FROM

THE

MILLENNIAL HARBINGER.

THIRD SERIES.

VOL. I.	BETHANY, VA. MARCH, 1844.	NO. III.

BETHANY, Jan'y 17th, 1844,      

    S------ R------- J-------

      RESPECTED BROTHER,--     *     *     *     *     The subject to which you. allude in your letter, I mean the divine covenants, is one of very great importance, as it includes every thing divinely established between God and the human family, respecting their duties and privileges. The first time the word covenant occurs in the Bible, is in the sixth chapter of Genesis. It is a word of a strong, determinate meaning, signifying an authoritative establishment between certain parties, that cannot be violated with impunity. It may proceed from a superior in the form of a command, or of a promise, or of both together. The first covenant mentioned, namely, that with Noah, Gen. ix. 8-17, and that with Abraham. Gen. xv. 18. were both purely promissory. That with the people of Israel by Moses, was both preceptive and promissory; and therefore conditional. But the gospel covenant, called the "New Covenant," Jer. xxxi. 31, and Heb. viii. 8, is purely promissory; and, of course, unconditional, and therefore cannot be broken by the covenantees. This is the covenant of salvation, which God is accomplishing by the gospel; of which Christ is both the Surety and Mediator: by and according to which God is graciously regenerating quickening, and converting sinners, of his own will through the word of truth, by his Spirit: taking the heart of stone out of their flesh; creating a clean heart, and renewing a right spirit within them; never [102] turning away from them to do them good; but thus so putting his fear into their hearts, that they shall not depart from him: being thus kept by the power of God, through faith, unto a salvation, ready to he revealed in the last time. See Jer. xxxii. 38-40; James i. 17, 18; 1 Pet. i. 1-5; Rom. v. 6-11, and viii. 28-39; 2 Cor. v. 17, 18; Eph. ii. 10. Thus it appears, that we are as much dependent upon the divine will for our salvation as for our creation: for we can no more new create, or regenerate ourselves, than create ourselves at first. Nay, it appears more difficult, if there could be any difficulty with God, to effect the former than the latter; for the dust could have no dislike to become a man; not so the sinner to become a saint: "for the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." God sufficiently tested and proved this by a legal dispensation of fifteen hundred years; and that so well adapted to our nature, that there was no good that this world could afford, that was not granted and promised to the subjects, if they would continue obedient; nor an evil that can affect soul or body, person or property, in this world, that was not most solemnly and repeatedly threatened to be inflicted upon them, in case of disobedience. See Deut. 28. 15-68; 29. 18-29; 32. 15-42. But, alas! it utterly failed. See Isaiah v. 1-7. And this is the reason divinely assigned for the introduction of the new or gospel covenant.--The covenant of salvation. See Jer. xxxi. 32 Now this is the blessed covenant under which we live. Not confined to one nation, like the former; but by the gospel extended to all nations, to take out of them, a people for the divine name; that is, for the divine glory,--a people devoted to God. See Acts xv. 13-18. The old or Jewish covenant was national; therefore the subjects of it were naturally such, all born after the flesh; but the new or Christian covenant is supernatural; therefore the subjects are supernaturally such, all born again of the Spirit,--born from above; and are, therefore, spiritual, not carnal;--all new creatures. No power inferior to that of the Holy Spirit can produce one such. For no man can call Jesus Lord (that is, cordially acknowledge him as such) but by the Holy Spirit. See 1 Cor. xii. 3. Paul may plant, and Apollos water, but it is God that gives the increase. 1 Cor. iii. 6, 7. Now, though this blessed doctrine of the new covenant is the blissful ground of the believer's confidence for the enjoyment of eternal life, yet it is not the gospel. The gospel is for the conversion of sinners; but this is for the comfort and edification of saints. The great Teacher himself has given us the grand gospel text. John iii. 15, 16. For God so loved the world that he gave his only begotten Son, to be lifted up (that is, upon the cross) as Moses lifted up the serpent in the wilderness, that whosoever believes in him might not perish, but have everlasting life. And Paul presents us with his fulness and all-sufficiency for this blissful purpose. See 1 Cor. i. 30. "Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. So that we are complete in him. And whoever is willing is welcome. "For him that comes to me, saith Christ, I will in no wise cast out." John vi. 37. The provisions of the new covenant bring us to Christ by the gospel, and then keep us there; and so give us the blissful assurance of the eternal enjoyment of his salvation. The latter, therefore, ought to be preached to sinners: the former to saints: "Thus rightly dividing the word of truth; giving to every one his portion of in due season." Luke xii. 42; 2 Tim. ii. 15. [103]

      The doctrine of the electing love of God, which is the very principle of the new covenant, has been miserably abused and perverted, both in teaching and disputation. It is the blessed effect of the transcendent love of God to man. "For God so loved the world," &c., not the elect, for they were no better than others. Therefore if he had not proceeded according to the provisions of the new covenant, none had been saved, for the reason above assigned. See Rom. viii. 7, 8. And while this blessed doctrine is the security, food, and feast of the believer, it can justly afford no discouragement to the unbeliever, for he desires not the proposed salvation from the love, the practice, and the punishment of sin; for, if he did, it goes to secure to him success instead of discouragement; for, according to it, he is one of the happy number for whom those blissful provisions were designed, seeing he is made willing. Psal. cx. 3. And the gospel goes to assure him, that he is as welcome as he is willing, for it is written: "Whosoever will, let him come, and take of the water of life freely." And "Him that comes to me, I will in no wise cast out." Rev. xxii. 17, and John vi. 37. Wherefore, upon the whole, wherever the gospel is fairly propounded, and the new covenant,--the great charter of salvation, duty exhibited to the converts, with due attention to the divinely appointed means of enjoyment, there will Christianity flourish; producing all the fruits, of righteousness, which are by Jesus Christ to the glory and praise of God. Happy the person that is full of them. In order to this he must make a due use of the Bible and the throne of grace as far as possible, according to the letter and spirit of these quotations See Deut. xi. 18-2. 1; Psal: i. 1, 2; and lv. 17; and cxix. 164; with Col. iii. 16, 17. Thus, indeed, will his delights be in the law of the Lord; it will be the delightful subject of conversation and meditation day and night,     *     *     *     *     Dear brother, I am much gratified with the account of your labors, and of their success; especially among our Baptist brethren; between whom and us there, never should have been any difference; nor, indeed, would there, had it not been for a few proud partizans in the Redstone Association, of which once we all were members. The reformation which we propose, as defined upon the fourth page of our Declaration and Address, published in Washington, Pa., Nov. 1809, expressly excludes the teaching of "any thing as matter of Christian faith or duty, for which there cannot be expressly produced a Thus saith the Lord, either in express terms, or by approved precedent." Upon these propositions the Baptists, at first, cordially received us; and some years afterwards were excited to reject us, not for any alleged departure from the said proposition; but because we would not adopt the Philadelphia Confession of Faith, as our standard; which we could not consistently do, being expressly contrary to our avowed principle, which we had conscientiously adopted, as the only scriptural ground of Christian union. Nevertheless, we have always considered and treated them as brethren, as far as they would permit us; and, as far as I am concerned, always intend so to do. And, in the mean time, would humbly advise you so to treat them. And, of course, to do any thing in your power to build up and edify their societies. The church of Christ upon earth is constitutionally and essentially one: therefore, the first relative duty of every member of it is to preserve this unity, by loving each other as Christ has loved them; for this is the divinely appointed badge of genuine discipleship. John xiii. 34. Dear brother, Christian union [104] upon Christian principles is our motto--our object. Now to perfect this union in faith and holiness ought to be our grand concern. For what is profession without possession? See the character of the Laodicean church, and Christ's address to it. Rev. iii. 14-22. By this epistle, it appears we may be greatly deceived by having even a scriptural form of godliness without the power thereof; for such was evidently the case with this church. There was, no fault found with it, but merely lukewarmness: while, in the mean time, for ought that appears, they thought themselves to be among the foremost. Let us therefore beware of self-deception. "For if a man think himself to be something, when he is nothing, he deceives himself."--For Christ gave himself for his people to redeem them from all iniquity, and so to purify to himself a peculiar people, zealous of good works." Tit. ii. 14. Let it therefore be our grand concern, both for ourselves and our brethren, "That we love each other with pure heart fervently"--"that we study to provoke each other to love and to good works." Heb. x. 24. And for this blissful purpose, let us make a copious use of the word of God and prayer. That we may be thus abundantly furnished for all good works 2 Tim. iii. 15-17. Amongst which--the training up of youth in the nurture and admonition of the Lord, holds a principal place. It is true, that in this, as in other important duties, charity begins at home; but it ought not to be confined there, it ought to travel abroad. We ought to endeavor to provoke others to this all important radical duty, by all scriptural means in our power.     *     *     *     *     Farewell. I remain, dear brother, yours very affectionately.

T. C.      

[The Millennial Harbinger (March 1844): 102-105.]

      Thomas Campbell's "Extract of a Letter from T. C. to S. R. J." was first published in The Millennial Harbinger, Third Series, Vol. 1, No. 3, March 1844. The electronic version of the letter has been produced from the College Press reprint (1976) of The Millennial Harbinger, ed. Alexander Campbell (Bethany, VA: A. Campbell, 1844), pp. 102-105.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. I have let stand variations and inconsistencies in the author's (or editor's) use of italics, capitalization, punctuation, and spelling in the letter. Emendations are as follows:

            Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 p. 103:    1 Cor. i. 30 [ 1 Cor. i. 30.
            Psal. cx. 3 [ Psal. cx. 3.
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created 16 March 1998.
Updated 9 July 2003.