Document: “Our Present Condition,” The Second Advent Watchman, vol. 4, no. 18, June 2, 1852, Hartford, CT, W. S. Campbell & J. Turner, eds., p. 140, HTML, PDF.
Contents: Doctrinal disunity among opposers of Sabbath truth, and the results of it.
Highlighted text was quoted by C. C. Crisler in Organization, pp. 35-37.
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Our Present Condition.
Having been occupied in preaching, now mostly for more than two months past, in which we have visited different places, we have had an opportunity of looking over the field, and are somewhat prepared to speak as to the state of things among that portion of the Advent brethren with which we are identified. To a great extent the lines are drawn between the different interests which have sprung up, in what was once the united body of the brethren looking for the immediate coming and kingdom of the Redeemer. This is not true, however, in every instance—but it is so far true that a division of labor has been the result; consequently, we know but little, personally, of the condition of things and prospects of those, except the class with which it has been our lot to become connected. It is to be regretted deeply, that the divisions which have rent the body ever begun to exist. But they can now never cease to exist. We deplore it; because there are good brethren in the ministry and membership, in all these branches; and many hearts have been made to bleed by the efforts which have been made, and are being made, to separate very friends. A fearful account will some have to render at last, for the part which they have acted in the destructive work.
We not only deplore what has been done, but we repudiate what is being done, at this moment, either as the result of past movements, or as the cause of farther alienation of brethren, and greater distraction to the cause, and embarrassment to the labors of those who are called to preach the word. It is painful to the Christian heart to know that brethren are disfellowshipped and rejected for opinion’s sake; yet such is the fact—and the consequence of the exclusiveness of feeling which has been increasing among us for years—and, at the same time, the cause of still farther narrowness and uncharitableness of feeling.
It is a very important matter to hold the present truth—but it is not to be held or presented in such a way as to cast off and reject those who do not see with us, on that account. We are satisfied this has been the case with us too much, altogether; and we have not only reaped the fruits of it, in having driven off many from us and kept many from coming, but this has been one great cause of great dissensions among ourselves; and still the cause operates—still the result follows. We see the sad fruits in the dwindling interest, in very many instances: the cause manifestly sinking, and growing less and less. In such cases, generally, the great effort is upon opinions and views which are most earnestly contended for, each of which, in turn, is a new and important truth, and so is most strenuously advocated, but which is very likely to prevent the preaching of the gospel fully, at least, with a practical effect. The result has been bad—the church has languished—sinners have not been awakened—there has been but little building up and spiritual improvement. On the other hand, where there has been less attention to disputed points—less criminating others, and with united and prayerful effort the brethren have taken hold to work in the Lord’s vineyard, and the preaching of the word has been practical as well as doctrinal. There have been awakenings and sound conversions, and these have been added to the church. This is the difference.
If, then, our object is to do good to the world, and if we must affect minds which have a prejudice to overcome, or which must be made to feel before they can act—and there is in the gospel a power to induce men to feel, and for their own salvation—should it not be an object with us to inquire into the causes of a manifest failure on our part, at least, to a great extent, and then to inquire as to the best means by which to adapt our efforts to the eternal well-being of our fellow men? How can we remove this unhappy condition, and labor successfully for the salvation of the people? It will do us no good to refuse an examination. The sooner we meet facts in the face, the better for those who, if they love the truth, would desire to remove all obstacles to efficient labor for the great object we live to accomplish, as christians—the propagation of truth and the saving effect of the gospel word upon the minds of men. It certainly can do the man no good, who is approaching insolvency by the state of his business, to refuse to look into his business affairs. It can do the diseased man no good to refuse to know the extent of his condition; nor can it be of the least service to us, as a people, to refuse such examination into the depressed spiritual state among us, as may be requisite to a full knowledge of the causes of declension and falling off which prevail in our midst. We therefore ask the attention of our readers for a few considerations.
We believe that, with us, there has been altogether too little dependence on the spirit of God. In advocating the necessity of receiving and preaching present truth—all of which, we grant, is important, in showing wherein the word is ‘the power of God’—we have failed to urge the necessity of the spirit of God in the awakening and conversion of sinners, and the up-building and consolation of believers. We do not intend to accuse any of our brethren of denying the distinct existence of the spirit of God in the work of human salvation, at the present time. We only refer to a fact existing, to some extent, at least, with our brethren. For one, we as fully believe as ever, and we hope, as any one, in the distinct existence of the Holy Ghost, and its power upon human hearts, to awaken and convert the mind to things divine—to improve, cultivate and comfort the believer, and thus fit him for the presence of the Lord’s glory. We might, at the same time, differ from men as to the doctrine of the personality of the Holy Ghost; but as to the fact above stated, we fully believe it. At the same time, in our interest to impress the importance of faith in the word, as embracing new are present truth, we now think we have failed in making a suitable impression of the necessity of such direct agency from God. We have borne our testimony; but, might we not have given more labor in that direction with beneficial result? What has been the consequence of such neglect as we have intimated? Men have seemed to expect the result upon others, which the scriptures declare must depend upon this agency, independently of it. Also, a very unhappy and formal condition has resulted among the brethren—an objectionable feeling as to spiritual exercises. Soon the people have been unwilling to hear on experience, as embracing the influence and power of the Holy Spirit upon the feelings of the man; and if there is not gospel religion in the feelings, how long will it obtain in the understanding? If this divine agency is lost sight of, what can be done in securing the living power of truth? How shall we retain or promote vital holiness? One very sad effect is the manifest want of application to God for this power to awaken and save men. If we do not pray for the Spirit, which is the power applying the word, we cannot expect the Spirit to be given in answer to our prayers—and hence it is, we fear, that with the truth which we preach, there is so little effect upon the spiritual state of the unconverted, and even our brethren who hear us. And certainly, if we oppose the operation of the Spirit, we cannot expect more from our efforts than the conviction of the judgment. This is absolutely important; but will it last, if the mind is not influenced by that identical power which the word declares is essential, in making the word a sword to reach the thoughts and intents of the heart? Christians must still pray for the Spirit to help their infirmities, and still implore the divine influence upon the sinner, to awaken him.
Now it appears that, in failing to do this, we have had many less converted and added to us; and, as a people, in many instances, have been drivelling and dying. Not that the Spirit has been entirely withheld; but if sought for in great measure, the promise is that a supply will be granted. To depend upon the word without it, or so explain this influence as to make it of no particular account, would certainly deter us from earnest application to God for it, and without this it will not exist in great measure. Yet the promise is, that the Father in heaven is more willing to give the Holy Spirit to them that ask him, than earthly parents are to give good gifts to their children. Shall we underrate such a promise? If, indeed, such is the willingness of our Father in heaven, and this promise becomes an assurance of the spiritual state required unto acceptance with the Father, how can the church prosper without it? How can the people of God be found prepared for the labor to be put forth in saving mankind, without such aid—without such power? Does not the apostle teach us that believers who are building up themselves in their most holy faith and looking for the mercy of our Lord Jesus Christ to eternal life, are also praying in the Holy Ghost? All this he enjoins, at least, upon the same class of persons.
We very much fear that a great lack of faith in the Spirit has obtained; and it is certain that we have not, in preaching, insisted sufficiently on its power and importance.
We see no kind of danger of fanatical views, in a correct and scriptural view of the Spirit of God possessed by us, to enlighten and guide to awaken and comfort. The Saviour speaks specially on these points—as to the necessity of the Spirit—and it appears that by want of a due consideration of his language, and perhaps partially by a love for the novelty and interest of new truths, we have not secured such help as Heaven has, in infinite wisdom, seen fit to offer to those who work in his vineyard. The danger of suffering from a psychological influence, has, no doubt, kept many from laboring for this aid. The fact that psychology presents such features is no more evidence that the spirit of God does not affect our hearts with a directly divine power, than the simulation of Aaron’s miracles in Egypt proved that the miracles did not exist. A counterfeit always supposes a genuine. It is known by experience, by various illustration, and by scripture, that such a divine power is felt by us; but we need not throw away our reason—we will not. We need not go wild, nor need we throw by the blessed promise of the Bible, by which we can claim the Spirit, because some who profess to have been led by the Spirit, have become fanatics. In the liability of men to rush into extremes, we have been endangered by the one opposite to the fanatics, who have continually claimed to follow the Spirit, but have been lost in magnetism—we have been in danger of formality, not of denying the power, but of leaving out some of the elements necessary to the power of godliness.
If indeed our error lies here, we can discover at once what remedy to apply. The ministers should strive to stir up the brethren in earnest to the necessity and work of the Spirit. The church should begin to pray for an outpouring upon all, and engaging in earnest prayer for such power, and the work of God which may be expected to follow, we shall not ask in vain. We defer farther remarks till next week.