FROM

THE

MILLENNIAL HARBINGER:

FOURTH SERIES.

VOL. VII.]	BETHANY, VA. OCTOBER, 1857.	[NO. X.

      "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.

      It has been my sincere desire, in these essays, to call the attention of certain brethren away from empty and dangerous philosophical speculations, and to maintain the authority and sufficiency of the Holy Scriptures, which are "able to make us wise unto salvation through faith in Jesus Christ." This is the great fundamental position of this religious reformation, from which we have noticed, with regret, that some have been disposed to depart, and which we have therefore repeatedly brought into view, as the only ground on which there can ever be established a true religious reformation, and Christian union. I have, in the very beginning, expressed my entire conviction that no error or defect can be found in the principles of this reformation, and that any failure, any check to growth in grace and knowledge, any want of conformity to the Divine standard, must be attributed to a departure from the principles we advocate, or to a neglect of carrying them out to their proper issues.

      In pursuing our subject, it has been shown that such a departure has occurred, in certain quarters, in mixing up human philosophy with the teachings of scripture; or, in other words, in interpreting the scripture so as to make it conform to certain philosophical dogmas previously adopted. As a striking illustration how completely and yet unconsciously this error may be committed, I was induced, for reasons given, to select the case of Prest. Fanning, who had made himself so conspicuous by his extravagant denunciations of all philosophy, and of "schools generally" as having infidel tendencies because they used books of philosophy, while he himself was, all the while, full of the philosophy of Locke, by which his teaching and his belief of scripture, as I have shown, are regulated. I took occasion to particularize sundry important subjects in regard to which the teachings of the scriptures were perverted by the influence of this [559] sensuistic philosophy, as, for instance, the position occupied by the word of God, the indwelling of the Holy Spirit, and the Christian faith itself. I showed that the word was exalted against the Spirit so as to render the promise of the Spirit absolutely nugatory, and that, in like manner, facts were exalted against faith so as really to nullify even this fundamental principle of the religious life. In doing all this, the reader will have perceived that, for myself, I have neither advocated nor opposed any system of human philosophy as such, and that I have introduced no human theories or dogmas whatever, either philosophical or unphilosophical, but that I have labored to exhibit the evils which arise from blending human philosophy with Bible teachings, and to urge the importance of taking the express declarations of the inspired word, in their full and proper meaning, as the only reliable authority in Divine things.

      Meanwhile, though I utterly repudiate all revelations except those of the inspired scriptures, I have been diligently misrepresented by Prest. Fanning as being, or as about to be, an advocate of the profane imposture called "modern spiritualism," which pretends to supply new revelations from "the spirit world." The intelligent reader will be at no loss to discover both the motive and the object of this misrepresentation, which, I am confident, can impose upon no one who is in the slightest degree acquainted with what I have written on these subjects. I can, therefore, well afford to treat with indifference so questionable a manifestation of the charity that "thinketh no evil," and most assuredly speaketh none, and to place it, along with many other things of the same sort from various quarters, to the account of that sensuistic philosophy under the influence of which the understanding becomes so blinded and bigoted as to be totally incapable of comprehending anything beyond a mere verbal and formal religion, or of distinguishing between the falsity and grossness of "modern spiritualism" and the truth and purity of ancient SPIRITUALITY.

      After this brief recapitulation, I now remark that it was my intention to dwell upon certain other unhappy effects of this philosophy, and especially upon its influence in nullifying belief in special providence and in the efficacy of prayer. Some hindrances have, however, interposed, and I shall, for the present, forbear to notice further the evil tendencies and results of this particular system, constrained by want of space in the Harbinger, for the full and free discussion of the whole subject, especially as I desire to close the matter, at farthest, with the end of the present volume, with which my engagement as co-editor terminates. I shall now, therefore, proceed at once to notice a departure from our principles in a direction just the opposite of that pointed out by John Locke's chart of human nature. [560]

      The system of speculation which, in the present case, assumes the government of the thoughts, and the determination of the sense of scripture, is known as MYSTICISM. Of this, there are various forms and degrees on which it is unnecessary to dwell, as it is characteristic of them all to emancipate reflection from all ties of authority, so that it undertakes the search for truth, relying only upon itself--to long for enthusiastic ardor, for personal and private revelations and inspirations, and to depend upon the primitive and spontaneous operations of the soul for light and guidance. It will indeed accept written Divine revelation, but this is quite insufficient to satisfy the voracity of its faith. It reads without eyes and hears without ears. It mistakes the general conclusions of reason for direct and personal revelations, and while it cherishes a sentiment of love for the primitive source of every inspiration, it subordinates the ordinary means of communication to the extraordinary, and thinking to draw truth from its most elevated source, neglects its external manifestations for interior remembrance, intuitive perception, and idle contemplations.

      As the sensuistic philosopher believes too little, so the mystic believes too much. As the former resolves spirit into word, the latter resolves word into spirit. As the first virtually rejects, by explaining it away, every passage of scripture that tends to spirituality; so the last regards the Christian ordinances and the written word itself as mere preliminary and temporary expedients--scaffoldings for spiritual truth, useless when that truth itself is reached.

      The sensualistic system is not compatible with that deep and fervent piety which, in most cases, characterizes the individual who is imbued with mysticism. The sensualist occupies himself with what is outward and formal in religion,--with its logic and its ritual. He is superficial in mind and generally so in education, and is naturally disposed to controversy. The mystic, on the contrary, dwells upon the interior things of religion, upon the "inner man," and the "deep things of God." His mind is usually cast in a fine metaphysical mould, and he loves to trace out nice distinctions, and to investigate profound mysteries. He is often found amongst the highly educated, or those who are most sensitive and imaginative, and he prefers quiet contemplation to debate. Each, in a word, adopts an opposite extreme, and each rejects an important part of Christianity; for the one will have the "form of godliness" merely, without its "power," while the other, indifferent to the forms of religion, seeks its "power" alone. Both are errorists and extremists, equidistant from the true equator of Christianity, and equally intruders in the present reformation, the true nature of which, neither comprehends. Each one, if he aspires to be a leader, will gather around him a very different class of [561] adherents, resembling respectively, the teacher they have chosen; while the truly intelligent who have minds well balanced, will be disgusted and repelled, as well by the blundering ignorance of the sensuistic dogmatist, as by the daring and visionary speculations of the mystic.

      Such is the general idea--such are the usual results of mysticism. We notice its influence to some extent in modifying the views of several of the religions denominations, and it appears most especially in their theories of conversion. We have not, heretofore, been troubled with it in this reformation, for the opposition constantly waged; by our writers and speakers, against the mystical views of conversion, so popular with most of the religious parties, has tended rather to lead to the opposite extreme, and we have had accordingly, during this controversy, the sensuistic theory gradually and slily introduced in certain quarters, and regularly installed as of Divine authority, so that, as we have seen, one of its most conspicuous advocates, has come actually to imagine that it is "his belief through the word."! I regret, however, to say that I perceive, of late, certain indications of a disposition on the part of some young brethren to introduce the mystical philosophy amongst us, and it is this very circumstance which induced me to commence this series of articles to put the brethren upon their guard against such innovations upon our principles, and to urge the importance of adhering steadfastly to the original purpose of the reformation--viz: "to restore pure, primitive apostolical Christianity in letter and spirit, in principle and practice." I wish to enter my protest against the introduction of either of these philosophies, which are both equally adverse to this original purpose just stated,--the sensuistic system, because it seeks to confine us to the mere letter of Christianity, and to nullify everything spiritual about it; and the mystical, because it would resolve everything into spiritual contemplations and misty reveries. We want to have nothing to do with either of these systems, but we want to have Christianity itself--to have it both "in LETTER and SPIRIT, in principle and practice." Hence, being well aware that comparatively few are sufficiently familiar with these systems to detect their presence, and that, as they are not openly, but covertly and insidiously introduced by specious seasonings, much injury might be done to the cause before the brethren were aware of it, I have felt it my duty to expose these philosophies by defining them and tracing out some of the unhappy results which have arisen or are likely to arise from them. The seeming piety, or rather pietism which attends the mystic, captivates those who are truly religious and spiritually minded among the brethren, and gives great influence to the views which he presents. On the other hand, [562] the dogmatism of the sensuistic philosopher imposes upon many who are too indolent to think or to examine, and the apparently simple, but most superficial views which he takes of Christianity are relished by superficial and unspiritual minds. In this world of sensation and outward show, it is not difficult to decide which of the two will have the greater number of adherents, and I will add, that the opposition and misrepresentation to which my recent exposure of the sensuistic system has given rise, lead me to think that it has gained a much more extended influence amongst us than is commonly supposed.--There is truth undoubtedly in both systems, but neither presents the whole truth. Both are mere human speculations Without any Divine authority, and should not be suffered to have any place in our religion. But I fear neither them nor their advocates, knowing that the truth is mighty and will ultimately prevail. He who is "clothed with a vesture dipped in blood" and "whose name is called the Word of God," shall gloriously overthrow his enemies and make known those that are truly his disciples.

      I will not say that the young brethren to whom I have already referred, who are conspicuous for their intelligence and piety, and for whom I have the most sincere regard, are mystics, or that they have formed any deliberate design to introduce the mystical philosophy, in its proper sense, into the reformation. This system, like the sensuistic, embracing some truth, diverges from truth by almost insensible degrees. I merely say, at present, that I perceive indications of a tendency in that direction, upon their part, and that it seems necessary under the circumstances, to offer in all Christian kindness, a word or two of caution. In adverting to this matter, I have especial reference to some essays entitled 'The doctrine of the Holy Spirit,' from the pen of our highly esteemed brother W. S. Russell, which have recently appeared in "The Sentinel,"' a very neat and ably conducted monthly in Illinois, edited by several graduates of Bethany College. In one of these articles which I have seen, Bro. Russell seems to maintain the position that miraculous power would now exist, and would have existed to this day, in the church, if "that lofty spiritual elevation which signalized the first implantation of the Divine life of Christianity in the human heart had been maintained." I do not know that this view in itself, should be characterized as anything more than a harmless opinion, for it has been held without injury, by many good and pious men amongst the orthodox.¹ But, taken in connection [563] with the theory on which it is made to rest, I must certainly regard it as indicating a tendency to go beyond safe and prudent landmarks.--I will not here enter upon a discussion of this subject, for I have not seen all Bro. R's essays and may misapprehend his meaning. I will merely remark that it does not appear to have been the object of miracles, as he states, "to demonstrate citizenship" or discipleship, at any time. This was, and is to be evinced by keeping the commandments of Jesus. I have not the least objection, however, that our zealous young brethren should perform miracles. And should any of them attain to this power, I most sincerely hope that the very first miracle they perform will be to cast out of the church the demon of philosophical speculation, for I really begin to fear that nothing less than a miracle will accomplish it. I trust that if they attempt to exorcise him in the name of Jesus, they will receive from the evil spirit more gentle treatment, and a more favorable answer than was given to the sons of Sceva--"Jesus I know and Paul I know, but who are ye!"

      Leaving this matter, however, and speaking with all seriousness and candor, I must say that I am constrained to object most decidedly to a principle which seems to me (if I understand him aright) to underlie Bro. R's. reasonings. It is briefly this, that we are to look at Scripture through the medium of some system of human philosophy, or, in other words, that "philosophical views" are to furnish "the guiding laws for Scripture interpretation." This principle I entirely repudiate, as the chief cause of the errors, strifes, and divisions of the religious world, and as being diametrically opposed to the principle which constitutes the basis and the glory of this reformation.--I admit that what Brother R. says in his No. 4, viz: "Learn the doctrine of mind of an age, and you learn the principles of its theology," is true of most ages of the world. But it is the greater shame for the world that it should be true. And in learning that this is true of any age, do we not also learn that its theology is false? I should be glad to know what "doctrine of mind" was to be learned by those in the apostolic "age," in order that they might comprehend the "leading principles" of the doctrine of Christ. Was it to be found in Jewry? or was it to be sought in Greece! But I forbear-- [564] indulging the hope that our good Bro. R. who, I am well assured, sincerely desires to promote the cause of truth, will "give no occasion to them who desire occasion" to reproach it, and suggesting that if he desire to exercise himself in philosophical disquisitions for his improvement, he will do well to lay all his essays and sermons of this character safely away for a period of at least ten years, to see if time will not either mellow their thoughts into ripeness, or show them to be unsound. Meanwhile, so far as the public ministry is concerned, it will be his duty, as I trust it will be his happiness also, to "preach the Word," to "teach and preach Christ," to seek not after refinements of speech or of wisdom, but to make known to sinners a crucified Redeemer and bind up precious souls "in the bundle of life with the Lord."²

      Just here, before closing, I would notice another indication of a departure from the principles of the reformation, viz, the substitution of the language of philosophy for that of Scripture, while treating [565] scriptural subjects. Now, it is a rule, justly regarded as worthy of all acceptation, and, indeed, indispensable to the success of this religious movement, that we should "speak of Bible things in Bible words."--We are not at liberty to use "the words which man's wisdom teacheth, but which the Holy Spirit teacheth." It is "the words of Christ" that should "dwell in us richly," and we should be careful "to hold fast that form of sound words," which we have received, as the true, and only true expression of the mind of the Spirit, so far as this can be expressed in human language. Surely we have every reason to be content with the diction of the Holy Spirit, and it is most certain that we can have neither a knowledge of the truth nor Christian union amongst us, unless we steadfastly adhere to it. There can be no real union except in the truth, and our Lord has said "If ye continue in my word then are ye my disciples indeed, and ye shall know the truth and the truth shall make you free." Christ is our teacher, and his words are "to abide in us." The inspired Scripture is "able to make us perfect and thoroughly furnished to every good work," and we need desire no more.

      How important then it is that we should all continue steadfast in the truth as we have been taught, and strive together for the faith of the gospel! How important that we should maintain inviolate those approved principles of action which have heretofore secured to this reformation such unexampled success, and which, if adhered to, cannot fail to complete the glorious work of restoring Christianity in all its fulness to the world. This we should do as we revere the memory of those beloved and departed ones who have lived and labored for the cause we plead--as we prize fellowship with that noble band of living preachers who have so long borne the brunt of the battle in this conflict for truth, and have toiled, and prayed, and wept together, amidst the griefs of our common humanity, in the service of our Lord and the advocacy of his blessed word--and, more especially, as we desire communion with the Father, and with his Son Jesus Christ, through the things which the Apostles have declared to us concerning the "Word of life." Let me, then, appeal to all who comprehend the real principles of this religious movement, not to suffer it to be 'run into the ground,' by the dead weight of the sensuistic philosophy with its word-alone theories, which have been too long suffered to pass unchallenged, nor carried away into the clouds by a dreamy mysticism, with bat-like wings, delighting in the dim twilight of human opinionism. Let it not be carried into the ground, for the abodes of the dead are there. Let it not be carried beyond the clouds, for the further we retire from the earth the colder and the darker it becomes. Christianity is designed for man upon the earth. It [566] is adapted to him as he is, in body, soul and spirit. In its purity, simplicity, and fulness, it is abundantly sufficient to satisfy all the wants of his nature--to redeem him from sin, to guide his life, to renovate his soul, to fill him with joy and peace and love and hope, and render him fit to be "a partaker of the inheritance of the saints in light." The systems of men shall come to naught, but "the counsel of the Lord standeth forever, the thoughts of his heart to all generations. Blessed is the nation whose God is the Lord, and the people whom he hath chosen for his own inheritance."

R. R.

[The Millennial Harbinger 28 (October 1857): 559-567.]