FROM

THE

MILLENNIAL HARBINGER,

NEW SERIES.

VOLUME III.-----NUMBER III.

B E T H A N Y, VA. MARCH, 1839.

      IT appears from the "Union Herald" of the 9th instant, that the Christian Union Convention, out of the proceedings of which we made large extracts in the two preceding numbers of the Harbinger, held its second meeting, according to the appointment of its standing committee, at Cazenovia, on the 30th of January; at which time and place, the Business Committee reported the following resolutions:--

      1. Resolved, That the regeneration of the candidate constitutes his only and his sufficient title for admission into the visible church; and that this title constitutes the only and the sufficient warrant to receive the candidate. [134]

      2. Resolved, That the title by which a person enters the visible church, is the only and the sufficient title for his remaining in it; and that whilst, on the one hand, he has no right to his place after his deportment has been such as justly to destroy the belief of his brethren in his regeneration; so, on the other hand, they have no right to deprive him of his place, until such belief is destroyed.

      3. Resolved, That a church which excludes a member for any change in his faith or practice, that is not fatal to its belief in his regeneration, manifestly finds no warrant for the measure, in the discipline prescribed in the eighteenth chapter of Matthew; for that discipline requires that the discarded member be looked upon as unregenerate--"as a heathen man and a publican."

      4. Resolved, That, if we exclude from the visible church, any person whom we still believe to be a Christian, we are guilty of the cruelty and blasphemy of holding up a disciple of the Saviour as a heathen man and a publican.

      5. Whereas there has been a manifest solicitude on the part of many professed friends of God, that Union men would reveal their PLAN of Union--Therefore, resolved, That our PLAN is both simple and primitive, consisting,--1st. In ascertaining, in the light of God's Bible, what constitutes Christian character. 2d. In extending the hand of Christian and church fellowship to all who sustain that character. 3d. In relinquishing, forthwith, every principle or practice which tends to proscribe this universal Christian fellowship.

      6. Resolved, That the Holy Bible is the only authorized rule of religious faith and practice; therefore, for the church or any portion of it, to assume the prerogative to substitute any other rule in the place of the Inspired Volume, is an assumption of power, which is, in its results, dishonorable to God, and of dangerous tendency to the church of the Lord Jesus.

      After much discussion, during five sessions of the convention, on the 30th and 31st ult., the above resolutions were adopted with some slight alterations. In the 1st. "the new birth spoken of by Jesus Christ to Nicodemus;" instead of "the regeneration of the candidate." And also in the 2d, 3d, and 4th, so as to make them correspond with the first, thus amended. In resolution 5th, instead of "extending the hand of Christian (and) church fellowship it is (or) church fellowship; thus destroying the sectarian distinction between Christian and Church fellowship. The 6th was adopted without any amendment. During the course of discussion respecting the eligibility and relevancy of the above propositions for the promotion and maintenance of CHRISTIAN UNION, much solid argument and sound reasoning were exhibited, of which we make the following extracts:--

      Brother Pool objected to the resolution, as being based upon the principle, that subsequent to the regeneration of an individual, an act of the church was necessary to constitute him a member. It was argued that the Head of the church had no where in the scriptures delegated such power--that it was assumed--and that this assumption was [135] the root of all the sectarianism in the church. The power to receive into, involved the power to shut out of; and not only to shut out of, but to cast out of. [Hence the whole value which an individual placed upon his standing in the church, and the participation in the ordinances of the gospel, strengthened by his fear of disobeying the Saviour, in causing divisions, would be a rod, waved in terrorem over his head, by a corrupt majority, to warn him against any acts of duty which might disturb their guilty consciences, or effect injuriously their selfish interests! Add to this the duty of belonging to the church, and what a bribe to compromise with sin!! Does divine legislation embody such a principle?]

      Brother Goodell. This resolution contains the great principle for which those who advocate the cause of Christian union contend.--There is one difficulty, however, attending the discussion of this principle, which attends many others--it is so clear that it cannot be made clearer by argument. There are several things, however, which are not involved in it, which I will mention:--

      1. It does not involve that there is no outward, visible, church organizations. It supposes a church which is to exercise the right of receiving members.

      2. It does not imply that the church do not possess the right to exercise their best judgment whether the applicant be a Christian. It has been opposed because of such implication.

      It is the duty of all to exercise their judgment of the import of the scriptures of divine truth. The Saviour says if any man will receive his word, he shall know of the doctrine. All men should be theological students. They should study the Bible for themselves, and not receive their doctrines from the D. D's. and the creeds. If all would give themselves to the study of the Bible and prayer, there would be a greater unanimity of sentiment and opinion in the whole body of Christians, than there is now in any one denomination of Christians. There is a fear on the part of some that the tendency of Union principles is to lower down the standard of theological knowledge. They fear there will be no study of the Bible. But the object of the advocates of Union is to get all men to search the scriptures, to take directly thence their religious opinions, and not take them second-handed from others. In the present state of things, it is considered no evidence a man is not a Christian, to be excluded from the church. But adopt the principle of this resolution, and the case will be materially changed. Then what a powerful motive it will be for a man to examine himself, to see whether he be in the faith. So far from making a loose state of things, it implies all that is contended for. We would not only have a standard, but a high one, It must be almost immeasurably raised. But, if I am not mistaken, a man may now be received with very defective evidence.

      The principle involved in this resolution is, that the church organized shall receive all who give evidence they are Christians. It does not say where the standard shall be placed; but, when placed, they are to judge by it, and receive or reject accordingly. It seems so plain, as hardly to need argument.

      The evils of sectarianism have long been deprecated; but when the finger is placed upon the point, then there is a question about it. I [136] have admitted there might be a mistake in regard to applicants, when acting upon the principle of this resolution; but it seems hardly possible. "The church is a city set on a hill; it is, not ought to be--a light to the world; and if it be a light to the world, cannot Christians be known to each other?

      Brother Smith. I shall not say much in defence of the principle contained in the resolution; but briefly reply to some principal objections. It is clear that the church should be one--the seamless garment of Christ should be emblematic of it. The figures of the scriptures denote her oneness--look at the vine--Christ the vine, his children the branches. The human body--Christ the head, his children the members.

      Obj. Your plan will not effect the object. Nothing but holiness of heart will produce a union of Christians. Admit it. But if nothing but holiness will produce union, says the objector, why try to bring such discordant materials together? Why not labor to have men holy, and they will come together! Ans. Because God commands us to be united; and the way to be holy is to obey all God's commandments. The way to make men Christians, is to prevail upon them to cease from every sin, and cordially obey every command.

      Many mistake in supposing we wish to bring the various denominations together with all their predilections and sectarian jealousies. No: we wish them to give them up, to repent in sackcloth and ashes for their sins, and offer up all their party interests and sectarian prejudices a willing sacrifice on the sacred altar of a common Christianity.--Suppose I see brethren quarrelling, and I wish to set them at one again, shall I tell them to go asunder, each one to your own "home," as all the sects do? Is this the way to produce love and union between them? No! But, brethren, you must be united--you all belong to one family--have one Father--one Redeemer died to save you--you have one eternal home--one common interest--how can you otherwise than love one another? Suppose the same rule applied to the marriage relation; and to every couple when there was any dissatisfaction, it should be said, Go asunder whenever you think you can better yourselves. And is that relation more near than the relation of Christians to Christ and to each other?

      2. But it is said, there are causes of dissension enough in the church now, and why produce more?

      Many set peace above purity: the Bible does not. First pure, then peaceable, says the Word--we must pursue purity, and never sacrifice it to peace--never compromise with any sin for any consideration whatever.

      3. But the Union Church opens its doors to all, and will admit impostors.

      Well, but are not all churches liable to the same objection? Do they not all admit impostors? [All who are brought up with a Christian education adopt some religious principles; and is a Calvinistic church any more guarded against imposition by an impenitent sinner holding Calvinistic doctrines, or an Arminian church against one holding Arminian sentiments, than a Union church against one embracing Union principles? If other churches can detect the absence of Christian experience, or the spirit of Christ, cannot we?] [137]

      4. But you propose to give up written creeds.

      Very well: we must do. so to carry out our principles. The resolution supposes the church to judge of the piety of the candidate by their present opinion of the Bible standard. Suppose some generations ago a creed was formed, fairly expressing the views of the church. Opinions change in the community--the church sympathises with the community, and their opinions change. Now the creed does not express their views. You all understand the 17th of the 39 articles of the Episcopal Church.

      Again, I have another objection to creeds. They supersede the necessity of the present members of the church examining the Bible conditions of membership. It is putting the duty on a few, while we have nothing to do ourselves; and the consequence is, we become dwarfish, shrivelled Christians; and those to whom we delegate the power and the duty, become bloated Popes.

      Brother Scofield was glad to see organization advocated by so prominent a member of the Convention; but cannot reconcile organization with this one-eyed principle. I have some objections to the resolution. 1st. It excludes baptism. There is no entrance into the kingdom of heaven, but by baptism: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." The practice of baptism was universal in the primitive church. The Apostles administered it immediately after conversion. No one was admitted to the church without it.

      Brother Brewster. The principle of Christianity is love. A new commandment I give unto you, says the Saviour, that ye love one another. It is the duty of the church to refrain from any thing that militates against it. Does sectarianism make men love each other more by separating them, and placing them at a distance? How ministers caution their hearers against hearing other ministers preach! How they labor to destroy the influence of ministers of different sentiments! Is that calculated to make Christians love one another? I believe the bitterest hatred in the world is felt by rivals on religious subjects.

      Jesus came into the world to destroy selfishness; but the division of the church into parties, having separate and opposing interests, is directly calculated to foster it. In almost every village there are several churches, laboring to sustain each a minister, where they are hardly able to sustain one. One can be built up only at the expense of the others, or by taking from the common stock; and thus depriving the others of the opportunity.

      Christians are the stewards of God; and shall we squander property profligately? Suppose all Christians should adopt this resolution, what a supply of ministers could be afforded for the destitute places of the earth! A large proportion of the ministers of this state, and of the United States, could be spared to go and proclaim the gospel to heathen nations, and not only not leave any destitute, but leave the people of their charge better supplied. One minister in a village, where there are now two, three, or four, could be well supported, the church would walk together in love, and be able to give liberally to objects of charity and benevolence. Brethren, we are not left discretionary in this matter; we are bound by the law of Christ to adopt such a course of conduct. [138]

      It has been said it will bring those of different sentiments together--and why should they not come together? We are all of the same household, of the same family--we are brethren. And shall we, because of a little difference in opinion, separate from each other, with hatred in our breasts? It has been said, also, that bringing together those of different sentiments tends to animosity. It is not so. Were it not for these sectarian divisions there would be no motive for controversy: there would be nothing to be gained by it. Who ever heard of a bitter controversy on any point of doctrine, that was not embodied in some sectarian creed--that was not made somewhere a test of fellowship? O! this sectarianism is draining the church of love!

      Brother Jackson. Union with Christ, or the new birth, is a sufficient title to Christian fellowship. Christ has left his example, and commanded us to follow in his steps. A living faith in Christ is the condition or instrument of union to Christ; and it should be to all Christians. This is the basis of the union. He has a church in the world. It is a visible church. Its object is, to make all men Christians; and it should embody none but such. If a man comes into the church a sinner, he comes in in the habiliments of a Christian; if he comes in a devil, he must enter clad in the robes of an angel of light.

      What constitutes a church? It is a body of believers; and should be organized on a principle that shall not conflict with the liberty or individual rights of any Christian. Christ is the legislator. He calls me to pursue a certain course as an individual; and any requirement of the church, which conflicts with it, is wrong, and shows the foundation to be rotten. Man naturally seeks and aspires after knowledge--God commands him to pursue it; and the right to do so cannot be taken from him. Christianity takes no right from him; on the contrary, it places him in a new field, where his immortal powers have a freer and wider scope. This is the reason for which God turned him from darkness to light.

      Is a church, organized on a principle conflicting with individual Christian rights, on a Bible principle? Suppose I ask admission to some church, and believe all the articles of their creed, and am received, I pledge myself to the church. In obedience to God I "search the scriptures," and pursue after knowledge. In the pursuit after truth the Holy Spirit pours his floods of light into my soul, and the Divine Word seems a new book. New truths open themselves to my mind, and I find that some of my former opinions were wrong.--I have obeyed God--I have sought--I have found--and what is the consequence? I must walk out at the door? Can the church be right, I ask, in her foundation! Christ is still my head--I am a member of his body--and what right have my brethren to do to me that I have not to do to them? Many in error does not make it right. My Christian rights arise from my faith in Christ--theirs arise from their faith; and they have no more right to excommunicate me, than I have to excommunicate them. I hope soon the question will be discussed, "What constitutes Christian character?" Now, an orthodox belief and good moral conduct, will secure a man a standing in the church; but the test should be, "living like Christ." One thing cheers me--it is, Truth will prevail. If I have the truth, have the light, and walk in the light, it matters very little that I am judged of man's judgment. [139]

      The 5th resolution coming up, brother Goodell remarked, this resolution asserts the duty of ascertaining the Bible standard of Christian character. It has been supposed that the advocates of union wish to throw open the church to almost all who are of a moral character. At the last Convention it was said that this was not the object, but to settle the principle contained in the first resolution. But the standard of Christian character should be ascertained. There is now a great diversity of opinion on this subject; but there should be a uniformity. The community are looking out to see, what ground Union men are taking--whether they will receive any thing or any body. God has given injunctions and rules enjoining the duty, and it is a matter of the first importance to the cause, of union, that there be an understanding among us what is the standard of Christian character.

      Brother Myrick. There is one point to which I wish to call attention. The resolution requires that we relinquish forthwith whatever tends to sectarian distinctions. That means, to do it immediately. It will do no good to pass resolutions, unless we act accordingly, and carry them out.

      The 6th resolution was then read.

      Brother Goodell. The principle contained in this resolution is recognized by all Protestant creeds, but they practise differently. After adopting an article embracing this principle, they go on and adopt many others. It may be asked, What is the difference between those articles and the resolutions of this Convention? I answer, The difference is, they are made by a few, and imposed on the many. Instead of arguing the several points before the common people, and thus enlightening them, they arrive at conclusions of their own, to which the laity must subscribe before they can come into the church.

      It is said you can go somewhere, and find a creed that will suit you. But I think the constitution settled, and we have no right to alter it. If the churches are Luther's, or Calvin's, or Wesley's churches, let them adopt such rules as they please; don't let us assume the prerogative of enacting new laws for them.

      I have another objection to creeds: they are made by one generation for all succeeding generations; and members now, though possibly unconscious of it, take them for, instead of, the Bible. The Methodist creed is considered binding, and as authoritative as the laws of Christ; and an individual would be expelled from the church as soon for a disregard of its requirements, as for contempt of the Bible. It assumes that the founders of the sect knew all Bible truth that was necessary to be known, and stand directly in the way of any advances.

      Another objection: They incorporate what is not essential to Christian character--thereby shutting out Christians.

      Again: They are substituted for the Bible, and tend to prevent free discussion. They are good for nothing unless used--and if used, they must be used as laws, or rules, or standards of doctrine. And if used in any of these ways, they are substituted for the Book of Christ left for the same purpose. They are used as a synopsis of religious truth, and save the trouble of searching the whole Bible for it. Every church should be a theological school, and all the members should be students. It does no good for the minister to preach unless the people think. The church should be all awake, and engaged in discussion, and then [140] they would be prepared to be benefitted by the public labors of the minister.

      If we would engage to build up, and not content ourselves with tearing down, we should do more. It will do no good to cry out against sectarianism. There are warm-hearted, conscientious Christians in the sects; and if we will go on and do the work they love to see done better than they can do it in their own way, they will fall in; and before we are aware, the great sects will be gone. The labor of the church is to persuade men to turn to Christ; and let us go out into the highways and hedges, and labor and build up; and sectarianism will dissolve away like the dew.

      Brother Tucker. As the brother was speaking of the church being a theological school, it occurred to me that we had an example in the scriptures. The Bereans had such a school, and searched the scriptures daily. But who were the Teachers? Who were the Doctors? How blessed it would be if we would all go directly to the Bible, and draw all our opinions thence, and not take them second-handed from others--on the authority of the creeds. I hate sectarianism, because it has done more to befog and bewilder the minds of the church, than every thing else. We have yet to learn that man is man, and capable of studying the Bible and deciding for himself. The D. D.s make a creed--the D. D.s agree to it, and then the poor laity must subscribe it or stay out of the church. But Christ has made a Bible for the poor, and we may all be teachers, and all learners. The Bereans were all teachers and all learners in their seminaries. Some commentators have admitted that praying women get nearest the truth. Why, then, not learn of each other?

      Brother Cross spoke of the necessity of the church being a school for the study of the Bible. What, says he, are these creeds? Labor-saving machines, where faith is manufactured by patent right, and stereotyped; and all the candidate has to do is to lay along side and receive the impress. If his conscience happens to be a little too inflexible to be warped to the shape of the creed, he must stay out of the church; and the result is, to fill the church with a set of easy-minded, India rubber consciences, that are not troubled at a little deviation from the strictest rule of rectitude. This system of creeds is but one remove from the Papal usurpation. The Pope says, You must not have the Bible--you cannot understand it; but the creeds say, You may have the Bible, but you cannot understand it; you must think as the D. D.s say; you must come to the standard. There is no call where there is not a real or a fancied creed; and that which has called for a creed, and the ground on which they have been supposed necessary, is the ignorance of the church. O! they must study the Bible!

      [The Convention adjourned, to meet at Rochester the first Tuesday in June next.]

      HAVING presented to the readers of the Harbinger, in this and the two preceding numbers, a large and comprehensive extract of the proceedings and sentiments of a respectable number of Ministers and others, principally of the State of New York, in convention assembled at Syracuse, August 21st. A. D. 1838, and at Cazenovia, January 30th and 31st, 1839, for the desirable purpose of Christian union, we now proceed to make some remarks upon said documents. [141]

      And first, upon the whole, we greatly rejoice, that this all-important subject of Christian union is beginning to awake the public attention, not only in the State of New York; but, in some measure, throughout Protestant Christendom.

      Some thirty years ago, when we addressed a portion of our fellow-Christians, in Western Pennsylvania, upon this all-important subject, we met with universal opposition from the leaders of the people, and were considered as the disturbers of religious society: but now, blessed be God, it is not only our privilege to hear of some hundreds of thousands in the United States and elsewhere, that have been awakened, by means of our humble commencement, to advocate this blessed cause, upon the pure scriptural principles of primitive apostolic Christianity; but that also now, at length, there is a voluntary movement in different parts of the camp, beyond the bounds of our co-operative agency, in favor of this blessed cause--the cause of "UNION IN TRUTH AMONGST THE FRIENDS OF TRUTH AND PEACE THROUGHOUT ALL THE CHURCHES;" for this was the sacred design and motto of our commencement,

      The mode of procedure, which we proposed and adopted for this desirable purpose, was "to inculcate nothing as matter of Christian faith or duty, for which we could not produce a thus saith the Lord, either in express terms, or by a divinely approved precedent.--That thus returning to, and holding fast by, the original standard,--taking the divine word alone for our rule;--the Holy Spirit for our teacher and guide, to lead us into all the truth; and Christ alone, as exhibited in the word, for our salvation; we might, by so doing, be at peace among ourselves, follow peace with all, and holiness, without which none shall see the Lord." For this and the following quotations we refer to our Declaration and Address, published in Washington, Pennsylvania, A. D. 1809. And, of course, our proposed terms of Christian communion, or church fellowship, were as follows: see pages 16 and 17, Propositions 1, 8, and 9:--

      "1. That the church of Christ upon earth is essentially, intentionally, and constitutionally one; consisting of all those in every place that profess their faith in Christ and obedience to him in all things according to the scriptures, and that manifest the same by their tempers and conduct, and of none else, as none else can be truly and properly called Christians.

      "8. That whereas the Christian church, from the beginning, did, and ever will consist of little children and young men, as well as fathers; it is not, therefore, necessary that persons should have a particular knowledge or distinct apprehension of all divinely revealed truths, in order to entitle them to a place in the church; much less should they, for this purpose, be required to make a profession more extensive than their knowledge; but that, on the contrary, their having a due measure of scriptural self-knowledge, respecting their lost and perishing condition by nature and practice; and of the way of salvation through Jesus Christ, accompanied with a profession of their faith in, and obedience to him, in all things according to his word, is all that is absolutely necessary to qualify them for admission into his church.

      "9. That all that are enabled, through grace, to make such a profession, and to manifest the reality of it in their tempers and conduct, should consider each other as the precious saints of God--should love each other as brethren, children of the same family and father, temples of the same spirit, members of the same body, subjects of the same grace, objects of the same divine love, bought with the nine price, and joint heirs of the same inheritance. Whom God hath thus joined together, no man should dare to put asunder."

      Our views of the heinous nature, ruinous effects, and fatal consequences of divisions, and of the evil causes that have produced and continued them, are thus expressed, pages 17 and 18, Props. 10 and 11:--

      "10. That division among Christians is a horrid evil, fraught with many evils. It is anti-Christian, as it destroys the visible unity of the body of Christ; as if he were divided against himself, excluding and excommunicating a part of himself. It is anti-scriptural, as being strictly prohibited by his sovereign authority--a direct violation of his express command It is anti-natural, as it excites Christians to contemn, to hate, and oppose one another, who are bound by the highest and most endearing obligations to love each other as brethren, even as Christ has loved them. In a word, it is productive of confusion, and of every evil work.

      "11. That, (in some instances,) a partial neglect of the expressly revealed will of God; and, (in others,) an assumed authority for making the approbation of human opinion, and human inventions, a term of communion, by introducing them into the constitution, faith or worship of the church; are, and have been, the immediate, obvious, and universally acknowledged causes, of all the corruptions and divisions that ever have taken place in the church of God." [142]

      Also our views of the constitutional perfection of the Christian church are expressed as follows, page 18, Prop. 12:--

      "12. That all that is necessary to the highest state of perfection and purity of the church upon earth is, first, that none be received as members, but such as, having that due measure of scriptural self-knowledge described above, do profess their faith in Christ and obedience to him in all things according to the scriptures; nor, secondly, that any be retained in her communion longer than they continue to manifest the reality of their profession by their tempers and conduct. Thirdly, that her ministers, duly and scripturally qualified, inculcate none other things than those very articles of faith and holiness expressly revealed and enjoined in the word of God. Lastly, that in all their administrations they keep close by the observance of all divine ordinances, after the example of the primitive church, exhibited in the New Testament; without any additions whatsoever of human opinions or inventions of men."

      Lastly, as to circumstantials concerning which there is so much altercation among professors, we submit as follows, pp. 16, 18, Props. 5, 13:--

      "5. That with respect to the commands and ordinances of our Lord Jesus Christ, where the scriptures are silent as to the express time or manner of performance, if any such there be; no human authority has power to interfere, in order to supply the supposed deficiency, by making laws for the church; nor can any thing more be required of Christians in such cases, but only that they so observe these commands and ordinances, as will evidently answer the declared and obvious end of their institution. Much less has any human authority power to impose new commands or ordinances upon the church, which our Lord Jesus Christ has not enjoined. Nothing ought to be received into the faith or worship of the church, or be made a term of communion amongst Christians, that is not as old as the New Testament.

      "13. Lastly, that if any circumstantials indispensably necessary to the observance of divine ordinances be not found upon the page of express revelation, such, and such only as are absolutely necessary for this purpose, should be adopted, under the title of human expedients, without any pretence to a more sacred origin--so that any subsequent alteration or difference in the observance of these things might produce no contention nor division in the church."

      Adopting, and acting upon, these principles, as apparently the only just and scriptural alternative for the multifarious corruptions and divisions which have desolated and ruined the Christian church, we have reason to rejoice that our humble commencement has been crowned with a degree of success far exceeding our most sanguine expectations; and which we humbly believe, nothing but the divine approbation could have effected; for we have been most bitterly and vehemently opposed by the leaders of all the parties--Atheistic, Deistic--Catholic and Protestant, with which we have happened to come in contact. But, blessed be God, in spite of all opposition the good cause of scriptural reformation is happily prevailing: and no doubt will continue to do, till all anti-Christian errors and corruptions be for ever abolished.

      Second, as to the propositions adopted by the Convention, they appear too indefinite; and, of course, have a tendency to produce difficulties, both to the candidates for Christian fellowship, and also to those who are to admit and receive them. We mean the 1st and 2d of the propositions that were adopted by the Convention in their former meeting at Syracuse, and the 1st of those adopted in their latter meeting at Cazenovia. For though each of those propositions may be abstractly true; and that ail of them taken together might qualify the candidate for Christian fellowship, and so entitle him to admission into the church; yet a difficult point of radical importance still remains to be determined--viz. Does the applicant possess these qualifications? What shall be deemed satisfactory evidence--that he believes on the Lord Jesus Christ?--That he is a subject of that regeneration, or new birth, spoken of by Jesus Christ to Nicodemus? Now if the ascertainment of these queries may be matter of very serious difficulty to the candidate himself, (as it most surely may be, if we advert to daily experience, and to the numerous efforts of preachers and writers to solve the anxious inquiries of doubting Christians, relative to these all-important matters;) how much more so must it be to those who are to be his examinators for admission. Whereas if, instead of these perplexing and almost insoluble difficulties, teachers and churches would proceed upon the divinely prescribed practice of the Apostles; namely, to preach the gospel, as heaven might grant opportunity; to every creature that had not yet professedly embraced it; and upon his being confessedly convinced and disposed to obey it, then to baptize him Into the name of the Father, and [143] of the Son, and of the Holy Spirit, for the enjoyment of the promised salvation; as Peter did upon the day of Pentecost, and afterwards carefully teach the baptized to observe all things taught by the Apostles as expressly recorded in the New Testament--they would, in so doing, do every thing, as far as teaching is concerned, that God has intended to be done for the salvation of the world. And it is only by thus assuming and acting upon original ground, as we have proposed, that ever the modern churches can be reduced to New Testament order, so as to exhibit the divine costume of the apostolic churches.

      Now if this cannot be done, Christendom must remain in its apostacy; the deleterious causes and ruinous effects of which are well and truly described in the Minutes of the Convention. But we can see no reason why this cannot and should not be done, if only the proper plan be adopted. And this we presume can only be done by a direct appeal to the divine pattern itself; not, indeed, under the influence of a controversial spirit, or for controversial purposes; but rather under the influence of a penitential and heart-humbling spirit, suitably affected With a just sense of our present anti-Christian, apostatized, ruinous condition. For has not our Lord declared that "every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand"? These things being so, let our humble and earnest appeal be for direct information, how the Apostles proceeded in the execution of their commission for the conversion and salvation of the nations, that so we may perceive, receive, and inculcate their preaching and teaching. And supposing the result of such an humble, earnest, and faithful inquiry should be as follows:--That they preached Christ, the only begotten of the Father, as sent by him into the world to seek and to save that which was lost--that whoever believed in him might not perish, but have an eternal life; and so on to the whole amount of the Apostle's testimony concerning him till his ascent into heaven, and afterwards from the day of Pentecost to the end of the book; immersing only such as professedly believed in his name, for the enjoyment of the promised salvation.--Then associating them into churches, with duly qualified bishops and deacons, ordained by the imposition of hands, with fasting and prayer--meeting the first day of every week to commemorate the death and resurrection of the Saviour--for public teaching by the proper officers, and contributions for religious purposes; then habitually continuing in the Apostles' doctrine; living soberly, righteously, and godly in this present evil world: under the vigilant exercise of a holy discipline--warning the unruly, comforting the feeble-minded, supporting the weak, purging out the old leaven, rejecting the irreclaimable; thus living and walking under the moral and religious influence of the Apostles' doctrine. Now surely we have sufficient documents in the New Testament, without just ground of controversy, for the purpose of forming such societies as this, if we admit the Book to be at all intelligible--a thing which all Christians must do. And would not a Christendom of such societies be infinitely preferable to what it is at present? Indeed, Is not this the very thing that is wanting in order to restore the churches to the enjoyment of the Apostles' doctrine, and fellowship; in holy unity, unanimity, and co-operation? which never can be till they all speak the same thing, and so be perfectly joined together in the same mind and in the same judgment. And this never can be, till they all speak the dictations of the Holy Spirit, as delivered by the holy Apostles and Prophets. And, upon the whole, would not such an exhibition of Christianity answer all the purposes for which it was divinely intended; namely, the holiness and happiness of the believing and obedient subjects; and through them, the conversion of the world? See John xvii. 20, 23.

THOMAS CAMPBELL.      

[The Millennial Harbinger (March 1839): 134-144.]

FROM

THE

MILLENNIAL HARBINGER,

NEW SERIES.

VOLUME III.-----NUMBER IV.

B E T H A N Y, VA. APRIL, 1839.

      WHEN I took upon myself, in the absence of the Editor, to introduce this subject from the columns of the Union Herald into the pages of the Harbinger, it was not for the purpose of criticising, but from my cordial attachment to this deeply interesting and important subject; and because I believed it would appear so to the majority of our readers. Having, therefore, submitted it in the three preceding numbers, with a few remarks in the last; I now proceed to consider it anew, independent of all that has been said in the preceding extracts, with this only remark upon the whole,--that no conscientious, honest, intelligent Christian can possibly read the said extracts, without being fully convinced of the heinous nature, ruinous effects, and tremendous consequences of the present corrupted and divided condition of the Christian profession; and, of course, of the immediate, indispensable, and paramount duty of attempting a genuine scriptural reformation, that would re-exhibit, and restore to the world, pure, primitive, apostolic Christianity, in letter and spirit--in principle and practice. But now, in order to this, still the grand question remains to be answered; viz. How is this to be attempted, that it may be successfully accomplished? Or, is the thing indeed possible?--To the latter we reply in the affirmative; for we have the prayer of Christ for it, John xvii. 20-23; and the promise of God, Isai. xi. 9., &c. And are we not all looking for a Millennium of universal peace and prosperity, in which truth shall universally triumph? These things being so, our grand concern and present duty is, to adopt the proper means for accomplishing this truly blissful and desirable object. Now, in order to the successful undertaking of any arduous enterprize, three things are indispensably necessary.--1st. That the undertakers be duly qualified. 2d. That they use the proper means. 3d. That they make the proper use of them.

      Here, then, it may be asked:--What are the necessary qualifications for this heavenly enterprize?

      We, would answer:--1st. A competent knowledge of the holy scriptures, with a deep-felt conviction of the deleterious nature and extent [155] of the evils to be obviated. 2d. A correspondent sorrow on account of their prevalence. 3d. An humble confidential reliance upon the divine assistance and efficiency for the desired success in the proper use of the divinely appointed means. Again, is it asked,--What are these?--The answer is obvious.--The word of God and prayer. These are the mighty means which Heaven has appointed for the achievement of all divine conquests, in this present evil world.--The word of truth--the prayer of faith--these are omnipotent. Of the former, the New Testament alone containing the divine exhibition of Christianity, for the salvation of a perishing world; to it, therefore, we must have direct and immediate recourse, as our only and proper directory of faith and practice. But, is it asked, for what special purpose should Unionists make this dernier appeal to the divine testimony? Is it to determine the respective claims of the sects,--of each in relation to its exclusive orthodoxy; and thus to settle the sectarian controversies of fifteen hundred years?--Surely not. Half a century would not suffice to make the experiment; much less could we reasonably expect to achieve in that space, what fifteen centuries had failed to accomplish. No--the proposed appeal must be for a quite different purpose: namely--to learn from the Book itself, the religion taught by the divinely commissioned Apostles of Jesus, its inspired authors:--and for this purpose to receive it out of their hands, as if immediately sent down from heaven; as if we had never seen it; or heard of it before; for, as such, we must be judged by it in the last day. "He that heareth you heareth me; and be that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.--The word that I have spoken shall judge him in the last day; for I have Dot spoken of myself; but the Father who sent me gave me a commandment what I should speak." Luke x. 16.; John xii. 48. As such, then, we should advert to its contents, believe what it declares, and do what it enjoins. Thus will we speak and hear, believe and obey it;--even it alone, and not a human explanation of it. But may we not be at a loss to understand it! How shall we do then? Ans. We must not admit this supposition. On the contrary, we must presume it is perfectly intelligible for the end for which it was given: see Isai. xxxv. 8., with 2 Tim. iii. 15-17. "A highway shall be there, and a way, and it shall be called--The way of Holiness; the unclean shall not pass over it; but it shall be for those: (i. e. the timid, the blind, the lame, the deaf, the dumb, the very refuse of mankind;) the wayfaring men, though fools, shall not err therein." "And, that from a child thou hast known the holy scriptures, which are able to make thee wise to salvation, through faith which is in Christ Jesus:--thoroughly furnished to all good [156] works." Thus, in the mean time, receiving it anew out of the hand of Heaven, it would illy become us, as Unionists, to anticipate and start difficulties; it will be soon enough to advert to them, when they occur. Our great and only concern must be, truly to understand, believe, and obey the Book. And, for this purpose, to make the proper use of it; beginning with the divine orders for the universal exhibition of its contents, which gave rise to its publication; and, of course, made it public property. Thus we shall have its divine contents brought fairly before us,--every thing in its proper place: see Matth. xxviii. 16-20.; Mark xvi. 15, 16.; Luke xxiv. 46-48.; Acts ii. 32, 37-39. "The eleven disciples went away into Galilee, to a mountain where Jesus had appointed them. And Jesus came and spake to them, saying, All power is given to me in heaven and on earth. Go ye, therefore, into all the world, preach the gospel to every creature, disciple all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit: teaching them to observe all things whatever I have commanded you.--He that believeth and is baptized shall be saved; he that believeth not shall be damned:--and, lo, I am with you always, even to the conclusion of this state." Moreover he said to them, "Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day; and that reformation and remission of sins should be preached in his name to all nations, beginning at Jerusalem. And ye are witnesses of these things."

      3. Now from these orders, thus delivered to the Apostles, all the contents of the Book evidently proceed in the very order in which they are presented to us, for they proceeded accordingly. For thus beginning in Jerusalem, on the day of Pentecost, in the midst of a great congregation assembled out of all nations, they first preached the gospel in order to faith, as exhibited by Matthew Mark, Luke, and John, as far as the case required. In the second place, they preached repentance, or reformation, and remission of sins through baptism to every one who believed it; saying, "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 also know: him being delivered by the determinate counsel and foreknowledge of God, you 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.--This Jesus hath God raised up, whereof we all are witnesses.--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 you now see and hear.-Therefore, let all [157] the house of Israel know assuredly, that God hath made that same Jesus, whom you have crucified, both Lord and Christ. Now when they heard this, they were pierced to the heart, and said to Peter and to the rest of the Apostles, Men, brethren, what shall we do? Then Peter said to them, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Spirit. 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." Acts ii. 22., &c. Thenceforward in their Acts and Epistles they teach the baptized all things whatsoever they should observe and do.

      Thus have we got a prospectus of the content-, and order of the blessed Book fairly before us. What remains, then, but that we go seriously to work? 1. To ascertain the true character mid doctrine of Christ; that so believing in him, we might have life through his name; John xx. 31., and thus be prepared for baptism. 2. That thus believing we be baptized for the actual enjoyment of the promised salvation; that is, for the remission of our sins, and for the gift of the Holy Spirit, which is given to all that believe. Acts ii. 38. 3. And that we henceforth continue stedfast in the Apostles' doctrine, as did the primitive converts, diligently observing all things that they have commanded us. Acts ii. 42. "Then they that gladly received his word were baptized: and the same day there were added to them about three thousand souls; and they continued stedfastly in the Apostles's doctrine, and in the fellowship, and in the breaking of the bread, and in the prayers."

      4. Thus are we divinely instructed to proceed in order to a life of holiness; which, in this world, is the ultimate intention of the gospel; and without which none shall enjoy the divine presence in a life to come.

      Now, as to those "all things," which the Apostles were commanded to teach the believers to observe--it appears from the Book--1st. That as soon as they were baptized upon their professed belief of the gospel, they were associated as fellow-disciples and brethren in Christ--Acts ii. 44, 46, 47. All that believed were together, and had all things common.--And they continued daily with one accord in the temple, and breaking bread from house to house.--And the Lord added the saved daily to the church. 2d. That those societies, called churches, were committed to the superintendence of bishops and deacons: see Acts vi. 2-6., and xiv. 23.; Phil. i. 1. "Then the twelve called the multitude of the disciples, and said, It is not fit that we should leave the word of God and serve tables. Wherefore, brethren, look you out among you seven men of honest report, full of the Holy Spirit and wisdom, whom [158] we may appoint over this business: but we will give ourselves continually to prayer, and to the ministry of the word. And they chose seven--whom they set before the Apostles; and when they had prayed they laid hands on them"--"And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord on whom they believed." To all the saints in Christ Jesus which are at Philippi, with the bishops and deacons.

      3. That those were elders, or elderly persons, heads of families, possessing special qualifications; 1 Tim. iii. 2-12.; Titus i. 5-9. "A bishop must be blameless the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; not given to wine, not a striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity; (for if a man know not how to rule his own house, how shall he take care of the church of God?) Not a novice, lest being lifted up with pride, he fall into the condemnation of the devil. Moreover, he must have a good report of them that are without, lest he fall into reproach, and the snare of the devil. Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. Let these also first be proved; then let them use the office of a deacon, being found blameless. Even so must the women (deaconess) be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their own houses well."--"For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city as I had appointed thee. If any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly; for a bishop must be blameless as the steward of God; not self-willed, not soon angry, not given to wine, not a striker, not given to filthy lucre; but a ]over of hospitality, a lover of good men;--sober, just, holy, temperate; holding forth the faithful word as he hath been taught, that he may be able, by sound doctrine, both to exhort, and to convince the gainsayers."

      4. That the former were also called stewards, pastors, and teachers; officially teaching and ruling the churches for their spiritual edification and comfort. The latter--called deacons, or servants; officially attending to the distribution of the contributions of the churches, for charitable and religious purposes: Acts 6. 2, 3; Rom. xvi. 1, 2. "Then the twelve called the multitude of the disciples, and said, It is not reasonable that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Spirit and wisdom, whom we may appoint over this [159] business."--"I commend to you Phebe our sister, who is a servant (or deaconess) of the church which is at Cenchrea; that you receive her in the Lord as becometh saints; and that you assist her in whatever business she hath need of you: for she hath been a succorer of many, and of myself also."

      5. That those officers chosen by the people for whom they were to officiate, were regularly ordained with fasting and prayer, by the imposition of the hands of Apostles, or of Evangelists, or of the presbytery of a particular congregation Acts vi. 5, 6, and xiv. 23.; 1 Tim. iv. 14.; and v. 22.; Titus i. 5. "And the saying pleased the whole multitude; and they chose seven, whom they set before the Apostles; and when they had prayed they laid hands on them."--"And when they had ordained them elders in every church, and prayed with fasting, they commended them to the Lord on whom they believed."--"Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery."--"Lay hands suddenly on no man; neither be partaker of other men's sins: keep thyself pure."--"For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee."

      6. That as those officers, teachers, and rulers were invested with an awful responsibility, for the due and faithful performance of the arduous and highly important duties of their office; so also were the brethren for whom they officiated, equally bound to submit to them, and to support them in the execution of their official duties: Matth. xxiv. 45.; Acts xx. 28-35.; 1 Cor. ix. 1-14.; Gal. vi. 6; 1 Thess. v. 12, 13.; 1 Tim. v. 17, 18.; Heb. xiii. 7, 17, 24. "Who, then, is a faithful and wise servant, whom the Lord hath made ruler over his household, to give them meat in due season? Blessed is that servant whom his Lord, when he cometh, shall find so doing. Verily, I say to you, that he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My Lord delayeth his coming; and shall begin to smite his fellow-servants, and to eat and drink with the drunken; the Lord of that servant shall come in a day that he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint his portion with the hypocrites."--"From Miletus Paul sent to Ephesus, and called the elders of the church. And when they were come to him, he said to them--Take heed to yourselves, and to all the flock, over which the Holy Spirit hath made you overseers, to feed the church of God, which he hath purchased with his own blood. Therefore watch, and remember, that, by the space of three years, I ceased not to warn every one, night and day, with tears. And now, brethren, I [160] commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them that are sanctified."--"Do you not know, that they who minister about holy things live of the temple? and that they who wait at the altar, are partakers with the altar? Even so hath the Lord ordained, that they who preach the gospel, should live of the gospel."--"Let him that is taught in the word, communicate to him who teaches in all good things." "We beseech you, brethren, to know them who labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work sake."--"Let the elders that rule well, be counted worthy of double honor, especially they who labor in the word and doctrine. For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn."--"Remember them that have the rule over you, who have spoken to you the word of God; whose faith follow, considering the end of their conversation:--Jesus Christ, the same yesterday, and to-day, and for ever.--Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account; that they may do it with joy, and not with grief; for that is unprofitable for you."

      7. That the churches, thus organized, met respectively on the first day of the week, called "The Lord's Day," to celebrate his resurrection, and to commemorate his death; and for other exercises of spiritual edification; viz.--praying, singing, teaching, exhorting, and contributing to the relief of the poor: Acts xx. 7.; 1 Cor. x. 16, 17.; and xi. 20-34.; and xiv. 1-40.; and xvi. 1, 2. "On the first day of the week, when the disciples came together to break bread, Paul discoursed to them."--"The bread which we break, is it not the communion of the body of Christ? Because there is one loaf, we, the many, are one body; for we are all partakers of the one loaf."--"For I have received of the Lord that which also I delivered to you; that the Lord Jesus, the same night in which- he was betrayed took a loaf, and when he had given thanks, he break it, and said, Take, eat; this is my body which is broken, for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye as oft as you drink it, in remembrance of me. For as often as you eat this loaf, and drink this cup, you do show the Lord's death till he came."--For the further edification of the church by the proper use of the spiritual gifts primarily conferred for that purpose, see the 14th chapter throughout. "Now concerning the collection for the saints, as I have given order to the churches of Galatia, so do ye. Upon the first day of the week let every [161] one of you lay by him in store, as God has prospered him; that there be no gatherings when I come." "I was in the spirit on the Lord's day." Acts xx. 7.; 1 Cor. x. 16, 17., and xi. 20-34., and xiv. 1-40., and xvi. 1, 2.

      8. That all church members were to exercise a benevolent vigilance over each other for the purpose of godly edification. 1 Thess. v. 11, 14.; Heb. iii. 13., and x. 24, 25. "Comfort yourselves together, and edify one another, even as also you do."--"Now we exhort you, brethren, warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all."--"Exhort one another daily while it is called to-day, lest any be hardened through the deceitfulness of sin."--"Let us consider one another to provoke to love and to good works: not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as you see the day approaching."

      9. That in case of personal offences,--the offender should take prompt and immediate steps to remove the offence. Matth. v. 9, 23. "If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift."

      10. That, if this were not done, the offended should proceed according to Matthew xviii. 15-18. "If thy brother trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that, in the mouth of two or three witnesses, every word may be established. And if he shall neglect to hear them, tell it to the church; but if he neglect to hear the church, let him be to thee as a heathen man and a publican. Verily, I say to you, whatever you shall bind on earth shall be bound in heaven; and whatever you shall loose on earth, shall be loosed in heaven."

      11. That the public transgressor of the law of Christ should be publicly rebuked, that others might be deterred from so doing; and thus the sacred character of the church be preserved unsullied. 1 Cor. v. 6-8. 9, 11, 13.; 1 Tim. v. 20. "Know you not that a little leaven leaveneth the whole lump? Purge out, therefore, the old leaven, that you may be a new lump, as you are unleavened. For even Christ our passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth."--"I have written to you not to keep company--if any man that is called a brother be a fornicator, or covetous, or an idolator, or a railer, or a drunkard, or an [162] extortioner, with such a one not to eat. Therefore, put away from among yourselves that wicked person."--"Them that sin rebuke before all, that others also may fear."

      12. That if any disciple become a heretic,--a factionist or sectarian--continuing such after the first and second admonition, he should be rejected, that so the church might thus preserve its unity and purity. Titus iii. 10, 11.; Rom. xvi. 17, 18. "A man that is a heretic, after the first and second admonition reject; knowing that he, that is such, is subverted, and sinneth, being condemned of himself."

      13. In short, that all the disciples, male and female, so perform their mutual relative duties, according to the law of Christ, that there be no just ground of complaint; viz.--as husbands and wives. Col. iii. 18, 19. "Wives, submit yourselves to your own husbands, as it is fit in the Lord. Husbands, love your wives, and be not bitter against them."--Masters and servants--Col. iii. 22-25. "Servants, obey in all things your masters according to the flesh; not with eye-service, as men-pleasers; but in singleness of heart fearing God. And whatever you do, do it heartily, as to the Lord, and not to men; knowing that of the Lord you shall receive the reward of the inheritance; for you serve the Lord Christ. But he that doeth wrong, shall receive for the wrong that he hath done; and there is no respect of persons." iv. 1. "Masters, give to your servants that which is just and equal; knowing that you also have a Master in heaven."--Parents and children--chap. iii. 20, 21.--"Children, obey your parents in all things: for this is well-pleasing to the Lord. Fathers, provoke not your children, lest they be discouraged."--Brothers and sisters--Rom. xii. 10., and I Pet. iii. 8. "Be kindly affectioned one to another with brotherly love; in honor preferring one another; love as brethren; be pitiful, be courteous."--Neighbors and citizens--Rom. xiii. 7-10. "Render to all their dues: tribute to whom tribute is due; custom to whom, custom; fear to whom fear; honor to whom honor: owe no man any thing, but to love one another. Thou shalt love thy neighbor as thyself. Love worketh no ill to his neighbor; therefore love is the fulfilling of the law."

      14. That Christian families be nurseries for heaven: Eph. vi. 4. "Fathers, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord."

      15. And, that every individual Christian, respectively, be a student of the Holy Scriptures. Col. iii. 16.; 1 Peter ii. 2. "Let the word of Christ dwell in you richly; with all wisdom teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord.--As new-born babes, desire the pure milk of the word, that you may grow thereby." [163]

      16.--And thus become pious, temperate, just, generous, kind, charitable, gentle, humble, meek, merciful, patient, long-suffering, forbearing, forgiving, faithful, veracious, industrious, zealous, chaste, pure-hearted, holy, entirely devoted to God in a life of humble self-denying, obedience;--that whether they eat or drink, or whatever they do in word or deed, they do all in the name of the Lord Jesus, giving thanks to God and the Father by him:--doing all to the glory of God. I Cor. x. 31; Col. iii. 17.

      Now if we add to the express and incontestible injunctions, to possess and practise these,--(and every other practical virtue of which our nature, through the divine grace, is capable,)--the illustrious and encouraging examples, and the exceeding great and precious promises, both for present assistance and future reward, presented in the Holy Scriptures; what more, with respect to instruction and encouragement, could we desire to ameliorate our condition, or perfect our character? And if, through the knowledge and belief of the gracious declarations, invitations, and promises of the gospel, we be so filled with the blissful confidence, hope, and love, which they are calculated to inspire, as to dispose and excite us to the dutiful practice of the above means and virtues, expressly inculcated in and by the precepts and examples of the Holy Scriptures; will not our character be as perfect as it can be in this life? And if so, what more can be desired or required?

      Upon the whole--comparing the above synopsis of primitive apostolic Christianity, with the historic account of the faith and practice of the Christians of the first and second centuries, we find it happily realized, in spite of the oppositions and persecutions of that dreary and trying period.--Consequently, that we have not therein mistaken the true meaning of the apostolic writings; for certainly if they were ever correctly understood, it was by those who first received them, and by their immediate successors. We make this appeal to the understanding and practice of the primitive churches, not to authorize our faith and practice, but merely to show, that we understand the apostolic writings upon those subjects, just as they were understood from the beginning. And this we think all true Christian unionists are bound to do; because it is only upon the belief of the apostolic doctrine, that Christ has proposed and prayed for the unity of his people. John xvii. 20, 21.

THOMAS CAMPBELL.      

[The Millennial Harbinger (April 1839): 155-164.]

      Thomas Campbell's two-part essay "Christian Union" was first published in The Millennial Harbinger, New Series, Vol. 3, No. 3, March 1839; No. 4, April 1839. The electronic version of the essay has been produced from the College Press reprint (1976) of The Millennial Harbinger, ed. Alexander Campbell (Bethany, VA: A. Campbell, 1839), pp. 134-144, 155-164.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. Extended quotations from the Declaration and Address are distinguished in the printed text by smaller type and one-point leading; they have been set off as block quotations in the electronic text. I have let stand variations and inconsistencies in the author's (or editor's) use of italics, capitalization, punctuation, and spelling in the essay. Emendations are as follows:

            Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 p. 134:    precedings numbers [ preceding numbers
 p. 136:    t[upside down]he part [ the part
 p. 137:    olher? [ other?
            aud the way [ and the way
 p. 138:    directly culculated [ directly calculated
 p. 139:    man's judgment [ man's judgment.
 p. 141:    ignonorance [ ignorance
            31st 1839, [ 31st, 1839,
 p. 142:    fahters; [ fathers;
            children of the snme family [ children of the same family
            express command [ express command.
            anti natural, [ anti-natural
            human inventiona, [ human inventions,
 p. 143:    self knowledge described [ self-knowledge described
            can auy thing [ can any thing
            Protestaut, [ Protestant,
 p. 144:    Fo rhas [ For has
            vigilaat exercise [ vigilant exercise
            co operation? [ co-operation?
            John xvii. 20, 93. [ John xvii. 20, 23.
 p. 155:    Cristian profession; [ Christian profession;
 p. 156:    these are are omnipotent. [ these are omnipotent.
 p. 158:    prayers " [ prayers."
 p. 159:    1 Tim. iii. 2-12.: [ 1 Tim. iii. 2-12.;
 p. 160:    mens' sins: [ men's sins:
            Matth xxiv. 45.; [ Matth. xxiv. 45.;
            1 Cor ix. 1-14.; [ 1 Cor. ix. 1-14.;
 p. 161:    xi. 20-34,; [ xi. 20-34.;
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created 11 March 1998.
Updated 9 July 2003.