Preface

Since the full development of the great apostasy foretold by Prophets and Apostles, numerous attempts at reformation have been made. Three full centuries, carrying with them the destinies of countless millions, have passed into eternity since the Lutheran effort to dethrone the Man of Sin. During this period many great and remarkable changes have taken place in the political, literary, moral, and religious conditions of society. That the nations composing the western half of the Roman empire have already been greatly benefited by that effort, scientifically, politically, and morally, no person familiar with either political or church history can reasonably doubt. Time, that great judge of human actions, that great revealer of secrets, has long decided that all the reformers of the Papacy have been public benefactors. And thus the Protestant Reformation is proven to have been one of the most splendid eras in the history of the world, and must long be regarded by the philosopher and the philanthropist as one of the most gracious interventions on behalf of the whole human race.

We Americans owe our national privileges and our civil liberties to the Protestant reformers. They achieved not only an imperishable fame for themselves, but a rich legacy for their descendants. When we compare the present state of these United States with Spanish America, and the condition of the English nation with that of Spain, Portugal, and Italy, we begin to appreciate how much we owe to the intelligence, faith, and courage of Martin Luther and his heroic associates in that glorious reformation.

He restored the Bible to the world A.D. 1534, and boldly defended its claims against the impious and arrogant pretensions of the proud and tyrannical See of Rome. But, unfortunately, at his death there was no Joshua to lead the people, who rallied under the banners of the Bible, out of the wilderness in which Luther died. His teachings were soon turned into a new state religion, and the spirit of reformation which he excited and inspired was soon quenched by the conflicts and feuds of the Protestant princes and the clashes of rival political interests, both on the continent and in the islands of Europe.

While Protestant hatred toward the Roman Pontiff and the Papacy continued to increase, a secret desire in the hearts of Protestants for ecclesiastical power and patronage worked in the members of the Protestant Popes, who gradually made the new church more like the old. Creeds and manuals, synods and councils, soon shackled the minds of men, and the spirit of reformation gradually left the Protestant church, or was replaced by the spirit of the world.

Calvin renewed the speculative theology of Saint Augustine, and Geneva in a few years became the Alexandria of modern Europe. The power of religion was soon merged in debates about forms and ceremonies, in speculative disputes of opinion, and in fierce debates about the political and religious right to burn heretics. Still, however, in all these conflicts much light was brought forth; and had it not been for these extremes, it is questionable whether the wound inflicted upon the Man of Sin would have been as incurable as it has since proven to be.

Reformation, however, became the order of the day; and this, certainly, was a great matter, however it may have been managed! It was a revolution, and revolutions seldom move backward. The example that Luther set was of more value than all the achievements of Charles V. or the literary and moral labors of his distinguished contemporary, the learned Erasmus.

It is interesting to observe how extremes produced extremes in every step of the reformation cause, up to the dawn of the present century. The penances, works of faith and of supererogation, of the Roman church, drove Luther and Calvin to the extreme of "faith alone."

After the Protestants had debated their own principles with one another until they lost all brotherly affection, and would as soon have "communed in the sacrament" with the Catholics as with one another; speculative abstracts of Christian Platonism, the sublime mysteries of Egyptian theology, became alternately the bond of union and the cause of discord among the fathers and friends of the reformation.

The five great dogmas of the Geneva reformer were carried to Amsterdam, and generated in the mind of James Arminius in 1591 five opposite opinions; and these at the synod of Dort, in 1618, formed a new party of Remonstrants.

Into Britain, with whose history we are more immediately concerned, Lutheranism, Calvinism, and Arminianism were soon introduced; and, like all raw materials there introduced, were immediately remade. They were all foreign, but easily adapted, and soon flourished in Britain more luxuriantly than in their native soil. But the poor elements of opinions, forms, and ceremonies to which they gave rise, caused the "Spirit alone" to sprout in the mind of George Fox, in little more than half a century after the introduction of the Leyden theology.

In Lord Chatham's days, the Episcopal church, as his Lordship declares, was a strange mixture — "A Popish liturgy, Calvinistic articles, and an Arminian clergy." But every few years caused a new dissension and reformation, until the kirk of Scotland and the church of England have been compelled to respect, to some good degree, the rights of conscience, even in dissenters themselves.

Abroad it was no better. The Saxon reformer had his friends; John of Picardy lived in the grateful memory of the Geneva family; and James of Amsterdam speculated in a very liberal style among all the Remonstrants at home and abroad. In Sweden, Holland, Germany, England, Scotland, the debate did not vary essentially: the Pope against the Protestants — the Lutherans against the Calvinists — the Calvinists against the Arminians — the Bishops against the Presbyters — and the Presbyterians among themselves; until, by the power of metaphysics and politics, they are now broken down into various parties.

While philosophy, mysticism, and politics drove the parties on every question to opposite extremes; while justification by metaphysical faith alone; while the forms and ceremonies of all sects gave rise to the "Spirit alone" in the mind of George Fox, while the Calvinist five points generated the Arminian five points; and while the Westminster Creed, though unsigned by its makers, begot a hundred others — not until within the present generation did any sect or party in Christendom unite and build upon the Bible alone.

Since that time, the first effort known to us to abandon the whole controversy about creeds and reformations, and to restore primitive Christianity, or to build alone upon the Apostles and Prophets, Jesus Christ himself the chief cornerstone, has been made.

Tired of new creeds and new parties in religion, and of the numerous failed efforts to reform the reformation; convinced from the Holy Scriptures, from observation and experience, that the union of the disciples of Christ is essential to the conversion of the world, and that the correction and improvement of no creed, or partisan establishment in Christendom, could ever become the basis of such a union, communion, and cooperation, as would restore peace to a church divided against itself, or bring success to the common salvation; a few individuals, about the beginning of the present century, began to reflect on the ways and means to restore primitive Christianity.

This led to a careful, most conscientious, and prayerful examination of the grounds and reasons for the present state of things in all the Protestant sects. On examination of the history of all the platforms and constitutions of all these sects, it appeared as clear as mathematical proof that neither the Augsburg articles of faith and opinion, nor the Westminster, nor the Wesleyan, nor those of any state creed or dissenting establishment, could ever improve the condition of things, restore unity to the church, peace to the world, or success to the gospel of Christ.

As the Bible was said and constantly affirmed to be the religion of Protestants, it was for some time a mysterious problem why the Bible alone, confessed and acknowledged, should produce no better results than the strifes, divisions, and retaliatory excommunications of rival Protestant sects. It appeared, however, in this case, after a closer look at the details of the inner workings of sectarian Christianity, as in many similar cases, that it is not the acknowledgment of a good rule, but living by it, that secures the happiness of society. The Bible on the lips, and the creed of the head and in the heart, will not save the church from strife, rivalry, and division. There is no moral, ecclesiastical, or political good, by simply acknowledging it in word. It must be obeyed.

In our church journey we have occasionally met with some vehement speakers against human-written creeds, and advocates for the Bible alone, who were all the while preaching the opinions of Saint Arius or Saint Athanasius. Their sentiments, language, style, and general views of the gospel were as human as auricular confession, extreme unction, or purgatorial purification.

The Bible alone is the Bible only, in word and deed, in profession and practice; and this alone can reform the world and save the church. Judging others we once judged ourselves, there are not a few who are advocating the Bible alone, and preaching their own opinions. Before we applied the Bible alone to our views, or brought our views and religious practice to the Bible, we pleaded the old theme, — "The Bible alone is the religion of Protestants." But we found it an arduous task, and one of twenty years' labor, to correct our language and purify our speech according to the Bible alone; and even now we have not completely rejected the language of Ashdod. We only claim to work and live by the rules which will inevitably result in pure speech, and in right understandings of that pure, holy, and heavenly thing called Christianity — in faith, in sentiment, and in practice. A deep and lasting impression that the power, the comfort, and joy — the holiness and happiness — of Christ's religion were lost in the forms and ceremonies, in the speculations and guesses, in the conflicts and quarrels of sects and divisions, led to a project many years ago for uniting the sects, or rather the Christians in all the sects, on a clear and biblical basis of union — on having a "thus says the Lord," either in explicit terms, or in approved precedent, "for every article of faith, and item of religious practice." This was proposed in the year 1809, in the "Declaration and Address" of the Washington Association, Pennsylvania. It was first offered to those who confessed the Westminster creed; but equally submitted to Protestants of every name, making faith in Christ and obedience to him the only test of Christian character, and the only bond of church union, fellowship, and cooperation. It was indeed approved by all; but adopted and practiced by none, except the few, or part of the few, who made the proposal.

None of us who either started or supported that project were then aware of what disruption that principle, if faithfully applied, would have made of our views and practices on various favorite points. When we take a close look back over the last thirty years, (for we have a pretty clear memory of our journey’s history for that period,) and of the workings of that principle in heart and life, with which we began our public career in the work of the Lord; we don’t know how to express our astonishment better than in the following parable: —

A citizen of the West had a very promising young vineyard on a fruitful hill. He had no practical knowledge in growing grapes; but had read much and widely about pruning, trimming, and managing the vine. He built himself a wine vat, and prepared all the tools for the harvest. But he lacked practical skill in using the pruning knife. His vines flourished exceedingly, and stretched out their tendrils on every side; but he had no harvest.

A vine-dresser from Oporto one day came to him as he was thinking about his disappointments. He was celebrated in his profession, and the most skilled in all vineyard matters. The owner of the vineyard, having hired him to tend and care for his vineyard, set out on a long journey for a few weeks. On his return and visit to his farm, he walked out one day to his vineyard; when, to his amazement, he saw the ground literally covered with prunings from his vines. The vine-dresser had very skillfully and freely used the pruning hook, and had left little more than the roots and bare stems of the vines standing by the frames.

"My vineyard is ruined! My hopes destroyed! I am undone! I am ruined!" exclaimed the unhappy farmer. "Unhappy wretch! you have deceived me; you have robbed me of the labor of five years, and destroyed, in one single season, all my bright hopes for years to come!" The vine-dresser stood shocked; but as soon as the storm calmed, ventured to say, — "Master, I will serve you five years for nothing, if we don’t gather more grapes and have a better vineyard this year than you have gathered in all the years since you planted these vines." The owner of the vineyard withdrew, saying, — "It is impossible! It is impossible!" and did not visit it again until invited by his vine-dresser about the middle of autumn; when, to his even greater amazement, and much more to his satisfaction, he found incomparably more grapes than ever before gathered from his vines, and of a much more delicious quality.

So in the case before us, the application of the principle already stated trimmed us so bare, that we strongly inclined to suspect its error, and had nearly abandoned it as a deceptive idea. Time, however, the great teacher, and Experience, that great critic, have fully assured us that the principle is a healthy one, and that although we seemingly lose much by its application, our loss consists only of barren opinions, fruitless speculations, and useless traditions, that only clutter the ground and hinder the word, so that it is in a good measure unfruitful.

We flatter ourselves that the principles are now clearly and fully developed by the united efforts of a few devoted and passionate minds, who set out determined to sacrifice everything to truth, and follow her wherever she might lead the way: I say, the principles on which the church of Jesus Christ — all believers in Jesus as the Messiah — can be united with honor to themselves, and with blessings to the world; on which the gospel and its ordinances can be restored in all their original simplicity, excellence, and power, and the church shine as a lamp that burns to the conviction and salvation of the world: — I say, the principles by which these things can be done are now developed, as well as the principles themselves, which together constitute the original gospel and order of things established by the Apostles.

The purpose of this volume is to present to the community in a plain, definite, and clear style, the key principles which have been discovered, argued out, developed, and sustained in a controversy of twenty-five years, by the voices and writings of those who rallied under the banners of the Bible alone. The principle which was inscribed on our banners when we withdrew from the ranks of the sects, was, 'Faith in Jesus as the true Messiah, and obedience to him as our Lawgiver and King, the only test of Christian character, and the only bond of Christian union, fellowship, and cooperation, regardless of all creeds, opinions, commands, and traditions of men.'

This cause, like every other, was first argued by the voice; afterward by the pen and the press. The history of its progress corresponds with the history of every other religious revolution, in this respect — that different points, at different times, almost exclusively captured the attention of its advocates. We began with the outposts and vanguard of the opposition. As soon as we found ourselves in possession of one post, our artillery was turned against another; and as fast as the smoke of the enemy cleared we advanced upon his lines.

The first piece that was written on the subject of the great position appeared from the pen of Thomas Campbell, Senior, in the year 1809. An association was formed that year for spreading the principles of reformation; and the piece mentioned was titled "The Declaration and Address of the Christian Association of Washington, Pennsylvania."

The constitutional principle of this "Christian Association" and its purpose are clearly expressed in the following resolution: — "That this society, formed for the sole purpose of promoting simple evangelical Christianity, shall, to the best of its ability, support and encourage such ministers, and such only, as show a clear conformity to the Original Standard, in conduct and doctrine, in zeal and diligence; only such as put into practice the simple original form of Christianity, clearly shown on the sacred page, without trying to teach anything of human authority, private opinion, or inventions of men, as having any place in the constitution, faith, or worship of the Christian church; or anything as a matter of Christian faith or duty, for which there cannot be produced a 'thus says the Lord,' either in explicit terms or by approved precedent."

The ground taken in this resolution provided plenty of material for debate. Every inch of it was debated, argued, and examined, for several years, in Pennsylvania, Virginia, and Ohio. On this foundation we set sail, with barely enough hands to man the ship. We had headwinds and rough seas for the first seven years. A history of which would be both curious and interesting.

But to distinguish this plea and effort from some others almost contemporary with it, we would strongly emphasize that, while the opponents fought against human creeds, clearly because those creeds opposed their own private opinions and favorite doctrines, which they wanted to replace those creeds with, — this enterprise, as far as it opposed those creeds, opposed them not because of their opposition to any private or favorite opinions which were desired to be substituted for them; but because those human institutions replaced the Bible, made the word of God ineffective, were fatal to the intelligence, unity, purity, holiness, and happiness of the followers of Christ, and hostile to the salvation of the world.

Unitarians, for example, have fought against human creeds, because those creeds taught Trinitarianism. Arminians, too, have opposed creeds, because those creeds supported Calvinism. It has, indeed, been claimed that all schismatics, good and bad, since the days of John Wycliffe, and long before, have opposed creeds of human invention because those creeds opposed them. But as far as their controversy resembles ours in its opposition to creeds, it is to be distinguished from them in this all-important way, namely — that our opposition to creeds arose from a conviction that, whether the opinions in them were true or false, they were hostile to the unity, peace, harmony, purity, and joy of Christians; and opposed to the conversion of the world to Jesus Christ.

Next to our personal salvation, two goals constituted the summum bonum, the highest good, worthy of sacrificing all worldly things. The first was the unity, peace, purity, and harmonious cooperation of Christians — guided by an understanding enlightened by the Holy Scriptures; the other, the conversion of sinners to God. Our preferences and dislikes on all religious questions arose from, and were controlled by, those all-absorbing interests. From these began our campaign against creeds. We had not at first, and we do not now, a favorite opinion or speculation, which we would offer as a substitute for any human creed or constitution in Christendom. We were not, indeed, at first aware of the disruption our principles would cause to our opinions. We soon, however, found our principles and opinions in conflict on some points; and the question immediately arose, Should we sacrifice our principles to our opinions, or our opinions to our principles? We need not say that we were compelled to choose the latter, judging that our principles were better than our opinions. Hence, since we set sail on this course, we have been forced to discard some opinions once as dear to us as they now are to those who never considered the difference between principle and opinion.

Some of these opinions — (just as the most delicate and tender buds are soonest damaged by frost) — immediately withered and died under the first application of our principles. Infant baptism and infant sprinkling, along with all infantile weakness, immediately disappeared from our minds as soon as the Bible alone was made the sole measure and standard of faith and duty. With this foundation of the Paidobaptist temple instantly destroyed, the entire structure leaning on it became a pile of ruins. We explored the ruins diligently and gathered from them all the materials that could be used to build the Christian temple; but the piles of debris that remained were immense.

Other topics became the focus of discussion; and as the public mind grew more informed and open, the great principles of the Law and Gospel, the Patriarchal, the Jewish, and Christian Institutions were gradually revealed. Other publications in 1816 and 1820 greatly contributed to this development; and so thoroughly were ancient and modern Christianity explored that, in 1823, the plan was formed to start a periodical and establish a press to defend the original faith and order, opposing all the corruptions of fifteen centuries.

Since we are not writing a history of this struggle from its beginning to the present, but simply informing the reader that the principles stated in the following pages have been carefully considered and have endured a long, complex, and vigorous opposition, — we will move quickly to the purpose of this book, which is to present the reader with a brief overview of the principles already mentioned.

To say nothing of the periodicals already started, which have been our partners in this crucial work for some time, besides our publications of 1820, 1823, and 1829, four editions of the new version of the New Testament, with prefaces, various tables, notes, criticisms, etc.; our press has issued twelve volumes illustrating and defending these principles; responding to objections from all denominations and from many of the most learned and talented individuals in our country.

The Christian Baptist, in seven annual volumes, being the first of these publications, and providing a gradual development of all these principles as the public mind and opposition would allow, is, in the judgment of many of our brethren who have spoken on the subject, better suited to the entire community as it now exists than our other writings. I must agree with this judgment; and especially to it, as well as to all other publications since begun, I would refer the reader who wishes to examine these principles more fully and to consider the challenges they have faced.

Having given very fair and thoughtful attention to all that has been offered against these principles, as well as having been warned by the extremes into which some of our friends and brethren have taken certain points, I undertake this work with a deep sense of its necessity and with great hope for its usefulness in presenting a focused view of the entire position we hold — correcting some extremes — providing new means of defense to those engaged in contending with this generation for original Christianity.

Having also carefully considered the most vulnerable aspects of every major question, and re-examined the terms and phrases that have caused the most opposition and controversy, whether from our own pen or that of any of our brethren, — our goal now is to offer the public a more mature view of such key principles as are necessary for the correct interpretation of the Holy Scriptures — both in acquiring and sharing an accurate understanding of the Christian Institution, of the principles needed to discover truth and expose error; as well as in a revised and corrected republication of the main Extras of the Millennial Harbinger, to present to the reader the elements of the gospel itself, and of the worship most acceptable to God, through Jesus Christ our Lord.

The work, then, naturally divides into three parts: — The first, The principles by which the Christian Institution may be certainly and satisfactorily determined: the second, The principles on which all Christians may form one communion: and the third, The elements or principles that constitute original Christianity. Whether this arrangement is most natural or most important is not the question; it is the order in which we have been compelled to consider these subjects.

A. CAMPBELL.

BETHANY, VA. January 2, 1835.