THE GOSPEL OF THE KINGDOM HEARD WITH LIVELY INTEREST AND RESPECT.

Our absence during three weeks nearly on the affairs of the Kingdom will account for the later appearance of the last Herald than usual. We had the pleasure, in company with brethren Anderson and Magruder, of “reasoning out of the scriptures”—Acts 17: 2—with a large assembly of the people of Acquinton, King William county, Va. Meetings were held at this colonial temple during three days. The word of the kingdom was sown in earnestness and hope. The attention of the hearers was commanded by the weight and authority of the truths discussed; indeed, men and women whose minds cannot be rivetted by the testimonies of God concerning the approaching conflict of nations, the destruction of the governments of the world, the resurrection of the saints in glory, honor, incorruptible life, and dominion, the restoration of the kingdom again to Israel, and the reign of the Lord Jesus and his brethren on the thrones of the house of David, over the Twelve Tribes and the subject nations for a thousand years—such persons, we say, are only fit for the holiday slaves of mammon, and to perish with the unreasoning beasts they drive. We were gratified at the attention given. As it is at present, we could expect no more. The proclamation we make is too startling, too entirely subversive of the popular religions, too completely at variance with the creed and college divinity which veils, deludes, and darkens the public mind, to do more at present than to stagger and amaze. The people are not yet sufficiently familiar with the testimony, calmly, teachably, and unbiasedly to weigh and examine its claims upon their self-immolation to its authority. This will come hereafter to some extent, especially when they see those who profess to believe it submit themselves heartily to the obedience it requires. This is the period of transition—a time of passing out of darkness into light, and from the power of the adversary to God. A knowledge of the truth can only begin and complete the work; for by knowledge the intellectual and moral nature, or “soul and spirit,” the heart of man, is alone renewed after the divine image of Him that created him—Colossians 3: 10. The truth contained in the promises, fulfilled and unfulfilled, is the formative power which begets, develops, and makes manifest “the New Creature”—Galatians 6: 15; 2 Corinthians 5: 17. All we can do is to exhibit it, prove it, make it plain; the testimony which sustains it must do the rest. This was our course at Acquinton; the rest we leave to God.

From this neighbourhood we journeyed to the lower end of King and Queen. There has been residing there for several years past a self-excised member of the Methodist church. From some cause or other he took it into his head to read the bible for himself. The effect of this unusual determination soon became manifest. He found that the system of doctrine, called Methodism, which he had all along supposed was the very truth itself, was nowhere to be found in the scriptures. The result was that he began to give utterance to what he believed; and to proclaim that his brethren, and indeed the religious world at large, were altogether gone out of the way; and that their faiths were not the gospel of salvation. Conversing one day with a friend upon these matters, he learned from him that he was not alone in his views. He lent him a number of the Herald, where to his surprise and gratification he found them advocated at large. He became a subscriber to the paper, and by its assistance was enabled more effectively to agitate for the truth. This he has done with considerable success, proving that if there be but one man in a neighbourhood who believes, he can, if in earnest, excite considerable attention to the truth.

There is a colonial temple about three miles below Little Plymouth called the Old Church. By some accident its interior was destroyed by fire, either before or after (we are uncertain which) it fell into the hands of the Methodists, for though it was “possessioned” by Uncle Sam for the benefit of all his nephews, a few of the cousins have managed to monopolise it, very much to the displeasure of their Baptist relations, who claimed an equal right to it; but not being able to establish it, owing to some quibble of the law, they erected Mount Olivet for themselves hard by. A subscription was taken up for the repair of the house by the Methodists. Our friend agreed to subscribe twenty-five dollars to be paid in work upon the building on condition that we might speak there whenever we visited the county. He also stipulated, that if they should refuse the house they were to pay him twenty-five dollars for the work done; and at all events to allow us the use of it for the appointments of one visit certain. These terms were agreed to; and by virtue of them, we were invited to hold meeting there the first convenient opportunity; which happened on Wednesday and Thursday the 16^th and 17^th of July.

After a hot drive of twenty miles we arrived at the Old Church between 11 and 12 o’clock. We were agreeably disappointed in finding quite a large gathering of the people awaiting our arrival. This was the result of the agitation which had preceded us. We soon found that immortality and Baptism were the questions which stirred up the people; for we were requested by some of the members of the Methodist body, through our friend, to address them on “the Immortality of the Soul;” while certain of the Baptists also wished us to say something about baptism. We endeavoured to oblige both parties. On the first day, we discoursed on Life and Incorruptibility brought to light by Jesus Christ in the gospel of the kingdom. We stated the theory concocted by the heathen before Christ came, and adopted by the New Platonists, who sprung up in the apostolic churches from the tares which the enemy had scattered among them. We endeavoured to exhibit this as it is taught in the papal and protestant theologies, impartially and without extenuation. We then showed what the Bible taught upon the subject, that by the contrast the truth might shine forth more conspicuously. The things discussed held the people in profound attention upwards of two hours. In dismissing the audience, Mr. Magruder made some concluding remarks, which were followed by a question from a class-leader, who wished to know, if his soul and body would lie in the grave when he was dead? He put other questions as difficulties in the way of our positions, founded upon the hackneyed texts usually quoted by the Platonists of the age in support of their mythology, such as “kill the body, but cannot kill the soul,” “the rich man and Lazarus,” “absent from the body, present with the Lord,” “the thief upon the cross,” &c. Mr. Magruder replied to some of the questions, and we also to one or two, although he demurred to us as being able to prove any thing we pleased! As our friend the leader seemed to be in the spirit of interminable inquiry, we concluded to cut the matter short for the present, and to meet an hour sooner on the morrow to look further into it. This being agreed to, we dispersed to our several abodes.

We reassembled at 11 A.M. with an undiminished congregation. A string of texts was handed in by the leader, which would have furnished matter enough for a series of fashionable sermons for several months. He wished us simply to explain them by scripture without reasoning. This was an impossibility we could not undertake. He wanted scripture, not reason; we required both as more scriptural and apostolic. We occupied about an hour in examining some of his texts, and turned over the remainder to Mr. Magruder to make what disposition of them he found convenient in the afternoon. We then proceeded to address them on “the Great Salvation” as contrasted with the salvation of the “immortal soul” from everlasting burnings. This occupied two hours. After a recess for refreshment, the audience reassembled to hear Mr. Magruder, who showed that the doctrine advocated was in perfect harmony with the letter and spirit of the texts which remained to be explained.

As to our friend who had induced us to visit the neighbourhood, the meeting was to him a sort of jubilee. A triumphant advocacy, he conceived, had been exhibited in behalf of the great truths he had himself been agitating for so long a time. We were glad to hear from all sides that he was highly esteemed as a good and honest citizen. This was especially gratifying to us, whom he called upon to identify ourselves with him by uniting him in baptism to the name of Jesus Christ. Finding the root of the matter in him, and a determination to abide by the truth through evil as well as through good report, we readily acquiesced in his request, and baptised him in the Mataponi on the morning of our departure for the vicinity of the broad waters of the Rappahannock, in Essex county. The kindness, good feeling, and hospitality of the citizens in general was unreserved. We had nothing to complain of, but much reason to rejoice, and to hope that fruit may appear to everlasting life.

Our party consisted of brethren Edwards, Magruder, self, and daughter. The friends in King William had furnished us with a carriage and horses; so that we were enabled, very agreeably, to make a circuit of about 70 miles from Acquinton. The weather was hot, and the roads sandy, dry, and dusty. With this exception our tour was as pleasant as could be desired. After a drive of twenty-five miles we arrived at the hospitable residence of our friend Mr. Trible, who is highly respected by all that have the pleasure of his acquaintance. He is at present in the dual number, contending in the midst of gainsayers for the gospel of the kingdom. He was formerly among the “reformers,” to whom he became obnoxious by urging upon their attention “the things of the kingdom” as the hope set before us in the gospel. Not content with rejecting his testimony, they inflicted upon him what petty annoyances were in their power. They injured him in his school, and slandered his character, as the only answer at their command to his arguments and testimonies for the truth. Not being accustomed to hard usage as we are, the treatment he has experienced at their hands has been esteemed a sore affliction. But it is good to be afflicted. It perfects our faith, makes us patient, makes us feel our dependence on God, and strengthens us to endure hardship as good soldiers. We are to “count it all joy when we fall into divers trials” of our faith; for a blessing is pronounced upon all who are persecuted, and falsely reproached for the gospel’s sake. We could not therefore sorrow with our friend, but wish him joy in the communion of persecution he had experienced from the ancient-gospellers in common with ourselves. We doubt not he will treat it as lightly as we do when a little more accustomed to it. They have not yet denounced him for “one of Murrell’s gang!” This has been said of us in this city as an opinion generally entertained! But are we therefore a robber and a murderer because the slanderer affirms it? Nay. Such speeches, while they show the malice of the enemy, only provoke a smile, and the expression of gratitude to God that he has disarmed Satan, and restricted his enmity to idle and impotent words, which can neither kill us, nor break our bones.

It was expected that the Rappahannock, or Bethanian, meeting house, which was built by public subscription as “a free church,” would have been opened on the week day at least for the accommodation of the citizens. But they were not to have the use of the house they built. Before this was ascertained, notice was given that we should speak there. But the Bethanist leaders took it into their heads that their fellow-citizens should not hear us under the roof that sheltered them. They resolved that the doors and windows should be shut, that neither they nor the light might enter in. These were strange doings for “primitive christians,” who a very few years ago were chilled with pious horror at the awful bigotry of the Baptists in closing their doors against people, who desired only to “prove all things and to hold fast that which was good!” Who would have thought it, that within the short space of twenty years these very “primitives” would have done precisely the same thing! They have cajoled the public into the erection of “free houses,” where all things might be proved for the general good; but as soon as an occasion happens of putting their boastful professions to the proof, they close the doors as if the houses were in deed and truth belonging to them. If an individual were to act thus, they would denounce him for “a covenant-breaker,” and “extortioner,” who enriched himself by the spoils of others. But Bethanian morality transforms individual vices into sectarian virtues, on the principle of “doing evil that good may come.” The good, however, often turns against the evil doers. They violated their compact with the public, and in so doing stirred up its feeling against them. Some of their fellow-citizens, who cared neither for what we were said to teach, nor for their opinions, but who love liberty, and admire consistency and probity, were indignant at their conduct; and turned in with heart and hand to the aid of bro. Trible in providing accommodation for the public, and refreshments in the adjoining grove. The ground was cleaned up, a stand erected, and seats provided. The petty annoyances bestowed upon our friend, the refusal of the house, and some curiosity to hear us, combined to bring together a large and respectable congregation. The assembly was considerable on Saturday; but far more so on the following day. The weather was fine; but the foliage not being quite dense enough, the sun would sometimes shine in upon us inconveniently. The fable of “the Dog in the Manger” well illustrates the Rappahannock and the Grove in this point of view. A commodious meeting house was in sight, but the “Reformers” would neither use it themselves, nor permit their neighbours its protection from the stroke of a July sun. Under all the circumstances of the case, however, we had more ground of congratulation than complaint. We addressed the people three hours on each day on the things of the kingdom; and showing also how it was to be set up by the God of heaven. Mr. Magruder spoke on Sunday afternoon on some things not touched upon by us. He found even as we that speaking in the open air was no refreshing pastime; but a labor of some severity, which we unrepiningly accept as a modicum of the evil inflicted upon us by the Bethanists for the good we proposed to do them. They have proved themselves “contrary to all men: forbidding us (as far as in them lies) to speak to the people that they might be saved.” It is with pleasure, however, we can testify that there are some in the Rappahannock body who do not approve of the course pursued by their leaders; and who are disposed to listen and to learn. Our controversy is not with such as these, although they may not agree with what we teach. It is with “the leaders,” who in all ages have “caused the people to err.” We extend the hand of friendship and the olive branch of peace to all of “an honest and good heart,” who are willing for the truth’s sake to prove all things. We entertain no hostile feelings to men who desire to know, and are disposed to do the truth, although they cannot see eye to eye with us. We respect and honor the disposition; and rejoice in its manifestation wherever it appears, in Jew or Gentile, Barbarian or Scythian, bond or free. Understanding the truth, as we believe, our hostility is to every thing contrary to it, and subversive of it; but to those persons only who refuse to hear, and investigate, and yet blindly oppose it, and seek maliciously to injure its advocates. These are blind leaders of the blind. They constitute a class upon whose heads we would pile up coals of fire—Romans 12: 20; but with whom we would be no more at peace than Jesus with the Pharisees, or Paul with those who perverted the gospel he proclaimed. We despise the mean and dastardly creatures, who crawl about emitting their venom against honorable men, who conscientiously believe and advocate, without fee or stipend, and with injury to their temporal affairs, what the malignants have neither sense, honesty of heart, nor knowledge to receive. Men who will not investigate, yet denounce, are either fools or knaves. There are multitudes of this sort of people in all parts of the world. Their unwillingness to investigate what they denounce arises from a diversity of causes. Pride, avarice, love of ease, dullness of intellect, indifference to truth or error, to right or wrong, &c., are among the conditions that involve men in such folly and wickedness. Men who preach a system for so much per annum are very apt to be guilty of denouncing in ignorance and malice whatever is thought to level them with the masses, and to dry up the pools, and stop the mills from which they derive their loaves and fishes. Our controversy is with these sowers of discord and hewers out of broken cisterns; and not with the poor people whom they victimise by their cunning, and by their vapid and effete traditions. The Rappahannock members very properly met at their usual hour, and attended to the things that brought them together. Having disposed of these, it was found expedient to dismiss without making a further draft upon “the evangelist.” His services, therefore, being dispensed with for the time, they all adjourned to the grove, with a very few exceptions, to hear what was being published there. We were glad to observe their advent; for it proved they were not as far gone in bigotry as their co-religionists in some other parts of the Old Dominion. We appeal to their candor, if they did not hear more of God’s testimony quoted and interpreted in our single discourse than from all their “evangelists” put together for a whole year before. Why is this? Because but little scripture is required in ringing the changes on “baptism for remission of sins,” and how the spirit operates, on “ the three kingdoms,” and “the three salvations;” but in preaching the gospel of the kingdom of God’s testimony is required from Genesis to Revelation. O that they would awake from the slumber into which they have fallen, and give heed to the joyful sound! There is more in the gospel than comes from Bethany. The Hope of the gospel is known there only as a jest. Both Israel and their hope, and all that advocate the restoration of the kingdom to them, are but a gibe in the mouth of the philosopher who plays the oracle there. Let the disciples of Bethany turn their minds to Moses and the prophets, who speak of “the restitution of all things,” or the glad tidings of the kingdom, and they will soon discover the darkness that broods like chaos over the mind of their Gamaliel. We suspect they heard something on the 20^th July that changed their opinion of our teaching in some degree. Why should not they be gratified in hearing the truth as well as people of other sects. Surely prejudice is not too strong to permit them to utter what all candid and thinking men perceive, namely, that if the Bible be true, then we proclaim the truth. We take this opportunity of commending the Rappahannock body for the conclusion of their second and better thoughts. Word was sent us that we could use the meeting house after the recess if we pleased. For ourselves we had weathered the morning under an umbrella, and were not indisposed to enjoy the grove as a listener in the afternoon. There seemed to be no disposition among the people to adjourn, seeing they had borne the brunt of the inconvenience so long. An hour or so would bring the meeting to a close; when we strangers at least, should all find an old English hospitality and Virginia welcome at the Anglo-American board of bro. Trible and his intelligent and accomplished lady. And so it came to pass.