The Christian system
4 O A-<ssk.V ***£t&S S.-XH-S. •>*- <& VV S> o0"** + £ . W " . ^ i* /^&l% V c°\C^ °. *■* . ^rC/y/MJp * Ik* * _ ^ .v %, "^ cv ♦• '*Vh -» o o V : \<* ^ A* »V »0' »0^ V! ^ V J ^ *^T»* *h .^c * <? vv THE CHRISTIAN SYSTEM, IN REFERENCE TO THE UNION OF CHRISTIANS. AND A RESTORATION PRIMITIVE CHRISTIANITY, AS PLEAD IN THE CURRENT REFORMATION, BY Al CAMPBELL. BETHANY, VA. TRINTED BY A. CAMPBELL. Published by Forrester & Campbell, Pittsburg , 1839. /yJ [COPY-RIGHT SECURED ACCORDING TO ACT OF CONGRESS.] PREFACE. Since the full development of the great apostacy 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 Lntheran effort to dethrone the Man of Sin. During this period many great and wonderful changes have taken place in the political, literary, moral, and religious conditions of society. That the nations com- posing the western half of the Roman empire have already been greatly benefitted by that effort, scientifically, politically, and morally, no person acquainted with either political or ecclesiastical history can reasonably doubt Time, that great arbiter 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 proved 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 interpositions in behalf of the whole human race. We Americans owe our national privileges and our civil liber- ties to the Protestant reformers. They achieved not only an imperishable fame for themselves, but a rich legacy for their pos- terity. When we contrast 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 are indebted to the intelligence, faith, and courage of Martin Luther and his heroic associates in that glorious reform- ation. He restored the Bible to the world A. D. 1634, and boldly de- fended its claims against the impious and arrogant pretensions of the haughty 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 tenets were soon converted into a new state religion, and the spirit of reformation which he excited and inspi- red, was soon quenched by the broils and feuds of the Protestant princes, and the collisions of rival political interests, both on the continent and in the islands of Europe. While Protestant hatred to the Roman Pontiff and the Papacy continued to increase, a secret lust in the bosoms of Protestants for ecclesiastical power and patronage worked in the members of the Protestant Popes, who gradually assimilated the new church to the old. Creeds and manuals, synods and councils, soon shackled the minds of men, and the spirit of reformation gradually forsook the Protestant church, or was supplanted by the spirit of the world. Calvin renewed the speculative theology of Saint Augustine* and Geneva in a few years became the Alexandria of modem Europe. The power of religion was soon merged in debates about forms and ceremonies, in speculative strifes of opinion, and in fierce debates about the political and religious right of burning heretics. Still, however, in all these collisions much light was elicited; and had it not been for these extremes, it is problematical whether the wound inflicted upon the Man of Sin would have been as incurable as it has since proved itself to be. Reformation, however, became the order of the day; and this, assuredly, 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 achieve- ments of Charles V., or the literary and moral labors of his distin- guished contemporary, the erudite Erasmus. It is eurious to observe how extremes begot extremes in every step of the reformation cause, 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 ultraism of "faith alone." After the Protestants had debated their own principles with one another till 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 apple of discord, among the fathers and friends of the reformation. The Jive 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 con- cerned, Lutheranism, Calvinism, and Arminianism, were soon imported; and, like all raw materials there introduced, were im- mediately manufactured anew. They were all exotics, but easily acclimated, and soon flourished in Britain more luxuriantly than in their native soil. But the beggarly elements of opinions, forms* and ceremonies to which they gave rise, caused the "Spirit alone" to germinate 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 singular compound — "A Popish liturgy, Calvin- istic articles, and an Arminian clergy." But every few years caused a new dissension and reformation, until the kirk of Scot- land and the church of England have been compelled to respect* in some good degree, the rights of conscience, even in dissenters themselves. Abroad it was no better. The Saxon reformer had his friendsi John, of Picardy, lived in the grateful remembrance of the Geneve*, family; and James, of Amsterdam, speculated in a very liberal style amongst all the Remonstrants at home and abroad • Xc Sweden, Holland, Germany, England, Scotland, the debate varied not essentially: the Pope against the Protestants — the Lutherans against the Calvinists — the Calvinists against the Arminians — the Bishops against trie Presbyters — and the Presbyterians among themselves; until, by the potency of metaphysics and politics, they are now frittered down to numerous parties. While philosophy, mysticism, and politics drove the parties to every question into antipodal extremes; while justification by metaphysical faith alone; while the forms and ceremonies of all sects begat the "Spirit alone" in the mind of George Fox, while the Calvinian five points generated the Arminian fire points; and while the Westminster Creed, though unsubscribed 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 primi- tive Christianity, or to build alone upon the Apostles and Prophets, Jesus Christ himself the chief corner, has been made. Tired of new creeds and new parties in religion, and of the numerous abortive 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 partizan establishment in Christendom, could ever become the basis of such a union, communion, and co-operation, as would restore peace to a church militant against itself, or triumph to the common salvation; a few individuals, about the commencement of the present century, began to reflect upon the ways and means to restore primitive Christianity, This led to a careful, most conscientious, and prayerful exami- nation of the grounds and reasons of 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 evident as mathematical demonstration itself, that neither the Augsburg articles of faith and opinion, nor the Wesminster, nor the Wes- leyan, nor those of any state creed or dissenting establishment, could ever improve the condition of things, restore union to the church, peaeeto 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 work no happier results than the strifes, divisions, and retaliatory excom- munications of rival Protestant sects. It appeared, however, in this case, after a more intimate acquaintance with the details of the inner temple of sectarian Christianity, as in many similar cases, that it is not the acknowledgment of a good rule, but the walking by it, that secures the happiness of society. The Bible in the lips, and the creed in the head and in the heart, will not save the church from strife, emulation, and schism. There is no !# U PREFACE* moral, ecclesiastical, or political good, by simply acknowledging it bfi word. It must be obeyed. In our ecclesiastical pilgrimage we have occasionally metwitk some vehement declaimers against, human written creeds, and pleaders for the Bible alone, who were all the while preaching up the opinions of saint Anus or saint Athanasius. Their sentiments^ language, style, and general views of the gospel were as humau as auricular confession, extreme unction, or purgatorial purifica- tion. The Bible alone is the Bible only, in word and deed, in profes- sion and practice; and this alone can reform the world and save the church.^5 Judging others as 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 practices to the Bible, we plead 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 diction and purify our speech according to the Bible alone; and even yet we have not wholly practically: repudiated the language of Ashdod. We on^r profess to work and walk by the rules which will inevitably issue in a pure speech, and in right conceptions of that pure, and holy, and celestial thing called Christianity — in faith, in sentiment, and in practice. A deep and an abiding impression that the power, the consola- tions, and joys — the holiness and happiness of Christ's religion were lost in the forms and ceremonies, in the speculations and conjectures, in the feuds and bickerings of sects and schisms^ originated a project many years ago for uniting the sects-, or rather the Christians in all the sects, upon a clear and scriptural bond of union — upon having a "thus saith the Lord" either in express- terms, or in approved precedent, "for every article of faith, and item of religious practice." This was offered in the year 1809, in the "Declaration and Address" of the Washington Association,. Pennsylvania. It was first tendered to the parties that confessed the Westminster creed; but equally submitted to all 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, communion, and co-operation. It was indeed approved by all;, but adopted and practised by none, except the few, or part of the- few% who made the overture. None of us who either got up or sustained that project, was then' aware of what havoc that said principle, if faithfully applied, would have made of our views and practices on various favorite points. When we take a close retrospective view of the last thirty years, (for we have a pretty distinct recollection of our travel's history for that period,) and of the workings of that principle in heart and life, with which we commenced our public career in the work of the Lord; we know not 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 the cultivation of the grape; but had read much and largely upon the dressing, pruning, and managing of the vine. He built himself a wine-vat, and prepared all the implements for the vintage. But he lacked practical skill in using the pruning knife. His vines flourished exceedingly, and stretched forth their tendrils on every side; but he had no vintage. A vine-dresser from Oporto one day presented himself as he was musing upon hi3 disappointments. He was celebrated in his profession, and the most skilful in all the affairs of the vineyard. The owner of the vineyard having employed him to dress and keep 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 of his vines. The vine-dresser had very skilfully and freely used the pruning- hook, and had left little more than the roots and naked stems of the vines standing by the frames. 'My vineyard is ruined! My hopes are blighted! I am undone! I am ruined!' exclaimed the unhappy husbandman. 'Unhappy wretch! you have deceived me; you have robbed me of the labors of five years, and blasted, in one single moon, all my bright hopes for years to come!' The vine-dresser stood appalled; butsoon as the tempest subsided, ventured to say, — 'Master, I will serve- you five years for nothing, if we gather not more grapes and have not a better vineyard this year, than you have gathered in all the years since you planted these vines.' The proprietor of the vint- age withdrew, saying, — 'It is impossible! It is impossible!' and visited it not again till invited by his vine-dresser about the middle of autumn; when, to his still greater astonishment, and much more to his gratification, he found incomparably more grapes than hitherto gathered from his vines, and of a much more deli- cious quality. So in the case before us, the application of the principle already stated trimmed us so naked, that we strongly inclined to suspect its fallacy, and had well nigh abandoned it as a deceitful specula- tion. Time, however, that great teacher, and Experience, that great critic, have fully assured us that the principle is a salutary one, and that although we seemingly lose much by its applica- tion, our loss consists only of barren opinions, fruitless specula- tions, and useless traditions, that only camber the ground and check the word, so that it is 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 ardent minds, who set out determined to sacrifice every thing to truth, and follow her wherever she might lead the way: I say, the prin- ciples 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 primitive simplicity, excellency, and 3 PREFACE. power, and the church shine as a lamp that burnetii to the con- viction and salvation of the world: — I say, the principles by which these things can be done are now developed, as well as the prin- ciples themselves, which together constitute the original gospel and order of things established by the Apostles. The object of this volume is to place before the community in a plain, definite, and perspicuous style, the capital principles which have been elicited, argued out, developed, and sustained in a controversy of twenty -Jive years ■, by the tongues and pens of those who rallied under the banners of the Bible alone. The principle which was inscribed upon 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, commu- nion, and co-operation, irrespective of all creeds, opinions, command- ments, and traditions of men* This cause, like every other, was first plead by the tongue; afterwards, 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 engrossed the attention of its pleaders. We beaan with the outposts and vanguard of the opposition. 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 receded 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. We had head winds and rough seas for the first seven years. A history of which would be both cufious and interesting. PREFACE. 3 But to contradistinguish this plea and effort from some others almost contemporaneous with it, we would emphatically remark, that, while the remonstrants warred against human creeds, evi- dently because those creeds warred against their own private opinions and favorite dogmas, which they wished to substitute for those creeds, — this enterprize, so far as it was hostile to those creeds, warred against them, not because of their hostility to any private or favorite opinions which were desired to be substituted for them; but because those human institutions supplanted the Bible, made the word of God of non-effect, were fatal to the intel- ligence, union, purity, holiness, and happiness of the disciples of Christ, and hostile to the salvation of the world. Unitarians, for example, have warred against human creeds, because those creeds taught Trinitarianism. Arminians, too, have been hostile to creeds, because those creeds supported Cal- vinism. It has, indeed, been alleged that all schismatics, good and bad, since the days of John Wickliffe, and long before, have opposed creeds of human invention because those creeds opposed them. But so far as this controversy resembles them in its oppo- sition to creeds, it is to be distinguished from them in this all- essential attribute, viz. — that our opposition to creeds arose from a conviction, that whether the opinions in them were true or false* they were hostile to the union, peace, harmony, purity, and joy of Christians; and adverse to the conversion of the icorld to Jesus Christ. Next to our personal salvation, two objects constituted the summum bonum, the supreme good, worthy of the sacrifice of all temporalities. The first was the union, peace, purity, and harmo- nious co-operation of Christians — guided by an understanding enlightened by the Holy Scriptures; the other, the conversion of sinners to God. Our predilections and antipathies on all religious questions arose from, and were controlled by, these all-absorbing interests. From these commenced our campaign against creeds. We had not at first, and we have 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 apprised of the havoc which our principles would make upon our opinions. We soon, however, found our principles and opinions at war on some points; and the question immediately arose, Whether shall we sacrifice our princi- ples to our opinions, or our opinions to our principles? We need not say that we were compelled to the latter; judging that our principles were better than our opinions. Hence, since we put to sea on board this bottom, we have been compelled to throw over- board some opinions once as dear to us as they now are to those who never thought of the difference between principle and opinion. Some of those opinions — (as the most delicate and tender buds are soonest blighted by the frost) — immediately withered, and died under the first application of our principles. Infant baptism and infant sprinkling, with all infantile imbecility, immediately 10 PREFACE. expired in our minds, soon as the Bible alone was made the only measure and standard of faith and duty. This foundation of the Paidobaptist temple being instantly destroyed, the whole edifice leaning upon it became a heap of ruins. We explored the ruins with great assiduity, and collected from them all the materials that could be worked into the Christian temple; but the piles of rubbish that remained were immense. Other topics became the theme of discussion; and as the public mind became more intelligent and candid, the great principles of the Law and Gospel, the Patriarchal, the Jewish, and Christian Institutions were gradually unfolded. To the development of these, other publications in 1816 and 1820 greatly contributed; and so fully explored were ancient and modern Christianity, that, in 1823, the design was formed of commencing a periodical and establishing a press to contend for the original faith and order, in opposition to all the corruptions of fifteen centuries. As we are not writing a history of this struggle from its com- mencement till the present time, but simply informing the reader that the principles stated in the following pages have been mature- ly considered, and have passed through a long, complicated, and vigorous opposition, — we shall hasten to the object of this book, which is to lay before the reader a miniature view of the principles already noticed. To say nothing of the periodicals which have already been commenced, and which have been for some time our fellow- laborers in this all-important work, beside our debates of 18*20, 1823, and 1829, four editions of the new version of the New Testament, with prefaces, various tables, notes, criticisms, &c; there have issued from our press twelve volumes in illustration and defence of these principles; in hearing and answering objections from all sects, and from many of the most learned and talented of our country. The Christian Baptist, in seven annual volumes, being the first of these publications, and affording such a gradual develop- ment of all these principles as the state of the public mind and the opposition would permit, is, in the judgment of many of our brethren who have expressed themselves on the subject, better adapted to the whole community as it now exists, than our other writings. In this judgment I must concur; and to it especially, as well as to all other publications since commenced, I would refer the reader who may be solicitous to examine these princi- ples more fully, and to consider the ordeal through which they have passed. Having paid a very candid and considerate regard to all that has been offered against these principles, as well as having been admonished from the extremes into which some of our friends and brethren have carried some points, I undertake this work with a deep sense of its necessity, and with much anticipation of its utility, in exhibiting a concentrated view of the whole ground we occupy — of rectifying some extremes — of furnishing new means PREFACE. II of defence to those engaged in contending with this generation for primitive Christianity. Having also attentively considered the most vulnerable side of every great question, and re-examined the terms and phrases which have occasioned most opposition and controversy, whether from our own pen or that of any of our brethren, — our aim is now to offer to the public a more matured view of such cardinal princi- ples as are necessary to the right interpretation of the Holy Scrip- tures— both in acquiring and communicating a correct knowledge of the Christian Institution, of such principles as are requisite to the discovery of truth and the exposure of error; as well as in a revised and corrected republication of the principal Extras of the Millennial Harbinger, to lay before the reader the elements of the gospel itself, and of the worship most acceptable to God, through Jesus Christ our Lord. This work, then, naturally divides itself into three parts: — The first, The princieles by which the Christian Institution may BE CERTAINLY AND SATISFACTORILY ASCERTAINED! the Second, THE PRINCIPLES ON WHICH ALL CHRISTIANS MAY FORM ONE COMMUNION: and the third, The elements or principees which constitute original Christianity. Whether this arrangement be most in the order of nature, or of importance, is not the question; it i9 the order in which we have from necessity been compelled to consider these subjects. A. CAMPBELL. Bethany, Va., January 2, 1835. 12 PREFACE. PREFACE TO THE SECOND EDITION. The present edition substitutes, for the first part of the last, a series of essays on the Christian System; and somewhat enlarges on the second. The continual misrepresentation and misconception of our views on some very fundamental points of the Christian sys- tem seem at the present crisis, to call for a very definite, clear, and connected view of the great outlines and elements 0f the Christian Institution; and more especially with a reference to a great question which we anticipate soon to be the all-absorbing question of Protestant Christendom, viz. — How may schisms cease, and all Christians unite, harmonize, and co-operate in one great community, as at the beginning? Things ecclesiastic are moving forward to a new issue. The Christian system is undergoing an examination in the present day, both as to its evidences and signification, wholly unprecedented since the days of the grand defection. Such an age is always an age of extremes: but things will regulate themselves and settle down on the true foundation. "Many are running to and fro;" and certainly knowledge is on the increase. The Christian system, as unfolded in the following essays, would, but for the special essays on the "Kingdom of Heaven," "Remission of Sins," "Regeneration," and "Breaking the Loaf," have been more systematically and fully developed. Sundry points are but meagerly discussed in the new essays, because of their recurrence in those elaborate articles which have been so often published. We have, indeed, aimed first at giving a general view, leaving the important details on the most disputable points for those essays. Instead of the "Dialogue on the Holy Spirit," so generally read and so fully discussed, we have added a few essays on Church Order as a part of the Christian system: thus endeavoring to give to the book all the chances of being as useful as possible to those who are desirous of a more perfect understanding of our attain- ments in Christian knowledge. We speak for ourselves only; and while we are always willing to give a declaration of our faith and knowledge of the Christian system, we firmly protest against dogmatically propounding our own views, or those of any fallible mortal, as a condition or foundation of church union and co-opera- tion. While, then, we would, if we could, either with the tongue or the pen, proclaim all that we believe, and all that we know, to the ends of the earth, we take the Bible, the whole Bible, and nothing but the Bible, as the foundation of all Christian union and commu- nion. Those who do not like this, will please show us a more excellent way. A. C AMPBE LL. Bethany, Va., June 13th, 1839. The Christian System. CHAPTER I. THE UNIVERSE. I. One God, one system of nature, one universe. That universe is composed of innumerable systems, which in per- fect concert move forward in subordination to one supreme end. That one end of all things is the sovereign and infi- nite pleasure of Him who inhabits eternity and animates the universe with his presence. So worship and adore the hea- venly hierarchies, saying: — "Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created .* II. The universe is a system of systems, not only as re- spects the seventy-five millions of suns and their attendant planets, which fill up the already discovered fields of ethereal space; but in reference to the various systems, separate, though united; distinct, though amalgamated; heterogeneous, though homogeneous, which are but component parts of eve- ry solar system — of every planet in that system, and of every organic, and every inorganic mass on each planet. Thus in the person of a single individual man, we have an animal system, an intellectual system, a moral system, running into each other, and connecting themselves with every thing of a kindred nature in the whole universe of God: just as we have in the human body itself a system of solids, and a sys- tem of fluids; and these again forming themselves into a sys- tem of bones, a system of nerves, a system of arteries, a system of veins, &c. HI. Now as no one system is insular and independent, no system can be understood abstractly. Every particular sys- tem must be viewed in reference to that system which is proximate to it in nature and use. Thus we view the bones in the human body as connected with the muscles, the mus- cles as connected with the nerves, the nerves as connected 2 14 THE CHRISTIAN SYSTEM, with the arteries, the arteries as connected with the veins — and these all as connected with all the organs of the human frame, and with the fluids evolved by them, or circulated through them, &e. IV. As, then, the systems of the universe and the sciences which treat of them, run into each other and mutually lend and borrow light, illustration, and development; it is a mark of imbecility of mind, rather than of strength; of folly, rather than of wisdom, for any one to dogmatize with an air of in- fallibility, or to assume the attitude of perfect intelligence on any one subject of human thought, without an intimate knowledge of the whole universe. But as such knowledge is not within the grasp of feeble mortal man, whose horizon is a point of creation, and whose days are but a moment of time, it is superlatively incongruous for any son of science, or of religion, to affirm that this or that issue is absolutely irrational, unjust, or unfitting the schemes of eternal Provi- dence, or the purposes of the supreme wisdom and benevo- lence, only as he is guided by the oracles of infallible wis- dom, or the inspirations of the Almighty. Who could pro- nounce upon the wisdom and utility of a single joint, without a knowledge of the limb to which it belongs; of that limb? without an understanding of the body to which it ministers; of that body, without a clear perception of the world in which it moves, and of the relations which it sustains; of that world, without some acquaintance with the solar system of which it is but a small part; of that particular solar system, without a general and even intimate knowledge of all the kindred systems; of all these kindred systems, without a thorough comprehension of the ultimate design of the whole creation; of that ultimate design, without a perfect intelli- gence of that incomprehensible Being by whom, and for whom all things were created and made? How gracefully, then, sits unassuming modesty on all the reasonings of man. The true philosopher and the true Christian, therefore, de- light always to appear in the unaffected costume of humility* candor, and docility — "He who through vast immensity can pierce. Fee worlds on worlds compose one universe, Observe how system tnto system runs,"| What other planets circle other suns, What various beings people every star. May tell why God has made us as we are," Topic* THE CHRISTIAN SYSTEM. 15 CHAPTER II. THE BIBLE. I. One God, one moral system, one Bible. If nature be a system, religion is no less so. God is "a God of order." and that is the same as to say he is a God of system. Na- ture and religion, the offspring of the same supreme intelli- gence, bear the image of one father; twin sisters of the same Divine parentage. There is an intellectual and a moral universe as clearly bounded as the system of material na- ture. Man belongs to the whole three. He is an animal, intellectual, and moral being. Sense is his guide in nature, faith in religion, reason in both. The Bible contemplates man primarily in his spiritual and eternal relations. It is the history of nature, so far only as is necessary to show man his origin and destiny; for it contemplates nature, the universe, only in relation to man's body, soul, and spirit. II. The Bible is to the intellectual and moral world of man, what the sun is to the planets in our system; — the fountain and source of light and life, spiritual and eternal. There is not a spiritual idea in the whole human race, that is not drawn from the Bible. As 60on will the philosopher find an independent sunbeam in nafure, as the theologian a spiritual conception in man, independent of The One Best Book. III. The Bible, or the Old and New Testament, in Hebrew and Greek, contains a full and perfect revelation of God and his will, adapted to man as he now is. it speaks of man as he was, and also a3 he will hereafter be; but it dwells on man as he is, and as he ought to be, as its peculiar and appro- priate theme. It is not, then, a treatise on man as he was, nor on man as he will be, but on man as he is, and as he ought to be; not as he is physically, astronomically, geologically, politically, or metaphysically, but as he is and ought to be morally and religiously, IV. The words of the Bible contain all the idess in it; — these words, then, rightly understood, and the ideas are clearly perceived. The words and sentences of the Bible are to be translated, interpreted, and understood according to $6 THE CHRISTIAN SYSTEM. the same code of laws and principles of interpretation by which other ancient writings are translated and understood; for when God spoke to man in his own language, he spoke as one person converses with another, in the fair, stipulated, and well established meaning of the terms. This is essential to its character as a revelation from God; otherwise it would be no revelation, but would always require a class of in- spired men to unfold and reveal its true sense to mankind. V. We have written frequently and largely upon the prin- ciples and rules of interpretation, as of essential importance and utility in this generation of remaining mysticising and allegorizing. From our former writings, we shall here only extract the naked rules of interpretation, deduced from ex- tensive and well digested premises; fully sustained, too, by the leading translators and most distinguished critics and commentators of the last and present century. VI. Rule 1. On opening any book in the sacred Scriptures, consider first the historical circumstances of the book. These are the order, the title, tlie author, the date, the place, and the occasion of it. The order in historical compositions is of much impor- tance; as, for instance, — whether the first second, or third, of the five books of Moses, or any other series of narrative, or even epistolary communication. The title is also of importance, as it sometimes expresses the design of the book. As Exodus — the departure of Is- rael from Egypt ; Acts of Apostles, Sfc. The peculiarities of the author — the age in which ho lived — his style — mode of expression, illustrate his wri- tings. The data, place, and occasion of it, are obviously necessary to a right application of any thing in the book. Rule 2. In examining the contents of any book, as re- spects precepts, promises, exhortations, &c, observe who it is that s-peaks, and under what dispensation he officiates. Is he a Patriarch, a Jew, or a Christian? Consider also the persons addressed ; their prejudices, characters, and religious relations. Are they Jews or Christians — believers or un- believers— approved or disapproved? This rule is essential to the proper application of every command, promise, threat- ening, admonition, or exhortation, in Old Testament or New, Rule 3. To understand the meaning of what is command- ed, promised, taught &c, the same philological principles* deduced from the nature of language-, or the same laws of THE CHRISTIAN SYSTEM. 17 interpretation which are applied to the language of other books , are to be applied to the language of the Bible. Rule 4. Common usage, vihich can only be ascertained by testimony, must always decide the meaning of any word which has but one signification, — but when words have according to testimony (i. e. the dictionary,) more meanings than one, whether literal or figurative, the scope, the context, or paral- lel passages, must decide the meaning-* for if common usage, the design of the writer, the context, and parallel passages fail, there can be no certainty in the interpretation of lan- guage. Rule 5. In all tropical language, ascertain the point of resemblance, and judge of the nature of the trope, and its kind, from the point of resemblance. Rule 6. In the interpretation of symbols, types, allego- ries, and parables, this rule is supreme: ascertain the point to be illustrated; for comparison is never to be extended be- yond that point— to all the attributes, qualities, or circumstan- ces of the symbol, type, allegory, or parable. Rule 7. For the salutary and sanctifying intelligence of the Oracles of God, the following rule is indispensable — We must come within the understanding distance. There is a distance which is properly called the speaking distance, or the hearing distance^ beyond which the voice- reaches not, and the ear hears not. To hear another, we must come within that circle which the voice audibly fills. Now we may with propriety say, that as it respects God, there is an understanding distance. All beyond that dis- tance cannot understand God; all within it, can easily un- derstand him in all matters of piety and morality. God, himself, is the centre of that circle, and humility is its cir- cumference. The wisdom of God is as evident in adapting the light of the Sun of Righteousness to our spiritual or moral vision, as in adjusting the light of day to our eyes. The light reaches us without an effort of our own; but we must open our eyes, and if our eyes be sound, we enjoy the natural light of hea- ven, There is a sound eye in reference to spiritual light, as well as in reference to material light. Now, while the phi- lological principles and rules of interpretation enable many men to be skilful in biblical criticism, and in the interpreta- tion of words and sentences; who neither perceive nor ad- mire the things represented by those words; the sound eye 2* IS THE CHRISTIAN SYSTEM. contemplates the things themselves, and is ravished with the moral scenes which the Bible unfolds. The moral soundness of vision consists in having the eyes of the understanding fixed solely on God himself, his appro- bation and complacent affection for us. It is sometimes called a single eye, because it looks for one thing supremely. Every one, then, who opens the Book of God, with one aimy with one ardent desire — intent only to know the will of God; to such a person, the knowledge of God is easy : for the Bible is filmed to illuminate such, and only such, with the salutary knowledge of things celestial and divine. Humility of mind, or what is in effect the same, contempt for all earth-born pre-eminence, prepares the mind for the reception of this light; or, what is virtually the same, opens the ears to hear the voice of God. Amidst the din of all the arguments from the flesh, the world, and Satan, a person is so deaf that he cannot hear the still small voice of God^s philanthropy. But receding from pride, covetousness, and false ambition; from the love of the world; and in coming within that circle, the circumference of which is unfeigned humility, and the centre of which is God himself — the voice of God is distinctly heard and clearly understood. All with- in this circle are taught by God; all without it are under the influence of the wicked one. 'God resisteth the proud, but he giveth grace to the humble.'' He, then, that would interpret the Oracles of God to the salvation of his soul, must approach this volume with the hu- mility and docility of a child, and meditate upon it day and night. Like Mary, he must sit at the Master's feet, and lis- ten to the words which fall from his lips. To such a one there is an assurance of understanding, a certainty of know- ledge, to which the man of letters alone never attained, and which the mere critic never felt. VI f. The Bible is a book of facts, not of opinions, theo- ries, abstract generalities, nor of verbal definitions. It is a book of awful facts, grand and sublime beyond descrip- tion. These facts reveal God and man, and contain within them the reasons of all piety and righteousness; or what is commonly called religion and morality. The meaning of the Bible facts is the true biblical doctrine. History is there- fore the plan pursued in both Testaments: for testimony has primarily to do with faith, and reasoning with the under- standing. History has, we say, to do with facts — and reli- gion springs from them. Hence, the history of the past, and THE CHRISTIAN SYSTEM, 19 the anticipations of the future, or what are usually called history and prophecy, make up exactly four-fifths of all the volumes of inspiration. CHAPTFR III. GOD. 