FROM

THE

MILLENNIAL HARBINGER.

THIRD SERIES.

VOL. II.	BETHANY, VA. MAY, 1845.	NO. V.

      The following letter of our venerable father Campbell embodies in so sententious, intelligible, and practical a form, the true principles of the reformation, and at the same time sets forth, with such perspicuity and force, the rules and motives which should regulate and influence those who are engaged in pleading the cause of religious reform and primitive Christianity, that we deem it worthy, not only of a more general circulation than its private address can give it, but also of the most serious and candid consideration of all whose calling in life may bring them under the scope of its design. We are persuaded that there is much error amongst us upon the points alluded to, and that both the cause of truth and the usefulness of many proclaimers, will be promoted by a radical reformation, according to the rules and under the motives herein presented from the scriptures.

P.      

BETHANY, April 17, 1845.            

      Much respected Brother--I sit down to address you according to promise.

      Hearing that it is your intention, with others of our brethren, to visit the Eastern States this summer, for the purpose of calling their attention to the ancient gospel, I wish you great success. That blessed gospel, that great good news from heaven, is calculated to fill the human heart with gratitude and gladness; yea, "with joy unspeakable and full of glory " 1 Peter i. 8, 9. But, it may be asked, Are there two gospels?--There may be, and is, indeed, a modern exhibition--yea, exhibitions of what is generally called the gospel. And, it seems, that this practice began very early: see Gal. i. 6, 7. There is, however, but one genuine, pure, heaven-born gospel: namely, the love of God in Christ to a perishing world: John iii. 16.--and the provisions of this love for our present and eternal enjoyment of it. Now, this infinitely important and all-comprehensive subject, as to the preaching and teaching of it, justly divides itself into two parts; indeed, it is so divided by the Great Teacher himself. Matth. xxviii. 19, 20. Namely, first to preach it to an unbelieving world, and then to baptize and teach the believers of it all things divinely intended for their actual enjoyment of it. Now this, as reformers, we have publicly and solemnly pledged ourselves to do, from our proposed commencement: namely, "not to teach any thing as matter of Christian faith or duty, for which [229] there cannot be expressly produced a 'thus saith the Lord,' either in express terms, or by approved precedent." See our Declaration and Address, published in Washington, Pa., A. D. 1809. Thus we have proposed, as reformers, to confine ourselves to the profession and practice of Christian faith and duty, as expressly declared in the Holy Scriptures: and this, also, in an uncontroversial manner: see the said Declaration, page 52. That thus holding forth the truth in love, as expressly revealed in the sacred volume, we might let controversy die a natural death. And as the faith and duty, which constitute the whole of our divine religion, consist in the belief and obedience of the gospel and law of Christ, Matth. xxviii. 19, 20, and not in human opinions, they can, therefore, make no part of our holy religion; consequently, we have nothing to do with them, unless they go to deny or corrupt it; and, if so, the best way to obviate them is fully and scripturally to teach what they oppose, without any express reference to the opinions and arguments of those opponents, unless they publicly challenge us either by word or writing: and, even if they should, we, should meet them with Christian dignity, speaking the truth in love; and thus contend scripturally and "earnestly for the faith once delivered to the saints." And this being done, leave it so, without so much as once alluding to it in our public teaching, more than it it had never happened. Thus continuing, not controversially, but practically, to speak the truth in love, we will do what the Holy Spirit commands and intends; and thus leave Satan to do his own part; that is, to keep up controversy. In the mean time, however, we should carefully advert to the plain systematic distinction between preaching and teaching; the former being intended for the conversion of sinners; the latter for the comfort and edification of saints, as above suggested. These things being so, we should, therefore, when addressing sinners, in order to their conversion, exhibit a clear scriptural view of their real condition as such, on account of the heinous, malignant nature, ruinous effects, and terrible consequences of sin. Next--for the love of God, to such, as it is manifested in Christ, for their redemption and salvation from its ruinous effects and terrible consequences. And lastly, call their attention to the means divinely intended for their actual and immediate enjoyment of the proposed salvation from the guilt, the love, the practice, and the punishment of sin. From the first and last of these evils, viz. the guilt and punishment of sin,--by faith in the blood of Christ--that is, in his sufferings and death, divinely confessed in baptism. Mark xvi. 16, with Rom. vi. 3, 4. From the second and third, viz. the love and practice of it, "by obeying the truth through the Spirit," 1 Peter i. 22, with Acts ii. 33, 39, in which the gift of the Holy Spirit is promised to all the baptized, for this blissful purpose. That so being made free from the love and practice of sin, they may be the children of God, have their fruit unto holiness, and the end everlasting life. These three topics duly and scripturally illustrated and enforced, are divinely calculated and intended for the conversion of sinners, and are, therefore, explicitly and primarily contained in the five historical books of the New Testament: whereas the twenty-one Epistles, with the Revelation of John, are all directed to saints, and are, therefore, directly intended for the edification of the church. Nevertheless, we may occasionally appeal to both these portions, for [230] the instruction both of saints and sinners, if so be we do not call the attention of the one, to what belongs to, and is exclusively addressed to the other. For as there are many things in the Epistles asserted concerning sinners, which they ought to know and realize; so there are many things in the historic books that directly apply to saints.--Wherefore, the Apostle. Paul charges his son Timothy, in his second Epistle, ii. 15., "Study to show thyself approved to God, a workman that needeth not to be ashamed, rightly dividing the word of truth:--giving to each his portion of meat in due season." See Luke xii. 42. That we may all be graciously enabled to do so, is my ardent desire for myself and all my fellow-laborers in the good cause. But with respect to the latter of those two all-important subjects, that is church edification: the, first scripture lesson for this blissful purpose is Christian union. The want of this is a rent in the very foundation of social happiness and prosperity. See Matth. xii. 25--"Every kingdom divided against, itself is brought to desolation; and every city or house divided against itself shall not stand." Therefore, Christian union upon Christian principle, that is the belief and obedience of the gospel and law of Christ, is the very first thing to be urged upon professors in every place, after a preparatory exhibition of the gospel for the conversion of sinners, and for the reminding of professors of the common foundation upon which they all professedly stand. This will remind them of the relation, the sevenfold relation, upon which they professedly stand to each other; which Paul exhibits, when he most earnestly and solemnly inculcates this all important duty: see Eph. iv. 1-16. "There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all."

      What a pity that Christians should be divided by a difference about the one baptism, which is the very door of the church, by which we enter into the one family,--under the one Father!!--A difference which lies at the very commencement--yea, at the very foundation of our Christian profession! For no person was considered a Christian in the apostolic. churches, who had not confessed Christ as his Lord and Saviour in baptism. See Rom. vi. 3-7, with Gal. iii. 26, 27, &c. And this difference not only about the action to be performed, but also about the proper subject of it! Alas! alas! this radical evil! But we cannot help it. All that we can do is to show from the Good Book, that neither the action nor the subject is left indefinite; but that the former, is always a believer; and the latter, such a use of water as represents a burial; namely, an immersion. But this radical evil is not the only thing that affects Christian unity. There are many other unscriptural notions and opinion, which have unhappily destroyed Christian unity, which must be obviated; either by showing that they are not divinely inculcated, either as matter of Christian faith or duty; or by showing, that if what is expressly inculcated for these purposes were truly realized, those notions and opinions could be of no service: for that every thing which they are. supposed to effect would be perfect without them; so that they could be of no use, there would be no room for them. The former method, however, I should prefer for public popular teaching; though the latter might be useful in private conversation; or in cases of argumentation; but the less of this the better, if we can consistently avoid it. [231]

      Thus, respected brother, I have taken the liberty to suggest my views and impressions, respecting the arduous and important undertaking, in which you, and, some others of our beloved brethren, are about to engage. I wish them to become common property, and have therefore addressed them to you, knowing your zeal, and communicative talents, by your letters addressed to son Alexander.

            Yours very affectionately,

THOMAS CAMPBELL.      

[The Millennial Harbinger (May 1845): 229-232.]

      Thomas Campbell's Letter to N. H. Finney was first published as part of P.'s "Mission to New England" in The Millennial Harbinger, Third Series, Vol. 2, No. 5, May 1845. 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, 1845), pp. 229-232.

      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. 229:    John iii. xvi.-- [ John iii. 16.--
 p. 230:    "thus saith the Lord," [ 'thus saith the Lord,'
            page 52 [ page 52.
            viz the love [ viz. the love
            the Spirit " [ the Spirit,"
 p. 231:    Eph. iv 1-16. [ Eph. iv. 1-16.
            you all " [ you all."
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created 25 March 1998.
Updated 9 July 2003.