It is not correct to imply (p. 142) that the ancient separatists, and not the church, separated themselves as far as possible from the world. It is no less an error, that Brethren, even the strictest, denounce secular life generally, as though it were a service of Satan, and only allow those they can influence to practice medicine and a few handicraft trades. In their ranks have we not seen men of every degree, barristers, solicitors, bankers, manufacturers, merchants, landlords, land-agents, farmers, authors, artists, musicians, accountants, actuaries, chiefs and subordinates in the civil service, or in trade and commerce, as well as in educational work of all grades and varieties? In fact it would be hard to say where they are not found, save in the coveted places of worldly legislation, religion, and power, which must now be shared with notorious profligates, papists, revolutionaries, and infidels.
As to military and naval service, Brethren leave the question (as scripture does) to the conscience, intelligence, and devotedness of the individuals concerned. Even among Anglicans, one has rarely heard of a godly youth seeking a commission. But many an officer, naval and military, has been afterward brought to God. Now while we deprecate all pressure, we cannot but value the grace which leads some to sacrifice their earthly interests by abandoning what true-hearted believers must feel to be unsuitable to Christ and the Christian. “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight,” &c. One can understand a man in a high position of this sort hesitating as he thought of his large family, perhaps with no other provision; but it is a sorrowful fact that professional teachers of religion, established or dissenting, are generally the most forward in lulling consciences asleep, and encouraging Christians to oppose the evident spirit, as well as the plain words, of scripture. Is it not ominous of coming and speedy judgment on Christendom? of that long-suspended sentence, “Now is the judgment of this world"?
Really Mr. T. is not acquainted with the facts on the one hand, nor does he know the principle on the other. He appears to think that Brethren will have no “intercourse with the unconverted"; which is absurdly and notoriously untrue, (as it would be in distinct opposition to the ruling of the apostle in 1 Cor. 5:1010Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. (1 Corinthians 5:10)); and he evidently treats it as extreme error “that they refuse to associate themselves with others, even for religious purposes, unless they are assured that those with whom they join are, in their view, 'converted men,'“ &c. p. 143. “Even for religious purposes!” why, this is just what is so serious. We have no peculiar “view” about conversion, but are quite content to abide by the adequate testimony of Christians, whether churchmen or dissenters. To be associated for religious purposes with men who are not credibly regarded as reconciled to God is as monstrous in our eyes, as that Christian work should be done by Christian men seems to our friend's mind. The truth is, that we know and desire no society for such purposes save the one and only one that God has formed—His church; and even in the present scattering of its members, we would meet on no other principle than that one, which is equally open to, and, binding on all, the faithful, the one body of Christ. Yet Mr. T. in the next paragraph (pp. 143, 144) admits, as he must, that separateness from the world is involved in the very idea of a Christian; and that nothing should be undertaken which prejudices our position as members of God's household, or impairs in the least degree our loyalty to Him. But he instantly shrinks from the consequences, and demurs to the loss of secular office, and pleads for a mixed society for Christian objects; he talks of “theories,” but in truth it is the practical result which repels and tries him, like others.
We have seen how wrong the common notion of “the flesh” is: along with it goes no less lack of understanding as to “the world.” And it is of painful interest, however instructive, to note how want of divine light as to both corresponds with ignorance of the Spirit's power and workings on the one hand, and of “the Fathers” love and glory on the other; and this practically, quite as much as doctrinally. But this by the way, as being too large a theme for a passing discussion.
It is evident that Mr. T. does not believe that man as he is in his best estate, fallen man, is altogether vanity; and worse, dead in trespasses and sins. He does not believe that baptized man, at least, needs to be born of God; and he argues (pp. 145-147) as if Christendom were not swayed, like China or Japan, by the gratifications of sense, the attractions of wealth and grandeur, or the aspirations of intellect. Can he really mean that society in London, or even Chichester, has not the lust of the flesh, the lust of the eye, and the pride of life, as its ruling principle? Human society in itself is estranged from God. Christian profession does not alter this—nothing but life in Christ by the power of the Spirit, faith working by love, which every saint is responsible to display, dead to sin and to the law, as well as crucified to the world and the world to him.
So little is our author acquainted with revealed truth, that he strives to find a plea for the world in the paradisiacal state (p. 148); whereas it is plain from scripture that the distinction of nations and tongues was due to the divine judgment on mankind which would unite in self-will and independence of God, to make itself a name, and therefore was by His sentence and power broken up into nations by separating languages. And it is a dogmatic fact of the deepest import that Adam only became a father after he was fallen, and an outcast from God. Subjection to the powers that be, and prayer for the sovereign and all in authority, in no way furnish the shadow of a proof that a Christian ought to exercise worldly authority. The reasoning, in pp. 149, 152, is beside the mark: no Christians now on earth so strongly urge submission to every such institution as Brethren, as Mr. T. seems to know, with readiness to suffer where they must obey God rather than man. And this it is which has ever and chiefly provoked the enmity and scorn of the political nonconformists; and where, one grieves to ask, are they not political? Alas! are churchmen, so called, better in this respect? or are they not both running a race of rivalry for the things of the world, its influence, honors, and emoluments—the one to keep, the other to gain, indirectly if not directly? One may point to p. 169 in proof of the low naturalism into which Mr. T., like most, is fallen. “We are therefore (I) justified in regarding Him [the world-rejected and crucified Christ!] as being in the fullest and highest sense the Founder of modern philanthropy! as He is also the Author and Giver of that advanced scientific knowledge (!!) which has made philanthropic effort so much more efficient than it used to be in supplying the needs, and in alleviating the sufferings and sorrows of mankind.” Is it not an awful delusion to misrepresent the Lord of glory as if He were the Author and Giver of that scientific knowledge in modern times, of which some of the most impious infidels have been among the chief discoverers and promoters? Men who dare to say such things should have at least the wit to refrain from perverting Scripture to support their unholy assertions.
Nor is it true that the Christians of the apostolic age were so exclusively of the lower orders as to yield no possible cases of declining rank and political office; or that there is anything to exclude the most unworldly brother from being in an imperial household or the treasurer (or steward) of a city (p. 153). The reasoning that follows to the end of the chapter (pp. 154-170) is even weaker than this, or founded on mere misconception of the facts. The worst of all, however, is the darkness it betrays to Christ's will and glory. To the Christian, the governing consideration ought to be that which, being His pleasure, bears witness to His grace and truth, and so magnifies His name in a world which cast Him out, even to the death of the cross. It is in vain to cry up the refining and elevating influence on the world of a course which sacrifices His glory; what grief of the Holy Ghost who is here to promote it according to the will of God the Father! The philanthropy of God, according to scripture, is the last thing Brethren disparage; it is blotted out and falsified by admixture with the world, which can have no real fellowship with the cross any more than with the heavenly exaltation of Christ; as the church ought to have none with the world whose “friendship is enmity with God.” To tax the Christians who value high positions in the world with instinctive “selfishness or covetousness,” albeit in that “flesh” which is in all, might have some semblance of truth, even if it sounded uncharitable; to attribute it to the “theory” of Brethren, if this be the truth of God, as we are sure is a libel as bold as it is ignorant.
An extract from the fifteenth chapter (omitting the notes) of the “Decline and Fall of the Roman Empire” will afford a striking comment on this point; as it shows that what a clergyman now censures in Brethren, the skeptical historian ridicules, whilst he mingles praise, in the early church: “It is a very honorable circumstance for the morals of the early Christians, that even their faults, or rather errors, were derived from the excess of virtue. The bishops and doctors of the church, whose evidence attests, and whose authority might influence, the professions, the principles, and even the practice of their contemporaries, had studied the scriptures with less skill than devotion; and they often received in the most literal sense those rigid precepts of Christ and the apostles, to which the prudence of succeeding commentators have applied a looser and more figurative mode of interpretation. Ambitious to exalt the perfection of the gospel above the wisdom of philosophy, the zealous fathers have carried the duties of self-mortification, of purity, and of patience, to a height which it is scarcely possible to attain, and much less to preserve, in our present state of weakness and corruption. A doctrine so extraordinary and so sublime must inevitably command the veneration of the people; but it was ill calculated to obtain the suffrage of those worldly philosophers, who, in the conduct of this transitory life, consult only the feelings of nature and the interests of society.
“There are two very natural propensities which we may distinguish in the most virtuous and liberal dispositions—the love of pleasure and the love of action. If the former be refined by art and learning, improved by the charms of social intercourse, and corrected by a just regard to economy, to health, and to reputation, it is productive of the greatest part of the happiness of private life. The love of action is a principle of a much stronger and more doubtful nature. It often leads to anger, to ambition, and to revenge; but when it is guided by the sense of propriety and benevolence, it becomes the parent of every virtue; and if those virtues are accompanied with equal ability, a family, a state, or an empire may be indebted for their safety and prosperity to the undaunted courage of a single man. To the love of pleasure we may therefore ascribe most of the agreeable, to the love of action we may attribute most of the useful and respectable qualifications. The character in which both the one and the other should be united and harmonized would seem to constitute the most perfect idea of human nature. The insensible and inactive disposition, which should be supposed alike destitute of both, would be rejected by the common consent of mankind as utterly incapable of producing any happiness to the individual or any public benefit to the world. But it was not in this world that the primitive Christians were desirous of making themselves either agreeable or useful.
“The acquisition of knowledge, the exercise of our reason and fancy, and the cheerful flow of unguarded conversation, may employ the leisure of a liberal mind. Such amusements however were rejected with abhorrence, or admitted with the utmost caution, by the society of the fathers, who despised all knowledge that was not useful to salvation, and who considered all levity of speech as a criminal abuse of the gift of speech. In our present state of existence the body is so inseparably connected with the soul, that it seems to be our interest to taste with innocence and moderation the enjoyments of which that faithful companion is susceptible. Very different was the reasoning of our devout predecessors; vainly aspiring to imitate the perfection of angels, they disdained, or affected to disdain, every earthly or corporeal delight. Some of our senses indeed are necessary for our preservation, others for our subsistence, and others again for our information, and thus far it was impossible to reject the use of them. The first sensation of pleasure was marked as the first moment of their abuse. The unfeeling candidate for heaven was instructed, not only to resist the grosser allurements of the taste or smell, but even to shut his ears against the profane harmony of sounds, and to view with indifference the most finished productions of human art. Gay apparel, magnificent houses, and elegant furniture, were supposed to unite the double guilt of pride and of sensuality: a simple and mortified appearance was more suitable to the Christian, &c.
“The Christians were not less averse to the business than to the pleasures of this world. The defense of our persons and property they knew not how to reconcile with the patient doctrine which enjoined an unlimited forgiveness of past injuries, and commanded them to invite the repetition of fresh insults. Their simplicity was offended by the use of oaths, by the pomp of magistracy, and by the active contention of public life; nor could their humane ignorance be convinced that it was lawful on any occasion to shed the blood of our fellow-creatures, either by the sword of justice or by that of war; even though their criminal or hostile attempts should threaten the peace and safety of the whole community. It was acknowledged that under a less perfect law the power of the Jewish constitution had been exercised, with the sanction of heaven, by inspired prophets and by anointed kings. The Christians felt and confessed that such institutions might be necessary for the present system of the world, and they cheerfully submitted to the authority of their pagan governors. But while they inculcated the maxims of passive obedience, they refused to take any active part in the civil administration or the military defense of the empire. Some indulgence might perhaps be allowed to those persons who, before their conversion, were already engaged in such violent and sanguinary occupations; but it was impossible that the Christians, without renouncing a more sacred duty, could assume the character of soldiers, of magistrates, or of princes. This indolent or even criminal disregard to the public welfare exposed them to the contempt and reproaches of the pagans, who very frequently asked, what must be the fate of the empire, attacked on every side by the barbarians, if all mankind should adopt the pusillanimous sentiments of the new sect? To this insulting question the Christian apologists returned obscure and ambiguous answers; as they were unwilling to reveal the secret cause of their security: the expectation, that before the conversion of mankind was accomplished, war, government, the Roman Empire, and the world itself, would be no more. It may be observed, that in this instance, the situation of the first Christians coincided very happily with their religious scruples, and that their aversion to an active life contributed rather to excuse them from the service than to exclude them from the honors of the state and army.
“But the human character, however it may be exalted or depressed by a temporary enthusiasm, will return by degrees to its proper and natural level, and will resume those passions that seem most adapted to its present conditions. The primitive Christians were dead to the business and pleasures of the world; but their love of action, which could never be entirely extinguished, soon revived, and found a new occupation in the government of the church. A separate society, which attacked the established religion of the empire, was obliged to adopt some form of internal policy, and to appoint a sufficient number of ministers, entrusted not only with the spiritual functions, but even with the temporal direction of the Christian commonwealth. The safety of that society, its honor, its aggrandizement, even in the most pious minds, were productive of a spirit of patriotism, such as the first of the Romans had felt for the Republic; and sometimes of a similar indifference in the use of whatever means might probably conduce to so desirable an end. The ambition of raising themselves or their friends to the honors and offices of the church was disguised by the laudable intention of devoting to the public benefit the power and consideration which, for that purpose only, it became their duty to solicit. In the exercise of their functions,” &c.
“The Christian religion, which addresses itself to the whole human race, must consequently collect a far greater number of proselytes from the lower than from the superior ranks of life. This innocent and natural circumstance has been improved into a very odious imputation, which seems to be less strenuously denied by the apologists than it is urged by the adversaries of the faith; that the new sect of Christians was almost entirely composed of the dregs of the populace, of peasants and slaves, the last of whom might sometimes introduce the missionaries into the rich and noble families to which they belonged. These obscure teachers (such was the charge of malice and infidelity) are as mute in public as they are loquacious and dogmatical in private.... As the humble faith of Christ diffused itself through the world, it was embraced by several persons who derived some consequence from the advantages of nature or fortune. And yet these exceptions are either too few in number, or too recent in time, entirely to remove the imputation of ignorance and obscurity which has been so arrogantly cast on the first proselytes of Christianity. Instead of employing in our defense the fiction of later ages, it will be more prudent to convert the occasion of scandal into a subject of edification. Our serious thoughts will suggest to us, that the apostles themselves were chosen by providence among the fishermen of Galilee, and that the lower we depress the temporal condition of the first Christians, the more reason we shall find to admire their merit and success.”
To fair minds the parallel will appear sufficiently evident between skeptical attacks on the early church and modern criticism of Brethren. They are both due to a similar unbelief, which slights Christ and the things unseen, and seeks at any rate to enjoy the present. When Christendom becomes infidel, judgment is at hand.
The world then is that social system which binds men together here below for pleasure or profit, ambition or utility, in real independence of God, whatever its professed religion or irreligion, It is characterized in scripture by rejecting the Son of God and ignoring the Holy Spirit. The death of Christ, instead of delivering it from Satan's thralldom, was rather that unspeakably solemn fact whereby he became its prince and the god of this age—the present evil age. The outward recognition of Christianity has not made the world cease to be the world, but rather given occasion for its greater guilt; first, by the unbelief that corrupts the truth, and, secondly, by the more daring infidelity which is rapidly casting the truth off and apostatizing from it. And what will the end be? The divine judgment of Babylon, and of the two beasts—the world-power and the religious power: Rome is apostate and Jerusalem is apostate, in their last unholy affiance against the King of kings and the Lord of lords, when He shines forth from heaven for the sudden and irremediable destruction of themselves and their adherents. God has graciously disclosed this supreme catastrophe, in order to warn and guard His own from every current of error (more especially from all the novel expedients and experiments of the age, where man is sought, and his wisdom is trusted without God's word or Spirit), that they may the more diligently cleave to the only Lord and Savior with full purpose of heart, cheered by the blessed promise that He is coming quickly to receive them unto Himself; that they may be in the Father's house where He is, and accompany Him when He appears to judgment.
“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 world, 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 forever.”