Untitled article by W. H. M.

Pacific Press Publishing Company · New York · October 2, 1890

FromThe American Sentinel, Vol. 5, No. 39

The Massing of the Forces.

By W. H. M.

In an address delivered at the Lakeside Assembly, in August, Miss Frances E. Willard thanked God for the marshalling of the National Reform soldiery “marching as for war.”

At such a time, when reinforcements are so rapidly joining themselves to the ranks of the party which assumes to be the army of moral reform, it does not come amiss to enumerate the detachments of which this marching host is composed.

Dr. McAllister says of these gathering forces, in the preface to his “Manual of Christian Civil Government:” —

These days of peace do not call patriots to the battle-field. The God of nations is blessing us with rest from war. But the Christian patriot’s ear catches stirring calls to more strenuous and momentous conflicts than any “battle of the warriors” with its “confused noise, and garments rolled in blood.” The enemies of our national Christianity are both powerful and active. They have begun their attack. Our Christian institutions of Government are at stake. And the same love of country that would summon the patriot to the field of battle, summons him now to the field of moral conflict, where the friends and foes of our American national Christianity are deploying and skirmishing, and must soon come to the decisive engagement.

The issue is stated here. Although by implication, still it is direct implication. What is it? It is between “American national Christianity” and the Christianity of the Bible,—God’s religion pure and undefiled, which savoreth not of the things which be of this world.

In whatever country it has been established, and by whatever name it has been called, whether it has been the Church of Rome, the Greek Church, the Church of England, or the American national Christianity, the intent and effect of the organization of a “national Christianity” has invariably been to uphold the “traditions of men,” and maintain them in the face of the divinely spoken truth of the word of God. This is the case now. Can the result be expected to differ from past similar conflicts? It cannot, except in degree. And this is the only way in which it will differ. Prophecy shows it surely, clearly, definitely. But then the end comes. Here is the final deliverance, and the right does triumph eternally. Sin and wrong die with the wicked and the unjust, and exist no longer. The joy of eternal bliss and the grandeur of heavenly perfection are then attained. But these hosts, who call to one another with such sounding of the trumpet, and gather with such worldly pomp and pageantry, truly and literally an “army with banners,” should stop and ask themselves who is it that will be called “great in the kingdom of heaven?” and who is it that “in no case shall enter” therein?

Did not He in whose name they profess to assemble, accept the crown of thorns as a lowly symbol of his ministering service to mortality? and did He not most sternly reprove his disciples when they spoke the things which savored of this world? And who did He say should be with him in his kingdom? Was it not the persecuted, the peacemakers, the pure in heart, the merciful, the meek, the mourners, the poor in spirit, and those that hunger and thirst after righteousness? Are those terse sentences, in which Christ named the host of the blessed, descriptive of the serried ranks that march as for war in behalf of a “national Christianity?”

Let them who would choose between the mortal error into which the Jews fell at the first coming of Christ, (when they in their vainglory of race, and pride of the world looked for him to assume an earthly scepter, and his true kingdom which is not of time and death), take thought not to fall into such an error at his second coming. At that time the Jews stood for a distinctively national Christianity, with the Messiah as their earthly king. Who is it that stands similarly, for a distinctively “American national Christianity”? It is the National Reform party, that for twenty-seven years has been a growing power in this country.

Who is it with clear-voiced utterance, “local, State, national, and world-wide” in the scope of its influence, says that Christ shall be king of this transitory, sin-defiled world,—King of its despotic and corrupt courts—of its camps of license and violence—of its commercial robbery and injustice,—King of its tyrannical and extortionate customs, and of its imperfect Constitutions,—and that through the gateway of political corruption Christ shall enter the realm of law—human law? It is the Woman’s Christian Temperance Union, in unison with the National Reform party.

Next to this detachment from the motherhood of the State, comes a maidenly contingent of human loveliness, fit only for a war of roses indeed, which steps in delicately, stately trippings to the martial music of National Reform.

With the sweetest and loveliest and last

of fashions, graceful concessions to a silken Christianity, they say, with haughty humility which fits so well their perfect manner and easy courtliness of bearing, “We are the ‘King’s Daughters,’ we command you ‘In His Name.’”

But who are these who pass as a brook of rippling youthful laughter fit to flow through the golden streets? It is the Young People’s Society of Christian Endeavor, the children’s crusade of the nineteenth century, marching to as pitiful an end, and for as futile a purpose, as were the Crusaders when led by fanatic zeal to the conquest of the holy sepulchre.

As a rear-guard to this marvellous religious army of the world, marches a vast body of churchmen at arms, whose very presence is a benediction, and whose benign graciousness assures to the motley host protection and safety for time and eternity,—the Evangelical and Ministerial Alliance.

As outposts, and flying patrol along the whole line, the Law and Order Leagues are stationed.

This is “the National Reform soldiery ‘marching as for war.’”

Does this display of worldly influence and human force tally well with that meek and saintly patience which the Bible says must characterize those who become subjects of our Lord and of his Christ in his eternal kingdom?

W. H. M.