• Section 1
• Section 2
• Section 3
• Section 4 (Continued)
• Section 5
• Section 6
• Section 7

FROM

THE

MILLENNIAL HARBINGER.

NEW SERIES.

VOLUME IV.-----NUMBER VIII.

B E T H A N Y, VA. AUGUST, 1840.

      Section 1. "BLESSED are the poor in spirit; for theirs is the kingdom of heaven. Blessed are they that mourn; for they shall be comforted. Blessed are the meek; for they shall inherit the earth. Blessed are they that do hunger and thirst after righteousness; for they shall be filled. Blessed are the merciful; for they shall obtain mercy. Blessed are the pure in heart; for they shall see God. Blessed are the peace-makers; for they shall be called the children of God.--Ye are the salt of the earth.--Ye are the light of the world."^{1}

      2. "He (Christ) came to his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.^{2}--And, Except a man be born of water and Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.^{3}--If any man be in Christ, he is a new creature; old things are passed away; behold all things are become new: and all things of God.^{4}--Of his own will begat he us by the word of truth, that we should be a kind of first fruits of his creatures.^{5}--Being, born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.^{6}--For, in Christ Jesus, neither circumcision availeth any thing, nor uncircumcision, but a new creature.^{7}--If any one will come after me, let him deny himself, and take up his cross daily, and follow me.^{8}--If any one come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whoever doth not bear his cross, and come after me, cannot be my disciple.--Whoever he be of you, that forsaketh not all that he hath, he cannot be my disciple."^{9}

      3. "We walk by faith, not by sight. For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all [345] dead:--and that he died for all, that they who live, should not henceforth live to themselves, but to him who died for them, and rose again.--Wherefore we labor, that, whether present or absent, we may be accepted by him.^{10}--For in Christ Jesus neither circumcision, nor uncircumcision availeth any thing; but faith, which worketh by love.^{11}--Though I speak with the tongues of men, and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal: and though I have the gift of prophecy, and understand all mysteries, and all knowledge: and though I have all faith, so that I could remove mountains, and have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth nothing. Love suffereth long and is kind; love envieth not; love vaunteth not itself; is not puffed up, doth not behave itself unseemly; seeketh not its own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth, or covereth, all things; believeth all things, hopeth all things, endureth all things; love never faileth: &c. Now abides faith, hope, love, these three; but the greatest of these is love.^{12}--Beloved, let us love one another; for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not, knoweth not God; for God is love. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. If we love one another, God dwelleth in us; and his love is perfected in us.--And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love, dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment; because as he is, so are we in this world. There is no fear in love; but perfect love casteth out fear; because fear hath torment. He that feareth is not made perfect in love. We love him, because he first loved us."^{13}

      4. "Lay not up for yourselves treasures on earth, where moth and rust do corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through, nor steal: for where your treasure is, there will your heart be also.--No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and [346] Mammon. Therefore, I say to you, be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body what ye shall put on. Is not the life more than meat, and the body than raiment?--But seek ye first the kingdom of God, and his righteousness, and all these things shall be added to you."^{14}

      5. "I beseech you, therefore, brethren, by the mercies of God, that, you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And be not conformed to this world; but be you transformed by the renewing of your mind, that you may prove what is that good, and acceptable, and perfect will of God."^{15}--"Whether ye eat, or drink, or whatever you do, do all to the glory of God."^{16}--"Whatever you do in word, or deed, do all in the name of the Lord Jesus, giving thanks to God, even the Father, by him."^{17}

      6. Godliness with. contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. Having, then, food and raiment, let us be therewith content. For they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which, while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life."^{18} "For the grace of God that bringeth salvation, hath appeared to all men, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking forward for that blessed hope [of eternal life; see ch. iii. 7.] and the glorious appearing of the great God, and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.^{19}

      7. "Wherefore, beloved, seeing that you look for such things, be diligent, that you may be found of him in peace, without spot and blameless."^{20}--"Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him: for all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever."^{21}--"Wherefore, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit, [437] keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life."^{22}

      8. "To him that overcometh, will I grant to sit with me in my throne; even as I also overcame, and am set down with my Father in his throne. He that overcometh shall inherit all things; and I will be his God, and he shall be my son.--Blessed are they that do his commandments, that they may have a right to the tree of life, and may enter in through the gates into the city."^{23}--"Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and you gave me meat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me."^{24}--"He that hath an ear, let him hear what the Spirit saith to the churches."^{25}

      The all-important intention of the above collection of scripture testimony for the development of Christian character, has been occasioned by a deep and painful conviction of the sad and almost universal deficiency, in this respect, every where manifestly evident, though apparently little noticed. When we consider the peculiar distinguishing attributes of Christian character;--the heavenly origin and high destiny of Christians;--the indispensable necessity of the most unlimited self-denial, even in order to the commencement of the Christian course;--the formative principles of Christianity; namely, the faith and the love above described; also, the laws by which the Christian must be guided;--we are ready to exclaim,--What is become of Christianity!!!--Where is the Christian to be found!!! But we are anticipated in relation to this dismal state of things. It was foreseen and predicted from the beginning--that "in the last days, perilous times should come:"--that professors "should be self-lovers, money-lovers, &c. &c.--lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof." Having thus lost the real living exhibition of Christianity, we have infinite reason to bless God for the genuine, lively, authentic description, with which he has favored and furnished us; by the due consideration of which, we may attain to a certain and satisfactory apprehension of genuine Christianity--of true Christian character. And, we humbly presume, we may find in the above extracts, the grand comprehensive items of such a character. For this purpose, though they are so mixed as not to admit of a logical division, yet for convenience we have divided them into eight sections, as above.

      Now in section 1st, we have seven distinct attributes of personal [348] character, and two of a relative nature. Of the former, the first is "poor in spirit;" not outwardly, in their external condition; but inwardly, in the state of their minds:--that is, humble, lowly, not aspiring, not puffed up, proud, self-conceited. The second is, "they that mourn," not at their temporal lot; but on account of sin: see Ezek. ix. 4, 6. The third is, "the meek." The fourth is, "they that hunger and thirst after righteousness." The fifth is, "the merciful." The sixth is, "the pure in heart;" that is,--hate all manner of sin. The seventh is, "the peace-makers.--Now the perfection and utility of those personal attributes are eminently displayed in the preservative and splendid utility of their relative epithets:--"The salt of the earth:"--"The light of the world." Alas! what a dreary loathsome world would this be, without light and salt?

      But here a question of radical importance occurs:--Who are these that shine so bright, and smelt so sweet; and whence came they? Surely, not of this dark loathsome world: for they light and preserve it. No.--They are from above; born of God;--of his own will begat he them by the word of truth, that they might be a kind of first fruits of his creatures.

T. C.      

[The Millennial Harbinger (August 1840): 345-349.]

FROM

THE

MILLENNIAL HARBINGER.

NEW SERIES.

VOLUME IV.-----NUMBER IX.

B E T H A N Y, VA. SEPTEMBER, 1840.

      IN the scriptural exhibition of Christian character under consideration, so clearly and distinctly exhibited, section first; we have also an adequate and satisfactory account of its origin--section second. For--'as many as received him, to them gave he power to become the sons of God, even to them that believe on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man; but of God.' For 'of his own will begat he us by the word of truth, that we should be a kind of first fruits of his creatures.' Hence the greatness and reality of the effect is easily and evidently admissible, when we consider the causes, efficient and instrumental, by which it is produced; namely, the divine will, and the divine word--the word of truth.'--'Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become now: and all things are of God, who hath reconciled us to himself by Jesus Christ.' We [396] need not, therefore, wonder, that genuine Christians should be such characters, both really and relatively, as are described in section first. "For they are God's workmanship, created in Christ Jesus to good works, which God has before ordained, that they should walk in them." Eph. ii. 10. Wherefore, these things being so, it justly follows, that the "co-workers," "who labor in word and doctrine;" that is--in preaching and teaching--should speak as the oracles of God speak:--"not in the words which man's wisdom teaches, but which the Holy Spirit teaches--that God in all things may be glorified through Jesus Christ." 1 Peter iv. 11. & 1 Cor. ii. 13. Also, that "the called," whom God has graciously enlightened, convinced, and converted by his word and spirit, should walk worthy of their high vocation. Eph. iv. 1-32. According as his divine power has given them all things that pertain to life and godliness, through the knowledge of him who has called them to glory and virtue: by whom are given to them exceeding great and precious promises; that by these they might be partakers of a divine nature, having escaped the corruption that is in the world through lust. 2 Peter i. 3, 4. Let all such, then, as are convinced by the word of truth, of their guilty, helpless, perishing condition; and of the all-sufficiency and alone-sufficiency of the blood of Christ to cleanse them from all sin; and also of the promised gift and influence of the Holy Spirit, to sanctify them in body, soul, and spirit, from the power and pollution of sin: that is--the love and practice of it. Let all such draw near to God with a true heart, sincerely desirous to be for ever saved from the guilt, the love, the practice, and the punishment of sin; with full assurance of faith in the gracious declarations, invitations, and promises of the gospel, respecting the blissful intention and efficacy of the blood and spirit of Christ, effectually and for ever to cleanse and save from the guilt and pollution of sin, all who thus draw near to God through him, in the due use of the means divinely appointed for those happy purposes; and, in so doing, they shall be actually and effectually saved. For thus, in the due use of the divinely appointed means, being justified and sanctified by faith in the blood and spirit of Christ, they have peace with God, and rejoice in hope of his glory. The blood of Christ, through faith in it, makes them clean from the guilt of sin, and keeps them so. 1 John i. 7. So also faith in the promise of the Holy Spirit puts them into possession of his sanctifying influences for every holy purpose. Luke xi. 43.

      Now as there is nothing necessary to authorize the believer's most unlimited confidence in the blood and spirit of Christ, for all the requisite purposes of justification and sanctification, but merely the divine declarations and promises; he is, therefore, as such, happily beyond [397] the reach of discouragement: "for every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened." Wherefore, being thus continually justified and sanctified by faith, he has peace with God through our Lord Jesus Christ, by whom he has thus received the reconciliation, and so rejoices in hope of the glory of God. O happy man! O blessed character!

      Indeed, how can the genuine believer be otherwise than blessed and happy? He sees and realizes, in the light of the divine testimony, the desperate condition in which he lay involved with the whole human family, under the guilt and power of sin, helpless and hopeless; justly exposed to the divine displeasure, being actually fit for nothing else. Also, that God so loved a guilty perishing world in this sad condition, as to give his only begotten Son to suffer for the sins of the world, that whoever believes in him should not perish, but have an everlasting life. That this blessed gospel was not only sent to him, as it is to thousands, who pay no attention to it; but that it pleased God to quicken him by it, when dead in trespasses and sins. Ps. cxix. 49, 50; Eph. ii. 4-7.--so as to become truly desirous of the proposed salvation.--Also, that its provisions are perfectly adapted to his ignorant, guilty, polluted, perishing condition: Christ, the propitious author of it, being, by divine appointment, made wisdom, and righteousness, and sanctification, and redemption to all who receive him.--And that is the unconditional privilege of all that hear the gospel to receive and rest upon him for those blissful purposes, irrespective of any entitling or qualifying condition whatever. Isai. lv. 1-3; John iv. 10-14, and vii. 37, 38; Rev. xxii. 17.--That thus relying on him, he is justified from all things--freely by his grace, through the redemption which he has accomplished. Acts xiii. 38, 39; Rom. iii. 24. And finally--that being thus justified and sanctified, he must and will certainly be glorified. Rom. viii. 28-39. Thus the genuine believer rests in the bosom, of the divine love, in the blissful expectation of the glory that shall be revealed--"the salvation ready to be revealed in the last time"--when Christ shall come to be glorified in his saints, and to be admired by all them that believe. This is that pearl of great price, which, when a man has found, he gladly disposes of all that he has that he may enjoy it. Matth. xii. 45, 46. Thus he that believes has the divine testimony in himself, for he has realized it;--namely--"that God has given to us eternal life, and this life is in his Son." 1 John v. 10, 11.

T. C.      

[The Millennial Harbinger (September 1840): 396-398.]

FROM

THE

MILLENNIAL HARBINGER.

NEW SERIES.

VOL. V.	B E T H A N Y,   V A. MARCH, 1841.	NO. III.

      OWING to our engagedness in itinerant labors, since early in September last, we have been prevented from continuing a successive monthly communication of our intended remarks upon this all-important subject. We recommence, however, in hope of an uninterrupted continuance, till we shall have considered the sections yet remaining. In the mean time, we cannot but regret, that they will not all appear in the same volume, as the scripture quotations, relative to the entire subject, are all successively exhibited in said volume; however, to supply this radical deficiency, the said citations will be successively recited, at the head of each article, as we proceed.

      Section 3. "We walk by faith, not by sight. For the love of Christ constrains us; because we thus judge, that if one died for all, then were all dead: and, that he died for all, that they who live should not henceforth live to themselves; but, to him who died for them, and rose again.--Wherefore we labor, that, whether present or absent, we may be accepted of him." 1 Cor. v. 7, 9, 14, 15. "For, in Christ Jesus, neither circumcision avails any thing, nor uncircumcision: but faith, which works by love." Gal. v. 6. Yea--"Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal: and though I have the gift of prophecy and understand all mysteries, and all knowledge: and though I have all faith so that I could remove mountains, and have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profits nothing. Love suffers long and is kind; love envies not; love vaunts not itself; is not puffed up, does not behave itself unseemly; seeks not its own, is not easily provoked, thinks no evil; rejoices not in [135] iniquity, but rejoices in the truth; bears, or covers, all things; believes all things, hopes all things, endures all things; love never fails," &c. "Now abides faith, hope, love, these three; but the greatest of these is love.--Beloved, let us love one another: for love is of God; and every one that loves is born of God, and knows God. He that loves not, knows not God; for God is love. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him.--Herein is love, not that we loved God, but that be loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. If we love one another, God dwells in us, and his love is perfected in us.--And we have known and believed the love that God has to us. God is love; and he that dwells in love, dwells in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment; because as he is, so are we in this world. There is no fear in love; but perfect love casts out fear; because fear has torment. He that fears is not made perfect in love. We love him, because he first loved us." 1 Cor. xiii. 1, 8, 13.; 1 John iv. 7-12, 16-19.

      Section 4. In the preceding section we have adverted to the divine origin and blessedness of the genuine Christian, as one begotten of God, and resting in the bosom of his love. James i. 18., with 1 John iv. 16.

      In the one under present consideration, our attention is called to the divine principle of Christian action and enjoyment, with its immediate effects,--namely, evangelical faith, or belief of the gospel, with hope and love. "For we walk by faith, not by sight.--For the love of God constrains us," &c. 2 Cor. v. 7, 14, 15. "Wherefore we labor that whether present or absent we may be accepted of him." verse 9. "For in Christ Jesus, [or under the profession of Christianity,] neither circumcision availeth any thing, nor uncircumcision, but faith that works by love." Gal. v. 6. Now as Christian faith is the radical principle of Christian love,--"For we love him because (we believe) he first loved us." 1 John iv. 16, 19. And as Christian love is the efficient principle of all acceptable obedience and Christian enjoyment; for we can enjoy nothing that we do not love; therefore, without this faith, it is impossible either to please God, or to enjoy him in this world.

      Again, as our belief or faith is immediately dependent upon our knowledge; (for we can believe nothing concerning that, of which we are ignorant--of which we have never heard)--and as our knowledge of divine truth is immediately dependent upon the use we make of the Bible; therefore, if we would "live by faith," we must make a constant, diligent, and prayerful use of that sacred volume, for this blissful purpose.--Yes, a constant, diligent, and prayerful use of it; because it is the very aliment of spiritual life: see Psalm cxix. 97, 103. "Oh! how love I thy law! It is my meditation all the day. How sweet are thy words to my taste! yea, sweeter than honey to my mouth."--"Thy words were found, and I did eat them; and thy word was to me the joy and rejoicing of my heart." Jer. xv. 16. "As new born babes desire the pure milk of the word, that you may grow thereby." 1 Peter ii. 2. Thus the word understood and believed, must be [136] kept continually present to the mind, that it may realize and enjoy its all-important and blissful contents;--that it may be a light to our feet, and a lamp to our path." Psalm cxix. 105. "For the commandment is a lamp, and the law is light; and the reproofs of instruction are the way of life." Prov. vi. 23. Thus walking in the light of God, "the entrance of whose word gives light." Psalm cxix. 130. ("For God is light." 1 John i. 5.) "We have fellowship one with another; and the blood of Jesus Christ, his Son, cleanses us from all sin:"--makes us clean, and keeps us, clean. 1 John i. 5, 7, 9. And thus will it have its proper, formative, blissful influence upon our minds and manners,--our hearts and lives.

      Now these things being demonstrably--evidently so; what remains but to make the due use of the blessed Book? That in so doing we may truly realize and enjoy the Christian religion, which is heaven upon earth. See the Apostle's description of the Christian's exercise, even laboring under various persecutions for Christ's sake. 1 Peter i. 5, 8, 9, "Whom having not seen, you love; in whom, though now you see him not, yet believing, you rejoice with joy unspeakable and full of glory; receiving the end of your faith, even the salvation of your souls;--and are kept by the power of God through faith to a salvation, ready to be revealed in the last time."

      Such, we are divinely informed, are the efficient principles and effects of pure, genuine, primitive Christianity; namely, divine "faith, hope, and love:" the first of these producing the second, and both of them--the third. The whole three being the direct and immediate effect of the divine word truly understood, believed, and retained: the latter of which, namely, the retention, directly and immediately depending upon the constant and diligent exercise of the mind upon the divine testimony. Whence it necessarily follows, that--"Blessed," and only blessed, "is the man whose delight is in the law of the Lord; and who meditates on his law day and night. He shall be like a tree planted by the rivers of water, that brings forth his fruit in his season: his leaf also shall not wither; and all that he does shall prosper." Psalm i. 1, 2, 3.

T. C.      

[The Millennial Harbinger (March 1841): 135-137.]

FROM

THE

MILLENNIAL HARBINGER.

NEW SERIES.

VOL. V.	B E T H A N Y,   V A. APRIL, 1841.	NO. IV.

      Section 4.--"LAY not up for yourselves treasures on earth, where moth and rust do corrupt, and where thieves break through, and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through, nor steal: for where your treasure is, there will your heart be also.--No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other.--Ye cannot serve God and Mammon. Therefore, I say to you, be not anxious for your life,--what ye shall eat, or what ye shall drink; nor yet for your body--what ye shall put on. Is not the life more than meat? and--the body than raiment?--But seek ye first the kingdom of God, and his righteousness, and all these things shall be added to you."^{26}

      We have seen in the preceding, section, that "blessed," and only blessed, "is the man whose delight is in the law of the Lord; and who meditates on his, law day and night." Psalm i. 1, 2. In the one under consideration we are divinely admonished against the deceptive allurements of wealth, and the vain anxieties of a present life; which, if indulged, would necessarily rob its of that special blessedness,--that heavenly enjoyment. "For no man can serve two masters," at the same time, and equally please them both, or be pleased with them: especially where their claims are so opposite as those of God and Mammon.--The former calling and claiming our attention to the things that are spiritual and heavenly; the latter--to the things that are sensual and earthly. Which things differ not only in fact, but in [182] their nature and tendencies: the latter continually exciting our attention to the objects of sensual gratification, which is exactly contrary to the nature and tendency of the former. Wherefore no man can consistently and successfully even attempt to serve both: but our divine Teacher has, in the mean time, shown us a more excellent way. For though he would not allow us, for the reasons assigned, so much as to attempt to "lay up for ourselves treasures on earth," yet he would not have us to live to no purpose,--to die as poor as we were born. No, he would have us to become supremely rich, prosperous, and happy;--to lay up treasure in heaven; and that of no inferior kind, but a kingdom:--"Seek first the kingdom of God and his righteousness." That is, the kingdom and the righteousness required by him which he has to bestow: to which we are here, and elsewhere, graciously invited to aspire:^{27} see the following quotations:--

      "The gospel of Christ is the power of God to salvation to every one that believes it: for in it is the righteousness of God by faith, revealed in order to faith." chap. iii. 22-26.--"Even the righteousness of God by faith of Jesus Christ, to all, and upon all, that believe; for there is no difference; (for all have sinned and come short of the glory of God;) they are justified freely by his grace through the redemption that is in Christ Jesus: whom God has set forth--a propitiatory through faith in his blood, to declare his righteousness for the remission of the sins formerly committed, through the forbearance of God:--to declare, at this time, his righteousness, that he might be just, and the justifier of him that believes in Jesus." chap. v. 1, 2. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:--and rejoice in hope of the glory of God." 1 Cor. i. 30, 31. "Who, of God, is made to us wisdom, and righteousness, and sanctification, and redemption: that, as it is written, He that glories, let him, glory in the Lord."

      "When the Son of Man, and all the holy angels with him, shall come in his glory--then shall he sit on the throne of his glory;--and then shall the King say to them on his right hand, Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and you gave me meat; I was thirsty, and you gave me drink; I was a stranger, and you took me in;--naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me." Luke xii. 32, 33. "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom. Sell what you have, and give alms: provide yourselves bags which wax not old;--a treasure in the heavens that fails not; where no thief approaches, nor moth corrupts." James ii. 5. "Has not God chosen the poor of this world, rich in faith, and heirs of the kingdom, which he has promised to them that love him?" 1 Tim. vi. 6-12, 17-19. "Godliness with contentment is great gain: for we brought nothing into this world, and it is certain we can carry nothing out. Wherefore, having food and raiment, let us be therewith content. For they, that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil, which, while some coveted after, they [183] have erred from the faith, and have pierced themselves through with many sorrows. But thou, O man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, to which thou art also called, and hast confessed the good confession before many witnesses.--Charge them that are rich in this world that they be not high-minded, nor trust in uncertain riches, but in the living God, who gives us richly all things to enjoy;--that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." Rev. iii. 21, and xxi. 7. "To him that overcomes will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.--He that overcomes shall inherit all things, and I will be his God, and he shall be my son."

      In these two sections we have both the means and the end divinely proposed. In the former,--the righteousness of faith, by which are justified: in the latter--the righteousness of works, by which we are sanctified, and so prepared for heaven; having thus "put on the new man, which, after God, is created in righteousness and true holiness; without which no man shall see the Lord:" that is, enjoy him.^{28} Now as to this twofold righteousness, namely, of faith, and of works; they are equally requisite--equally of God; for he is the author and requirer of both. He equally furnishes the means of both; namely, the gospel and law of Christ, published by his Apostles; and they are equally written by his Holy Spirit upon the hearts of all that believe and obey him. "For of his own will begat he us by the word of truth." And "except a man be born of the Spirit be cannot see, (that is, enjoy) the kingdom of God." He "must be born again of incorruptible seed, by the word of God, which lives and abides for ever."

      "For no man can call Jesus Lord but by the Holy Spirit." And "if any man be in Christ he is a new creature; old things are passed away; behold, all things are become new. And all things of God, who has reconciled us to himself by Jesus Christ."

      Thus we see, that the divine agency in our salvation, the means, and the end, are so intimately connected, that they cannot be separated; being all essentially necessary to make and support the Christian. Also, that where this good work of regeneration, justification, and sanctification is once commenced, the divine Author will triumphantly finish it. Hence the repeated triumphs of Christ and his Apostles in the face of all opposition--of all the lowering aspects of hell and earth. See John viii. 45- 47: "Because I tell you the truth you believe not.--And if I say the truth, why do you not believe me? He that is of God, bears God's words. You, therefore, hear not, because you are not of God." And chap. x. 24-29. "Then came the Jews--and said to him,--If thou be the Christ, tell us plainly. Jesus answered them, I told you, and you believed not.--The works that I do in my Father's name, they bear witness of me. But you believe not, because you are not of my sheep, as I said to you. My sheep bear my voice, and I know them, and they follow me: and I give to them eternal life, and they [184] shall never perish, neither shall any pluck them out of my hand. My Father which gave them me is greater than all; and none is able to pluck them out of my Father's hand." See also Rom. viii. 28, 29. "We know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that He might be the first born among many brethren. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how will he not with him also freely give us all things? Who shall lay any thing to the charge of God's elect?--God that justifies? Who is he that condemns? Is it Christ that died? Yea, rather, that is risen again, who is even at the right hand of God, who also makes intercession for us? Who shall separate us from the love of Christ?--Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?--As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors, through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

      What insuperable reason, then, has the Christian to rejoice, seeing his salvation thus secured by the divine immutability, love, and power? He may well say, with the Apostle, Eph. i. 3-16. "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual and heavenly blessings in Christ: according as he has chosen us in him before the foundation of the world, that we should be holy and without blame before him in love; having predestinated us to the adoption of children by Jesus Christ to himself, according to the good pleasure of his will; to the praise of the glory of his grace, wherein he has made us accepted in the Beloved; in whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace; wherein he has abounded toward us in all wisdom and prudence; having made known to us the mystery of his will, according to his good pleasure, which he purposed in himself: that in the dispensation of the fulness of times, he might gather in one all things in Christ, both which are in the heavens, and which are on the earth, even in him: in whom also we have obtained an inheritance, being predestinated according to the purpose of him, who works all things according to the counsel of his own will."

      Well, therefore, may Christians be exhorted to persevere, in the use of the appointed means, to work out their own salvation, even in the most dangerous and alarming circumstances; "Seeing that it is God that works in them both to will and to do of his good pleasure:--fulfilling in them all the good pleasure of his goodness, and the work of faith with power." Compare Phil. i. 28-30.; and ii. 12, 13, with 2 Thess. i. 11.

      Now that this is the divine intention and manner of proceeding [185] under the gospel, is most expressly declared in the antecedent predictions of the Old Testament;--compare Jer. xxxi. 31-37, and xxxii. 36-41, with Ezek. xxxvi. 24-27. From the former of these, viz. Jer. xxxi. 31-37, the Apostle has transcribed entire the New Covenant, or Christian Constitution: see Heb. viii. 6-12. The sealed charter of the Christian's privileges, ratified in the blood of the surety; of which he is also the Mediator and Administrator; the provisions of which are also farther specified in the subsequent quotations.--Behold, &c. &c. N. B. "And now--thus saith the Lord, the God of Israel--Behold I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again to this place, and I will cause them to dwell safely; and they shall be my people, and I will be their God: and I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them: and I will make an everlasting covenant with them, that I will not turn away from them to do them good; and I will put my fear in their hearts, that they shall not depart from me. Yea, I will rejoice over them to do them good--with my whole heart, and with my whole soul."--"Then will I sprinkle clean water upon you, and you shall be clean; from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them." Now, though some of the specifications in this divine charter have a special reference to the ancient Israel; yet, as far as they are of a spiritual nature, they are common property; for the Gentiles are fellow-heirs, and of the same body, and partakers of the divine promise in Christ, by the gospel. See Eph. ii. 6. Wherefore, looking forward with an eye of faith, through these gracious and effectual provisions of the gospel, to the blissful and glorious objects presented to our hopes, there is no room left for doubts and discouragements. Every thing on the part of Heaven is as propitious and provident as our souls could desire. There is nothing left for us to do, but what is indispensably necessary to our present and future enjoyment of the great salvation; namely, a believing or confidential use of the divinely appointed means; being divinely assured, that in so doing we shall not be disappointed,--"that our labor shall not be in vain in the Lord." Neither is there any discouragement left in the way of the poor sinner, that comes so far under the influence of the blessed gospel, as to desire to be a partaker of the proposed salvation from the guilt, the love, the practice, and the punishment of sin. For every one that is thus truly willing to be saved, is as truly welcome. "For the Spirit and the bride say, Come; and let him that hears say, Come. And let him that is athirst come; and whoever will, let him, take of the water of life freely." Rev. xxii. 17. Nay, the very will to be thus saved through Christ according to the gospel is of God, and is therefore a divine assurance of success: as it is written, "Thy people shall be willing in the day of thy power." Ps. cx. 3. "All that the Father gives me shall come to me; and him that comes to me, I will in no wise reject." John vi. 37. [186]

      Duly considering and realizing the whole of these divine premises, may we not justly exclaim, How blissfully great and glorious are the Christian's privileges!--"Happy art thou, O Israel!--Who is like to thee, O people saved by the Lord!"

T. C.      

[The Millennial Harbinger (April 1841): 182-187.]

FROM

THE

MILLENNIAL HARBINGER.

NEW SERIES.

VOL. V.	B E T H A N Y,   V A. MAY, 1841.	NO. V.

      Section 5. "I BESEECH you, therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And be not conformed to this world; but be you transformed by the renewing of your mind, that you may prove what is that good, and acceptable, and perfect will of God." "Know you not that your bodies are the members of Christ?--That your body is the temple of the Holy Spirit, which is in you, which you have of God; and that you are riot your own? For you are bought with a price: therefore glorify God with your body, and with your spirit, which are God's." "Whether, therefore, you eat, or drink, or whatever you do, do all to the glory of God."--"Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers.--Neither filthiness, nor foolish talking, nor jesting, which are not convenient; but rather giving of thanks.--And grieve not the Holy Spirit of God, whereby you are sealed to the day of redemption."--"Let the word of Christ dwell in you richly; with all wisdom, teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord.--And whatever you do in word, or deed, do all in the name of the Lord Jesus, giving thanks to God, even the Father, by him."-"Finally, brethren, whatever things are true, whatever things are honest, (semna--dignified, grave, serious, venerable,) whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there be any virtue, if any praise, think on these things." Rom. xii. 1, 2; 1 Cor. vi. 15, 19, 20. and x. 31; Eph. iv. 29, 30; and v. 4; Col. iii. 16, 17; Phil. iv. 8. I would just remark with respect to this last quotation, that the approved and eligible items therein specified, and which are indeed very comprehensive, not only condemn and prohibit every thing of a contrary nature and tendency; but also, that the only rule and standard of judging what the things are, that [201] are justly entitled to the above epithets of "true, honest, just, pure," &c. must be the very letter and spirit of the holy scriptures exhibited in the divine declarations, invitations, precepts, promises, and approved examples of the sacred canon; and not according to the opinions and customs of the world. "For all that is in the world,--the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world: therefore, "If any man love the world, the love of the Father is not in him." 1 John ii. 15, 16.

      In the preceding section we have taken a glimpse of the blissful and glorious privileges of the genuine Christian, both with respect to the transcendant glory of his ultimate destiny, and also--to the blissful nature and insuperable efficiency of the means divinely appointed for this glorious purpose. In this we proceed to consider the exclusive and paramount obligations imperiously and naturally resulting from the divine love, mercy, and condescension, so transcendently manifested towards us, both in our present and future salvation. To this the Apostle calls us by the most endearing consideration:--"I beseech you, therefore, brethren, by the mercies--(oiktirmon--compassions)--of God." This exhortation is evidently founded upon the whole of the premises, from the beginning of the epistle which contains a very striking summary exhibition of the ruinous and terrible condition of the whole human family, notwithstanding all that God has done, and suffered, in the exercise of long suffering patience, for the amelioration of their condition, previous to the commencement of the gospel dispensation; and in this, especially, the transcendent display of his loving kindness and tender mercies for the relief and deliverance of the perishing guilty; irrespective of every thing, on their part, but their wretched, guilty, perishing condition. Upon these premises, duly apprehended, the Apostle founds his plea for Christians' entire devotion to God, in body, soul, and spirit, as their reasonable service, and most blissful privilege; that they might thus prove, to their happy experience, the good, and acceptable, and perfect will of God; and so enjoy a heaven upon earth. It surely becomes us, therefore, to consider, with the greatest possible attention, all the Lord would have us to observe and do for this blissful purpose. In order to this, we have selected a few quotations of a very general and comprehensive import; and which, it appears, are divinely intended to supply the place of an indefinite number of precepts, which, otherwise, would have been necessary to complete the catalogue of our moral and religious duties;--and are therefore as obligatory, and as necessary to the formation of Christian character, as if the intended items had been distinctly specified: nor, indeed, are they less intelligible to the candid professor, who sincerely desires to be, what God would have him to be; that is, a person entirely devoted to God. To evince the truth of this assertion, and so to edify the reader, we now proceed to analyze and review our premises. 1st. "Present your bodies a living sacrifice, holy--to God." 2d. "Be not conformed to this world; but--transformed by the renewing of your mind." 3d. "Glorify God with your bodies, and with your spirits, which are God's." 4th. "Whether, therefore, you eat, or drink, or whatever you do, do all to the glory of God." 5th. "Whatever you do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father by him." 6th. "Let the [202] word of Christ dwell in you- richly; with all wisdom teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord." 7. "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers." 8th. "Finally, brethren, whatever things are true, whatever things are venerable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there be any virtue, if any praise, think on these things " In this analysis, in order to abbreviate and simplify as much as possible, we have merely aimed at repeating the preceptive injunctions, omitting the annexed motives and reasons contained in the text, which we would still be understood to consider and feel in all their force.

      We have here at least eight general comprehensive precepts, no two of which are precisely the same. Yet between severals of them there is an evident connective coincidence. The first and second of them present the whole man, body and mind, requiring the entire devotion of each to God, with the proper reasons for so doing--the former as a living, that is, a perpetual sacrifice to God; the latter by renovation--into a continual disconformity to the unregenerate world. Again, the third embodies them both. And the fourth and fifth cover the whole field of action, both as to matter and manner. The sixth and seventh prescribe the means by which these things are to be accomplished. And the eighth and last supplies the ellipsis, if any such there be.

      Now for the practical application. If the first and second of these general precepts were duly observed, what a holy and temperate use would professors make of their souls and bodies. What a health-giving, labor-saving, soul-improving alteration would be produced in their food, raiment, furniture, and manners. And this would naturally dispose and lead them to the blissful obedience of the third, which calls us to the happiest employment under heaven; namely, to "glorify God with our bodies and spirits, which are his." And this again would lead to the dutiful obedience of the fourth and fifth; namely, to have but one and the same intention in every thing--that whether we ate or drank; or whatever we did in word or deed; it would all be done to the glory of God, in an acceptable manner; that is, "in the name of the Lord Jesus," with thanksgiving. Now to be thus actuated intentionally and practically according to the, letter and spirit of those precepts, what a blissful change it would make upon the face of Christian society? And what a powerful tendency would it have to ameliorate the condition of the non-professing world? What a countless number of acts and practices--sayings and doings, that now pass without censure, would be abandoned with abhorrence? Yea, several of our admired and ingenious trades, and fine arts, would fall into disrepute; all these, at least, that merely cater for the gratification of "the lust of the flesh, the lust of the eyes, and the pride of life." What, then, would become of our luxurious cookeries, our distilleries, our drinking-houses, our grog-shops, our millineries; our balls, masquerades, and theatres; our gambling-houses, and their machinery, such as cards, dice, &c.--our cock-fights, horse-races, puppet-shows, fine paintings, sculpture, military tactics, and the whole machinery of death, &c. &c. &c. For could the persons engaged in those things do [203] them with a good consciences "in the name of the Lord Jesus," to the glory of God, praying for his blessing upon their labors, and returning him thanks for their success? Or can we, indeed, upon Christian principle, do all or any of these things which only serve to gratify the aforesaid lusts? And what are these but a mere specimen of the unnumbered evils, evidently prohibited in those comprehensive precepts?

      But the sixth and seventh bring nearer home to the religious use the mind and tongue: of the former, in treasuring up the Word of Christ; of the latter, in making the proper use of it, both for the edification and comfort of ourselves and others; for duty and privilege are but two names for the same thing; and out of the abundance of the heart the mouth speaks." What a laborious, unprofitable, and even hurtful use of the mouth and mind, would the conscientious observance of these two precepts happily prevent? And, at the same time, what an incalculable amount, both of profit and pleasure, would a due attention to them yield to the enjoyment of Christian society, and to the conversion of unbelievers? What an amount of useless reading--of vain and hurtful conversation would be prevented? And what time and money saved for infinitely better purposes?--How would it diminish the number of the eight hundred millions of newspapers, and of the one hundred thousand periodicals,^{29} which are annually poured forth from the American press, upon our fellow-citizens? And, last and best of all, how mightily would it contribute to the knowledge and enjoyment of God, which is the very essence of heaven itself?

      But the eighth and last of those comprehensive precepts covers the whole ground,--embraces the whole compass of human thought, word, and action; and, of course, excludes the very possibility of an ellipsis in the sacred code. For if we thus reduce to practice, according to the dictation of the sacred volume, every thing that is true, honorable, or venerable, just, pure, lovely, of good report, virtuous, and commendable; we will not only do every thing that we ought to do; but we will also do nothing that we ought not to do, either towards God or man. Thus would we be complete under Him, in whom all fulness dwells.

T. C.      

[The Millennial Harbinger (May 1841): 201-204.]

FROM

THE

MILLENNIAL HARBINGER.

NEW SERIES.

VOL. V.	B E T H A N Y,   V A. DECEMBER, 1841.	NO. XII.

      Sect. 6.--"GODLINESS with contentment is great gain; for we brought nothing into this world, and it is certain we can carry nothing out. Having, then, food and raiment, let us be therewith content. For they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which, while some coveted after, they have erred from the faith, and have pierced themselves through with many sorrow. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life. Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who gives us richly all things to enjoy; that they do good; that they be rich in good works, ready to distribute, willing to communicate; laying in store for themselves a good foundation against the time to come, that [556] they may lay hold on eternal life.--For the grace of God, that brings salvation, has appeared to all men, teaching us that, denying ourselves to all ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world; looking for that blessed hope (of eternal life) and the glorious appearing of the great God and our Saviour, Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.--That, justified by his grace, we might be made heirs according to the hope of eternal life." 2 Tim. vi. 6.; xii. 17-19.; Titus ii. 11-14; and iii. 7.

      In the preceding section we are led to consider the infinite obligation incumbent upon Christians to live intentionally and entirely devoted to God; not only as their incumbent duty, but as their supreme privilege--their very heaven upon earth. In the section under consideration, we are divinely instructed how to feel and act in relation to the goods of this world, that so we may continue to maintain and enjoy that most blissful privilege. For this happy purpose, we are here exhorted to be content with the mere simple necessaries of life--"food and raiment."--To consider these, in connexion with godliness, as great gain. And this important exhortation enforced with arguments the most decisive;--"for it is certain we brought nothing into world; and it is equally certain, we shall carry nothing out." What, then, do we really want during our short abode here, but the mere necessaries of life? And is it not equally certain, that the love and pursuit of earthly things, as above described, are altogether incompatible with a life of holiness? and must, therefore, necessarily prove eternally ruinous to the deluded votaries: "for without holiness no man shall see (that is enjoy) the Lord." Wherefore, the poor are commanded to be content in their humble station, with the mere necessaries of life, and "not to labor to be rich." Prov. xxiii. 4.--This prohibition, however, is not intended for the indulgence of idleness; but for the all-important scriptural reasons above specified. For the Christian is divinely admonished to be "diligent in business, fervent in spirit, serving the Lord"--"To labor, working with his hands, the thing that is good, that he may have to give him that is needy;" also, that he may walk honestly toward them that are without, and may have lack of nothing, being fruitful in every good work." Rom. xii. 11.; Eph. iv. 28 ; 1 Thess. iv. 12.; Col. i. 10. These, then, are the blissful, honorable, lawful purposes, for which the poor Christian is to labor, while on earth, according to his ability and opportunity; and, in so doing, he not only enjoys a heaven upon earth; but also "lays up for himself a good foundation against the time to come;" thus securing to himself the blissful enjoyment of an eternal life.

      In the mean time, the rich are also divinely admonished to use their riches for the same blissful purposes;--"not to be high-minded;"--not to use their wealth, or seek to increase it, for the sake of self-aggrandizement, or family distinction; but to make a benevolent and beneficent use of it, both for the spiritual and temporal good of others. What a happy people would Christians be, if those divine injunctions were faithfully reduced to practice! And what a powerful tendency would such practice have to recommend our holy religion to an ignorant, thoughtless, ungodly world!

T. C. [557]      

[The Millennial Harbinger (December 1841): 556-557.]

FROM

THE

MILLENNIAL HARBINGER.

NEW SERIES.

VOL. VI.	B E T H A N Y,   V A. JANUARY, 1842.	NO. I.

      Sect. 7. "WHEREFORE, beloved, seeing that you look for such things, be diligent that you may be found of him in peace, without spot and blameless."--"Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him: for all that is in the world;--the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passes away, and the lust thereof; but he that does the will of God, abides for ever."--"Wherefore, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life."--2 Peter iii. 14.; 1 John ii. 16, 17.; Jude 20, 21.

      The scripture quotations which constitute the preceding section, close with an allusion to that blessed hope of eternal life, and of the glorious appearing of the great God and our Saviour Jesus Christ, which the belief and obedience of the gospel authorize the believing and obedient to anticipate, as their blissful and glorious reward.--Now, it is to this blessed hope, that the commencement of the section under consideration directly alludes: that is, to the enjoyment of eternal life in the divine presence; in the new heavens and the new earth, exclusively designed for the righteous. See 2 Peter iii. 13. And it is to a diligent habitual preparation for this most blissful state, that the quotations composing the present section expressly call our attention; that so--"we may be found of him in peace, without spot and blameless. Now for this all-important purpose two things of most comprehensive import are most expressly inculcated. The first of these is a negative injunction, of indispensable necessity to the performance of the second. 1st. "Love not the world." 2d. "Keep yourselves in the love of God." Now we are most expressly assured in the above quotations, that no one can do the latter, till he has accomplished the former: for--"If any man love the world, the love of the Father is not in him."--Consequently to make way for the love of the latter, there must be a complete riddance of the love of the former. But here it may be asked,--'What are we to understand by this prohibited love of the world? Does it extend to the just supply of our necessary wants, and the natural relations of life, and the provisions necessary for these purposes, such as arts and sciences, &c.?' Certainly no; for it is written, "Thou shalt love thy neighbor as thyself." "And whatever you would that men should do to you, do you even so them." There is therefore a just natural self-love, which naturally inclines us to the use and enjoyment of the provisions divinely made for the supply of our natural wants, which ought to be received and used with thanksgiving. But there are also artificial wants, and artificial supplies for our natural wants, which are of no real service; which, were it not for tyrant Custom, we would do as well, if not better, without; the number of which swell to a vast amount; the expenses of which are [26] almost incalculable. Now these not being necessary to our natural welfare, we would be as well--yea, better without them: for they not only cost us more than they are worth, to the full amount of their supposed value, and therefore cost us useless labor to procure them; but many of them also cost us much time and labor to take care of, and enjoy them. Wherefore, upon the whole, to the full amount both of the possession and enjoyment, voluntary slaves to our unnatural lusts--our depraved appetites. Therefore the Apostle positively declares, that if any man love these things,--that is, have and indulge a taste for the possession and enjoyment of them,--"The love of the Father is not in him." Indeed, how can it be otherwise? seeing that "no man can serve both God and Mammon:" and, that the indulgence of these unlawful lusts, is the grand object of the mammon of unrighteousness. The all-important query, then, is, how shall we get rid of those evil propensities?--how shall we defend ourselves against them, seeing that the whole world is under their influence: and that the imagination of man's heart is evil from his youth"? Gen. viii. 21. Why, surely it must be a very difficult matter, seeing that both from within and from without, man is under the influence of vicious excitements; leading him continually to the very things he ought to avoid. There appears, therefore, no way of avoiding those evils, but absolute determined self-denial. Indeed, our Lord has expressly said so--Matth. xvi. 24.; Luke ix. 23.; and xiv. 26, 27, 33. Now let any man but duly consider these quotations, and he will clearly perceive, that nothing short of the most unlimited self-denial will qualify a person for becoming a real follower of Christ. This, however, ought not to discourage any, seeing that the reward is infinitely great; for "he that overcomes" those difficulties of self-denying obedience, "shall inherit all things;" Rev. xxi. 7.--"shall be an heir of God--a joint heir with Christ." Rom. viii. 17. And, in the mean time, for the encouragement of all such, ample provisions are made, and efficient means divinely appointed for the enjoyment of them; which, if duly used, will not only crown the devout practitioner with ultimate success; but will also, in the mean time, make him as happy in his present condition, as he can be out of heaven. Now of these, the second injunction in our premises, and the means divinely appointed for effecting it, are a most blissful and comprehensive specimen. The injunction--"Keep yourselves in the love of God"--is one of the most blissful and happifying nature; and so are the means prescribed for effecting it--"Building up yourselves on your most holy faith,--praying in the Holy Spirit,--looking for the mercy of our Lord Jesus Christ unto eternal life." Now can any exercises under heaven be more blissful than these? Or can any conceivable state of mind be more so, than that which those holy exercises are designed to maintain and promote? Nor, indeed, can we conceive of any means more direct and powerful for that blissful purpose. These things, then, being so happily adjusted to promote and secure both our present and future happiness, what remains but to understand and practise them as we ought? For this purpose we shall briefly review them. First--"Building up yourselves on your most holy faith." Now this is first in order;--for faith is the principle and measure of all true religious enjoyment:--it is the intelligent belief of divine testimony; and is therefore defined by the [27] Apostle to be "the substance of things hoped for, the evidence of things not seem;" because it furnishes the mind with real substantial ideas upon which it dwells with a corresponding interest. Consequently, the mind must attain the knowledge of the truth in order to faith: and then contemplate, meditate, and reflect upon it; and also, for social improvement, converse about it, in order to maintain and increase it. These things being evidently so, this comprehensive exercise throws us back upon he entire subject of divine revelation; respecting the past, the present, and future; and, of course, calls up to our attention all the important facts and documents divinely intended for our edification, comfort, and salvation; and thus imprints them upon our minds, so that we cannot forget them. Thus are we happily prepared to walk in the light of those divine documents which constitute our faith; the direct tendency of which is to fill our hearts with the love of God, which is the very principle and substance of all true holiness; for which cause the Christian faith is called most holy. Our next and immediate duty, then, is to build ourselves up on this most holy faith, by continual additions to the subject matter of it, which, we have seen, is knowledge; and, also, to the virtuous attainments which proceed from this knowledge; that thus "giving all diligence, we may continue to add to our faith," not only "knowledge," but also "courage, temperance, patience, godliness, brotherly kindness and love." For we are, divinely assured, that in so doing we shall never fall; but shall at last enjoy a most gracious and hearty welcome into the everlasting kingdom of our Lord and Saviour Jesus Christ. 2 Pet. i. 5-11. Next, in order to this blissful and successful upbuilding of ourselves on our most holy faith, we are divinely directed to continue praying in the Holy Spirit--an exercise this, as delightful as it is effectual. For what can be more natural, and, of college, more grateful to the Christian who is begotten and born of the Spirit, than believingly to cast himself upon his assistance and direction, when approaching the throne of grace? Nor, indeed, can we imagine any thing more effectual. For this is the confidence that we are authorized to have; "that if we ask any thing according to the will of God, he bears us." And, consequently, "that we have the petitions that we desired of him." 1 John. v. 14, 15. And also--that whatever we ask according to the dictation or suggestion of the Holy Spirit, is according to the divine will, and therefore will be certainly granted. Rom. viii. 26, 27. Thus in the exercise of our most holy faith in our great High Priest for acceptance, and in the Holy Spirit of promise for assistance, we are authorized and enabled to draw near with true hearts, in full assurance of faith. Heb. x, 21, 22.

      Now, as this blissful assurance has a direct and powerful tendency to keep the believer in the love of God; so has it also to enable him to realize the third and last item of the means in our text divinely appointed for this most blissful purpose:--that is--"Looking for the mercy of our Lord Jesus Christ unto eternal life."--For surely this confident expectation of this crowning privilege, this ultimate consummation of all his hopes, cannot exceed his present confidence of access to God, and acceptance with him, through his great High Priest. But this divine assurance enjoyed and maintained, by the proper use of the divinely appointed means, the believer can look forward with [28] undoubting certainty to this glorious consummation; and, of course, be filled--yea, captivated by the love of God. "For we love him because he first loved us." John iv. 19. These things being evidently--necessarily so, it therefore becomes our most important duty and highest privilege, so to exercise ourselves in the due use of these divinely appointed means, as to keep the love of God, manifested in Christ, continually before our minds: and our hearts in the full assurance of our interest in it: for without this, neither the love of God to us, nor love to him, can be cherished and realized in our hearts. We must therefore make our holy religion our main business, our chief concern, if we would realize and enjoy it.

T. C.      

[The Millennial Harbinger (January 1842): 26-29.]

      ^{1} Matth v. 3-9, 13, 14.
      ^{2} John i. 11-3.
      ^{3} John iii. 5.
      ^{4} 2 Cor. v. 17
      ^{5} Jas. i. 18.
      ^{6} 1 Pet. i. 23.
      ^{7} Gal. vi. 15.
      ^{8} Luke ix. 23.
      ^{9} Luke xiv. 26, 27, & 33.
      ^{10} 2 Cor. v. 7, 9, 14, 15.
      ^{11} Gal. v. 6.
      ^{12} 1 Cor. xiii. 1-8, 13.
      ^{13} 1 John iv. 7-12, 16-19.
      ^{14} Matt. vi. 19-21, 24, 25, 33.
      ^{15} Rom. xii. 1, 2.
      ^{16} Col. iii. 17.
      ^{17} 1 Cor. x. 31.
      ^{18} 1 Tim. vi. 6-12.
      ^{19} Titus ii. 11-14.
      ^{20} 2 Peter iii. 14.
      ^{21} 1 John ii. 15-17.
      ^{22} Jude 20, 31.
      ^{23} Rev. iii. 21. & xxi. 7. & xxii. 13. & iii. 22.
      ^{24} Matth. xxv. 34-36.
      ^{25} Rev. iii. 22.
      ^{26} Matth. vi. 19, 20, 21, 24, 25, 33.
      ^{27} Rom. i. 16, 17, and iii. 22-26, and v. 1. 2; 1 Cor. i. 30, 31; Matth. xxv. 31, 34-36; Luke xii. 32, 33; 1 Tim. vi. 6-12; James ii. 5; Rev. iii. 21, and xxi. 7.
      ^{28} Eph. iv. 24; Heb, xii. 14; James i. 18. John iii. 5; 1 Peter i. 23; 1 Cor. xii. 3; 2 Cor. 17, 18.
      ^{29} True it is, that we circulate eight hundred millions of newspapers in a year, and more than a hundred thousand quarterly and monthly periodicals. American Eclectic, Vol. i., No. 1, p. 6.

      Thomas Campbell's "A Scriptural View of Christian Character and Privilege" was first published in The Millennial Harbinger, New Series, Vol. 4, No. 8, August 1840; No. 9, September 1840; Vol. 5, No. 3, March 1841; No. 4, April 1841; No. 5, May 1841; No. 12, December 1841; Vol. 6, No. 1, January 1842. The electronic version of the essay has been produced from the College Press reprint (1976) of The Millennial Harbinger, ed. Alexander Campbell (Bethany, VA: A. Campbell, 1840), pp. 345-349, 396-398; (Bethany, VA: A. Campbell, 1841), pp. 135-137, 182-187, 201-204, 556-557; (Bethany, VA: A. Campbell, 1842), pp. 26-29.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. In the printed text, footnotes are indicated by printers' devices (asterisks, daggers, double daggers, etc.); in the electronic text, the notes are sequentially numbered and placed at the end of the file. I have let stand variations and inconsistencies in the author's (or editor's) use of italics, capitalization, punctuation, and spelling in the essay. Emendations are as follows:

            Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 Section 1:
 p. 345:    John iii 5, [ John iii. 5.
            1 Pet. i 23. [ 1 Pet. i. 23.
            Gal vi 15. [ Gal. vi. 15.
 p. 346:    1 Cor. xiii 1-8, 13. [ 1 Cor. xiii. 1-8, 13.
            1 John iv. 7-12. 16-19. [ 1 John iv. 7-12, 16-19.
 p. 347:    [missing reference] [ Matt. vi. 19-21, 24, 25, 33.
            Titus ii. ii. 11-14. [ Titus ii. 11-14.
            1 John ii. 16-17. [ 1 John ii. 15-17.
            Jude xx. 31. [ Jude 20, 31.
 p. 349:    Ezck. ix. 4, 6. [ Ezek. ix. 4, 6.

 Section 2:
 p. 396:    orgin-- [ origin--
 p. 397:    1 Cor ii. 13. [ 1 Cor. ii. 13.

 Section 3:
 p. 135:    same volame, [ same volume,
 p. 136:    or coverrs, [ or covers,
            (for we can [ for we can

 Section 4:
 p. 183:    chap. iii. 32-26.-- [ chap. iii. 22-26.--
 p. 185:    hand. "See [ hand." See
            3 Thess. i. 11. [ 2 Thess. i. 11.
 p. 186:    will I cleanae [ will I cleanse

 Section 5:
 p. 201:    I BESEECH [ "I BESEECH
 p. 203:    8th "Finally, [ 8th. "Finally,
            on these things " [ on these things."
            fourth and fifth covers [ fourth and fifth cover
            Wha , then, [ What, then,
 p. 204:    sixth and seventh brings [ sixth and seventh bring
            monthly periodicals [ monthly periodicals.

 Section 6:
 p. 557:    Eph. iv 28; [ Eph. iv. 28;

 Section 7:
 p. 26:     Jude xx. 21. [ Jude 20, 21.
            arts and sciences, &c. [ arts and sciences, &c.?'
            "shall inherit all things; [ "shall inherit all things;"
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created 20 March 1998.
Updated 9 July 2003.