| Ernie Stefanik |
A Collation of Robert Richardson's Principles and Purposes of the Reformation (2000) |
A COLLATION OF
ROBERT RICHARDSON'S
Principles and Purposes of the Reformation
(The Millennial Harbinger, October-December 1852.)
AND
The Principles and Objects of the Religious Reformation
(Second Edition, Revised and Enlarged. Bethany, VA: A. Campbell, 1853.)
| Page | Principles and Purposes
The Millennial Harbinger (October 1852) Introductory Remarks, pp. 577-579. |
Page | Principles and Objects
2d ed. (Bethany, VA: A. Campbell, 1853) Introductory Remarks, pp. 5-8. |
| 577 | AND PURPOSES | 5 | AND OBJECTS |
| 577 | A brief account of the Principles and Purposes of the Religious Reformation urged by A. Campbell and others. | ||
| 577 | BETHANY, | 5 | Bethany, |
| 577 | DEAR E.-- | 5 | DEAR F.:---- |
| 577 | the Book of God. | 5 | the only Book of God. |
| 578 | original reformers, | 6 | original Reformers, |
| 578 | In violation of the first, | 6 | In direct opposition to a most obvious deduction from the first, |
| 578 | To believe the whole Bible, is a faith quite too large to obtain for any one, admission into a party. He must believe so much of it as is not adverse to the peculiar tenets of the denomination; and especially such particular passages as are supposed to favor or sustain them. As for the rest of the volume, it is as the thorn to the rose, in the estimation of sectarian zealots; and is so far from being believed by them, that they would rejoice to see it blotted out forever, in order to be relieved from the trouble of explaining it away. | ||
| 578 | To be a Christian, is quite too much to entitle any one to fellowship with a sect. His faith, his philanthropy, his piety, must be restricted to party limits. His religion must be a minus quantity, from which his partyism is, in all cases, to be subtracted. The integer must be converted into a fraction, that a denominator may be seen and read. The fair proportions of Primitive Christianity must be reduced and altered, in order to enclose it within the narrow precincts of a human creed, and adapt it to a capricious and perverted taste; just as, amongst our Aborigines, to be a man, is too much for admission into a tribe, and the human form must be variously mutilated, painted or tattooed, according to the whim or custom of each particular race. | ||
| 579 | parties, | 7 | parties-- |
| 579 | that as | 7 | that, as |
| 579 | following: 4th. | 7 | following:--4th. |
| Page | Principles and Purposes
The Millennial Harbinger (October 1852) I. Distinction between Faith and Opinion, pp. 579-587. |
Page | Principles and Objects
2d ed. (Bethany, VA: A. Campbell, 1853) I. Distinction between Faith and Opinion, pp. 8-24. |
| 579 | It is one, however, which is, even yet, by no means duly understood by the religious community. In the partition walls, indeed, of the different parties, human opinions are the very cement which holds together the more solid, yet disconnected scriptural materials, of which they are composed. They are hence regarded as equally important with the scriptures which they unite, and absolutely essential to the construction of any definite or permanent structure. Or, to employ another figure, a theory, consisting of any given number of favorite opinions, smoothly intertwined, forms the thread upon which, like beads, various scripture doctrines and texts are strung, and made to assume a relation, form and meaning, wholly artificial and illegitimate. | 8 | Without a proper recognition of the difference between FAITH and OPINION it is impossible to make any progress in a just knowledge of Divine things, or to obtain any clew by which the mind can be extricated from the perplexed labyrinth of sectarism. Notwithstanding, however, that it is so important to distinguish between these things which are so radically different from each other, they are everywhere confounded; the fallible deductions of human reason are continually mistaken for the unerring dictates of inspiration, and human authority is blended with that which is Divine. Human opinions, indeed, are the plastic cement in which partyism has imbedded the more solid yet disconnected scriptural materials of its partition walls. Or, to employ another figure, a theory, consisting of any number of favorite opinions, |
| 9 | smoothly intertwined, forms the thread upon which
various Scripture doctrines and texts are strung and curiously
interwoven, so as to assume a form and meaning wholly artificial and
unauthorized.
When men thus fail to make any distinction between the express revelations of God and the opinions which men have superadded, and when they have already committed the great error of adopting indiscriminately, in the religious system of a party, an incongruous mixture of opinions with the things of faith, the mistiness and obscurity which surround the former overspread by degrees the latter also. Hence it has come to pass that matters of belief and mere speculations upon religious subjects are usually classed together as "religious opinions;" and when we speak of a man's religious opinions, we are constantly understood to mean, or, at least, to include, his belief. Hence, too, the Divine communications themselves have lost much of the authority and respect which are justly due to them, by being thus reduced to a level with human opinions, and by the implication that they are so limited in their range of subjects, and so deficient in clearness, as to require additions and explanations from uninspired and fallible men, in order to render them intelligible and complete. The question, accordingly, is no longer, "What say the Scriptures?" "How readest thou?" "What hath the Lord spoken?" but, What do the | ||
| 10 | Scriptures mean? What thinkest thou? What do the standards of my church or the leaders of my party say? | ||
| 579 | it is urged, | 10 | we urge-- |
| 580 | that true religion can be the result of Divine testimony alone, and that opinions, which are merely inferences of human reason from insufficient data, or conjectures in regard to matters not distinctly revealed, are in no case to be confounded with faith, and in no way to be connected with it. | 10 |
1. That the Scriptures mean precisely what
they say, when construed in conformity with the established laws of
language.
2. That the Bible contains the only Divine revelations to which man has access; and that these revelations are perfectly suited, by their Divine Author, to the circumstances and capacity of man to whom they are addressed. 3. That true religious faith can be founded upon this DIVINE TESTIMONY alone. 4. That opinions are mere inferences of human reason from insufficient and uncertain premises, or conjectures in regard to matters not revealed, and that they are not entitled to the slightest authority in religion, by whomsoever they maybe propounded. |
| 580 | scripture testimony, | 10 | Scripture testimony, |
| 580 | the human mind is left alone with the word of God. | 11 | the human mind is left alone with the word of God. |
| 580 | distinction, then, were | 11 | distinction were |
| 580 | amongst the various | 11 | among the various |
| 580 | these parties, | 11 | these parties; |
| 580 | labors. | 12 | labours. |
| 580 | upon which | 12 | upon which, |
| 580 | like parasites | 12 | like parasites, |
| 580 | from all connexion | 12 | from all connection |
| 581 | and wither, unnoticed and uncared for; unless, perchance, some of them should be preserved, like dried specimens, in cabinets of religious philosophy. | 12 | and perish with all the bitter fruits they have so profusely borne. |
| 581 | Rom. xiv. i. | 12 | (Rom. xiv. 1.) |
| 581 | liberty of opinion. | 13 | liberty of opinion. |
| 581 | no divine authority | 13 | no Divine authority |
| 581 | ill assorted fabric | 13 | ill-assorted fabric |
| 581 | present Reformation, | 13 | present Reformation |
| 581 | thus saith the Lord, | 14 | Thus saith the Lord, |
| 581 | Every proposition or doctrine, then, for which there is not clear | 14 | Every proposition or doctrine, then, for which there is not clear |
| 582 | scriptural evidence, is to be regarded as a matter of opinion; and every thing for which such evidence can be adduced, is a matter of faith--a fact or truth to be believed. | 14 | scriptural evidence, is to be regarded as a matter of opinion; and every thing for which such evidence can be adduced, is a matter of faith--a fact or truth to be believed. |
| 582 | Protestantism, viz: | 14 | Protestantism, viz. |
| 582 | pre-supposes | 14 | presupposes |
| 582 | interpretation, | 15 | interpretation,* |
| 15 |
*Among the most prolific sources of error in
religion is the practice of taking isolated texts of Scripture, and
giving to them a meaning and application never intended by the writers.
Of this nature is the fallacy employed by the Westminster and other
confessions, in the numerous Scripture references appended to each
article of the creed. These are taken as proofs by those who are too
indifferent or too indolent to ascertain, by an actual examination of
the context, that the passages so referred to have, in most cases,
little or nothing to do with the particular matter to which they are
applied. There are not wanting many, however, who, even with the
passages before them, would regard the least allusion to the
subject as abundant proof of any proposition which might be offered in
regard to it. Hence the easy credulity of those who believe the
doctrines of the textuary preacher.
To obtain the true sense of Scripture we must carefully inquire--1st. What is said? 2d. Who says it? 3d. To whom or of whom is it spoken? 4th. Under what circumstances was it said?--and we must always take the language in its proper connection with what precedes and what follows. | ||
| 582 | Protestants assert, | 16 | Protestants assert |
| 582 | for proof and | 16 | for proofs and |
| 582 | sustain these views, | 16 | sustain these views; |
| 582 | To them the Bible is not itself the fortress, but | 16 | To them the Bible is |
| 582 | a mere store-house | 16 | a mere storehouse |
| 582 | partizan warfare. | 16 | partisan warfare. |
| 582 | well defined plan | 16 | well-defined plan |
| 583 | surprised to see | 17 | surprised to see, |
| 583 | We do not, however, assert that every thing contained in the Bible can be fully understood. There | 18 | To acknowledge that there are certain difficulties in regard to some matters of Holy Writ is but to concede the depth and vastness of its themes, and the deficiency of fallen man in his powers of comprehension, and in his aptitude to receive spiritual truths. Unquestionably, there |
| 584 | Neither do we affirm that | 19 | To admit, further, that |
| 584 | will be at once | 19 | will not be at once |
| 584 | subjects actually | 19 | matters actually |
| 584 | developed in it. | 19 | developed in it, is only to confess that men are unequal in capacity, in spiritual mindedness, and in devotion to the means of biblical knowledge. |
| 584 | We may say of it | 19 | We may say of the whole Bible, |
| 584 | Biblical interpretation. | 19 | biblical interpretation. |
| 584 | different cases | 19 | different cases, |
| 584 | We distinguish, then--
1st. OPINIONS, as inferences of human reason in respect to things not actually revealed or treated of in the Scriptures. 2d. FAITH, as the belief or sincere reception of the Divine testimony in its full meaning, and as regards all the subjects which it presents to |
||
| 585 |
view. In its comprehensive sense, as Paul defines it, "it is the
substance of things hoped for, the evidence of things not seen,"
whether past or present, which are revealed in the Bible. I would
remark further, that unbelief is strictly an ignorance of the
testimony. When the testimony is actually heard and rejected,
either by word or deed, this is disbelief--a 'denying of the
faith;' i. e., denying the truth of the things attested. Such a
one is, of course, "worse than an infidel," or mere unbeliever, whose
ignorance is involuntary. Hence, when persons broach propositions
which contradict, or are incompatible with the Divine
testimony, they are not to be regarded as sound in faith, nor
are their doctrines to be considered as opinions. They are, in
fact, indirect attempts to refute Divine testimony. For example, if an
individual, without formally denying any statement of Scripture,
should affirm, as some did in the time of the Apostles, that the
resurrection is already past, we must regard him as a
disbeliever of the Divine testimony, so far, at least, as this
particular matter is concerned, and the faith of those who receive his
doctrines, is "overthrown." So, also, is it if one teach that there is
a state of probation or dispensation of mercy interposed between death
and judgment, and that the unconverted will have another opportunity to
acknowledge and obey Christ, in order to salvation, in the spirit
world. Such a view is far from being an opinion or harmless
speculation, since the Divine testimony is explicit in regard to the
place, the time, and the means of salvation; and what it teaches in
regard to these points, must be disbelieved before such a view
can be entertained.
As to opinion, we are furnished with a very good illustration of its nature in the close of the Testimony of John. "Peter seeing John, said to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me. Then went this saying out among the brethren, that that disciple should not die." Here is an hypothesis or inference of human reason unauthorized by the premises; an opinion engrafted, indeed, upon something said, but not contained in what was said. Hence John adds, with beautiful simplicity, "Yet Jesus said not unto him, He shall not die; but, if I will that he tarry till I come, what is that to thee?" Thus repeating the exact words used, as best fitted to convey the true meaning, and teaching a most important lesson--that no false glosses are to be put upon the words of Holy Writ; but that what is said, is to be heard and believed in the exact language of inspiration itself. With respect to faith, then, the question with us is always, "What hath the Lord |
||
| 586 | spoken"? We always say: "To the law and to the testimony; if any one speak not according to these, it is because there is no light in him." And as to opinions in religion, what men may think, or opine, we regard every thing of this nature as wholly unimportant, whether the thinker be pope or priest, doctor, prelate or disciple. | ||
| 20 | How different, however, from this primitive state of the Christian church; this mutuality of spiritual edification and growth; this common yet individual interest in the Divine communications, is that imbecile condition of perpetual and hopeless pupilage in which congregations wait for the weekly explication of some fragment of Scripture called a "text;" no member presuming to edify either himself or his brethren by his own researches, or venturing to trust himself to the Word of God, or to advance a single step in scriptural knowledge, lest he should ignorantly miss the path prescribed by church authority, and become entangled in the snares of error! The truth is, that the great mass of Protestants are just as effectually debarred, by clerical influence, from the exercise of the right of private judgment in matters of religion, as are the Romanists themselves by priestly prohibition. They have no confidence in the intelligibility of the Bible, or in any views which they may take from it. An individual, having once in his life exercised the right of private judgment, not in regard to the things taught in Scripture, but in choosing between the systems and tenets of different parties, and having adopted the particular system which he prefers, will for ever after rest content with the orthodoxy of his opinions, and give himself little | ||
| 21 |
concern about what may be contained in the Scriptures of Truth. One who
unites with the church of Rome, must thus far, at least, exercise the
right of private judgment in choosing between conflicting claims, and
can show subsequently scarcely less indifference to the Holy Volume of
inspiration.
Indeed, it were difficult to conceive why, on his own principles, the sectary should make a proper use of the Bible. He may, indeed, read it as a pastime or as a task; he may even feel a certain interest in its historical details, or be more or less impressed with its sublime imagery and powerful diction; but for truly religious purposes it can avail him nothing. Confident that his favorite creed-makers have secured the treasure for his use, he cares but little for the casket, which he thinks himself unable to unlock. Believing them to have traversed the whole area of revelation; to have settled authoritatively all its difficult questions; guarded all its essential truths, and unfolded in a few brief, sententious articles of faith, all its deep and hidden mysteries, what inducement can he have to prosecute research, or bring his mind into direct communication with the Word of God? In this Reformation, however, it is a fundamental principle that every one shall take his religion directly from the Bible, without the intervention of popes or priests, councils or assemblies, or any of the | ||
| 22 | creeds which they have framed. With us, every thing in religion must have a Scripture warrant, and human authority is regarded as wholly incompetent to the decision of any question which may legitimately arise in regard to the great matters of faith and duty. Whatever rests upon a Divine warrant is a matter of FAITH. Whatever subordinate and collateral questions may exist which have not this warrant are MATTERS OF OPINION, which each one is at liberty to entertain according to his own pleasure, and to which no one, from the very nature of the case, can attach any importance. Nor is it to be imagined that any doctrine or sentiment can be justly entertained under the title of an opinion which will conflict with or nullify any portion of Scripture. Where the Bible speaks, there is no place for any opinion; and if any one hold a view which contravenes any declaration of Holy Writ, this is not an opinion, but actual DISBELIEF of so much of the Word of God as is thus contradicted and opposed. | ||
| 586 | practical importance, | 22 | practical importance |
| 586 | institutions of Christianity; | 23 | institutions of Christianity, |
| 586 | present reformation, | 23 | present Reformation, |
| 586 | religion that is not, | 23 | religion that is not |
| 586 | at least, as old | 23 | at least as old |
| 586 | Jesus, viz: | 24 | Jesus, viz. |
| 586 | Disciples of Christ; | 24 | DISCIPLES OF CHRIST; |
| 586 | Christians; | 24 | CHRISTIANS; |
| 586 | The Church of Christ; | 24 | THE CHURCH OF CHRIST; |
| 586 | the Church of God, | 24 | THE CHURCH OF GOD, |
| 586 | faith is the reception of the | 24 | faith springs from the |
| 587 | question, What | 24 | question, what |
| Page | Principles and Purposes
The Millennial Harbinger (November 1852) II. The Christian Faith, pp. 601-609. |
Page | Principles and Objects
2d ed. (Bethany, VA: A. Campbell, 1853) II: The Christian Faith, pp. 25-39. |
| 601 | MY DEAR E.--Religious faith being simply the confidence we have in the Divine testimony, as our acquaintance with that testimony increases, and we discover new truths or new facts, so our faith will be progressively enlarged or extended, being always in exact proportion to our knowledge of the testimony or revelation of God. The question now is, Must an individual wait until he is fully acquainted with all the particulars revealed in the Bible, before he can properly be regarded as having the amount of faith necessary to salvation and church membership? Or are there particular points only, in regard to which he must be instructed? And if this be true, what are these important matters, which he must know and believe, in order to salvation? | ||
| 601 | is not regarded, | 25 | is not regarded |
| 601 | the sects, | 25 | of the sects |
| 601 | profession of faith which they require. And it is fortunate for them that it is so, else the party would expire with the last of its present members. | 25 | profession of faith. |
| 601 | from the Bible, | 25 | from the Bible |
| 602 | are parties, | 25 | are parties; |
| 602 | skillful assayer | 25 | skilful assayer |
| 602 | subject matter of this | 26 | subject-matter of this |
| 602 | faith, we, | 26 | faith; we, |
| 602 | on a person-- | 26 | on a person-- |
| 602 | the Lord Jesus Christ himself. | 26 | THE LORD JESUS CHRIST HIMSELF. |
| 602 | confession of Christ-- | 26 | confession of Christ-- |
| 602 | an heartfelt | 26 | a heartfelt |
| 602 | that he is | 26 | that Jesus is |
| 602 | the Messiah, the Son of God. | 26 | the Messiah, the Son of God. |
| 603 |
It might not, indeed, be difficult, had we
space to devote to the subject, to account for that seemingly strange
infatuation of the Protestant community, which, like that of the
alchemists in search of the philosopher's stone, which should convert
base metals into gold, led them, for ages, in a long and weary search
of that visionary something called orthodoxy, which, by the slightest
contact with the soul, could transmute ignorance, bigotry and spiritual
pride, into the most shining Christian virtues. We will only remark,
that the great doctrine of the Lutheran reformation, "Justification by
faith," having been established upon the ruins of Romish works of
superstition, minds, imbued with a love of theory and metaphysical
investigation, engaged in remote speculations touching the nature, the
quality, and the extent of this justifying faith; and formed elaborate
systems of doctrine, which they supposed to be comprised within its
limits, and to which they thought it necessary that every other mind
should conform. They seemed to attribute to a particular set of tenets
an independent and exclusive saving efficacy, as though they were
possessed of some talismanic influence, or as though the belief
of them was so meritorious as to secure a title to salvation.
Their talents, learning, and important services, in other respects, in
the cause of the Reformation, gave them an influence by which the whole
mind of the Reformation was turned into this channel. Purity of
doctrine became the rage; and, as each party leader differed from
others in his tenets, but, agreed with them all in pride of opinion and
zeal for orthodoxy, doctrinal disquisitions and controversies were
every where predominant, and the whole religious community became
entangled and bewildered in theological distinctions and metaphysical
speculations, and seemed to lose sight entirely of the real simplicity
of the Christian doctrine, and of the true nature of Christianity
itself.
The truth is, that this whole controversy about purity of faith and doctrine, seems to have originated in a misapplication of the Lutheran doctrine of justification by faith. It is perfectly well known, that Luther did not depend for his salvation upon any particular set of tenets which he held, but upon the merits of Christ alone. "Look to the wounds of Christ," said to him his spiritual counsellor, the Vicar General of his order, "and you will there see shining clearly the purposes of God towards man; we cannot understand God out of Christ." "Some, perhaps, will say," cried Luther himself long |
||
| 604 | afterwards, when, on his way to the diet at Worms, he preached at Erfurth, "you talk to us much about faith; teach us, then, how to obtain it. Well, agreed; I will show you how our Lord Jesus Christ said, Peace be unto you, behold my hands. That is to say, Look, oh man, it is I, I alone, who have taken away thy sins and redeemed thee, and now thou hast peace, saith the Lord." And it was this humble reliance upon, the work of Christ that characterized both the life and death of this great reformer. | ||
| 604 | supercede | 27 | supersede |
| 604 | himself a sacrifice without | 28 | himself without |
| 604 | have yielded | 28 | have, in humble hope, yielded |
| 604 | they recognize | 28 | they recognise |
| 605 | to recognize | 29 | to recognise |
| 605 | from scripture | 29 | from Scripture |
| 605 | premises or | 29 | premises, or |
| 605 | Christ, is not merely | 29 | Christ is not merely |
| 605 | name JESUS, | 29 | name Jesus, |
| 605 | concerning or about this person, | 30 | concerning this person, |
| 605 | that trust | 30 | that trust |
| 605 | and direct reliance | 30 | and direct reliance |
| 605 | King of Kings, | 30 | King of kings, |
| 606 | direct relation | 31 | direct relation |
| 606 | and fellowship | 31 | and fellowship |
| 606 | personal reliance | 32 | personal reliance |
| 606 | find-- | 32 | find: |
| 606 | Son of God." | 32 | Son of God."* |
| 32 | *Nothing contributes more to a correct view of Scripture than a knowledge of the particular design of each of its main divisions. John, as here quoted, expressly states the immediate purpose of his "gospel" or testimony to be to produce the belief that Jesus is the Christ, the Son of God. That Matthew, Mark, and Luke had the same object in view is perfectly apparent from the nature of the facts they relate and the application they | ||
| 33 | make of them. The four "gospels" are concurrent testimonies, and their concurrence is additional evidence of the truth of the facts recorded; which facts are selected and arranged with special reference to their force and fitness as proofs of the great proposition above mentioned. Again, in the "Acts of the Apostles," we have a special purpose, viz. to show how the apostles fulfilled the commission they had received from Christ, in opening the kingdom of heaven--1st. To the Jews, as related in the 2d chapter; 2d. To the Samaritans, as reported in the 8th chapter; and 3d. To the Gentiles, as recorded in the 10th chapter: the call of the latter being still further exhibited in Paul's travels and labors. Many other matters also of great importance are stated, as the descent of the Holy Spirit, the proceedings of the primitive churches, &c. So, also, with regard to the Epistles; each one has its particular purpose. The letter to the Romans develops, in a continuous argument, the great doctrine of "justification by faith," in opposition to the Jewish view of the efficacy of the works prescribed by the Mosaic law. The letter to the Hebrews presents also a continuous argument to show the superiority of Christ to Moses; of the Christian institution to the Jewish, &c. A clear view of the design of each epistle is thus a key to its interpretation. | ||
| 607 | 1 Cor. xvi. 4. | 34 | (1 Cor. xv. 3, 4.) |
| 607 | That the Apostles, | 34 | That the apostles, |
| 607 | they addressed | 34 | they addressed, |
| 607 | Kingdom of Christ. | 34 | Kingdom of Christ.* |
| 607 | Take, for example, Peter's discourse, Acts ii.: "Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles and wonders, and signs which God did by him in the midst of you, as ye yourselves | 34 | Take, for example, Peter's discourse, Acts ii.: "Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by miracles and wonders, and signs which God did by him in the midst of you, as ye yourselves |
| 607 | also know: | 34 | also know; |
| 607 | Him, being delivered by the determinate | 34 | Him, being delivered by the determinate |
| 607 | council and | 34 | counsel and |
| 607 | foreknowledge of God, ye have taken, and by wicked hands have crucified and slain; whom God hath raised up, having loosed the pains of death, because it was not possible that he should be holden of it. * * Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath shed forth this, which ye now see and hear. * * Therefore, let all the house of Israel know assuredly that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." | 35 | foreknowledge of God, ye have taken, and by wicked hands have crucified and slain; whom God hath raised up, having loosed the pains of death, because it was not possible that he should be holden of it. * * Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath shed forth this, which ye now see and hear. * * Therefore, let all the house of Israel know assuredly that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." |
| 607 | The effect of this discourse was, as we are told, that three thousand persons were pierced to the heart and converted to Christ. Or, take, in the following chapter, Peter's address to a different audience: "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. But ye denied the Holy One and the Just, and desired a murderer to be | 35 | The effect of this discourse was, as we are told, that three thousand persons were pierced to the heart and converted to Christ. Or, take, in the following chapter, Peter's address to a different audience: "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. But ye denied the Holy One and the Just, and desired a murderer to be |
| 607 | granted unto you: | 35 | granted unto you, |
| 607 | and killed the Prince | 35 | and killed the Prince |
| 608 | of Life, whom God hath raised from the dead, whereof we are witnesses." The result of this was, we are told, that about five thousand men "believed." "Howbeit, many of them which heard the word believed; and the number of the men was about five thousand." Or, take the first discourse to the Gentiles: "The word which God sent unto the children of Israel, preaching peace by Jesus Christ, (He is Lord of all.) That word, I say, ye know, which was published throughout all Judea and began from Galilee, after the baptism which John preached; how God anointed Jesus of Nazareth with the Holy Ghost, and with power; who went about doing | 35 | of Life, whom God hath raised from the dead, whereof we are witnesses." The result of this was, we are told, that about five thousand men "believed." "Howbeit, many of them which heard the word believed; and the number of the men was about five thousand." Or, take the first discourse to the Gentiles: "The word which God sent unto the children of Israel, preaching peace by Jesus Christ, (He is Lord of all.) That word, I say, ye know, which was published throughout all Judea and began from Galilee, after the baptism which John preached; how God anointed Jesus of Nazareth with the Holy Ghost, and with power; who went about doing |
| 608 | good and healing all who were oppressed of the devil, for God was with him. And we are witnesses of all things which he did, both in the land of the Jews and at Jerusalem; whom they slew and hanged on a tree. Him God raised up the third day and showed him openly; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained to be the judge of quick and dead. To him give all the prophets witness, that, through his name, whosoever believeth in him shall receive remission of sins." Or, again, take Paul's preaching at Antioch, | 36 | good and healing all who were oppressed of the devil, for God was with him. And we are witnesses of all things which he did, both in the land of the Jews and at Jerusalem; whom they slew and hanged on a tree. Him God raised up the third day and showed him openly; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained to be the judge of quick and dead. To him give all the prophets witness, that, through his name, whosoever believeth in him shall receive remission of sins." Or, again, take Paul's preaching at Antioch, |
| 608 | Acts xiii. 17-41. | 36 | Acts xiii. 17-41, &c. |
| 608 | 6th. That this faith | 35 | 5th. That this faith |
| 608 | Philipian | 35 | Philippian |
| 608 | jailor, | 35 | jailer, |
| 608 | 7th. That it is | 36 | 6th. That it is |
| 608 | quotations, | 37 | quotations |
| 608 | the Christian faith, | 37 | the Christian faith, |
| 609 | formularies of doctrine, | 37 | formularies of doctrine |
| 609 | now in vogue, | 37 | now in vogue |
| 609 | that while we regard | 38 | that, while we regard |
| 609 | regard the Bible | 38 | regard the whole Bible |
| 609 | as the great and only | 38 | as the only |
| 609 | repository of knowledge | 38 | repository of true knowledge |
| 609 | subject matter of the | 38 | subject-matter of the |
| 609 | produces an entire | 39 | produces entire |
| Page | Principles and Purposes
The Millennial Harbinger (November 1852) III. The Basis of Christian Union, pp. 610-617. |
Page | Principles and Objects
2d ed. (Bethany, VA: A. Campbell, 1853) III. The Basis of Christian Union, pp. 39-55. |
| 610 | MY DEAR E.--Every one | 39 | Every one |
| 610 | Christian union | 39 | Christian union |
| 610 | Christian faith. | 39 | CHRISTIAN FAITH. |
| 610 | great proposition, | 39 | great proposition |
| 610 | "the Son of God," | 39 | "the Christ the Son of God," |
| 610 | belief in Him. | 39 | belief in him, and presents to view not only the official character of the Messiah as the Christed or anointed Prophet, Priest, and King of |
| 610 | 40 | whom the prophets spoke, but also his personal character or divinity as the Son of God. | |
| 610 | "Jesus Christ," | 40 | "Jesus," |
| 610 | As in nature, | 40 | As, in nature, |
| 611 | It is with this proposition and its proofs, that God first meets the sinner, | 41 | It is with this proposition and its proofs, that God first meets the sinner, |
| 611 | his Apostles, | 41 | his apostles, |
| 611 | basis of union | 42 | basis of union, |
| 611 | the atonement, &c. &c., | 42 | the atonement, &c. &c.; |
| 611 | to facts, | 43 | to facts, |
| 612 | Bible no where | 43 | Bible nowhere |
| 612 | declaring the fact, | 43 | declaring the fact |
| 612 | elementary truth, | 43 | elementary truth |
| 612 | chief corner stone | 44 | chief corner-stone |
| 612 | sattelites | 44 | satellites |
| 612 | amidst the revelations | 45 | amid the revelations |
| 613 | propositions in Christianity | 45 | propositions in religion |
| 613 | peculiar sense. | 45 | peculiar sense, |
| 613 | For it was | 45 | for it was |
| 613 | chosen disciples | 45 | chosen disciples, |
| 613 | Math. xvi. 13-19, | 46 | Matt. xvi. 13-19, |
| 613 | the Christ, the Son | 46 | the Christ the Son |
| 613 | the foundation of the church can be the only basis of Christian union. | 47 | the foundation of the church can be the only basis of Christian union. |
| 614 | Whatever is | 47 | And whatever is |
| 614 | his ministry | 47 | his ministry, |
| 614 | "he is worthy | 48 | "He is worthy |
| 614 | foundation corner stone | 48 | foundation corner-stone |
| 614 | ministry of the Apostles, | 48 | ministry of the apostles, |
| 614 | discourses of the Apostles, | 48 | discourses of the apostles, |
| 614 | its foundation stone, | 48 | its foundation-stone, |
| 614 | so the Apostles | 48 | so the apostles |
| 614 | and Evangelists | 48 | and evangelists |
| 615 | expression, "Son of God," | 49 | expression "Son of God," |
| 615 | such perversions | 50 | such a perversion |
| 615 | are natural | 50 | is a natural |
| 615 | results of preconceived | 50 | result of preconceived |
| 615 | our experience, | 50 | our experience; |
| 616 | second time | 51 | second time, |
| 616 | terms employed, | 51 | terms employed; |
| 616 | into the church. | 52 | into the church, |
| 616 | Indeed, there is no one who can truly receive the Christian faith, as we have defined it, without experiencing that "godly sorrow" for sin which "worketh reformation." It is the contemplation of the love of God in Christ, which leads the sinner to love God; which overwhelms his soul with penitence for the past, and inspires him with, hope for the future. These are natural and necessary results of a sincere belief of the gospel. The sinner becomes reconciled to God, when he learns that he has so loved the world as to give his only begotten Son, that whosoever believed in him might not perish, but have everlasting life. We do not imagine, as many do, that God is yet to, be reconciled to the sinner, and that the prayers, and tears, and penitence, which either he, or others in his behoof, may offer, can possibly render God more propitious, or more willing to save. | 52 | By the word repentance we here imply much more than a mere sorrow for sin, which may often exist without producing any amendment of heart or life. Judas is thus said to have "repented;" and persons are often, in this sense, sorry for their actions, because they feel or fear the consequences which flow from them, or because of some transient and superficial impression, and not because they have realized the true nature of sin, the purity and perfection of the Divine character, and their own unworthiness. |
| 52 | In the original Greek of the New Testament, two different nouns, metameletheia and metanoia, are employed to express these two different conditions; but in the common version, these two words are, unfortunately, always rendered by the same word "repentance;" so that the distinction which is made in the original, does not appear in the translation. Both these words occur in 2 Cor. vii. 10, which reads:--"For godly sorrow works repentance to salvation not to be repented of." We have here what appears to be a play upon words, as Dr. George Campbell observes, which was far from the design of the apostle, who in the first part of the sentence uses the word metanoia, but at the close employs | ||
| 53 | the other expression. The former denotes not only a sorrow for sin, but such a conviction of its true nature as leads to amendment of life. The latter signifies merely that regret or uneasiness of mind which may exist without any change of conduct. The first involves both repentance, in this limited sense, and what we embrace in the word reformation; so that we approach, perhaps as closely as our language will admit, to the sense of the apostle, by rendering the passage thus: "For godly sorrow works a reformation unto salvation, not to be repented of." It is this most comprehensive expression which is employed by Peter, in Acts ii. 38, when, in addressing those who believed his annunciation of Jesus as the Messiah, and were pierced to the heart, he commanded them to "reform." And it is this sincere penitence, accompanied by change of conduct, the proper fruit of reformation, which in our view constitutes the only true evangelical repentance. We do not, however, imagine, as many seem to do, that the sinner can, by this repentance, establish any claim upon the Divine mercy; neither do we suppose that by any sort of penance he may acquire merit in the sight of Heaven, or perform works of supererogation to be placed to the account of others. And we are just as far from believing that God is yet to be reconciled to the sinner, or that the prayers and tears and penitence which either the sinner, or others in his behalf, | ||
| 54 | may offer, can possibly render God more propitious, or more willing to save. We do not take such a view of the gospel as to perceive any room whatever to call upon GOD to be reconciled to men. On the contrary, we regard the reconciliation as fully accomplished on the part of God through the death of his Son, and that it is MEN who are now required to return to God, who is "in Christ reconciling the world unto himself." Hence says Paul, 2 Cor. v. 20: "We are ambassadors for Christ: as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God." | ||
| 616 | There is not a more | 54 | There is not, indeed, a more |
| 617 | of his Son, | 54 | of his Son; |
| 617 | "We love | 55 | It is a Divine philosophy, that, "We love |
| 617 | scripturally recognize | 55 | scripturally recognise |
| 617 | of the faith. | 55 | of the faith and the repentance. |
| 617 | we find | 55 | we find, |
| 617 | in their case | 55 | in their case, |
| 617 | for reproof | 55 | for reproof |
| 617 | and correction, | 55 | and correction, |
| 617 | than they are | 55 | than they are, |
| 617 | instruction in righteousness. | 55 | "instruction in righteousness." |
| Page | Principles and Purposes
The Millennial Harbinger (December 1852) IV. Patriarchal, Jewish, and Christian Institutions, pp. 686-688. |
Page | Principles and Objects
2d ed. (Bethany, VA: A. Campbell, 1853) IV. Patriarchal, Jewish, and Christian Institutions, pp. 55-59. |
| 686 | MY DEAR E.--Having | 55 | Having |
| 686 | one religion, | 56 | one religion; |
| 686 | that preceded it, | 56 | that preceded it; |
| 686 | of the priesthood, | 56 | of the Aaronic priesthood, |
| 686 | There is no doubt that the false principles of Biblical interpretation in vogue, and the absurd practice of textuary preaching, had, in a good degree, occasioned, as they still continue to foster, these confused and erroneous views of Christianity; and it was quite in harmony with such views that an isolated text, taken at random from any portion of Holy Writ, should be supposed to embrace among its manifold senses a distinct enunciation of Christian doctrine. | ||
| 686 | special purposes | 56 | special purposes, |
| 687 | We recognize, | 57 | We recognise, |
| 687 | superceded | 57 | superseded |
| 687 | literal truths, | 58 | literal truths |
| 687 | (c. i. v. 13, 14) | 58 | (i. 13, 14) |
| 687 | corrupted admixture | 59 | corrupting admixture |
| Page | Principles and Purposes
The Millennial Harbinger (December 1852) V. Commencement of the Christian Church, pp. 688-690. |
Page | Principles and Objects
2d ed. (Bethany, VA: A. Campbell, 1853) V. Commencement of the Christian Church, pp. 59-63. |
| 688 | land-marks | 59 | landmarks |
| 688 | chief corner stone | 60 | chief corner-stone |
| 688 | his Apostles | 60 | his apostles |
| 688 | and Prophets, | 60 | and prophets, |
| 688 | afterwards "breathed | 60 | afterward "breathed |
| 689 | was finished | 61 | was finished, |
| 689 | Cherubims, | 61 | cherubims, |
| 689 | out of Zion | 61 | "out of Zion |
| 689 | from Jerusalem. | 61 | from Jerusalem." |
| 689 | both the place | 61 | both the place |
| 689 | and the time | 61 | and the time |
| 689 | true holy place, | 61 | true holy place; |
| 689 | of the Christian Church, | 62 | of the Christian Church |
| 690 | so that in a literal, as well as in a figurative sense, Jerusalem | 63 | so that as the spiritual Jerusalem is the "mother" of all believers, the literal Jerusalem |
| 690 | Christ on earth, | 63 | Christ on earth; |
| 690 | antiquity and authority of the church | 63 | antiquity of the church |
| 690 | afterwards founded | 63 | afterward founded |
| 690 | are as false | 63 | are false |
| 690 | unfounded as | 63 | unfounded, as |
| 690 | 'I will send to YOU | 63 | "I will pray the Father and he shall give YOU |
| 690 | another Comforter, | 63 | another Comforter-- |
| 690 | cannot receive.' | 63 | cannot receive." |
| 690 | world." | 63 | world." Matt. v. "The house of God, which is the church of the living God, the pillar and support of the truth." 1 Tim. iii. 15. |
| Page | Principles and Purposes
The Millennial Harbinger (December 1852) VI. The Action and Design of Baptism, pp. 696-703. |
Page | Principles and Objects
2d ed. (Bethany, VA: A. Campbell, 1853) VI. The Action and Design of Baptism, pp. 63-73. |
| 696 | MY DEAR E.--The originators | 63 | The originators |
| 697 | not a believer, | 64 | not a believer; |
| 697 | thus adopted, | 65 | thus adopted |
| 697 | this day, frequent | 65 | this day--frequent |
| 697 | what success, | 65 | what success |
| 697 | herself first originated the practice of infant baptism, | 65 | delivered infant baptism as a tradition to Protestants, |
| 697 | of this, | 66 | that candid Pedobaptists confess themselves unable to bring forward direct scriptural evidence in support of infant baptism, |
| 698 | without any authority | 66 | without any support |
| 698 | who, like Luther, will admit | 66 | who will admit |
| 698 | word of God: | 66 | word of God:-- |
| 698 | for a moment | 67 | for a moment, |
| 698 | upon this subject | 68 | upon this subject, |
| 698 | baptism, viz: | 68 | baptism, viz. |
| 698 | remission of sins. | 68 | remission of sins.* |
| 698 | It cannot be denied that | 68 | *It cannot be denied that |
| 699 | Peter, on the day of Pentecost, commanded the believing penitents to be baptized for the remission of sins, nor that Ananias said to Paul, "Arise and be baptized, and wash away thy sins;" nor that the | 68 | Peter, on the day of Pentecost, commanded the believing penitents to be baptized for the remission of sins, nor that Ananias said to Paul, "Arise and be baptized, and wash away thy sins;" nor that the |
| 699 | same connexion | 68 | same connection |
| 699 | between baptism and remission is asserted in many parts of Scripture. Neither can it be denied that the Episcopal Church, in its larger creed, puts into the mouth of the believer these words: "I acknowledge one baptism for the remission of sins;" nor that in its | 68 | between baptism and remission is asserted in many parts of Scripture. Neither can it be denied that the Episcopal Church, in its larger creed, puts into the mouth of the believer these words: "I acknowledge one baptism for the remission of sins;" nor that in its |
| 699 | 27th article | 68 | 27th Article |
| 699 | on baptism, | 68 | (on baptism) |
| 699 | it says: | 68 | it says: |
| 699 | "Baptism is not only a sign of profession and mark of difference, whereby Christian men are discerned from others that are not christened; but it is also a sign of regeneration or new birth, whereby, as by an instrument, they that receive baptism rightly, are grafted into the church, and the promises of the | 68 | "Baptism is not only a sign of profession and mark of difference, whereby Christian men are discerned from others that are not christened; but it is also a sign of regeneration or new birth, whereby, as by an instrument, they that receive baptism rightly, are grafted into the church, and the promises of the |
| 699 | forgiveness of sins | 68 | forgiveness of sins, |
| 699 | and of our adoption to be the sons of God by the Holy Spirit, are visibly signed and sealed." | 68 | and of our adoption to be the sons of God by the Holy Spirit, are visibly signed and sealed." |
| 699 | Neither can it be denied, that in the practical application of | 68 | Neither can it be denied, that in the practical application of |
| 699 | these views the minister is instructed to say to those presenting themselves for baptism: | 69 | these views the minister is instructed to say to those presenting themselves for baptism: |
| 699 | "Beloved, ye hear, in this gospel, the express words of our Saviour Christ, that, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Whereby ye may perceive the great | 69 | "Beloved, ye hear, in this gospel, the express words of our Saviour Christ, that, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Whereby ye may perceive the great |
| 699 | regarding baptism. | 67 | regarding baptism." |
| 699 |
"The non-recognition of the fact, that the external rite of infant
baptism is not the baptism spoken of in Scripture, is the source of the
palpable weakness of English Low Churchmen in the discussion of this
question. They have reason and religion on their side, but in the
appeal to Scripture, they are undeniably worsted by their opponents. No
shift will ever help them. The advantage possessed by the High Church
party rests on the assumption, that what is said of baptism in
Scripture, may be equally said of the infant baptism practised by the
Church of England; and nothing but a denial of their complete identity,
will or can strip them of this advantage. Evangelicals are afraid of
looking at the truth in the face. They are hampered by a superstitious
feeling about infant baptism--they are afraid of discrediting it, in
spite of the many excellent reasons which justify its adoption--and
they are still more afraid of saying that the baptism of the Church of
England is not identical with the Scriptural baptism of the Apostles.
So long as they refuse to admit the real truth, so long must they be
content to carry on this all-important controversy at a fearful
disadvantage; and so long must they continue to experience the bitter
consequences of the fact, 'that here the spirit of Popery, under one or
other of its most specious forms, has, for the last three centuries,
retained a footing within the very stronghold of Protestantism, from
which it, ha& never yet been dislodged.'
"But a brighter day is dawning. Dr. M'Neil, Mr. Litton, we may almost add, the Archbishop of Canterbury, are perceiving that the practice of infant baptism is not found in Scripture. When the fact is universally recognised, the controversy will assume a new form. The ground will be completely cut away from beneath the sacramental theory, and Protestantism will have the full benefit of their own principle--the appeal to Scripture as the form of religious truth." |
||
| 700 | necessity of this sacrament, where it may be had. Likewise, immediately before his ascension into heaven, (as we read in the last chapter of Saint Mark,) he gave command to his disciples, saying, Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned; which also showeth unto us the great benefit we reap thereby. For which cause, St. | 69 | necessity of this sacrament, where it may be had. Likewise, immediately before his ascension into heaven, (as we read in the last chapter of Saint Mark,) he gave command to his disciples, saying, Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned; which also showeth unto us the great benefit we reap thereby. For which cause, St. |
| 700 | Peter, the Apostle, | 69 | Peter, the apostle, |
| 700 | when upon his first preaching of the gospel, many were pricked at the heart, and said to him and the | 69 | when upon his first preaching of the gospel, many were pricked at the heart, and said to him and the |
| 700 | rest of the Apostles, | 69 | rest of the apostles, |
| 700 | men and brethren | 69 | Men and brethren |
| 700 | what shall we do? replied and said unto them, Repent and be baptized every one of you for the remission of sins, and ye shall receive the gift of the Holy Ghost; for the promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words exhorted he them, saying, | 69 | what shall we do? replied and said unto them, Repent and be baptized every one of you for the remission of sins, and ye shall receive the gift of the Holy Ghost; for the promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words exhorted he them, saying, |
| 700 | save yourselves | 69 | Save yourselves |
| 700 | from this untoward generation. For, as the | 69 | from this untoward generation. For, as the |
| 700 | same Apostle | 69 | same apostle |
| 700 | testifieth in another place, even baptism doth now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ. Doubt ye not, therefore, but earnestly believe that he will favorably receive these present persons, truly repenting, and coming unto him by faith, that he will grant them remission | 69 | testifieth in another place, even baptism doth now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ. Doubt ye not, therefore, but earnestly believe that he will favorably receive these present persons, truly repenting, and coming unto him by faith, that he will grant them remission |
| 700 | of their sins, and bestow upon them the Holy Ghost; that he will give them the blessing of eternal life, and make them partakers of his everlasting kingdom." | 70 | of their sins, and bestow upon them the Holy Ghost; that he will give them the blessing of eternal life, and make them partakers of his everlasting kingdom." |
| 700 | Nor is it to be denied, that the Westminster Confession of Faith expresses itself to the same effect, as follows: | 70 | Nor is it to be denied, that the Westminster Confession of Faith expresses itself to the same effect, as follows: |
| 700 | "Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church; but also to be unto him a sign and seal of the covenant of grace, of his engrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life; which sacrament is, by Christ's own appointment, to be continued in his church until the end of the world." | 70 | "Baptism is a sacrament of the New Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church; but also to be unto him a sign and seal of the covenant of grace, of his engrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God, through Jesus Christ, to walk in newness of life; which sacrament is, by Christ's own appointment, to be continued in his church until the end of the world." |
| 700 | Nor, finally, can it be controverted, that while the Methodist Discipline adopts, in substance, the Episcopal form, the Baptist creed says: | 70 | Nor, finally, can it be controverted, that while the Methodist Discipline adopts, in substance, the Episcopal form, the Baptist creed says: |
| 700 | "Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized a sign of his fellowship with him in his death and resurrection; of his being engrafted into him; of remission of sins, and of his giving up unto God, through Jesus Christ, to live and walk in newness of life." | 70 | "Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized a sign of his fellowship with him in his death and resurrection; of his being engrafted into him; of remission of sins, and of his giving up unto God, through Jesus Christ, to live and walk in newness of life." |
| 700 | But I need not multiply quotations from the Scriptures, to show that baptism is for the remission of sins, or that it is in this ordinance that an individual is born of water, according to the declaration of Christ in John iii. 5. Neither is it necessary for me to make further extracts from the creeds to show that they do most unequivocally acknowledge the same truths. | 70 | But I need not multiply quotations from the Scriptures, to show that baptism is for the remission of sins, or that it is in this ordinance that an individual is born of water, according to the declaration of Christ in John iii. 5. Neither is it necessary for me to make further extracts from the creeds to show that they do most unequivocally acknowledge the same truths. |
| 700 | Let us rather inquire, for a moment, in what sense this institution is "for the remission of sins." In reply, we say, as an | 68 | To the believing penitent, we regard it as an |
| 700 | or as clearly expressed | 69 | or, as clearly expressed |
| 701 | faith, repentance and | 71 | faith, repentance, and |
| 701 | and baptism, that | 71 | and baptism that |
| 71 | The simple fact that we put on Christ in baptism, is abundantly sufficient to show that we must find in it a pledge of pardon; for he who puts | ||
| 72 | on or receives Christ must also receive his salvation. No one can be in Christ and in his sins at the same time. "If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." It is in immersion, accordingly, that the penitent believer puts off "the body of the sins of the flesh" and becomes a partaker of the benefits of the death of Christ, and it is in it also that he is raised again with him "to walk in newness of life." | ||
| 701 | creeds say--that | 72 | creeds expressly say, that |
| 701 | remission of sins--the | 72 | remission of sins, the |
| 701 | popular parties, | 72 | sects at present existing |
| 701 | with the exception, perhaps, of the Episcopal church, | 72 | (if we except, perhaps, the Episcopal) |
| 701 | In fact, the connection of baptism with the remission of sins, is totally denied by them; nor is there an individual in any one of these parties who is taught to regard baptism as a pledge or assurance of pardon. In fact, it is regarded as a mere ceremony--an empty form; as an unmeaning act of obedience; as a door into the church; as any thing or nothing, rather than what it is, really, according to the word of God. | 72 | This seems to be owing chiefly to the fact, that a particular theory of spiritual operations, which has gradually almost entirely monopolized the minds of the Protestant community, makes the assurance of pardon to rest on certain feelings, or upon what are thought to be supernatural visions, or special spiritual communications. The attempt is thus made to transfer the office of baptism, as the remitting ordinance, to vague, emotional, or mental impressions; and to effect this purpose, the connection of baptism with the remission of sins is totally denied; nor is |
| 73 | there a single individual in any of these parties, who is taught to regard baptism practically, as a pledge or assurance of pardon. | ||
| 701 | It may be asked here, Do the sects then possess no institution for the assurance of pardon? Is it possible that they suppose Christianity destitute of any special institution for this most important purpose, when, under all the dim and shadowy religions which preceded it, the worshiper enjoyed the blessed privilege of knowing that his sins were forgiven! Under the Patriarchal age, the pious had testimony to assure them "that they pleased God." Under the law, the sinner brought his offering--a ram, or a bullock, or, to place this blessing within the reach of the poorest, a turtle dove, | ||
| 702 |
or pigeon--and, offering it in compliance with the Divine command,
received the Divine assurance that his sin was forgiven. If they
imagine Christianity destitute of any ordinance for remission, they
make it inferior to the religions which preceded it, and it must be
supposed either that the sacrifice of Christ is inferior in efficacy to
one of the typical offerings of preceding ages, or that it is not
possible to have so near an access to it. But we know that the reverse
of both these propositions is true. And we further learn from the
Scriptures, that the primitive Christians did enjoy an assurance of
pardon, and could refer to the particular time at which they received
it. Peter, for instance, says of the individual who does not go on to
perfection, "he has forgotten that he was purged from his old sins." 2
Peter i. 9. He could not have forgotten what he had never known. Again,
we have the same fact asserted in direct connection with baptism,
Coloss. ii. 11, 12, 13. And in Hebrews x. it is shown to be one of
the promises of the new covenant, that those under it should receive a
plenary forgiveness, and this cleansing of the conscience is again
asserted in direct connection with baptism. "Let us draw near with a
true heart, in full assurance of faith, having our hearts sprinkled
from an evil conscience, and our bodies washed with pure water." But I
need not multiply quotations, since the different parties do not deny
that an assurance of pardon is to be attained under the Christian
institution, though some of them make it a very rare and difficult
attainment.
You may ask, then, on what do they rely for this assurance? I answer, upon what they consider a gift of the Holy Spirit. The plain state of the case is, that a certain doctrine of special spiritual operations has gradually taken possession of the mind of the religious public, and has so enlarged and extended itself that it has become, emphatically, the great religious doctrine of the present age of Protestantism, and has overshadowed every prominent feature of Christianity, and rendered not only the great original doctrines of Protestantism, as embodied in the creeds, subordinate and obscure, but has made the Word of God itself, and the institutions of the gospel, of no effect. |
||
| 702 | bestowed, in order to secure an evidence of an emotional and doubtful character, which is often the result of the workings of a heated fancy, or of mere animal excitement. | 73 | bestowed. |
| 703 | authority. Such, however, has been the solicitude of the advocates of the popular theory, thus to enhance emotional or mental impressions, and to leave baptism without a purpose, that they even boldly seek to explain away or wholly to disconnect from it the expression, "for the remission of sins." With them the command, "Be baptized for the remission of sins," signifies, Be baptized on account of the remission of sins, or "about" the remission of sins, or any thing else equally awkward, evasive and indefinite, rather than what it says. And it is worthy of remark, that they employ here the same specious glosses and modes of interpretation which the Unitarians use in seeking to weaken or destroy the force and meaning of the very same expression, when connected with the blood of Christ. All such labored attempts to change the obvious sense of Scripture, and make it quadrate with human theories of religion, we regard as palpable corruptions and perversions of the truth. In the present | 73 | authority. In the present |
| 703 | to receive the Holy Spirit for the remission of sins. | 73 | to receive the Holy Spirit for the remission of sins. |
| 703 | brings me to | 73 | brings me, however, to |
| 703 | Spiritual influence, | 73 | spiritual influence, |
| Page | Principles and Purposes
The Millennial Harbinger (December 1852) VII. The Agency of the Holy Spirit in Conversion and Sanctification, pp. 703-706. |
Page | Principles and Objects
2d ed. (Bethany, VA: A. Campbell, 1853) VII. The Agency of the Holy Spirit in Conversion and Sanctification, pp. 74-83. |
| 703 | in regard to the subject of | 74 | in regard to |
| 703 | of Spiritual influence, | 74 | of spiritual influence, |
| 703 | in conversion, | 74 | in the conversion of the sinner, |
| 703 | Hence the confused | 74 | Hence the vague |
| 703 | all Spiritual influence, | 74 | all spiritual influence, |
| 704 | or stranger; | 75 | or stranger: |
| 704 | an in-dwelling | 75 | an indwelling |
| 704 | of the earth; | 75 | of the earth to soften and subdue: |
| 704 | Scriptural authority | 75 | scriptural authority |
| 704 | John xiv. 17. | 75 | (John xiv. 17.) |
| 704 | every where given | 75 | everywhere given |
| 704 | 'in Christ ye | 75 | "in Christ ye |
| 704 | our inheritance.' | 75 | our inheritance." |
| 704 | no where stated | 76 | nowhere stated |
| 705 | Spirit"? | 76 | Spirit?" |
| 705 | that Jesus is the Christ, | 77 | that Jesus is the Christ, |
| 705 | God first meets the sinner. | 77 | God first meets the sinner. |
| 705 | it is the gospel | 77 | it is the gospel |
| 705 | by the Apostles | 77 | by the apostles |
| 705 | by the Holy Spirit; | 77 | by the Holy Spirit, |
| 705 | and when at | 78 | and when, at |
| 705 | his baptism | 78 | his baptism, |
| 706 | internal in-dwelling | 78 | internal indwelling |
| 78 | The communication of the Holy Spirit may, then, be justly regarded as the great end of the ministration of the gospel. Unless the Holy Spirit be received and enjoyed, all faith, all forms, all professions | ||
| 79 | are alike nugatory and vain. "If any man have not the Spirit of Christ, he is none of his," and consequently can have no heirship with him; no sonship to God; no earnest of a future inheritance. The possession of the Spirit is indeed the very evidence of sonship, and the proof that the gospel has been truly believed. | ||
| 80 | Nor is this enjoyment of the Holy Spirit momentary or transient in its nature, as many seem to think who mistake for it those evanescent excitements of feeling which may attend conversion. The Comforter is to abide with the Christian for ever, and the latter is hence taught to seek "the supply of the Spirit of Christ;" to ask, that he may receive; to seek, that he may find; to knock, that it may be opened to him. "For if you, being evil," said Christ to the disciples, "know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him." The graces and the blessedness of the Christian are alike "fruits of the Spirit." The peace of God which passeth all understanding, and which keeps his heart and mind; the joy that animates, and the love which warms his soul, are inward feelings or, emotions which must be produced by the presence of the Divine Spirit, no less than those outward works of piety and humanity which the gospel enjoins. The true kingdom of God, in short, | ||
| 81 | is within the heart, and consists in "righteousness, peace, and joy in the Holy Spirit." | ||
| 706 | human and divine, | 80 | human and Divine, |
| 80 | Nor do we deem it at all necessary that any controversy should exist with regard to the nature or mode of action of those influences which promote conversion. Certain it is that the same result will be effected, if these influences merely remove the impediments of ignorance, inattention, and love of the world, or any others which may obstruct the action of the gospel, as if they were to give such increased power and efficiency to the gospel itself, as to enable it to break through and overcome these obstacles. If, as Paul intimates, (2 Cor. iv. 3, 4,) "the god of this world blinds by its perishing things | ||
| 81 |
the minds of those who believe not, lest the light of the glorious
gospel of Christ should shine unto them,"* certainly those agencies
which would simply remove the obstructions he interposes, would enable
the light of the gospel to reach the heart of the sinner just as
effectually as would an increase of light sufficient to
penetrate these obstructions. It is not necessary that the light
of the sun be increased a thousandfold in order that it may pierce the
clouds that intercept it: all that is needed is, that these clouds be
removed, when his beams will at once illuminate and warm whatever is
thus exposed to them.
To say that the gospel requires a positive addition of power to enable it to reach the heart, is to say that it is really deficient in power. But does not its power consist in the love of God which it reveals? How, then, could its power be augmented, unless by the addition of new facts, and nobler or more attractive views of God? But the gospel can receive no such addition, and consequently no increase of power. It is already "the power of God," and they who imagine it to have received additional power in their own experience, are unable to mention a single new fact or idea from which such additional power could be derived. But, as said before, it is quite unnecessary that any controversy should exist on the | ||
| 82 |
subject of converting influence. All should be content to preach the
gospel and prayerfully commit the event to God, confident that though
even a Paul may plant and an Apollos water, it is He alone that giveth
the increase. As well might husbandmen neglect to sow their fields in
order to debate with each other their respective theories in regard to
the mode in which the seed is made to vegetate, as laborers of the
Divine "husbandry," instead of preaching the gospel, occupy themselves
with unprofitable discussions as to the mode in which God is
pleased to render his word effective to salvation. We deprecate,
therefore, the adoption of any theory upon this subject, and desire
only to urge the claims of the gospel, as, at least, the only revealed
instrumentality through which the Spirit of God accomplishes the
conversion of the sinner. What influences he may exert in aid of the
gospel, and in what particular manner the heart is
"opened" for its reception, we regard as questions entirely
subordinate, and as matters of opinion about which men may differ,
without any just cause or occasion of disunion.
We deem it unfortunate, however, that any sentiments should gain currency in reference to this matter, which either, on the one hand, tend to depreciate and render ineffectual the word of God; or, on the other, to represent God as a mere inactive spectator of the progress of the gospel. The Spirit of God is not to | ||
| 83 | be separated from the word; neither is the word to be separated from the Spirit, in the great work of man's salvation. The former view opens the door to wild enthusiasm and every species of delusion; while the latter leads to a cold, abstract, undevotional philosophy, under whose influence true heartfelt religion declines and perishes. That men are "regenerated by the incorruptible seed of the word," and sanctified "through the truth," the Scripture distinctly affirms; as it does, also, that it is "the Spirit that quickeneth," and that Christians are God's "workmanship, created in Christ Jesus unto good works." It should be sufficient for all reverently to believe these revealed truths, without presuming to theorize and dogmatize in regard to the particular mode in which either the word or the Spirit accomplishes the Divine purpose. | ||
| Page | Principles and Purposes
The Millennial Harbinger (December 1852) VIII. Weekly Communion, p. 706. |
Page | Principles and Objects
2d ed. (Bethany, VA: A. Campbell, 1853) VIII. Weekly Communion, pp. 83-85. |
| 706 | every first day | 83 | every first-day |
| 706 | Lord's day meeting | 84 | Lord's-day meeting |
| 706 | all parties | 84 | various parties |
| 706 | Lord's supper, | 84 | Lord's Supper, |
| 84 | From among those who have borne testimony upon this subject, I would adduce John Brown, of Haddington, who wrote a treatise upon it, in which he strongly advocated weekly communion. William King, also, Archbishop of Dublin, speaks as follows: "It is manifest that if it be not our own faults, we may have opportunity every Lord's day when we meet together, and, therefore, that church is guilty of laying aside the command, whose order and worship doth not require and provide for this practice." Dr. Scott, in his commentary on Acts xx. 7, says: "Breaking of bread, or commemorating the death of Christ in the Eucharist, was one chief end of their assembling: this ordinance seems to have been constantly administered every Lord's day." Dr. Mason, of New York, asserts that, "Communion every Lord's day was universal, and was preserved | ||
| 85 |
in the Greek church till the seventh century."* Calvin complains of the
neglect of this practice: "It ought to have been," says he, "far
otherwise. Every week, at least, the table of the Lord should
have been spread for Christian assemblies, and the promises declared,
by which, partaking of it, we might be spiritually fed."+ John Wesley
urged the same practice. In his letter to America, he says: "I also
advise the elders to administer the supper of the Lord on every
Lord's day."
Such, then, is the universal usage with us. We recognise, also, the importance of Sunday-schools and Bible classes for the instruction of the young; and of wholly consecrating the Lord's day to the above purposes, as well as to private reading of the Scriptures and religious devotion. * Dr. John Mason's Letters on Frequent Communion. + Inst. lib. vi. chap. xviii. sect. 56. | ||
| Page | Principles and Purposes
The Millennial Harbinger (December 1852) IX. Church Government, pp. 706-707. |
Page | Principles and Objects
2d ed. (Bethany, VA: A. Campbell, 1853) IX. Church Government, pp. 85-87. |
| 707 | bishops and deacons;" | 86 | bishops and deacons." |
| 707 | numerous body; | 86 | numerous body. |
| 707 | of the Apostles, | 86 | of the apostles, |
| 707 | Temple of God | 86 | temple of God |
| 707 | which the Apostles | 86 | which the apostles |
| 707 | the Apostles could | 86 | the apostles could |
| 707 | testimony complete, | 87 | testimony completed, |
| 707 | Evangelists are | 87 | Evangelists or missionaries are |
| Page | Principles and Purposes
The Millennial Harbinger (December 1852) Concluding Remarks, p. 707. |
Page | Principles and Objects
2d ed. (Bethany, VA: A. Campbell, 1853) Concluding Remarks, pp. 87-88. |
| 707 | my dear E., | 87 | my dear friend, |
| 707 | May I hope that you will examine carefully the principles here developed, in the light of Divine Truth, and lend your aid in restoring to the world that which we so earnestly desire to witness--A CHRISTIAN UUNION, UPON THE BASIS OF A SIMPLE EVANGELICAL CHRISTIANITY? | 87 | That Christian union can be effected by a return to the original principles of the gospel, and in no other way, is, I hope, by this time, sufficiently evident. Simple principles, and not elaborate systems and doubtful opinions, must form the rallying |
| 707 | 88 | point. The fundamental principles of Protestantism, and the common Christianity of the religious world furnish, indeed, a present basis for the co-operation of all; and nothing is needed, with the Divine blessing, but the proper application of these principles, and the disentanglement of this common Christianity from the perplexed maze in which it is involved. | |
| 88 | And oh! how desirable is a real Christian union in view of the present circumstances and future prospects of the church and the world. In the present rapid movements of society; in the spread of civilization; the increasing intercourse and fraternization of mankind; the opening of every region of the earth to missionary enterprise, and the manifest approach of the great day in which the Lord shall come to be "glorified in his saints," and to take vengeance on those "who know not God and obey not the gospel," how important that believers should present an unbroken front, and maintain that unity, without which, the conversion of the world and the perfection of the church, would seem to be alike impossible! | ||
Created 25 July 2000
| Ernie Stefanik |
A Collation of Robert Richardson's Principles and Purposes of the Reformation (2000) |
|
Send Addenda, Corrigenda, and Sententiae to
the editor Back to Robert Richardson Page Back to Restoration Movement Texts Page |