THE

MILLENNIAL HARBINGER,

NEW SERIES

VOLUME III.--NUMBER II.

B E T H A N Y, VA. FEBRUARY, 1839.

      As there is no Christian attainment more difficult than humility, so there is nothing by which young converts are more easily overcome than Pride. This is natural. It is long before the neck can pleasantly bear the yoke of Christian self-abandonment, or the heart yield an unreserved submission to the Divine pleasure. When self-esteem, itself misguided, has in turn long misgoverned the empire of human thought and human action, it is apt, even when dethroned, to set up a new tyranny amidst the immature and weaker principles of a youthful Christianity; like Dionysius who, when expelled from Syracuse, became the keeper of a school, that he might, as one of the ancients has observed, still continue to be a tyrant. It is indeed hard to renounce the world with all its lusts and pleasures, but it is still a harder task for a man to become a new character and renounce himself. Hence the young convert who has as yet but imperfectly learned this lesson, is often the subject of scripture admonition, and is regarded by Paul as [68] ineligible to the bishop's office. "Not a new convert," says he, "lest being puffed up with pride, he fall into the condemnation of the devil."

      Although a dogmatic confidence, and a self-sufficient arrogance are not unusual characteristics of those who have just zealously adopted any system of religion, we have reason to expect these demonstrations of pride to be still more conspicuous when that system is, or is supposed to be, the only true one.--When men content themselves with false or corrupted religions, and, conscious of either the mutual weakness or the equal strength of their respective fortifications, make with each other the child's bargain, 'Let me alone and I'll let you alone,' there is little room for either boasting or applause. It is when men suppose their defences impregnable, and their forces invincible, that they hoist the flag of proud defiance, or enter upon a war of extermination. Infallibility indeed is the very element in which pride 'lives, moves, and has its being.' Hence the fierce fanaticism of the Mahometan, and the intolerant bigotry of the Roman Catholic. And hence it is that they who have embraced primitive Christianity, are peculiarly liable to the influence of a dogmatic and censorious spirit: for, resting, as they do. upon the express declarations of the scriptures alone for their faith and practice, they cannot but regard their religion as the only one possessing divine authority, and all other systems, as such, imperfect or corrupt, whatever they may concede to the sincerity, morality, or piety of those individuals who, for want of better information, have adopted them. Nor would we oppugn the propriety of these convictions. There is no stronger proof of the degeneracy and seriously diseased condition of modern Christianity, than that insensibility to the sectarian malady which preys upon its vital energies--that tame acquiescence in existing error, so grossly misnamed charity, and so popular at the present day. And the very fact that the Mahometan and Roman Catholic religions retain the striking feature of infallibility, and the unyielding firmness of an uncompromising spirit, is an evidence that they are the early, though imperfect imitations of that primitive Christianity which, conscious of its heavenly origin, admitted no rival claims, and made no alliances with earth-born usurpation. Our [69] only object, however, in adverting to the peculiar position which the young converts to the ancient gospel thus occupy, is, that perceiving how it subjects them to the workings and influences of spiritual pride, they may be more especially upon their guard against them.

      This pride displays itself in a complacent admiration of our own superior sagacity in making choice of so perfect a system; and our self-gratulations upon the attainment of the exalted privileges it confers. Regarding all other systems as false or corrupt, we treat them and their supporters with supercilious arrogance; and should they not admit the exclusive merit of our views, we first wonder at their stupidity, then suspect their motives, and at length insult them with offensive epithets or invidious comparisons. We make no distinction between the system, and its originators and abettors; nor between these and the multitude who are innocently misled; but involve the whole within the scope of our sweeping conclusions, and visit the sins of the fathers upon the children to the third and fourth generations. Yet in the meantime, whatever our arguments may prove as to the strength of our understanding, or the correctness of the form of religion which we have adopted; our angry, contentious, and overbearing manner betrays that the heart is uninfluenced, and the temper unchastened by its spirit.

      Nor is this evil passion unlikely to lead the person who is under its influence away from even the true doctrines of religion. He longs to distinguish himself, but the simplicity of the gospel being such that it is readily understood by all, and fails to furnish novelty as a stimulus to curiosity, or deep and sublime discoveries to gratify the love of the marvellous, he finds it unsuited to his purpose. He feels disappointed that the revelations of God contain nothing that is not more or less useful or necessary to men in their present condition in this world. Like Archimedes, he would move the world; but like him, in order to do this, he discovers that he must get out of the world. Hence if a cloud will not afford him a footing sufficiently substantial, he will endeavor to find a fulcrum for his lever somewhere in the new heavens, or perchance within the purlieus of the New Jerusalem. From the lofty position which he thinks he has attained, [70] he imagines that be can discern new worlds and grand and magnificent scenes before unknown; and while he amuses the vain and frivolous with his far-fetched speculations, he is apt under the influence of pride, to spurn in the midst of his reveries, like Alnaschar in his vision, that which might have been the foundation of a better fortune--the simplicity of truth.

      Pride is truly a dangerous and insidious passion. Through it, Satan himself fell from his high estate. It is the master-spirit of all opposition to the divine will, and the concentration of human and angelic guilt. Under its influence a man loses all sense of relative duties and moral obligations. He thinks so highly of himself, that he can find nothing sufficiently worthy of his merits. He demands the highest respect from others, but disregards the duties which he owes to them. Their rights, their understandings, their feelings are despised and trampled upon, while his own are invested with supremacy. In short, he conceives that he does honor to others in condescending to receive their hospitality, their property, or their homage. Hence a man may become too proud even to be honest; and the extortioner, the highwayman, and the robber may appropriate to their own use the goods of others, only because they think too highly of themselves.

      Humility, on the other hand, is a lovely attribute of character. It is the brightest charm of human excellence, and the perfection of Christian beauty. It teaches men to place a becoming estimate upon their own merits, and those of others. It quickens their sense of duty, and enhances the power of moral, relative, and social responsibilities. It furnishes the antidote to human misery. It inspires gentleness, affection, and respect towards others, and receive, in turn the kindness it bestows. And like the tender ivy, which, though it seem lowly and insignificant, can attain to the loftiest elevation; humility, encircling the majestic tie pillar of the divine faithfulness, can reach the highest pinnacle of the temple of honor and fame. In a word, it is this noble characteristic which elevated the Man Christ Jesus to the throne of the universe; so that we may say of Pride and of Humility in the language, though not in the sense, of the Poet--

      Let the young convert, then, consider the apostolic precept, 'That no one should think more highly of himself than he ought to think;' or, 'Let each one esteem another better than himself.' Again, Paul says, 'Mind not high things;' 'In meekness instruct those that oppose themselves, if God peradventure may give them repentance to the acknowledgment of the truth;' and Peter,--"Clothe yourself with humility, for God resisteth the proud and giveth grace undo the humble." And, finally, let him show that he believes in the infallibility of his religion by practising the humility which it teaches. [72]

R. R.      

[The Millennial Harbinger, February, 1839, pp. 68-72.

      Robert Richardson's "Hints to Young Converts: Pride" was first published in The Millennial Harbinger, New Series, Vol. III, No. II, February 1839, pp. 68-72. The electronic version of the essay has been transcribed from the College Press (1980) reprint of The Millennial Harbinger, ed. Alexander Campbell (Bethany, VA: A. Campbell, 1839).

      Pagination has been represented by placing the page number in brackets following the last complete word on the printed page. I have let stand certain variants in spelling and punctuation; however, I have offered corrections for typographical/printing errors. Emendations are as follows:

            Printed Text [ Electronic Text
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 p. 71:     foundation ef [ foundation of
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
373 Wilson Street
Derry, PA 15627-9770
412.694.8602
stefanik@westol.com

Created 3 October 1997.