Alexander Campbell.

The Millennial Harbinger abridged (Volume 1) online

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fact that the body of Jesus was missing on the morning of the third
day. However

"Deep scienc'd in the mazy lore
Of mad philosophy,"

infidelity, like Belshazzar on the fatal festive night, is here weighed

in the balance and found wanting. Jesus was the first being that ever

rose from the grave. All the sons and daughters of Adam no more

disturb its dread silence. Alexander, Caesar and Napoleon,

"Who warred with a world which conquered them only,
When the meteor of conquest allured them too far,"

sleep the sleep of death, and will awake not until the morning of the
resurrection. The dead, small and great, will break not their slumbers
until the voice of the Archangel call them forth to judgment. But
Jesus, on the morning of the third day, threw aside the habiliments
of death, and walked forth in the majesty of his strength, mightier
than all the proud heroes, statesmen and philosophers of earth.


4. Why are not all healed? — If Jesus possesses all wisdom, power,
goodness, condescension and love, why are not the sin-sick healed of
ail their terrible maladies? The medicine may not be good, the pre-
scription may be imperfect, the medicine may not be taken, or it
taken, the prescription may not be followed. Such suggestion might.
by some, be offered. But the medicine is good — is just such as human-
ity needs. All agree in exalting it. Even infldelity is constrained
to acknowledge its many virtues. The fault can not be in the medi-
cine. Wherever and whenever taken, it has proved effective in restor-
ing and preserving health. Its wonderfully happy effects upon body,
soul and spirit, may be seen by looking over those lands where it has
been most severely tested. It is the only panacea known beneath the
skies for the sins of our ruined race. It is the only infallible remedy
which has been found, or which will ever be found, for the awful
maladies that are preying upon the vitals of the miserable inhabit-
ants of earth.

But the prescription — is it perfect or imperfect? No valid objec-
tion can be offered against it. It is simple and plain — easily under-
stood — adapted to the highest and lowest capacity — to all in every
age, clime and country; so that those who are spiritually sick, may
easily ascertain how they may be restored to health.

Since, then, the medicine is good, and the prescription faultless,
and the physician the chiefest among ten thousand and altogether
acceptable, man's perverseness and obstinacy may account for the fact
that all are not restored to the enjoyment of spiritual health. Often
the prescription for receiving the medicine is wholly neglected, and
hence the consequences are fatal; often the prescription is observed
but in part, and death is the inevitable result. Those who are self-
willed — of a perverse disposition — calling in the aid of human physi-
cians — taking human drugs and potions and nostrums, must perish.
For them there is no salvation. And this to a very great extent is
the case in this day. The heaven-commissioned physician and the
heaven-prepared medicine are not unfrequently spurned and rejected
Thousands are thus acting. Such conduct is insulting to the Most
High God, and ruinous to the soul. Hence, many in the Christian
world are sick and dying. They have followed and are now follow-
ing human devices. They have been deceived, and are now being
deceived, by the spiritual quackery of the day. But in taking this
medicine, all human devices, preparations or prescriptions must be
studiously avoided. The wisdom of God far transcends the wisdom
of man; and the directions given by Christ — our perfect physician —
are far superior in excellence to all the concentrated wisdom of the
wise, past and present. They are perfect, and can not with impunity
be set aside, supplanted, or improved. Just as they are, must they


remain— without addition or subtraction. They point out the only
means by which dying humanity can possibly live. In this age oL
moral and spiritual degeneracy, they can not be too highly valued, or
too closely tollowed.

Suppose a person to be sick. His system, from the crown of his
head to the sole of his foot, is I'acked by a dreadful disease. Unless
relieved, he must very soon enter the chambers of death. A physician
is called for. One possessing all wisdom, power, goodness and lovp
is procured. He informs the suffering victim that he has an infallible
remedy — a specific for his disease; that it has never failed to restore
the sick and the dying when properly administered — that it has been
tested by millions in the past eighteen hundred years, and in every
instance has proved effective — that unless be take this antidote he
must inevitably die. But suppose the patient, addressing the physi-
cian, should remark, I acknowledge I am in a deplorable condition —
am perhaps dying; I acknowledge that you are the only physician
and possess the only antidote that can possibly cure me; still I desire
to wait a little while, until I feel better, then I will take your medi-
cine; or, I desire to wait until I feel like taking it; or, I can only take
a part of it; or, I must take it in my own way; or, I think it unneces-
sary to be so particular as you prescribe; true you say I must be
particular, and I know I must die unless you relieve me; but I must
wait a little longer. What would be thought of the sanity of such
a person, or of the wisdom of such suggestions? And how many thou-
sands there are in this day who would condemn the unwise conduct
of this suffering victim, and are acting with, far greater folly. They
are spiritually sick and dying, but before receiving that which alone
can do them good, they desire to feel better; very desirous are they
to be saved, but are unwilling to be guided by Him who holds in his
hands life and death. They stop to talk about things essential and
not essential, what they like and dislike, or what does or does not
appear right and proper according to their preconceived notions of pro-
priety, not consulting, as they ought to, the infallible directions of
the great and good Physician. Or if they are constrained to consult
these, they must, as a matter of course, first inquire of Dr. Luther, or
Dr. Calvin, or Dr. Wesley, before they can possibly ascertain the right
method of taking the heaven-prepared antidote; thus virtually saying
that God, who has spoken to the human family, has not made his
word plain enough — that man's word must be consulted before God's
word can be understood or obeyed. May God speed the day when all
human creeds, confessions and formulas shall be repudiated, when all
shall come to the Scriptures, without prejudice; believing all, doing
all, confiding in all promises, and enjoying all rewards recorded in
the Living Oracles of the Living God, w. c. R.



In 1863 Mr. Campbell writes:

Our kinsman Redeemer is now the absolute Monarch of the whole
creation of Cod. All the angels, principalities and powers of the uni-
verse are at his command. What an honor to humanityl

Unitarianism is but another name for deism or theism. It is not
Christianity. It is not the gospel of the grace of God.

Divinity, absolute Divinity, in all its grandeur, dwelt in him, and
shall forever dwell in him. "All things were created by him and
for him.' And he was before any creature — the eternal Alpha and
Omega, the Beginning and the End, the First and the Last.

Why should any man of good understanding make an effort to
undeify the second Adam — the Lord from heaven, and the Lord of
heaven I Did he not say, "I and my Father are one" (John x. 30) .'
His contemporaries called this blasphemy, and took up stones to ston^;
him. This was the second effort made to murder him. W'ith the
Jews, this was blasphemy of the first degree. He was not, however,
disposed to take it back, or explain it away. He condescended to rea-
son with them. He argued the case: "If I do not the work of my
Father, believe me not. But if I do the works of my Father, believe
not me, but believe the works: that you may know and believe that
the Father is in me and I in him. Hence many there believed on
him" (John x. 41).

I should cheerfully maintain his claims in New England, or in
Old England, against any man of character or reputation who assumes
Unitarianism, Arianism, or Socinianism, with either tongue or pen.
I write not this boastingly, but with an ardent and philanthropic
desire, believing, as I do, that there is not another name given under
these heavens by or through which any human being can be saved.
My motto is, "He that believes the gospel shall be saved, and he
that believeth not shall be condemned," and consequently exiled for-
ever from the presence of the Lord and from the glory of his power.


The Apostles stood around the Lord on the eve of the last Pass-
over, and hanging with melancholy pleasure upon his words — his part-
ing words — he spoke of his departure, which was then at hand, and
their hearts were sad; for years they had been his companions, while
traversing the land of Judea, enduring the storm and contempt of
those he came to save; they had listened to his pure teachings; they
had seen the miracles of mercy he had performed; they were near
him at the gates of Nain, when he gave such glad tidings to the
widow, who mourned the loss of her only earthly stay; they stood
by the tomb of Lazarus, when he called him from the embrace of


death; they had shared in his privations and sorrows, and now, when
he was about to leave them to struggle against the world alone, deep
sorrow was depicted in every countenance, and sadness brooded over
every heart. He knew well the grief that caused them to bow their
heads in silence; he saw the tears with which the pain of parting
had suffused their eyes; his heart was stirred with sympathy, and tho
words of consolation, "Let not your hearts be troubled," flowed from
his hallowed lips.

He bade them believe — to exercise that noble principle of faith, by
which, though absent, they might still be united. In the simplest;
style he informed them of the cause of his departure; and consoled
them by presenting to their minds the glories of that bright abode
which he was about to prepare for their reception, where they should
dwell forever at his own right hand. But there was one amid that
tearful band, to whom these words seemed dark and mysterious; his
mind was not sufficiently enlightened concerning the things of heaven
— he saw not clearly, as he desired, the path to the home of the
blessed, and, in the solicitude of his heart, he makes the anxious
inquiry: "How shall we know the way?"

The Saviour reproves not the doubter; but kindly turns to resolve
the doubts of this weak disciple, whose love was strong, though his
faith was weak, and to point out the way to life eternal. He points
him not to the old path, marked out by Moses and the Prophets, in
which all God's ancient people trod; but, fixing his gaze upon Thomas,
he exclaims, "I am the Way."

He does not represent himself as the great author of that system,
which, if believed and obeyed, will result in the salvation of those
who place themselves under its influence; or as the author of that
new and living way which he came to open up for our lost race; but
calling on those around to behold in him the full and perfect embodi-
ment of the new dispensation, he declares, in the loftiest style of
metaphor, "I am the Way." Since the day that man was exiled from
Paradise, and the presence of his Maker, he has been continually-
striving to return, and recover his lost dignity; but his moral vision
has been so beclouded by the effects of the fall, that all his attempts
to find his way back to God have been almost fruitless — the true path
has been lost, and, like the bewildered traveler, whom nightfall has
overtaken in the midst of a dense forest, he groped his way through
the gloom, uncertain whither his wandering footsteps led. True, he
was permitted to worship at a distance, through the instrumentality
of sacrifice; but when this method of approach was contrasted with his
former intimacy, in the days of his innocence, when he stood face to
face with God, the way seemed dark and mysterious, and he longed


for a closer approarh, for a nearer view of that pure and holy Being,
from whom he had everlastingly departed.

Thia feeling was universally entertained, and all the rites of pagan
worship have sprung from this irrepressible desire to find the way
to (Jod, which nothing has been able to extinguish in the heart of
our erring, fallen, yet not wholly degenerate race. Man has ever felt
that there is some object in the universe to whom worship is due,
that there is a happier clime than the earth on which he dwells, and
that every victim he has slain, and every prayer he has offered, ha^
proved his belief in a great overruling Being, and his yearning desire
for happiness, when all earthly scenes shall forever have closed.

Philosophers have arisen, who have looked upon and pitied the
condition of their kind; they have reasoned profoundly, concerning
the great Author of all things, and the nature of the worship that
should be paid him, until dazzled by the splendor of the theories they
have framed, and looking upon themselves as little less than divin-
ities, have cried out to their fellows, "This is the way, walk ye in it. '
But the light of unassisted reason was too feeble to point out the
path for the lost man's return and the theories of the wise men of
this world only lead to bewilder and dazzle, but to blind; hence, all
such striving after God has only resulted in the most debasing rites,
and grovelling superstitions.

The night of moral gloom was fast closing over the world; the
Jews had nullified the law which God had given them, by their tradi-
tions, which had usurped its place; the pagan nations were plunging
into still deeper ignorance, and grosser superstition, and the world
seemed to be abandoned to utter helplessness, when the Saviour came
to visit, and bless us with the soul-cheering intelligence, "I am
the Way."

The declaration of the Messiah has gone forth to all lands; much
of the darkness which brooded over the minds of our race has been
dissipated; the way to heaven has been made abundantly plain, and
men of every condition and every clime, are called upon to turn their
feet thitherward. But men, in their perversity, have sought out other
paths for their feet, and thousands have been seduced into these for-
bidden ways under the delusion, that they led to the Celestial City>
and often the error has not been discovered until it was too late to
retrace their steps.

Christ is the only true way — all others are the paths of error,
and will res' in the misery of those whose unwary feet walk therein;
though they are pleasant to the eye, and soom like the way of life,
they will lead at last to the chambers of death. Flowers may bloom
along these paths, and luxuriant foliage shade the thoughtless wan-
derers from the noonday heat; yet. though cool fountains murmur.


and the bright bowers invite to repose, they are but the wiles of the
evil one to lure to destruction; for though these paths seem so invit-
ing, they lead to a fearful precipice, down whose rugged steeps, ail
the lovers of the pleasant paths of sin, will be plunged to hopeless
ruin. Listen not, then, to the syren voice of earthly pleasure, when
she bids you turn your feet into her flower-strewn paths; but seek
the narrow way of virtue which the Saviour points out, for though
the way seem rugged, and beset with numberless difficulties, they will
only prove your courage, and will soon be surmounted; the journey,
though toilsome, will soon be ended, and your weary feet will stand
in the City of God.

Christ is the only way to happiness and life — and to walk in that
way is simply to imitate his example, and keep all his commandments,
for thus only can we trace his footsteps still. Let us, then, pursue
with ardor and delight, our upward, our heavenly way — and as Christ,
our leader, is himself the Way, let us ever continue to walk in him.


The second coming of Christ and the Millennium fill large space in
the Harbingers. The teachings of Wm. Miller, fixing the date of Hia
ccming in August, 1843, attracted great attention. It is given very
full treatment in the Harbingers. We give the following, as indi-
cating the line of treatment:

Mr. Campbell says, Millennial Harbinger, 1832, page 438:

The following twelve reasons why the prophecies relating to the
second coming of Christ should be literally interpreted are worthy
of candid consideration. They are published by Mr. Nesbit, London,

All the promises do travail and are burthened with a glorious day
of grace. The nations of this world are all to become the kingdoms
of our King — they are all to submit to his government, and to feel
the benign and blissful influences of his sceptre. This is the expec-
tation of almost all the saints now living, as it was the expectation
and the prayer of all those who have fallen asleep. The present essay
proposes not to enter closely nor minutely into the development of
the promises nor the prophecies relating to what is usually called
"the Millennium." This we propose to do with great deliberation and
with much detail. But we must approach it cautiously and gradually.
We wish to discriminate and to draw the line accurately between what
is certain and what is conjectural upon this subject.

I. Every part of the Jewish Tabernacle was typical of things to be
established in and for the church in this earth. Its sacrifices were
types of Christ's perfect sacrifice; its priesthood a shadow of his
priestly office; the tabernacle itself a complex volume of hierogly-


phlts; the Holy of Holies a type of heaven itself. Now as every other
part oi the tabernacle was typical of what was to be accomplished
in tliis eaith, it is to be inferred that the Spirit of God, in directing
the erection of a typical heaven upon earth in the midst of the camp
of Israel, in which the glory of the Lord was visibly present, did
thereby clearly signify to the church that there is a period in the
dispensation of the fullness of times, when heaven itself, or the
glorious manifestation of Jehovah, shall come down to this earth by
the personal presence in it of the Lord Messiah. Were this not to be
accomplished, then the highest and noblest part of the sacred struc-
ture of this tabernacle shall be without an antitype on this earth, or
without anything correlative to its deep spiritual signification. Nay,
were this not to be accomplished, the church in the Levitical mspen-
sation, which had the visible presence of the Lord in the pillar of tne
cloud by day, and of fire by night, has a higher giory than the church
in the dispensation of Messiah; for as this church was not properly
constituted till the day of Pentecost, when the Apostles were endued
with power from on high, and as before that day the Bridegroom had
been taken from his infant church, it follows, from the views of those
who advocate a spiritual advent, that there is no period when the
church upon earth is to have his presence, and therefore the Levitical
church in the wilderness had a higher glory than the church of Mes-
siah is to have, according to this hypothesis, even in the Millennium.
But this is utterly incredible, and expressly contradicted, both by the
deep signification of the Holy of Holies, or typical heaven reared up
in the camp of Israel, and by many plain prophetic annunciations.
(Num. xxii. 21, 22; Zech. ii. 10, 12; Ezek. xliii. 7; Isa. xxiv. 23; Zeph.
iii. 15, 17.)

II. Jesus is entered into heaven in the character of our High
Priest. All the morning of the great day of atonement, the Jewish
High Priest was employed in offering sacrifices, first for himself, and
then for the people. He then entered into the Holy of Holies with
the blood of the victims, having first taken a censer of coals from the
brazen altar, and strewed incense on it, that he might go within the
vail amidst the cloud of smoke which this sweet perfume emitted.
During the time of his disappearance, the people mourned, and were
humbled on account of their sins. But as soon as he had sprinkled
the blood, and offered the incense, he put on his gjrgeous robes, and
coming forth to bless the people, turned their sorrow into joy. In all
this he typified the true High Priest, who is not entered into the holy
places made with hands, which are the figures of the true, but into
heaven itself, and that with his own blood, and the incense of his own
intercession, there to appear in the presence of God for us. During
his personal absence, his church on earth is in a depressed and suf-


fering condition. It is a time of humiliation and conflict, warfare and
reproach, under which they are upheld, and comforted, by the indwell-
ing of the Holy Ghost. But as the great High Priest of his churcn,
the Saviour has another office to perform, which is, to come forth
and bless them, to complete their redemption in body as well as in
soul, and to bring their days of mourning to an end; this he will
do, when in the true gorgeous robes of his priesthood he shall appear
in his glory. "For as he was once offered to bear the sins of many,
so to them that look for him, he will appear the second time without
sin unto salvation."

III. In typical illustration it is an invariable rule that the type is
always inferior in worth, and in the scale of creation, to the antitype.
Thus Moses, Joshua, David, Solomon, etc., show how the less is always
the type of the greater. Even the sun, moon, and stars are inferior
in the scale of creation to the sovereignties which they represent.
Now it is strongly insisted on by those who are opposed to a literal
interpretation, that the decisive passage (Dan. vii. 13, 14) is simply
a figure, denoting the conversion of the world by the spread of the
Gospel. "I saw in the night visions, (says Daniel,) and behold one
like the Son of Man came with the clouds of heaven, and came to the
Ancient of Days, and they brought him near before him. And there
was given him dominion, and glory, and a kingdom, that all people,
nations, and languages should serve him; his dominion is an everlast-
ing dominion which shall not pass away, and his kingdom that which
shall not be destroyed." It is clear that there can be no dispute
concerning the time of his Advent, as to whether or no it precedes the
Millennium. The only question is, whether it be a spiritual or a per-
sonal coming? Now throughout the Scriptures, Christ is the great
antitype; yet if this be not taken in its plain literal sense, Christ
would appear merely as a type of the progress of his own Gospel in
the heart of man, and therefore a type signifying something infinitely
inferior in dignity to that which was pointed out by the morning and
evening lamb of the daily sacrifice.

IV. In the Scriptures the reigning of the saints with Christ, is
not referred to merely as a state of future prosperity which the church
in the latter days was to expect, but as the comfort and encourage-
ment of the people of Christ in every age: as something in which
they were personally interested, and as intimately connected with the
resurrection from the dead. The truth is, this is the glory to whicl
the suffering church (a character which exclusively belongs to it
under the dispensation previous to the Millennium) is elected, being
predestinated not only to be partakers of Christ's mercies, but to
be partakers of the throne of his glory. The converted nation of the
Jews, and the remaining inhabitants of the world, will enjoy a state


Of eminent blessedness; but it will fall far short of that glorious
height of dignity to which the once suffering church will be elevated.
As kings and priests, it is implied that there are others over whom
they are to reign, and for whom they are to interpose.

V. All the i)rophpcics which relate to the sufferings and humilia-
tion of the Saviour, were fulfilled literally. Why, then, should not
those prophecies .which relate to his exaltation and reign upon earth,
be in like manner literally accomplished? If we are at liberty to