A GLANCE AT THE PAST.

            I find the following in the “Apostolic Advocate” for October, 1834: “Mr. Isaac Leeser, reader to the Philadelphia Jewish Synagogue, says in his book, ‘The Jews and the Mosaic Law,’ pp. 35-6, ‘The sacred light of revelation was first lit up in the wilderness of Arabia, and from thence it has commenced spreading all over the globe. In every country some, at least, of the scattered seed of Abraham are to be found; their beautiful code of laws has been partially adopted in many places, and millions of human beings are drinking the waters of revelation, though they derive it from different and polluted channels. Upon the solid rock of our law have the Notzry (Nazarene) and Mohammed built their systems, and though in part erroneous, yet do these systems already acknowledge the true God, his revelation, and his supreme rule. May we not hope that the time will assuredly arrive when not alone the Nazarenes and Mohammedans but all the other families of the earth also will hasten to the Banner raised on the mountains, range themselves behind the ranks of the true believers (Israel) and exclaim ‘The Eternal is the God!’ The Eternal is the God? O happy time! O blessed hour! when our eyes shall behold the Restoration of Zion, the Rebuilding of Jerusalem, and the Temple on Moriah, and the reassembling of the Tribes of Israel!”

            Affixed to this extract I find also the following remarks: “All these items of Jewish hope do we, the despised Nazarenes of the apostolic order, earnestly and ardently long for. But, O Jews, remember that the Banner will be lifted up, Zion restored, Jerusalem rebuilt, and the Temple reared (see Ezekiel) by the power of Jesus, the Nazarene, our master, whom your fathers crucified, and upon you shall hereafter look and mourn.”

            We penned these remarks about eighteen years ago in that memorable number of the Advocate with the publication of which our editorial troubles began. The Apostolic Advocate, long since out of print, was the first periodical we ever published in connection with things ecclesiastical and scriptural, and this was the sixth number of the first volume. We had then been in some sort connected with Campbellism about two years, during which observation and experience convinced us that it needed regeneration in doctrine, spirit and practice. We commenced this unhopeful work by an article on “Anabaptism,” in number six; which calling in question the validity of immersion predicated on ignorance of the ancient gospel, stirred up the atrabiliousness of those Campbellites, who had been immersed on what they admitted was not the truth; that is, on the premises of Baptistism. In the next number, we began to advocate the second appearing of Jesus in power and great glory; not, however, upon the unscriptural and untenable principles, which some years after obtained currency under the name of Millerism; but connected with the restoration of the twelve tribes of Israel, and the rebuilding of Jerusalem and the Temple, as above expressed. In about a year after, December 1835, I added to these topics that of immortality, denying the popular dreams, and maintaining that it was the gift of God to those only who believed and OBEYED the gospel, and not conferred till the resurrection and appearing of Christ to ascend the throne of his father, David. This was seventeen years ago; and though stated so long since, is a position still in advance of any writer upon the subject of whom I have heard as yet. We have heard of some advocating the doctrine of “no immortality out of Christ;” but they fall short of a practical application of this great truth, in not being able to lead their readers “into Christ,” for want of a scriptural understanding of “the word of the kingdom,” and the obedience it requires. There is no immortality for a son of Adam since the day of Pentecost, without obedience to the gospel of the kingdom; and a walk worthy of that kingdom and glory to which the gospel thereof invites them. This is my position on the immortality question; and one to which I have been happily led by the oppositions and controversies embattled against me by the advocates of “the immortality of the soul,” and the sky-kingdom gospel of the day.

            By a review of the past, I perceive I have been steadily advancing towards the ground I now occupy. My writings which remain prove this. Until some seven years ago, I was advocating the gospel of the kingdom, without discovering that the things pleaded for were its constituents. I advocated them as truths, but by no means as truths the belief of which was essential to a justifying faith. I had been immersed upon the Bethanian historical faith, without concerning myself or being directed to the contemplation of “the exceeding great and precious promises, given through the knowledge of God, and of Jesus the Lord.” When Moses and the prophets with the apostles had opened my blind eyes, I came to discern the barren and unfruitful character of the belief of mere sacred history in relation to justification of life. The past, therefore, I counted as mere dross, and became obedient to the faith, which is “the full assurance of things hoped for, (or promised) the conviction of things unseen.” Thanks be to God for cornering me up to this decision. May the truth drive many to the occupation of the same ground. Christ dwells by faith in the hearts of those who are sealed on their foreheads; and becomes to them their life, henceforth briefly hid for a short space in God. Them has the Father sealed, who, like Jesus, are intelligently and faithfully washed bodily in water, and “so put on the holy garment,” even “the righteousness of God.” They are then, in Christ and heirs of immortality, but not before.

            Let our respected contemporaries look into this matter, and examine the position above stated. They have been hammering long enough at “no immortality out of Christ.” Their readers, doubtless, all admit it. It is time now to show them how immortality may be obtained in him.

EDITOR.

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