We are a temporizing, vascillating, lukewarm race of Christians which are now upon the earth. In theory, fashionable Christianity is a compound of Judaism, Paganism, and Christianity. In practice, it is a compromise between Christ and Belial, the world and heaven. The policy of the first Christians was to secure heaven--this of the moderns, to secure heaven and earth. The philosophy of the ancient [546] leaders was to keep up the fence around the plantation of grace, and to make the landmarks plain. The philosophy of our leaders is to throw down the fence, deface the landmarks, and to place the world in the church--to embrace in the bosom of Christian charity, every sincere Turk, Jew, Pagan, Infidel, Catholic, and Protestant in one charitable communion in the bonds of honest endeavoring sincerity. The difference between a good Deist and a sincere Christian is only an opinion; and where the kingdom of Satan ends and the kingdom of Christ begins, is as difficult of discovery, as Captain Symmes' opening into the nether spheres.

      We brethren of the restoration want more decision of character--more of the spirit of the approved ancients. A new costume, like that of Fox or Wesley, will soon wear out. I have seen but two Methodistic bonnets in a meeting of a hundred sisters, such as would have been regarded as orthodox forty years ago. Even the Quaker's hat throws a less shade over the shoulders of the Friends than it did in my own remembrance. It is also discovered that a few changes in the Grammar of Murray will not exorcise the evil passions which are found lurking behind thee and thou.

      Many are the substitutes for godliness. But it never was, nor is, nor evermore shall be, substituted. No forms of dress, of speech, or modes of worship--no creeds, nor doctrines, nor formularies, nor rites will pass in heaven for godliness. Godliness is the heavenly science which the doctrine according to godliness teaches. The knowledge of God, and of his will, and of ourselves, are prerequisites, absolute and unconditional, in order to godliness. Faith, courage, knowledge, temperance, patience, are imperfect without godliness.

      Who would not be godlike? A Pagan, accustomed to confer favors, and indisposed to receive any from his fellow-mortals, was asked the reason of his behaviour. "I will tell you, Sage," replied the Pagan Chief--"I wish to be like the gods, who bestow favors on all, and receive benefits from none." To be godlike won the admiration of a sensible Pagan. Need we any comment upon its nature, its excellencies, or its value in earth or heaven? Of godliness we have a perfect model in the religious character of the Messiah. Should we propose to ourselves a less perfect model? Let the disciple imitate his Teacher, and the servant his Master.

      Brethren, a more untiring zeal and a more unequivocal determination to stand perfect and complete in the knowledge and practice of the Master's will, are much wanting to our happiness and to our usefulness. Let us, then, be more decided, zealous, and diligent in the service of our Master in heaven, who, for the joy set before him, endured, and suffered, and practised the whole will of God. This is the way to honor--to happiness--to glory eternal at last. May the [547] spirit of the ancient disciples animate the whole multitude who now profess their faith, and have resolved to follow their example!

[A. C.]      
Vol. 1835 [sic], page 287.      

Source:

Alexander Campbell. "A Single Hint to the Disciples." The Millennial Harbinger 5 (June 1834): 287-288.

[MHA2 546-548]