FROM

THE

MILLENNIAL HARBINGER:

FOURTH SERIES.

VOL. VII.]	BETHANY, VA. APRIL, 1857.	[NO. IV.

      "BEWARE lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ."--Paul to the Colossians.

      We are seeking an explanation in regard to a supposed want of power in the religious movement in which we are engaged. We have already in vain endeavored to discover any defects in the principles on which the reformation is based, to which the alleged failure might be attributed, and we have now to look to the manner in which these principles have been carried out, for any existing cause of error or deficiency.

      Heretofore, it has been hypothetically assumed, that a want of power is actually exhibited, and that this reformation vine, which promised so much, and which has been so long and and so diligently cultivated, has, after all, either produced no grapes at all, or brought forth "wild grapes,"--the worthless fruit of an unchanged nature. It may, however, be well for us, before we proceed farther in our search for causes, to inquire more definitely into the state of the fact, and ascertain as far as practicable, whether the alleged failure really exists, and, if so, in what particular respect a deficiency is indicated. These are questions which ought to be considered with candor, for the cause of truth scorns the aid of pretence, and self-deception is the very worst species of imposture.

      It would not, I presume, with the reasonable and the just, at all detract from the merit of this effort at reformation, to admit at once, without argument, that it has by no means yet accomplished its design. This design has been to "restore pure primitive apostolical Christianity in letter and spirit; in principle and practice." This is a great work. Who will presume to say it is fully accomplished? We have [191] maintained that it is effected so far as the "letter" and the "principle" are concerned, but who will affirm that primitive Christianity is fully exhibited in "spirit" and in "practice!" Christianity is a perfect system. It demands perfection from those who embrace it.--To see it in its original beauty and purity is a blessed privilege, and to make an effort to restore it to the world, is praiseworthy, even if absolute conformity to its nature and its demands has not been attained. Failure in this respect, indeed, is common to all religious bodies. Though the views which many of them take of Christianity are sadly defective, still there is not one of them unwilling to confess that their practice falls far short of their profession, and that they, by no means, realize in fact that vision of moral beauty and excellence--that divine renovation of life and character which has been revealed to them. When compared with the adopted standards, all must be pronounced deficient, but if the reformers, as a religious body, be compared with other religious communities, we have reason to believe that they will suffer no discredit. For zeal in behalf of benevolent enterprise: for generous liberality in their donations to institutions of learning; to the support of missions; to the revision of the Scriptures and their circulation in all lands; to the maintenance of the poor, the orphan, and the widow--in short, in those outward manifestations that indicate the presence of a living and active religious principle we believe that the Disciples will most favorably compare with any religious denomination whatever.

      There are some, however, who regard proselyting power as the grand criterion of true Christianity. Struck with the rapidity with which the gospel at first spread itself in defiance of all opposition, until in a few years it had pervaded every province of the Roman empire, they are led to estimate the value of each modern exhibition of Christianity, by its ability to diffuse itself. It must be admitted, that in this respect, the presentation of the gospel for which we plead is decidedly superior to any other. Never, since primitive times, considering all the circumstances, has there been so rapid a diffusion of religious principles, or so vast an accession of permanent, intelligent, and influential members to a religious community, within so brief a period. Conscious of the divine power of the original gospel, as it is now restored and preached amongst us, to captivate the human mind, there are not wanting those who are disposed to rest entirely upon this feature the claims of the present religious movement. They would silence all doubts and fears and complaints about "want of progress" by an enumeration of the various additions constantly made for the membership of the churches, and would fain direct the attention and [192] the efforts of the brotherhood to proselytism as the remedy for all discouragements, and as the very essence of Christianity itself.

      While I most readily admit that this religious movement will compare most advantageously with any other in regard to proselyting power, and while I give all credit to the good intentions of excellent brethren, who wish to inspire the desponding with confidence and hope, by turning their attention from the feebleness and decline over which they mourn, to the still active and prevailing energy of proselytism, I must question the propriety both of thus hastily dismissing inquiries concerning so vital a matter as spiritual progress, and of regarding proselytism as the essence of Christianity. That there are here and there in all communities, individuals of a sanguine temperament, who constantly look for more than may reasonably be expected, and become discontented when their extravagant anticipations fail to be realized, is readily admitted. But it is not to be supposed that a widespread impression that there is somewhere in this reformatory movement a serious defect, which paralyzes the most earnest efforts, and renders comparatively fruitless the most successful proselytism, is without some just foundation;or that the inquiry which such a suspicion properly demands would be, either theoretically or practically, unprofitable. Nor can it be thought for a moment, that Christianity is essentially a system of proselytism, if this term be understood in its strict and appropriate signification. It is, indeed greatly to be feared that this very imperfect conception of its nature has been entertained by some of those who have been engaged in ministerial or evangelical labor, and that we shall find here, at least, one of the causes which have resulted in that heartless and superficial formalism of which we hear so much complaint. Christianity is not designed merely to collect together a multitude of adherents. This it may, and doubtless will do, so admirably is it adapted to the human mind, and to the hopes and wants of fallen humanity; but this is not its end and aim. Its real purpose is to save the world. Its design is to make converts and not proselytes. It is essentially a plan of salvation, and it can be a means of salvation only in so far as it becomes practically a means of renovating the heart. Proselytism, on the other hand, is an outward act which need not extend beyond the conformity of one's words and actions to a certain rule; so that it is entirely possible to have a multitude of proselytes and but very few converts. So far as the question before us is concerned, however, it need only be remarked, that since the deficiency complained of does not consist in a want of proselyting power, it is not to be remedied by any increase of proselyting effort. It is not profession, that is wanting but practice--piety-- [193] progress. It is not the planting that can be made a substitute for the fruitage; nor the sowing for the harvest.

      Another remedy for existing evils which is very earnestly recommended by many, is organization. Our periodicals have of late been prolific in plans of organization, not only for individual churches, but also for extensive districts, comprising many congregations, which it is proposed to combine, by a system of representation, into a sort of general ecclesiastical convention. Much is said, and well said, upon the subject of officers and offices; upon pastors, evangelists, and teachers; upon church order, and church ordinances; and it is supposed that, if the congregations could be brought under some regular and systematic form of government, or be induced to enter into some definite plan of co-operation, the existing want would be supplied.

      I would, by no means, be thought to undervalue the importance of a scriptural order in everything connected with the church. No one has a right to expect results without the employment of appointed means, and there is no doubt that, in addition to the one formerly mentioned, one other reason for want of progress is to be found in the fact, that the churches in general are destitute of those true under-shepherds whose business and delight it is to watch for the souls of the flock, as those who must give account. There is not that spiritual oversight for which Christianity provides, and as none of the instrumentalities provided can be supposed to be unnecessary, we need not be surprised if a neglect of those ministrations which are specially designed to promote spiritual improvement, should be attended with precisely such consequences as are the subject of complaint. At the same time, it is to be remembered, that it is not mere forms and names or titles that can secure the object. It is not organization that can impart life. It is not the election of officers or the giving to them the titles of pastors or elders that can reanimate a dying church. There are, already, plenty of those who rejoice in these titles, yet pay not the slightest attention to the spiritual welfare of the church, and remain totally unacquainted with the various states of mind, trials and wants of its members. Many of these latter, indeed, would esteem it impertinent, if an "elder" were to presume to question them upon such subjects, and they regard him, indeed, rather as a sort of spiritual undertaker, than as a physician of souls. They suppose his duty to consist in presiding at meeting, and in attending to what is termed the "discipline" of the church, that is, not the care and instruction of the spiritually alive, but the cutting off of offenders--the enshrouding and burial of the spiritually dead. There is, it would seem, neither a preparation on the part of the churches for the exercise of the peculiar functions of the overseer, nor is there a preparation in the the church of suitable individuals to assume these functions. [194]

      Hence, while I admit that the want of spiritually minded and devoted overseers to watch for the souls under their charge, and, I may add, the corresponding want of members who will "submit themselves to such" and "esteem them highly in love for their work's sake," may have very much to do with the absence of that progress towards perfection now under our consideration, I must remind the reader that such overseers and such members, are themselves results, and not original causes of spiritual progress. They are, themselves, but natural outgrowths from the stem of vital Christianity, and though they will not fail to contribute to the subsequent expansion and perfection of the church in which they appear, they must owe their existence to that Divine life with which she is herself already imbued. The acknowledged want, then, of scripturally qualified elders, is but an additional proof of that want of spiritual progress and of the absence of that Divine life and energy which are the necessary conditions of their production; and their admitted indispensability to the ultimate perfection of the church, becomes only an additional reason why we should deplore the spiritual sterility which withholds them.

      I have thought it necessary in entering upon the discussion of the important subject before us, thus briefly to advert to some of the remedies proposed for existing evils, not only that the rubbish of such shallow expedients might be cleared away, but that we might be the more assured of the actual existence of the defects referred to. For, certainly, the various prescriptions which have been so freely tendered and so earnestly recommended, imply the existence of a serious malady, unless we imagine our community to be religiously hypochondriac, and to suppose itself dangerously ill when it is perhaps, only a little nervous--a species of disorder very uncommon in spiritual affairs, in which people are much more likely to err on the other side, and to think themselves "rich and increased with goods," and as "having need of nothing," when their real condition is the reverse.

      Surely there is no true Christian who does not lament the lack of vital piety on the part of multitudes who have made the Christian profession. With how few members of the religious community can the pious heart hold spiritual converse! In how few can it find Christian sympathy--a responsive chord of spiritual harmony! How few there are who are a sweet odor of Christ in their social intercourse! How seldom are the young disengaged from the vanities and gayeties and frivolities of the world! How rarely do they give evidence of progress in the Divine life, and of higher and higher degrees of spirituality and devotion! How common it is to see them stop short with a mere formal profession of religion, and a constrained or reluctant attendance on church ordinances, the neglect of which might [195] jeopardize their standing in the eyes of the community! It is no consolation to reflect that such deficiencies and failures are common to all parties, or even that they attended, to some extent, the profession of Christianity in apostolic times. All this may be admitted, but it can neither palliate the evil, nor justify its continuance. A pure apostolic Christianity will produce better results, if there be no hindrances in the way; and professing to restore such a Christianity to the world, not only in letter but in spirit, not only in principle but in practice, it becomes us, not to compare our deficiencies with those of others, but rather to inquire, What do we more than others?

      Let us then, admit a fact vouched for by so many intelligent and thoughtful brethren. Let us take it for granted that there is somewhere a defect or obstacle which seems to debar progress in the right direction, and let us endeavor to discover where the hindrance is, and what are the appropriate means for its removal. Let us do this in faithful sincerity and candor; but with Christian affection, and let no one wince when we probe a wound which we desire to heal. I, too, have a cause to assign for the evils complained of, and I conceive that it lies much more deeply than is commonly supposed. I, too, have a remedy to propose which will be suggested at the proper time, and it is one upon which I have the utmost reliance.

      There is, then, no need of discouragement. As to the great principles on which the Reformation is based, there is, as I firmly believe, no deficiency or failure whatever. If errors have been committed in applying these principles to practice, or, if extraneous matters have inadvertently been blended with them, these are matters to be corrected. Truth purifies itself from error, as the waters deposit the sediment which for a time may have rendered them turbid and unpalatable; and that Divine manifestation of infinite love, which is emphatically the truth and the power of God for salvation to him that believes, cannot long be perverted or encumbered by admixture.

      That the precious truth of primitive Christianity which has been restored to the world by the present reformatory movement will free itself from any errors which may have been superadded to it, and that the great end will be fully accomplished in the complete recovery of the Christian institution in all its original power, I have no reason to doubt.--This is not a matter, however, which can be accomplished at once, and it is to judge this effort most unfairly to assume that it has already completed its work. It is to be feared that many have supposed everything completed when the first principles of the gospel were again presented to the world as they were delivered by the apostles, and, in this view, it is not surprising that some should have regarded this reformation as a "failure." Devoted to its interests as I have [196] been from my youth, and thoroughly acquainted, as I am, with its real principles and purposes, I cannot silently see it thus misrepresented, and its interests thus endangered. I have been free to admit, that in a certain aspect, it has been seriously obstructed, and rendered apparently stationary for a time. Not, indeed, in proselyting power, or in the rapid diffusion of the pure principles of primitive Christianity which it presents, for I presume it never was at any previous period so influential or successful in these respects, but in the promotion, as I have already stated, of that practical Christianity, that personal and individual progress in spirituality; that consecration of soul to the Lord Jesus Christ, and to the true interests of his kingdom, which alone can fulfil the hopes and aims of those who have been originators or advocates of this Reformation. This is not a sectarian movement. It is an overture for Christian Union. It is the cause of Christ himself. It calls upon the pious everywhere for help, in bringing about a complete restoration of Primitive Christianity, completely disentangled from all human traditions and speculations.

      We have at present, however, before us the admission that in an important respect its progress has been obstructed, and we desire now to point out the nature of this obstruction and to suggest the means of its removal.

R. R.

[The Millennial Harbinger 28 (April 1857): 191-197.]