revelations from God, and as all necessary to make the man of God perfect,
and accomplished for every good word and work; the New Testament, or the
living oracles of Jesus Christ, they understand as containing the
Christian religion; the testimonies of Matthew, Mark, Luke, and John, they
view as illustrating and proving the great proposition on which our
religion rests, viz., _that Jesus of Nazareth is the Messiah, the
only-begotten and well-beloved Son of God, and the only Savior of the
world_; the Acts of the Apostles as a divinely-authorized narrative of the
beginning and progress of the reign or kingdom of Jesus Christ, recording
the full development of _the gospel_ by the Holy Spirit sent down from
heaven, and the procedure of the apostles in setting up the church of
Christ on earth; the Epistles as carrying out and applying the doctrine of
the apostles to the practice of individuals and congregations, and as
developing the tendencies of the gospel in the behavior of its professors;
and all as forming a complete standard of Christian faith and morals,
adapted to the interval between the ascension of Christ and his return
with the kingdom which he has received from God; the Apocalypse, or
Revelation of Jesus Christ to John, in Patmos, as a figurative and
prospective view of all the fortunes of Christianity, from its date to the
return of the Savior.
Every one who sincerely believes the testimony which God gave of Jesus of
Nazareth, saying, “_This is my Son, the beloved, in whom I delight_,” or,
in other words, believes what the evangelists and apostles have testified
concerning him, from his conception to his coronation in heaven as Lord of
all, and who is willing to obey him in every thing, they regard as a
proper subject of immersion, and no one else. They consider immersion into
the name of the Father, Son, and Holy Spirit, after a public, sincere, and
intelligent confession of the faith in Jesus, as necessary to admission to
the privileges of the kingdom of the Messiah, and as a solemn pledge, on
the part of Heaven, of the actual remission of all past sins, and of
adoption into the family of God.
The Holy Spirit is promised only to those who believe and obey the Savior.
No one is taught to expect the reception of that heavenly Monitor and
Comforter, as a resident in his heart, till he obeys the gospel.
Thus, while they proclaim faith and repentance, or faith and a change of
heart, as preparatory to immersion, remission, and the Holy Spirit, they
say to all penitents, or all those who believe and repent of their sins,
as Peter said to the first audience addressed after the Holy Spirit was
bestowed, after the glorification of Jesus, “Be immersed, every one of
you, in the name of the Lord Jesus, for the remission of sins, and you
shall receive the gift of the Holy Spirit.” They teach sinners that God
commands _all men_, every where, to reform, or to turn to God; that the
Holy Spirit strives with them, so to do, by the apostles and prophets;
that God beseeches them to be reconciled, through Jesus Christ; and that
it is the duty of all men to believe the gospel, and turn to God.
The immersed believers are congregated into societies, according to their
propinquity to each other, and taught to meet every first day of the week,
in honor and commemoration of the resurrection of Jesus, and to break the
loaf, which commemorates the death of the Son of God, to read and hear the
living oracles, to teach and admonish one another, to unite in all prayer
and praise, to contribute to the necessities of saints, and to perfect
holiness in the fear of the Lord.
Every congregation chooses its own overseers and deacons, who preside over
and administer the affairs of the congregations; and every church, either
from itself, or in coöperation with others, sends out, as opportunity
offers, one or more evangelists, or proclaimers of the word, to preach the
word, and to immerse those who believe, to gather congregations, and to
extend the knowledge of salvation where it is necessary, as far as their
means allow. But every church regards these evangelists as its servants;
and, therefore, they have no control over any congregation, each
congregation being subject to its own choice of presidents or elders, whom
they have appointed. Perseverance in all the work of faith, labor of love,
and patience of hope, is inculcated, by all the disciples, as essential to
admission into the heavenly kingdom.
Such are the prominent outlines of the faith and practices of those who
wish to be known as the Disciples of Christ; but no society among them
would agree to make the preceding items either a confession of faith or a
standard of practice, but, for the information of those who wish an
acquaintance with them, are willing to give, at any time, a reason for
their faith, hope, and practice.
FRIENDS, OR QUAKERS.
This class of Christians arose in England about the middle of the 17th
century. They were at first called _Seekers_, from their seeking the
truth; and afterwards _Quakers_, for directing their enemies to tremble at
the word of the Lord. They prefer the more endearing appellation of
FRIENDS, which has been transmitted to them by their predecessors.
George Fox was the first who publicly advocated their principles in
England, and the celebrated William Penn in America.
The following is a SUMMARY of the doctrines and discipline of the society
of Friends, published in London in 1800, and sanctioned by the orthodox
society of Friends in this country.
DOCTRINE.—“We agree, with other professors of the Christian name, in the
belief of one eternal God, the Creator and Preserver of the universe, and
in Jesus Christ, his Son, the Messiah, and Mediator of the new covenant.
“When we speak of the gracious display of the love of God to mankind, in
the miraculous conception, birth, life, miracles, death, resurrection, and
ascension, of our Savior, we prefer the use of such terms as we find in
Scripture; and, contented with that knowledge which Divine Wisdom hath
seen meet to reveal, we attempt not to explain those mysteries which
remain under the veil; nevertheless, we acknowledge and assert the
divinity of Christ, who is the wisdom and power of God unto salvation.
“To Christ, alone, we give the title of the Word of God, and not to the
Scriptures; although we highly esteem these sacred writings, in
subordination to the Spirit, from which they were given forth; and we
hold, with the apostle Paul, that they are able to make wise unto
salvation, through faith which is in Christ Jesus.
“We reverence those most excellent precepts which are recorded, in
Scripture, to have been delivered by our great Lord; and we firmly believe
that they are practicable, and binding on every Christian, and that, in
the life to come, every man will be rewarded according to his works. And,
further, it is our belief that, in order to enable mankind to put in
practice these sacred precepts, many of which are contradictory to the
unregenerate will of man, every man, coming into the world, is endued with
a measure of the light, grace, or good spirit, of Christ, by which, as it
is attended to, he is enabled to distinguish good from evil, and to
correct the disorderly passions and corrupt propensities of his nature,
which mere reason is altogether insufficient to overcome. For all that
belongs to man is fallible, and within the reach of temptation; but this
divine grace, which comes by Him who hath overcome the world, is, to those
who humbly and sincerely seek it, an all-sufficient and present help in
time of need. By this, the snares of the enemy are detected, his
allurements avoided, and deliverance is experienced, through faith in its
effectual operation; whereby the soul is translated out of the kingdom of
darkness, and from under the power of Satan, into the marvellous light and
kingdom of the Son of God.
“Being thus persuaded that man, without the Spirit of Christ inwardly
revealed, can do nothing to the glory of God, or to effect his own
salvation, we think this influence especially necessary to the performance
of the highest act of which the human mind is capable,—even the worship of
the Father of lights and of spirits, in spirit and in truth; therefore we
consider as obstruction to pure worship, all forms which divert the
attention of the mind from the secret influence of this unction from the
Holy One. Yet, although true worship is not confined to time and place, we
think it incumbent on Christians to meet often together, in testimony of
their dependence on the heavenly Father, and for a renewal of their
spiritual strength: nevertheless, in the performance of worship, we dare
not depend, for our acceptance with him, on a formal repetition of the
words and experiences of others; but we believe it to be our duty to lay
aside the activity of the imagination, and to wait in silence, to have a
true sight of our condition bestowed upon us; believing even a single
sight, arising from such a sense of our infirmities, and of the need we
have of divine help, to be more acceptable to God than any performances,
however specious, which originate in the will of man.
“From what has been said respecting worship, it follows that the ministry
we approve must have its origin from the same source; for that which is
needful for man’s own direction, and for his acceptance with God, must be
eminently so to enable him to be helpful to others. Accordingly, we
believe that the renewed assistance of the light and power of Christ is
indispensably necessary for all true ministry, and that this holy
influence is not at our command, or to be procured by study, but is the
free gift of God to chosen and devoted servants. Hence arises our
testimony against preaching for hire, in contradiction to Christ’s
positive command, ‘Freely ye have received, freely give;’ and hence our
conscientious refusal to support such ministry by tithes or other means.
“As we dare not encourage any ministry but that which we believe to spring
from the influence of the Holy Spirit, so neither dare we attempt to
restrain this influence to persons of any condition in life, or to the
male sex alone; but, as male and female are one in Christ, we allow such
of the female sex as we believe to be endued with a right qualification
for the ministry, to exercise their gifts for the general edification of
the church; and this liberty we esteem a peculiar mark of the gospel
dispensation, as foretold by the prophet Joel, and noticed by the apostle
Peter.
“There are two ceremonies in use among most professors of the Christian
name—water baptism, and what is termed the Lord’s supper. The first of
these is generally esteemed the essential means of initiation into the
church of Christ, and the latter of maintaining communion with him. But,
as we have been convinced that nothing short of his redeeming power,
inwardly revealed, can set the soul free from the thraldom of sin, by this
power alone we believe salvation to be effected. We hold that, as there is
one Lord, and one faith, so his baptism is one, in nature and operation;
that nothing short of it can make us living members of his mystical body;
and that the baptism with water, administered by his forerunner John,
belonged, as the latter confessed, to an inferior and decreasing
dispensation.
“With respect to the other rite, we believe that communion between Christ
and his church is not maintained by that, nor any other external
performance, but only by a real participation of his divine nature,
through faith; that this is the supper alluded to in Revelation, ‘Behold,
I stand at the door and knock; if any man hear my voice, and open the
door, I will come in to him, and will sup with him, and he with me;’ and
that, where the substance is attained, it is unnecessary to attend to the
shadow, which doth not confer grace, and concerning which, opinions so
different, and animosities so violent, have arisen.
“Now, as we thus believe that the grace of God, which comes by Jesus
Christ, is alone sufficient for salvation, we can neither admit that it is
conferred on a few only, whilst others are left without it, nor, thus
asserting its universality, can we limit its operation to a partial
cleansing of the soul from sin, even in this life. We entertain worthier
notions, both of the power and goodness of our heavenly Father, and
believe that he doth vouchsafe to assist the obedient to experience a
total surrender of the natural will to the guidance of his pure, unerring
Spirit, through whose renewed assistance they are enabled to bring forth
fruits unto holiness, and to stand perfect in their present rank.
“There are not many of our tenets more generally known than our testimony
against oaths, and against war. With respect to the former of these, we
abide literally by Christ’s positive injunction, delivered in his Sermon
on the Mount, ‘Swear not at all.’ From the same sacred collection of the
most excellent precepts of moral and religious duty, from the example of
our Lord himself, and from the correspondent convictions of his Spirit in
our hearts, we are confirmed in the belief that wars and fightings are, in
their origin and effects, utterly repugnant to the gospel, which still
breathes peace and good-will to men. We also are clearly of the judgment,
that, if the benevolence of the gospel were generally prevalent in the
minds of men, it would effectually prevent them from oppressing, much more
enslaving, their brethren, (of whatever color or complexion,) for whom, as
for themselves, Christ died; and would even influence their conduct in
their treatment of the brute creation, which would no longer groan, the
victims of their avarice, or of their false ideas of pleasure.
“Some of our tenets have, in former times, as hath been shown, subjected
our friends to much suffering from government, though to the salutary
purposes of government our principles are a security. They inculcate
submission to the laws in all cases wherein conscience is not violated.
But we hold that, as Christ’s kingdom is not of this world, it is not the
business of the civil magistrate to interfere in matters of religion, but
to maintain the external peace and good order of the community. We,
therefore, think persecution, even in the smallest degree, unwarrantable.
We are careful in requiring our members not to be concerned in illicit
trade, nor in any manner to defraud the revenue.
“It is well known that the society, from its first appearance, has disused
those names of the months and days, which having been given in honor of
the heroes or false gods of the heathen, originated in their flattery or
superstition; and the custom of speaking to a single person in the plural
number, as having arisen also from motives of adulation. Compliments,
superfluity of apparel, and furniture, outward shows of rejoicing and
mourning, and the observation of days and times, we esteem to be
incompatible with the simplicity and sincerity of a Christian life; and
public diversions, gaming, and other vain amusements of the world, we
cannot but condemn. They are a waste of that time which is given us for
nobler purposes, and divert the attention of the mind from the sober
duties of life, and from the reproofs of instruction, by which we are
guided to an everlasting inheritance.
“To conclude: Although we have exhibited the several tenets which
distinguish our religious society, as objects of our belief, yet we are
sensible that a true and living faith is not produced in the mind of man
by his own effort, but is the free gift of God in Christ Jesus, nourished
and increased by the progressive operation of his Spirit in our hearts,
and our proportionate obedience. Therefore, although, for the preservation
of the testimonies given us to bear, and for the peace and good order of
the society, we deem it necessary that those who are admitted into
membership with us should be previously convinced of those doctrines which
we esteem essential, yet we require no formal subscription to any
articles, either as a condition of membership, or a qualification for the
service of the church. We prefer the judging of men by their fruits, and
depending on the aid of Him, who, by his prophet, hath promised to be ‘a
spirit of judgment to him that sitteth in judgment.’ Without this there is
a danger of receiving numbers into outward communion, without any addition
to that spiritual sheepfold, whereof our blessed Lord declared himself to
be both the door and the shepherd; that is, such as know his voice, and
follow him in the paths of obedience. (See Heb. 12:24. 1 Cor. 1:24. John
1:1. 2 Pet. 1:21. 2 Tim. 3:15. Matt. 16:27. John 1:9-16, 33. 1 John 2:20,
27. Heb. 10:25. Rom 8:26. Jer. 23:30-32. Matt 10:8. Joel 2:28, 29. Acts
2:16, 17. Eph. 4:5. John 3:30. 2 Pet. 1:4. Rev. 3:20. Matt. 5:48. Eph.
4:13. Col. 4:12. Matt. 5:34, 39, 44, &c.; 26:52, 53. Luke 22:51. John
18:11. Eph. 2:8. John 7:17. Isa. 28:6. John 10:7, 11.)
“DISCIPLINE.—The purposes which our discipline hath chiefly in view, are,
the relief of the poor; the maintenance of good order; the support of the
testimonies which we believe it is our duty to bear to the world; and the
help and recovery of such as are overtaken in faults.
“In the practice of discipline, we think it indispensable that the order
recommended by Christ himself be invariably observed. ‘If thy brother
shall trespass against thee, go and tell him his fault between thee and
him alone; if he shall hear thee, thou hast gained thy brother; but if he
will not hear thee, then take with thee one or two more, that in the mouth
of two or three witnesses, every word may be established; and if he shall
neglect to hear them, tell it unto the church.’
“To effect the salutary purposes of discipline, meetings were appointed,
at an early period of the society, which, from the times of their being
held, were called _quarterly meetings_. It was afterward found expedient
to divide the districts of those meetings, and to meet more frequently;
from whence arose _monthly meetings_, subordinate to those held quarterly.
At length, in 1669, a _yearly meeting_ was established, to superintend,
assist, and provide rules for the whole; previously to which, _general
meetings_ had been occasionally held.
“A monthly meeting is usually composed of several particular
congregations, situated within a convenient distance from each other. Its
business is to provide for the subsistence of the poor, and for the
education of their offspring; to judge of the sincerity and fitness of
persons appearing to be convinced of the religious principles of the
society, and desiring to be admitted into membership; to excite due
attention to the discharge of religious and moral duty; and to deal with
disorderly members. Monthly meetings also grant to such of their members
as remove into other monthly meetings, certificates of their membership
and conduct, without which they cannot gain membership in such meetings.
Each monthly meeting is required to appoint certain persons, under the
name of _overseers_, who are to take care that the rules of our discipline
be put in practice, and, when any case of complaint, or disorderly
conduct, comes to their knowledge, to see that private admonition,
agreeably to the gospel rule before mentioned, be given, previously to its
being laid before the monthly meeting.
“When a case is introduced, it is usual for a small committee to be
appointed to visit the offender, to endeavor to convince him of his error,
and to induce him to forsake and condemn it. If they succeed, the person
is by minute declared to have made satisfaction for the offence; if not,
he is disowned as a member of the society.
“In disputes between individuals, it has long been the decided judgment of
the society, that its members should not sue each other at law. It
therefore enjoins all to end their differences by speedy and impartial
arbitration, agreeably to rules laid down. If any refuse to adopt this
mode, or, having adopted it, to submit to the award, it is the direction
of the yearly meeting that such be disowned.
“To monthly meetings, also, belongs the allowing of marriages; for our
society hath always scrupled to acknowledge the exclusive authority of the
priests in the solemnization of marriage. Those who intend to marry appear
together, and propose their intention to the monthly meeting, and, if not
attended by their parents and guardians, produce a written certificate of
their consent, signed in the presence of witnesses. The meeting then
appoints a committee to inquire whether they be clear of other engagements
respecting marriage; and if, at a subsequent meeting, to which the parties
also come and declare the continuance of their intention, no objections be
reported, they have the meeting’s consent to solemnize their intended
marriage. This is done in a public meeting for worship, toward the close
whereof the parties stand up, and solemnly take each other for husband and
wife. A certificate of the proceedings is then publicly read, and signed
by the parties, and afterward by the relations and others as witnesses. Of
such marriage the monthly meeting keeps a record, as also of the births
and burials of its members. A certificate of the date, of the name of the
infant, and of its parents, signed by those present at the birth, is the
subject of one of these last-mentioned records, and an order for the
interment, countersigned by the grave-maker, of the other. The naming of
children is without ceremony. Burials are also conducted in a simple
manner. The body, followed by the relations and friends, is sometimes,
previously to interment, carried to a meeting; and at the grave a pause is
generally made; on both which occasions it frequently falls out, that one
or more friends present have somewhat to express for the edification of
those who attend; but no religious rite is considered as an essential part
of burial.
“Several monthly meetings compose a quarterly meeting. At the quarterly
meeting are produced written answers from the monthly meetings, to certain
queries respecting the conduct of their members, and the meetings’ care
over them. The accounts thus received are digested into one, which is sent
also in the form of answers to queries, by representatives, to the yearly
meeting. Appeals from the judgment of monthly meetings are brought to the
quarterly meetings, whose business also it is to assist in any difficult
case, or where remissness appears in the care of the monthly meetings over
the individuals who compose them.
“The yearly meeting has the general superintendence of the society in the
country in which it is established; and therefore, as the accounts which
it receives discover the state of inferior meetings, as particular
exigencies require, or as the meeting is impressed with a sense of duty,
it gives forth its advice, makes such regulations as appear to be
requisite, or excites to the observance of those already made, and
sometimes appoints committees to visit those quarterly meetings which
appear to be in need of immediate advice. Appeals from the judgment of
quarterly meetings are here finally determined; and a brotherly
correspondence, by epistles, is maintained with other yearly meetings.
“In this place it is proper to add that, as we believe women may be
rightly called to the work of the ministry, we also think that to them
belongs a share in the support of our Christian discipline, and that some
parts of it, wherein their own sex is concerned, devolve on them with
peculiar propriety; accordingly, they have monthly, quarterly, and yearly
meetings of their own sex, held at the same time and in the same place
with those of the men, but separately, and without the power of making
rules; and it may be remarked that, during the persecutions, which, in the
last century, occasioned the imprisonment of so many of the men, the care
of the poor often fell on the women, and was by them satisfactorily
administered.