fulfil them. We therefore determined to do what we could, and to try to discourse even if we had to come to an abrupt and speedy conclusion. The first appointment was a three days meeting at Acquinton. A brother who accompanied us from Richmond attended to the preliminaries, after which, we, following the example of Jesus (not being able to stand) “sat down and taught the people.” At first our friends did not think we should be able to hold out fifteen minutes; but though weak in body the subject was itself an inspiration, and to our own surprise we spoke with comparative ease on the Representative Men of the prophetic word for upwards of two hours.

Encouraged by our success in this effort we did not doubt but we should be able to get along from day to day as the appointed times came round. We were strengthened by the consideration that sufficient to the day is the evil thereof; so that it was quite unnecessary to assume the evil of many days and lay it all upon one. We experienced, however, some relief from the fact, that one of the brethren announced to take part in the meetings, arrived at Acquinton on Lord’s day; so that had we proved unable to occupy the time there was help at hand to supply our place and to make up our deficiencies. He remained with us all the week, and was no little assistance to us in conducting the worship, and leaving us only the pleasant labor of “persuading the things concerning the kingdom of God,” and of “declaring all his counsel” to the people. (Acts 19: 8, 10; 20: 20-21, 24-25, 27.) We spoke at Acquinton on three successive days; two days after at a school house; and on Saturday and Sunday at the old state-church house called West Point. At all these meetings put together we spoke about twelve hours and a half on things pertaining to the kingdom of God and the name of Jesus Christ; and instead of increasing our debility, we recruited our physical energy every day. In our own person then we have proved, that the truth is an inspiration which gives health to the soul, through which it operates nothing but good to the outward man.

We have styled West Point an old state-church house. We need give no reason for this to the citizens of this dominion. But, as we write for readers in Britain as well as America, a word of explanation will doubtless be acceptable to them who are far off, though unnecessary to them who are nigh. In the earlier days of George the Third’s reign the power to which these countries were subject was a military and religious one. The religious element of the power preached the divine right of the British kings to govern the colonists as they pleased, especially if their acts tended to the good of “the church”—taxation without representation, and a heavy tithe of tobacco for priestly need, were the political gospel of the clergy, whose favourite apothegm in “the plantations,” as it is in Britain to this day, was “no church no king.” And so indeed it proved, for “church” and “king” both went to perdition together. The military element of the power with which we associate also the civil, for the civil and military in all despotisms are inseparable—this element, we say, was fully aware of this, therefore the weapons of death and destruction were furbished and sharpened against the people in support of the twin idols of State-church, and King. In those cloudy and dark days of political religionism, Mangohick, Cat-tail, Acquinton, and West Point, four parish church-houses, were the “holy places” in which the admirers of state-churchism in King William county, assembled to hear the reverend tithe exactor read his prayers and the drowsy parish clerk drawl out “Amen.” The military and religious power of Britain, in concert with the people it had trained up in the way it wished them to go, had been performing this farce in the abused name of Christianity for many years, until the indignation of God waxed hot against them. In the course of his providence he raised up an opposition to the power, which like itself was both secular and religious. The combat was long and bloody, and resulted in the overthrow of the colonial establishment in “Church and State,” and the foundation of the existing order of things. The expulsion of the myrmidons of tyranny proved the downfall of “the church,” not however of the church of Christ, but of George the Third’s, for he though an insane man was the acknowledged head thereof. When his church militant was trampled under foot by the weapons of God’s fury, the victors seized upon the spoils. The church property was confiscated, and the ‘parish churches’ made common for the use of all sects. This was a great and beneficial revolution for this country, though utterly ruinous to Church-of-Englandism. There are now these four old “churches,” but no episcopal congregation, and we believe scarcely an Episcopalian in the county—at all events an exceeding few. The fact is that Episcopalianism is a religion of pride and cold formality, and adapted only to the sons of pride; and being essentially aristocratical in the worst sense it can only maintain its ground when aided by Mammon and the civil power. The poverty to which it reduced the people by a seven years war in support of tithes and taxation, put it out of their power to sustain it even upon the voluntary principle; and although in England it belauds itself as “the poor man’s church,” the clergy of this pillar of the State and of all its abominations, are not the men to preach for nothing and support themselves. Their system was therefore wounded unto death by their own suicidal policy; so that notwithstanding the abortive endeavours of some from a distance to resuscitate it, it is dead, plucked up by the roots, and buried, never to rise again in the county of which we speak.

In these old church-and-state bazaars of spiritual merchandise our British friends will be surprised to learn, that even we, a heretic of heretics, as we are said to be, do from time to time hold forth the kingdom of God and the name of Jesus. The ten commandments still shine forth to the people in letters of gold from above the communion place, love to God and to their neighbours as themselves; and the Lord’s prayer also, supplicating the advent of that kingdom for which we plead, that the will of God may be done on earth as it is in heaven; and announcing to all men that the kingdom, power, and glory are his for ever, even for ever and forever, amen. The fall of this church has been a great blessing to these countries. Its decadence here is but the earnest of what will happen at no distant day to the same church in England, and to its sister-harlot beyond the Tweed. We do not, however, expect to witness a peaceable dissolution of the adulterous alliance between the State and its two superstitions of the North and South. There is a reckoning to be adjusted between God and the sin-power in Church and State, as there was here, before the people can enjoy the liberty of supporting that form of error most agreeable to their own lusts as in the independent states of this Union. Indeed we never expect to see that day; for when “the thrones are cast down,” state superstitions will fall with them, not to be succeeded by sectarian errorism, but by that “Feast of Tabernacles” which is to be celebrated by all nations in the day when Jesus is king and lord over all the earth. (Zechariah 14: 9, 16-19.)

The contrariety of current reports, and the season of the year, restricted our congregations to narrower limits than usual on our visits to the county. It was reported that we were dangerously ill and would certainly not be able to attend. This caused the absence of many, while the appointments were so imperfectly notified that the meetings were but little known. Nevertheless on Lord’s days the assemblage was quite respectable both for numbers and reputed intelligence. They listened for the most part as people who were earnestly desirous of understanding what they heard. If their patience could have held out we could have discoursed to them with pleasure until sunset; for we delight to speak to men and women whose ears seem opening or open to the truth.

But in the midst of all our labors we sometimes pause and ask ourselves why do we risk our health, expose our name to reproach and our character to slander—why do we forbear to mind earthly things to lay up treasure upon earth on the plea of leaving something behind us for those who may come after us. Why do we go to foreign lands at our own individual risk and cost to hold forth “the things of the kingdom of God and the name of Jesus Christ?” What special obligation is there upon us to deny ourselves of the domestic comforts and luxuries which other professors of the Gospel enjoy? Is the word of the kingdom our private property? Do we receive our hundreds or thousands by its proclamation? We have heard of its being reported that we made “a little fortune” by our trip to Europe! But so far from this being the fact we are able to prove that our expenses exceeded by several pounds sterling our receipts, to say nothing of the value of the time expended in discoursing to the people during the two years and a half of our sojourn abroad. But of all this we make no account; for we are taught by the Lord to confess that when we have done all, we are (to him) unprofitable servants. But what we want to know is, what special obligation there is upon us to labor thus in the truth to the neglect of all our worldly interests, and for others to do literally nothing? We speak to those who acknowledge that what we set forth is God’s truth. Are not their obligations to that truth as weighty and binding as ours? Or have they received a dispensation from on high permitting them to mind earthly things and to forbear to energise themselves in the service of the truth? We have proved the unselfish character of our labors by the self denial of the past seventeen years of our life which is known to all; we therefore feel at liberty to exhort others not to labor so hard as they have been doing for the meat which perishes, but to do something to help along the truth they profess in their day and generation. Let our rich brethren compare what they do for the truth with what we have done, and then say how their doings will be estimated when they stand with us at the tribunal of Christ. When Jesus purchased them with his own blood he purchased also all they call their own; so that in being united to his name by baptism they assume the position of his stewards, and as such will have to give an account to him of how they have used his property, whether they have bestowed it upon their own lusts, and their fleshly kin, or have appropriated it to the promotion of his truth and righteousness among men. Let them think of this. Covetousness is as deadly a sin as drunkenness or adultery; and “they who practise these things shall not inherit the kingdom of God.” A hint to the wise is enough.

Our visit to King William was of the most agreeable kind. The weather was exceedingly fine, and our reception hospitable in the extreme. A good impression was made on several minds by what they heard, and resulted in the inscription of a number of subscribers’ names upon our list for Elpis Israel. When we visit them again under more propitious circumstances we doubt not the fruit will be more abundant, and encouraging to all.

* * *

The matter and appearance of our last number, we are glad to hear, have given considerable satisfaction to as many as have favoured us with their opinion. We shall endeavour to get it out regularly every month. We have a steady and expert compositor, who we doubt not will conscientiously perform his duty. We pay cash for all the work and material of the Herald. We trust our friends will remember this. Our efficiency will very much depend upon them. The reward sweetens labor; so that if subscriptions come in promptly it will cheer us on in the labors of the press.

* * *

            The sapling green and tender, yields readily to the wind and sun, and the hand of the trainer; the grown tree resists the storm, and ‘tis well with it if it be not torn up by the roots; the aged trunk, dried to the core, spreads out its branches and perishes. This is human life.

* * *

            In our next number we shall commence the narrative of our visit to Britain, and thenceforth continue it monthly until it is complete. The account, we think, will interest the reader, and remove the veil of prejudice from his mind, if indeed his vision be so obscured, which intercepts his appreciation of the truth for which we plead according to its deserts.

* * *

            The reader will find the “Letter from Scotland” quite interesting. The Mr. Paton referred to is the especial friend of Mr. Campbell in Glasgow. He is brother to the “doves” who ministered to that gentleman while enjoying a voluntary incarceration in the city gaol, which he styles “suffering for righteousness’ sake” in his “Letters from England.” We say “voluntary,” for he had the legal option of giving bail, or of going to prison. He preferred the latter, judging, as is supposed, that there is greater theological éclat in imprisonment than in giving bail. He had his reward in the tears of the doves, and the wonderments of his disciples at his unparalleled sufferings for a righteousness which is not predicated on faith in the gospel of the kingdom of God. When he departed from Glasgow, Mr. Campbell’s mantle fell upon Mr. Paton, in whom a portion of his spirit henceforth resided in all its enmity to Israel’s Hope, for which Paul was a prisoner in chains. Ever since our arrival in Britain the Campbellite spirit, which is a very evil one, having expelled Mr. Paton’s own better spirit, worked out all kinds of trouble through the possessed, and through him as their overseer in Glasgow. The result is before the reader in the letter referred to—a result which is inevitable wherever the gospel preached by Jesus and his apostles, that is the gospel of the kingdom, comes in contact, not only with Mr. Campbell’s, but with all other forms of vain philosophy whatever.

            The Paton faction which withdrew is the minority. The church, we believe, amounted to 100 before the schism; therefore stating the seceders at 25, seventy-five will constitute the majority on the side of God’s kingdom, and of decent and orderly demeanour.

            Mr. Bannister, of Paisley, seems to be a monopolist. We would suggest to him the remembrance of the character of the age in which he lives. It is anti-monopolist. Let him beware, then, lest his brethren, in repudiating his monopoly of preaching, go on to perfection, and rid themselves of the preachers also, unless he believe and obey the truth he contemns.