Letter of J. S. Fullmer

Editor of the "Times and Seasons"-

DEAR SIR:-In accordance with the solicitations of several of my friends, I send you the annexed communication for your inspection, for the purpose, if it meet your approbation, and you are not too much crowded with more important matter, to have you give it a place in your very valuable and interesting periodical. Treating as it does upon the first principles of the gospel, I should be glad if I could have the opportunity of sending it, through the medium of the press, to numerous friends and acquaintances, and in fact, to all concerned in this important subject, who cannot otherwise be favored with it. And as the gentleman to whom it was addressed, and of which this is a correct copy or rather original, expressed an intention of publishing it himself, which he has failed as yet to do, after receiving my approbation, he cannot, certainly, take exceptions at my doing the same at the solicitation of my friends. JOHN S. FULLMER.

Nashville, Tennessee, March 1840.

DEAR BROTHER HOWELL:-After an acknowledgment of my affectionate regard for you as pastor and friend, permit me to direct your attention without any further preliminaries, to a subject which, at first view, appears both novel and strange; but which, notwithstanding, will be found to be of the utmost importance to mankind; and, in my humble opinion, is destined to revolutionize all the various religions of the christian and heathen world. The subject to which I allude, is none other than a return, in this age of the world, even in the nineteenth century, to the purity of primitive christianity; embracing all the offices, powers and gifts, instituted by our Lord, and conferred upon his disciples before and after his ascension, and which distinguished the church of Christ during the apostolic age.

This doctrine prevails, to some small extent, in a good many of the States at this time; but is, wherever promulgated, of all others the most unpopular; and thought to be, especially by the various denominations of christians, an innovation upon the gospel, good sense, and established usages; and of course, without any authority from the sacred scriptures.

That it is an innovation upon the gospel and consequently also, upon good sense, I am firmly of the opinion, is a most egregious mistake. And it is only because it comes in contact with the established usages, that it is called fanaticism and rendered so odious with sectarians, but especially with the majority of modern divines. The fact is, that the scriptures abound with authority and proof that this is the true doctrine, and that none other was ever instituted, or intended to be recognized by divine authority.

I do not intend to be tedious in this address, though pages upon pages might be written in defence [defense] of what is here advanced; neither is it necessary that I should, since I have a small volume in possession, written on the subject, treating it in a manner so strong and lucid, that "he who runs may read" and understand; which I intend you shall have the privilege of perusing if you desire it, and which I am particularly anxious you should do, because I know your candor and love of truth will secure the subject a fair and thorough investigation, and will prompt you to act with regard to it, according to the honest convictions of your own judgment, disregarding consequences.

It is indeed the universally received opinion that prophecies, miracles, and the gifts of the early christians are no longer needed, and are, for this reason, done away. But I think there can be a better or more reasonable reason assigned than that. If miracles were instituted to complete and perfect the organization of the christian church, they must needs be perpetual in order to keep up such organization; and of course there can be no true church without them. If, to establish the disciples of Christ in the belief of the truth, they are as necessary to the prosperity of the church in every age as in that. For why was it more necessary, after what was written by the prophets, concerning the first advent of Christ, that miracles should follow and continue for a time, to prove that it was he, than that they should now continue for the same purpose? That they were, however, taken from the earth none will deny, but all admit. But was it not in consequence of transgression and a deviation from first principles, that they were taken away? This I think is abundantly shown by the history of the church, the writings of the apostles, and God's dealing with men.

Let me in the first place inquire what the gospel is, and for what purpose made known to man? This is an important inquiry; though one, upon the solution of which, I apprehend we will not differ in opinion. It may I suppose,

with propriety, be said, that it is the will and testament of our lord; and has for its object the universal salvation of mankind, but especially them that believe; and therefore, not only the generations which are past, but also the present and the future are particularly interested. Now we know that a will and testament takes effect after the testator's death, and continues in force unto the completion of the object for which it was made. But another very important characteristic belonging to such an instrument is, that it never changes; but its offices and provisions remain unalterably the same.

Now if we refer to the commission of the apostles, we will discover what some of the provisions in the will of Christ were; and in the first place we will find that they were chosen officers to preach the gospel; to establish churches, being endued with the spirit of prophecy; and power to work miracles; and, in a word, were in every respect duly authorized to execute this will. And in the second place we see that no one, even of the whole human family were excluded, for they were to go into all the world, to both Jew and Gentile, and preach the same gospel to every creature. And after this remarkable declaration, "He that believeth and is baptized shall be saved, but he that believeth not shall be damned," (at the end of which modern divines always stop when they quote the commission) we find the following appended promises to those that believe: "And these signs shall follow them that believe; in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover." Mark xvi chapter:-Here, it will be observed, the various gifts were promised, not to the apostles only, but to all mankind indiscriminately, as a consequence following the belief of the gospel and obedience to its requirements. Now it is very evident that these promises are inseparably connected with, and are a part of the foregoing commission and proclamation. They are also inseparably ingrafted [engrafted] , in bold relief, into the gospel plan as cause and effect; and are equally indivisible. There can no other reading be given this passage without a flagrant violation of language, and, in a word, a perversion of the gospel. The result is conclusive, that wherever the one is preached and believed, the other must follow.

This doctrine is fully sustained by the apostle Peter in the second chapter of the "Acts," in quoting the prophet Joel, and by his application of the prophecy, and his advice as to what they should do who were pricked in their hearts. "And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon them, and they were all filled with the Holy Ghost, and began to speak with other tongues." And when some accused them of being filled with new wine, Peter stood up among them, and denying the charge of drunkenness, continued; "But this is that which is spoken by the prophet Joel: And it shall come to pass in the last days, (saith God) I will pour out of my my spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. And on my servants and on my handmaidens I will pour out, in those days of my spirit; and they shall prophesy," &c.

Now what do we gather from what has just been quoted? Why, that those who are to preach the gospel, must first be inspired by the Holy Ghost; and that the effect of the spirit as manifested on that occasion, was not confined to the apostles, but to be indiscriminately conferred upon the sons and daughters in the last days, if they obeyed the gospel, as is shown in the 38th and 39th verses. When many were pricked in their hearts and asked the apostles what ihey [they] should do? "Then Peter said unto them, repent, and be baptized every one of you in the name of Jesus Christ for the remission of your sins; and you shall receive the gift of the Holy Ghost; for the promise is unto you and to your children, and to all that are afar off, even as many as the Lord our God shall call."

That these and other gifts were prevalent in the early church, is shown in too many instances in the New Testament, to admit of a doubt: and that they should exist at the present day wherever the whole gospel is preached, has already been shown; unless we have already advanced beyond the last days; or, according to the celebrated Doctor Watts, have been removed beyond the bounds of time and space ." but Peter says the promise is to all that are afar off, even as many as the Lord our God shall call. Yet, notwithstanding these plain declarations, nothing is more common than to hear divines gravely declare, that they are the chosen of the Lord to proclaim the glad tidings of the gospel; which they tell us is the same that it ever was; admonishing us to believe and be baptized, that we may be saved; for he that believeth not shall be damned:-But instead of encouraging

us with the promises annexed, they say, but if you believe in the signs following, casting out devils, healing the sick, speaking in tongues, &c., you are guilty of fanaticism and dangerous heresies; and are in danger of the divine displeasure, unless you repent of your error and come to the knowledge of the truth. And they also kindly, and no doubt affectionately, tell us that we are among those spoken of by Peter, whom the Lord our God should call, and which he chose to do through their instrumentality. But that the promises made to the apostle's congregation does not apply to us nor to our children. And that, although Peter said it was not only to those who heard him, but to all that were afar off, even to as many as the Lord our God should call, it is not to be expected that miracles should be wrought in our day, or the gifts manifested; for they were long since done away, because no longer needed.

And why not, pray? Has it not already been sufficiently shown that the gifts were set in the church, and were invariably to follow the spread of the gospal [gospel]? If not, proof is not wanting to substantiate the position, in the minds, as it would seem, of the most incredulous. We will therefore refer to the 14th chapter of the Acts, and from the 7th to the 10th verses, inclusive. When Paul and Barnabas were expelled from the city of Iconium, they fled to the cities of Lystra and Derbe, "and there they preached the gospel. And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked. The same heard Paul speak; who steadfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice, stand upright on thy feet; and he leaped and walked," The use I intend to make of this passage, is this; to show that the man of Lystra, got faith to be healed by hearing he gospel; yes, simply the gospel preached by the apostle Paul. Now it is, [is it not?] an acknowledged fact, that the same cause always produces the same effect. Yet who ever heard of men's receiving faith to be healed, by hearing the gospel as preached in modern times? Echo answers, who !

Fro a still further illustration of the subject let us refer to the 12th chapter of 1st Corinthians. "Now concerning spiritual gifts, brethren, I would not have you ignorant." &c., and verse 4th-"Now there are diversities of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. For the manifestation of the spirit is given to every man to profit withal. For to one is given, by the spirit the word of wisdom; for another, the word of knowledge, by the same spirit; to another faith, by the same spirit; to another the gifts of healing by the same spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. But all these worketh that one and the self same spirit, dividing to every man severally as he will. For as the body is one, and has many members, and all the members of that one body, being many, are one body; so also is Christ."

We already understand the apostle as speaking of the church. But to be yet the better understood, he continues, verse 27th-"Now ye are the body of Christ, and members in particular." And to show the organization of the church of Christ, he continues, verse 28th-"And God hath set some in the church; first, apostles; secondly, prophets; thirdly, teachers; after that, miracles; then gifts of healing, helps, governments, diversities of tongues." What! these set in the church ? Mark that: it cannot be misunderstood: I stop short with wonder, astonishment, and delight; while I contemplate the future, and the dawning of that light which I believe is about to burst upon the world; and contrast it with the darkness, superstition and incredulity of the present day.

Above we have a plain statement as to what the body of Christ is, as a whole; also what the component parts are which constitute it a body; and it requires of course all the various parts or members designated, dispensing with none, to render it-complete. And as we have no account of his having more than one body, we are inevitably drawn to the conclusion, that wherever his body is found, in any age of the world, there, if it were dissected, would be found all these self same members, or component parts.

And, as if to answer objections that might be or perhaps were offered, because every member is not the whole body; the apostle continues, verse 29th-"Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Have all the gifts of healing? do all speak with tongues? Do all interpret?"-Here, with eloquent and emphatic silence, the writer draws from us a negative reply. And in the next verse I understand him to mean, and exhort his Corinthian brethren, one and all, that although they did not each possess all the gifts, they should covet earnestly the best gifts. And yet he would show them a more excellent way, by introducing to them, in the following chapter,

the superior excellence of charity; without which, though they could speak with the tongues of men and angels, they would be as sounding brass and a tinkling cymbal. And though they might have the gifts of prophecy, and understand all mysteries, and all knowledge; and they might have all faith, so that they could remove mountains, and have not charity, they were nothing, &c.

But here it may, perhaps be said, that I have been so zealously laboring all this time, to be defeated in this very chapter. For it is here written by the same apostle, that "charity never faileth; but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away."

Therefore all which is herein contended for, is visionary and absurd. But I would observe in reply, that I was aware of what the chapter contained, and had well considered it before I began this letter. I know that this is the prevalent and popular doctrine of the day. Well do I remember hearing the last quotation above advanced, not a thousand miles from the "City of rocks," (Nashville, Tenn.,) by an able and eminent divine, distinguished for his profound knowledge and research, in support of his position that miracles and the gifts were done away, as having answered the end for which they were intended, and were therefore no longer needed. But as all men are personally accountable to God for the right use or abuse of what light they have respecting his will, I must be permitted to bring to bear the exercise and force of reason; the weapon of truth, before I yield in favor of such a position; and, unskilful [unskillful] as I may be, I doubt not but that I will be able to show, satisfactorily, to the unbiased mind, that it is, (and for want of proper consideration, I have the charity to believe,) a strange, and I had like to have said, inexcusable perversion of the original meaning. I was at one time, however, and before I had given it any especial attention, fairly routed by the verse in question; and I shall yield to the temptation to relate the circumstance. During my visit to the north last summer, I fell in company with one of the clergy of the Campbellite order, who engaged me in conversation about the doctrines herein advanced, which were attracting some attention in his neighborhood, and of which I had then but a very imperfect knowledge. But finding my mind somewhat inclined in their favor, he became very zealous to direct me in the right way, and to save me from deep delusion; and finally brought to bear this same verse;

But whether there be prophecies, they shall fail;" &c. This was a knock-down argument at the time. I remembered of having both read it, and heard it from the pulpit. I felt defeated, and glad of it too, if found in error. I inquired where I could find the passage, that I might read it again at my leisure. He gave the desired information, and then we parted company; he feeling no doubt exalted at the conquest he had made. I made the reference, and read the chapter; and to my utter astonishment, and delight, more easily felt than described, and which I shall recollect to the end of my life, I found the passage had ever been misunderstood, and, taken together, taught an entirely different doctrine from the one, for the support of which it was brought into requisition. I felt that at least one link of the chain which, (as I discovered more fully afterwards,) had bound me was broken. A few days after this, in giving the true reading of the apostle's language, I made this same divine assume a superiority over Paul, as regards wisdom and knowledge in the doctrines of the gospel, in order to sustain himself in the argument. I leave it to your candor to say, whether this was not a most miserable subterfuge, or the utmost possible stretch of vanity? The great error lies in stopping short instead of reading the whole chapter; and thereby dividing and destroying the sense. It is true that the 8th verse declares that prophecies should fail; tongues cease; and knowledge vanish away. But when this shall be accomplished, is the grand question, and decides the whole controversy. Now, if a certain period is designated when they shall be done away, it follows that they were to continue, (by permission, for there is no compulsion in religion,) until that period should come. Let us now read the rest of the chapter, which as it would seem, has become obsolete. "For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man I put away childish things. For now we see through a glass, darkly; but then face to face; now I know in part; but then shall I know even as also I am known. But now abideth faith, hope, and charity, these three; but the greatest of these is charity."

Although the precise period, according to the division of time into years, is not here given; yet the apostle is sufficiently explicit; so that we cannot, with proper deliberation, mistake the time alluded to. For in the 9th verse he declares that both he and his Corinthian brethren, with all their knowledge and spiritual

gifts, knew but in part, and prophesied in part. And in the 10th verse he congratulates himself and them, with the prospect of being one day delivered from this partial knowledge. So also in the 12th verse, that although they now saw only through a glass darkly, the time should come when they should see as they were seen, and know as they were known. Now it is a plain and incontrovertible conclusion, that if Paul spoke of the time when the gifts were actually taken from the earth, we must look to that period also for the perfection which he described. But instead of that, what are the facts? In his 2d epistle 2d chapter to the Thessalonians and 3d verse, we hear him hold this language, speaking of the second coming of Christ. "Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition," &c., and in verse 7th-"For the mystery of iniquity doth already work. " John, written in the year ninety-six, we see that God sent a warning message to the seven churches in Asia, commanding them to repent of the sins which had crept in among them, or he would come unto them quickly and remove their candlestick; spew them out of his mouth &c. &c.

The "mystery of iniquity" spoken of by Paul, which began already to work in his time, no doubt elicited from him this prophecy, that "that day should not come, except there come a falling away first;" which began to be accomplished when the man of sin, the son of perdition began to reign and reveal himself.

Daniel also refers to this period in his 7th chapter beginning at the 21st verse. "I beheld, and the same horn made war with the saints, and prevailed against them, until the ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom," &c.

But there was an end of antichrist predicted, and an end of his dominion, at the time when all the kingdoms of the earth are to be given to the saints of the Most High; whose kingdom shall be an everlasting kingdom. See verses 26th and 27th. This chapter covers the whole ground from the early persecution and apostacy [apostasy] of the church, until it shall be again restored, and the kingdoms under the whole heaven, (which is yet in the future,) shall be given to the saints.

But let us return from our digression, and make the inquiry; if Paul had no allusion, when speaking of the cessation of the gifts, to the time when they did cease, to what time did he allude? I answer, that that time has never been yet. For we know of no age of the world in which, not only individuals, but the whole church was as far superior to Paul, as a whole is superior to a part, or as far superior to him, as he was, when he penned this, to infant Saul, when a child.

But he had emphatic and direct reference to our immortal state when we shall have been delivered from this mortal body with all its weakness and imperfection, and put on immortality; when we shall have taken up our abode in the bright mansions of bliss, in the presence of our Heavenly Father. Then, and not till then, shall that which is in part be done away. Then, and not till then, shall we see face to face, and know as also we are know. Then God shall be all in all.

But faith, hope, and charity or love, being eternal principles, shall abide the "wreck of matter and the crush of worlds." and pervade the heavenly host, and dwell in the bosom of the Father.

Having already transcended my intended limits, I fear I shall intrude upon your patience, and shall therefore hasten to a conclusion.

Having, as I think, abundantly shown, not only that the church was first organized by the appointment of certain officers, (some of whom are not found in any of the modern churches, and enduing its various members with supernatural gifts, but that both offices and gifts were to attend the church, and continue, in point of duration, commensurate with it, as parts of the body: "For the body is not one member but many." "And if they were all one member where were the body? But now are they many members, yet but one body:" I say, having shown that the primitive christians, endued with some one or more of the spiritual gifts, were considered, individually, as members of the body; and when taken collectively as the whole body; it devolves upon those holding and teaching a different doctrine, to give some plain and positive authority for dispensing with, and setting at naught the ordinances which God has set in his representative church on earth.

In law, a statute or ordinance enacted by the proper authorities, continues in force until it is repealed or a substitute adopted. And I contend, with regard to the case under consideration, especially as it relates to things sacred that nothing short of a positive repeal or substitute, can justify the least departure form first principles and established usages.

I must be permitted to draw a short, but as I

think, appropriate comparison, (which this moment presented itself to my mind,) between the early christian churches and those which did for a long time, and do at present prevail. The former represent a complete and perfect body; full life and vigor; wanting in no member; and all performing their respective functions with power and healthy action. The latter represent a body with some of the most important members amputated; and, in consequence of the loss of blood, (which is the life thereof,) occasioned thereby, become so debilitated and helpless, that even life itself is but seldom perceptible.

And this state of things, as was said before, is by permission. For man's salvation, it is clear, depends upon obedience; and is therefore, conditional. To substantiate this, I refer to the 28th chapter of Deuteronomy where blessings and curses were set before the twelve tribes. Blessings, if they would do all that the Lord commanded them; and curses, if they deviated from., and disregarded them.

We also see, by reference to the 11th chapter Romans, that the blessings under the gospel dispensation are no less conditional. For Paul, speaking of Israel and their infidelity, says verse 20th-"Well, because of unbelief they were broken off; and thou, (the Gentiles,) standest by faith. Be not high-minded, but fear. For if God spared not the natural branches, take heed lest he also spare not thee." This passage clearly proves, that the gospel, with all its concomitants, into which the Gentiles were ingrafted [engrafted], need not have been thought perpetual with them, without a strict adherence to all its commands and requirements. Yet, notwithstanding this exhortation of the apostle; and when they are shorn of their former greatness, what do we hear? Why, that this state of things-this leanness, is not the consequence of transgression, but accords with the divine will and arrangement, and particular dispensation of the gospel. Alas, Alas! What unauthorized justification is this!!

And now, in conclusion of what is but the first entrance upon the whole subject, I will remark, that although I addressed this letter to you, I do not wish to be understood as dealing in personalities, but of things in general. Be assured that nothing could be farther from me than intentionally to offend. I only intended that, and nothing more, which I have often been exhorted to do that is, "to contend earnestly for the faith once delivered to the saints."

I remain as ever, affectionately yours, JOHN S. FULLMER.