At a

Centreville, Bourbon county, Ky., September 11, 1838. The gospel of our blessed Lord still continues to triumph gloriously in Kentucky meeting held near Sugar Ridge meeting-house, in Scott county, embracing the 2d Lord's day in August, and continuing some seven days, I am informed that about 30 or upwards obeyed the Lord. I was only permitted to be with them one day, and had the satisfaction to see 16, I think, come forward to confess Jesus. Brother Johnson was the chief laborer. Passing by several meetings held in our vicinage, at which in all many bowed to the Lamb of God, I would mention an interesting meeting I recently attended at May's Lick, at which, in company with brother J. Irvin, I had the pleasure to meet our beloved brethren Richard C. Ricketts, John Smith, and Callerman. Some 13, in all, came forward either for immersion or to unite with us on gospel principles-having been previously immers ed. On my return home I stopped at brother Bailey's, near Millersburg, and addressed a large audience. One young man confessed the Lord. At night I preached in town, where an aged lady owned her Lord and Saviour. The young gentleman was immersed that night by the fair moonlight, a crowd attending-the old lady, next morning.

I reached home on Wednesday last. Our great yearly meeting at Cooper's Run, near Paris, commenced on Friday last, and terminated yesterday evening. About 12 in all came forward, four of whom had been previously immersed. One of the others, an intelligent Presbyterian, a gentleman and a scholar, came to demand immersion. Some competent persons supposed there were at least 1000 communicants on Lord's day, and that the number of persons on the ground was about 4000-probably not so many. The public speakers present during the meeting were, brethren Thomas Smith, J. T. Johnson, John Rogers, Richard C Ricketts, Aylett Rains, Josh. Irvin, F. W. Emmons, Curtis Suith, Benjamin Hall. William Parker, brother Elly, L. J. Flemming, brother WhittingTon, John Taffe, William Morrow, George W.. Williams, John Ross, and A Gano. Peace, harmony, and love greatly prevailed throughout the meeting, and I trust that much good fruit will yet be seen to result from the labors of the brethren on the occasion. There were present members from very many churches in this and the surrounding Counties, who brought us a vast amount of written or verbal intelligence with regard to their numbers, increase, order, condition, and prospects. It appeared that the total increase in those heard from just around here, was more than 1300. Their order is decidedly better, bad as it yet is, than heretofore, and the prospects encouraging. Love and peace seem generally to prevail O Lord, blessed be thy holy name for the glorious and and mighty deeds thou hast done and art still doing in our land! Keep us in the spirit of humility and love.

Our next aunual meeting, the Lord willing, is to be held at Millersburg in this county, to commence on the Friday before the 2d Lord's day in September, 1839.

JNO. ALLEN GANO.

NOTE.

THE statement from Dr. John Thomas, alluded to on page 11, has not yet come to hand, and consequently will not be found in the present number, which is now going to press. and is already delayed beyond the usual time.

R. R.

ADVERTISEMENT.

Brother A Campbell

Brandywine, Shelby county, Indiana, Nov. 22d, 1838.

WE, the undersigned, wish yoa to publish the following in the Millennial Harbinger, for the benefit of the brethren and the public in general:

Dr. Spencer K. Milton, who professes to be a Preacher of the Reformation, left this county in July last; and, from letters recently received from him by his friends in this county, we believe he is in the state of Illinois. From the best information we can get, he owes between three and four hundred dollars in the counties of Marion, Rush, and Shelby, in this state, and rode off and sold a horse that he had pledged to brother Woodyard; and, worst of all, he has left his wife, who is unable to work for a living, after having deprived her of the principal part of her clothing and all the means of getting money, except by the sympathies of strangers. We would just state, that from the acquaintance we have had with him, we believe him to be a common liar, hypocrite, and impostor, and that he has left his wife without any just cause; and while he continues the present course of conduct he should not be countenanced by either Christians or Infidels. We think it unnecessary to say any thing more concerning his immoral conduct, as this is enough to let his real character be known to the public.

T. Q. MATTHEWS,
JOHN HEINSMAN,

OVERTON JENKINS,
ANDREW SURBER,

BISELL BURR,
WM. SLAUGHTER,
JOSIAH JOSLIN,
ADONIJAH MORGAN.

Since writing the above, I saw a letter written by him to his brother in Rush county, stating that he never intended to live with his wife, and expected in a few days to start to Arkansas or Texas.

T. Q. MATTHEWS!

FORRESTER & CAMPBELL,
BOOKSELLERS AND STATIONERS,

No. 117, Wood street, Pittsburg;

ARE prepared to fill orders for the following BOOKS;—
HYMN-BOOKS, plain and fancy bound.

POCKET TESTAMENT, New Version.

TESTAMENT and HYMN BOOK, in one volume.
DEBATE WITH M.CALLA ON BAPTISM

The price of the Hymn-Book is reduced to 25 cents per copy. A discount aliowed' to those who purchase large quantities.

N. B.-New editions of the Family Testament and Christianity Restored may be expected during the present year.

January, 1839.

PROSPECTUS OF THE CHRISTIAN BANNER.

B. F. Hall and R. Rains propose to publish in the city of Lexington, a Religious and Literary Paper, to be denominated

THE CHRISTIAN BANNER.

This paper will advocate the divine authenticity of the Sacred Scriptures, and the religious, moral, and social duties.

Several gentlemen, of considerable theological and literary attainments, have promised to contribute sermons, essays, and addresses to our paper, on such subjects as come within our design.

TERMS.

1. The Christian Banner will be a weekly paper, printed on a fine super-royal sheet, in quarto form, convenient for binding. It will contain, in a year, more than twice as much reading as the Millennial Harbinger, more than four times as much as the Christian Preacher, or Evangelist, and more than one and a half times as much as the Heretic Detector.

2. Price per single copy, Two Dollars and Fifty Cents in advance, or on the receipt of the first number; otherwise Three Dollars will in all cases be required. Post Masters who act as Agents, will be allowed 10 per cent for obtaining subscribers, and for collecting and remitting the amount of their subscriptions. All other persons who obtain and pay for eight subscribers in advance, shall have an additional copy gratis.

3. No subscriber shall be allowed to discontinue only at the end of the year; nor shall any one be permitted to withdraw, unless at the discretion of the Editors, until all arrearages are paid. All who do not notify their discontinuance to our Agents in time for them to inform us a month before the close of the year, will be considered as subscrivers for the ensuing year.

4. Letters to be addressed to The Christian Banner, Lexington, Ky., in all cases postpaid. We do not want a subscriber who does not intend to pay, nor an Agent who will charge us with the postage of his letters. The postage on a letter will be trifling to each person writing; but to us, all would be a heavy tax.

We have concluded to undertake the publication of a weekly paper, not for pecuniary advantage, but at the request and oft-repeated solicitation of many of our brethren auri friends, who think we should have ONE such paper, when our opponents have so many, and are getting up another in our immediate vicinity, to be conducted by one of our bitterest enemies, for the avowed purpose of opposing this reformation. And we are confident there is liberality enough among our brethren bountifully to sustain such a paper, and zea! enough to make them exert themselves to give it a wide circulation among friends and opponents.

Will the following brethren act for us as General Agents, in appointing for us Agents, and remitting us moneys? A. Campbell, P. M. Bethany, Brooke county, Va.; A. Crilfield, P. M. Egbert's, Logan county, Ohio; M. Winans P. M. Jamestown, O.; C G. M'Hattan, P. M. Georgetown, Ky.; W. Hatch, M. D. Agent of Bacon College, is our Travelling Agent in Kentucky. Brother John T. Johnson will also appoint Agents, obtain subscrihers, and collect money for our paper. Our Evangelists in Kentucky have generally promised to do the same. All our Evangelists and Elders, in every state, province, &c. and others who desire to aid in promoting the interests of the Redeemer's cause, are requested to become Agents for the Christian Banner.

All subscriptions should be returned by the 25th of December, or as soon thereafter as possible. We will begin to publish by the first of January next, or as soon as we obtain a sufficient number of subscribers to justify the undertaking.

Some of our brethren have already become responsible for 50 copies, some for 10, and others for 5. How many others will do as well, or better?

All who wish to take The Christian Banner can send their names without being called on by an Agent. Persons disposed to act as Agents are requested to do so without sending for a Prospectus. Their seeing it published in any paper is authority sufficient for them to act. Agents will retain the Prospectus and forward us a list of their subscribers' names, and the Post-Office to which they wish their papers sent, distinctly written.

Our brethren of the editorial corps will please insert the above Prospectus in their respective papers.Lexington, Nov. 10, 1838.

THE

MILLENNIAL HARBINGER,

NEW SERIES.

VOLUME I. -NUMBER II.

BETHANY, VA. FEBRUARY, 1839.

THE PARABLE AGAINST THE SADDUCEES.

A PLEDGE was given some months since concerning the interpretation of this parable. I deferred the consideration of it for reasons known to those to whom the promise was made. All debate upon the subject having ceased, I hasten to redeem that pledge. I will give Dr. Campbell's version of the parable as it is written in the first of the four Evangelists-Matt, xxii, 33-33.

"The same day Sadducees came to him, who say that there is no future life, and thus addressed him: Rabbi, Moses has said, if one die and have no children, his brother shall marry his widow, and raise issue to the deceased. Now, there lived among us seven brothers: the eldest married, and died without issue, leaving his wife to his brother. Thus also the second, and the third, and so to the seventh. Last of all, the woman died also. Now, at the resurrection whose wife shall she be of the seven; for they all married her? Jesus, answering, said to them, You err, not knowing the scriptures nor the power of God; for in that state they neither marry, nor are given in marriage: they resemble the angels of God. But as to the revival of the dead, have you not read what God declared to you, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob. God is not a God of the dead, but of the living. Now the people who heard this, were struck with awe at his doctrine. Meantime, the Pharisees hearing that he had silenced the Sadducees, flocked about him."

Before we enter upon this parable we must have a New Testament view of the controversy pending in those days between the Pharisees and the Sadducees, a full account of which we find in the Acts of Apostles, chap. xxiii, and 8th verse:-"The Saddu

cees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both." Josephus also gives the same testimony, as well as other contemporaries, of this sect. They all represent the Sadducees as teaching that there is no future lite-that at death body and spirit both die, and return not again. Now, it must be emphatically noted, that though the points of differeace between the Sadducees and Pharisees are three, they are not co-ordinate points: two of them are consequential. The denial of the resurrection of the body, was not the cause, but the effect of their denial of angels; and the denial of angels was not the cause, but the consequence of their denial of spirits. They denied angels, because, in the argument with the Pharisees, it was shown that angels were spirits; and they denied the resur rection of the body, because they denied that there was any ghost, guest, or spirit to inhabit it. Hence the grand points of Sadduceeism, like the grand sectarian points in all parties, are reducible to a unit. They simply denied that the spirit of man could exist out of his body; and that, consequently, there were no disembodied spirits in the universe. They did not deny that a man had a spirit in this life; but they maintained that this spirit was essentially mortal, and died with the body. The Pharisees, on the other hand, maintained that the spirit did not die with the body, but always lived. Some of them taught that the spirits of the dead not only survived their first bodies, but also inhabited other bodies-as Pythagoras taught his disciples.* They were not, however, so well agreed in this matter, as they were in the fact, that the spirit survived the body, and could not possibly die. In arguing against the Sadducees they strengthened themselves by arguing from the angels who were ministering spirits; and as angels could live either in bodies or out of them, they argued that so might human spirits. Thus stood the controversy in the times of Jesus and the Apostles. The Sadducees maintained the mortality of the human spirit, and therefore denied the existence of disembodied spirits, and consequently the resurrection of the body. Now, that they erred in affirming

Allusions to this Pythagorean notion are found in the New Testament: "Lord, who sinned, this man (in some former body) or his parents, that he was born blind (in this body) Again,-Some say you are John the Baptist (in a new body,) or some of the dead Prophets. John ix. Matth. xvi.

the mortality of the human spirit, or in denying the revival of the dead and the resurrection of the body, we very logically infer, as I conceive, from the fact, that Jesus and Paul were Pharisees so far as these questions were involved: for, says Paul, “I am a PHARISEE 79 A Pharisee? Wherein? In the points at issue with the Sadducees: for, says Luke, Acts xxiii., the Pharisees confess the points which the Sadducees deny; and, therefore, when Paul cried out, 'I am a Pharisee,' it was in those points mentionednamely, the existence of disembodied spirits and the resurrection of the dead.

Now, the great masters of controversy in every department of debate, always attack the radical principle of the heresy or party, and attempt the confutation of it, rather than to go into the details of the consequential errors emanating from it. This view of the matter fully explains the argument of the Messiah against the Sadducees in the passage under examination. He knew at a glance the fundamental error of the party, and directly assails that. The resurrection of the body, and the existence of angelic spirits, he well knew were but consequences flowing from the assumed mortality of the human spirit; and, therefore, the whole debate resolved itself into a single question,- Do the dead revive? Do they live after death in any mode? And here it ought to be noted that the word anastasis, now appropriated to the body, to its being raised out of the grave, before, and ever since, thus appropriated, simply denoted revival, or restoration of any thing dead, fallen, or oppressed. Indeed, the first time it occurs in the New Testament it is used in this sense, Luke ii. 34. "This child is set for the fall and rising again," or for the revival of many in Israel. The word anisteemi, from which it branches, is also often so used. So that, as Dr. Campbell justly argues, it should in the parable against the Sadducees be translated revival, rather than in the appropriated sense, resurrection of the dead.

The whole debate, we have said, is resolved into a single question: Do the dead still live, or do they live again, or revive after death? This is the point to which the great Prophet directed the minds of the Sadducees who sought to puzzle him by the oft-repeated case of the woman and her seven husbands.