Christian men by our Lord Jesus Christ and James his apostle, so
we judge that the Christian religion doth not prohibit but that a
man may swear when the magistrate requireth, in a cause of faith
and charity, so it be done according to the prophet’s teaching, in
justice, judgment, and truth.”
METHODISTS, OR THE METHODIST PROTESTANT CHURCH.
The Protestant Methodists adhere to the Wesleyan Methodist doctrines, but
discard certain parts of the discipline, particularly those concerning
episcopacy and the manner of constituting the general conference. They
seceded from the _Methodist Episcopal Church_ in 1830, and formed a
constitution and discipline of their own.
The following preamble and articles precede the constitution:—
“We, the representatives of the associated Methodist churches, in
general convention assembled, acknowledging the Lord Jesus Christ
as the only HEAD of the church, and the word of God as the
sufficient rule of faith and practice, in all things pertaining to
godliness, and being fully persuaded that the representative form
of church government is the most scriptural, best suited to our
condition, and most congenial with our views and feelings as
fellow-citizens with the saints, and of the household of God; and
whereas, a written constitution, establishing the form of
government, and securing to the ministers and members of the
church their rights and privileges, is the best safeguard of
Christian liberty. We, therefore, trusting in the protection of
Almighty God, and acting in the name and by the authority of our
constituents, do ordain and establish, and agree to be governed
by, the following elementary principles and constitution:—
“1. A Christian church is a society of believers in Jesus Christ,
and is a divine institution.
“2. Christ is the only Head of the church, and the word of God the
only rule of faith and conduct.
“3. No person who loves the Lord Jesus Christ, and obeys the
gospel of God our Savior, ought to be deprived of church
membership.
“4. Every man has an inalienable right to private judgment in
matters of religion, and an equal right to express his opinion in
any way which will not violate the laws of God, or the rights of
his fellow-men.
“5. Church trials should be conducted on gospel principles only;
and no minister or member should be excommunicated except for
immorality, the propagation of unchristian doctrines, or for the
neglect of duties enjoined by the word of God.
“6. The pastoral or ministerial office and duties are of divine
appointment, and all elders in the church of God are equal; but
ministers are forbidden to be lords over God’s heritage, or to
have dominion over the faith of the saints.
“7. The church has a right to form and enforce such rules and
regulations only as are in accordance with the holy Scriptures,
and may be necessary or have a tendency to carry into effect the
great system of practical Christianity.
“8. Whatever power may be necessary to the formation of rules and
regulations, is inherent in the ministers and members of the
church; but so much of that power may be delegated, from time to
time, upon a plan of representation, as they may judge necessary
and proper.
“9. It is the duty of all ministers and members of the church, to
maintain godliness, and to oppose all moral evil.
“10. It is obligatory on ministers of the gospel to be faithful in
the discharge of their pastoral and ministerial duties, and it is
also obligatory on the members to esteem ministers highly for
their works’ sake, and to render them a righteous compensation for
their labors.
“11. The church ought to secure to all her official bodies the
necessary authority for the purposes of good government; but she
has no right to create any distinct or independent sovereignties.”
We omit the constitution, as the preceding elementary principles
sufficiently develop the peculiarities of this denomination.
PROTESTANTS.
A name first given, in Germany, to those who adhered to the doctrine of
Luther; because, in 1529, they protested against a decree of the emperor
Charles V., and the diet of Spires, declaring that they appealed to a
general council. The same name has also been given to the Calvinists, and
is now become a common denomination for all sects which differ from the
church of Rome.
SABELLIANS.
A sect, in the third century, that embraced the opinions of Sabellius, a
philosopher of Egypt, who openly taught that there is but one person in
the Godhead.
The Sabellians maintained that the Word and the Holy Spirit are only
virtues, emanations, or functions of the Deity, and held that he who is in
heaven is the Father of all things; that he descended into the Virgin,
became a child, and was born of her as a Son; and that, having
accomplished the mystery of our salvation, he diffused himself on the
apostles in tongues of fire, and was then denominated the _Holy Ghost_.
This they explained by resembling God to the sun; the illuminated virtue
or quality of which was the Word, and its warming virtue the Holy Spirit.
The Word, they taught, was darted, like a divine ray, to accomplish the
work of redemption; and that, being re-ascended to heaven, the influences
of the Father were communicated after a like manner to the apostles.
SANDEMANIANS.
So called from Mr. Robert Sandeman, a Scotchman, who published his
sentiments in 1757. He afterwards came to America, and established
societies at Boston, and other places in New England, and in Nova Scotia.
This sect arose in Scotland about the year 1728, where it is distinguished
at the present day by the name of _Glassites_, after its founder, Mr. John
Glass, a minister of the established church.
The Sandemanians consider that faith is neither more nor less than a
simple assent to the divine testimony concerning Jesus Christ, delivered
for the offences of men, and raised again for their justification, as
recorded in the New Testament, They also maintain that the word _faith_,
or belief, is constantly used by the apostles to signify what is denoted
by it in common discourse, viz., a persuasion of the truth of any
proposition, and that there is no difference between believing any common
testimony and believing the apostolic testimony, except that which results
from the testimony itself, and the divine authority on which it rests.
They differ from other Christians in their weekly administration of the
Lord’s supper; their love-feasts, of which every member is not only
allowed, but required, to partake, and which consist of their dining
together at each other’s houses in the interval between the morning and
afternoon service; their kiss of charity, used on this occasion, at the
admission of a new member, and at other times, when they deem it necessary
and proper; their weekly collection, before the Lord’s supper, for the
support of the poor, and defraying other expenses; mutual exhortation;
abstinence from blood and things strangled; washing each other’s feet,
when, as a deed of mercy, it might be an expression of love, the precept
concerning which, as well as other precepts, they understand literally;
community of goods, so far as that every one is to consider all that he
has in his possession and power liable to the calls of the poor and the
church; and the unlawfulness of laying up treasures upon earth, by setting
them apart for any distant, future, or uncertain use. They allow of public
and private diversions, so far as they are not connected with
circumstances really sinful; but, apprehending a lot to be sacred,
disapprove of lotteries, playing at cards, dice, &c.
They maintain a plurality of elders, pastors, or bishops, in each church,
and the necessity of the presence of two elders in every act of
discipline, and at the administration of the Lord’s supper.
In the choice of these elders, want of learning and engagement in trade
are no sufficient objections, if qualified according to the instructions
given to Timothy and Titus; but second marriages disqualify for the
office; and they are ordained by prayer and fasting, imposition of hands,
and giving the right hand of fellowship.
In their discipline they are strict and severe, and think themselves
obliged to separate from communion and worship of all such religious
societies as appear to them not to profess the simple truth for their only
ground of hope, and who do not walk in obedience to it. (See John 13:14,
15; 16:13. Acts 6:7. Rom. 3:27; 4:4, 5; 16:16. 1 Cor. 16:20. 2 Cor. 4:13.
1 Pet. 1:22.)
ANTINOMIANS.
As we elsewhere give the sentiments of the ancient _Bereans_, _Pelagians_,
and _Sabellians_, it is proper to notice those of Agricola, an eminent
doctor in the Lutheran church, who flourished about the middle of the
sixteenth century. The word _Antinomian_ is derived from two Greek words,
signifying _against law_.
It will be observed that the above names are used to denote sentiments or
opinions, rather than sects or denominations.
The principal doctrines of the Antinomians, together with a short specimen
of the arguments made use of in their defence, are comprehended in the
following summary:—
“1. That the law ought not to be proposed to the people as a rule
of manners, nor used in the church as a means of instruction; and
that the gospel alone is to be inculcated and explained, both in
the churches and in the schools of learning.
“For the Scriptures declare that Christ is not the lawgiver; as it
is said, ‘The law was given by Moses; but grace and truth came by
Jesus Christ.’ Therefore the ministers of the _gospel_ ought not
to teach the _law_. Christians are not ruled by the law, but by
the spirit of regeneration; according as it is said, ‘Ye are not
under the law, but under grace.’ Therefore the law ought not to be
taught in the church of Christ.
“2. That the justification of sinners is an immanent and eternal
act of God, not only preceding all acts of sin, but the existence
of the sinner himself.
“For nothing new can arise in God; on which account, he calls
things that are not, as though they were; and the apostle saith,
‘Who hath blessed us with all spiritual blessings in heavenly
places, in Christ Jesus, before the foundation of the world.’
Besides, Christ was set up from everlasting, not only as the Head
of the church, but as the surety of his people; by virtue of which
engagement, the Father decreed never to impute unto them their
sins. (See 2 Cor. 5: 19.)
“3. That justification by faith is no more than a manifestation to
us of what was done before we had a being.
“For it is thus expressed, in Heb. 11:1: ‘Now, faith is the
substance of things hoped for, the evidence of things not seen.’
We are justified only by Christ; but by faith we perceive it, and
by faith rejoice in it, as we apprehend it to be our own.
“4. That men ought not to doubt of their faith, nor question
whether they believe in Christ.
“For we are commanded to ‘draw near in full assurance of faith.’
(Heb. 10:22.) ‘He that believeth on the Son of God, hath the
witness in himself,’ (2 John 5:10;) i. e., he has as much evidence
as can be desired.
“5. That God sees no sin in believers; and they are not bound to
confess sin, mourn for it, or pray that it may be forgiven.
“For God has declared, (Heb. 10:17,) ‘Their sins and iniquities I
will remember no more.’ And in Jer. 50:20, ‘In those days, and in
that time, saith the Lord, the iniquity of Israel shall be sought
for, and there shall be none; and the sins of Judah, and they
shall not be found; for I will pardon them whom I reserve.’
“6. That God is not angry with the elect, nor doth he punish them
for their sins.
“For Christ has made ample satisfaction for their sins. See Isaiah
53:5, ‘He was wounded for our transgressions, he was bruised for
our iniquities,’ &c. And to inflict punishment once upon the
surety, and again upon the believer, is contrary to the justice of
God, as well as derogatory to the satisfaction of Christ.
“7. That by God’s laying our iniquities upon Christ, he became as
completely sinful as we, and we as completely righteous as Christ.
“For Christ represents our persons to the Father; and we represent
the person of Christ to him. The loveliness of Christ is
transferred to us. On the other hand, all that is hateful in our
nature is put upon Christ, who was forsaken by the father for a
time. See 2 Cor. 5:21, ‘He was made sin for us, who knew no sin;
that we might be made the righteousness of God in him.’
“8. That believers need not fear either their own sins or the sins
of others, since neither can do them any injury.
“See Rom. 8:33, 34, ‘Who shall lay any thing to the charge of
God’s elect?’ &c. The apostle does not say that they never
transgress, but triumphs in the thought that no curse can be
executed against them.
“9. That the new covenant is not made properly with us, but with
Christ for us; and that this covenant is all of it a promise,
having no conditions for us to perform; for faith, repentance, and
obedience, are not conditions on our part, but Christ’s; and he
repented, believed, and obeyed for us.
“For the covenant is so expressed, that the performance lies upon
the Deity himself. ‘For this is the covenant that I will make with
the house of Israel, after those days, saith the Lord; I will put
my laws into their mind, and write them in their hearts; and I
will be to them a God, and they shall be to me a people.’ Heb.
8:10.
“10. That sanctification is not a proper evidence of
justification.
“For those who endeavor to evidence their justification by their
sanctification, are looking to their own attainments, and not to
Christ’s righteousness, for hopes of salvation.”
PELAGIANS.
A denomination which arose in the fifth century, so called from Pelagius,
a monk, who looked upon the doctrines which were commonly received,
concerning the original corruption of human nature, and the necessity of
divine grace to enlighten the understanding and purify the heart, as
prejudicial to the progress of holiness and virtue, and tending to
establish mankind in a presumptuous and fatal security. He maintained the
following doctrines:—
“1. That the sins of our first parents were imputed to them only,
and not to their posterity; and that we derive no corruption from
their fall, but are born as pure and unspotted as Adam came out of
the forming hand of his Creator.
“2. That mankind, therefore, are capable of repentance and
amendment, and of arriving to the highest degrees of piety and
virtue, by the use of their natural faculties and powers. That,
indeed, external grace is necessary to excite their endeavors, but
that they have no need of the internal succors of the divine
Spirit.
“3. That Adam was, by nature, mortal, and, whether he had sinned
or not, would certainly have died.
“4. That the grace of God is given in proportion to our merits.
“5. That mankind may arrive at a state of perfection in this life.
“6. That the law qualified men for the kingdom of heaven, and was
founded upon equal promises with the gospel.”
PRE-ADAMITES.
This denomination began about the middle of the sixteenth century. Their
principal tenet is _that there must have been men before Adam_. One proof
of this they bring from Rom. 5:12, 13, 14. The apostle says, “_Sin was in
the world till the law_;” meaning the law given to Adam. But sin, it is
evident, was not imputed, though it might have been committed, till the
time of the pretended first man. “_For sin is not imputed when there is no
law._”
The election of the Jews, they say, is a consequence of the same system.
It began at Adam, who is called their father or founder. God is also their
Father, having espoused the Judaical church. The Gentiles are only adopted
children, as being Pre-Adamites. Men (or Gentiles) are said to be made by
the word of God. (Gen. 1:26, 27.) Adam, the founder of the Jewish nation,
whose history alone Moses wrote, is introduced in the second chapter, as
the workmanship of God’s own hands, and as created apart from other men.
They argue thus:—Cain, having killed his brother Abel, was afraid of being
killed himself. By whom? He married—yet Adam had then no daughter. What
wife could he get? He built a town—what architects, masons, carpenters,
and workmen, did he employ? The answer to all these questions is in one
word—Pre-Adamites.
This reasoning is opposed by sundry texts of Scripture, (See Gen. 1:26;
2:7; 3:20. Mark 10:6. I Cor. 15:45, 47.)
PREDESTINARIANS.
Are those who believe that God, for his own glory, hath foreordained
whatsoever comes to pass. (See Matt. 25:34. Rom. 8:29, 30. Eph. 1:3, 6,
11. 2 Tim. 1:9. 2 Thess. 11:13. 1 Pet. 1:1, 2. John 6:37; 17:2-24. Rev.
13:8; 17:8. Dan. 4:35. 1 Thess. 5:19. Matt. 11:26. Exod. 4:21. Prov. 16:4.
Acts 13:48.)
ORTHODOX CREEDS.
Orthodoxy literally signifies _correct opinions_. The word is generally
used to denote those who are attached to the Trinitarian scheme of
Christian doctrine.
The following article is found in the “Spirit of the Pilgrims,” vol. v.
No. 1, and is supposed to have been written by the late Rev. BENJAMIN B.
WISNER, D. D., pastor of the Old South church, Boston.
The following summary contains the more material parts of the Orthodox
faith. Those who embrace this system believe,—
“That, since the fall of Adam, men are, in their natural state,
altogether destitute of true holiness, and entirely depraved.
“That men, though thus depraved, are justly required to love God
with all the heart, and justly punishable for disobedience; or, in
other words, they are complete moral agents, proper subjects of
moral government, and truly accountable to God for their actions.
“That in the unspeakable wisdom and love of God was disclosed a
plan of redemption for sinful men.
“That, in the development of this plan, God saw fit to reveal so
much concerning the nature and the mode of the divine existence,
as that he is manifested to his creatures as the Father, the Son,
and the Holy Ghost; and that these three, each partaking of all
the attributes of the Deity, and being entitled to receive divine
worship and adoration, are the one living and true God.
“That the Son of God, laying aside the glory which he had with the
Father from everlasting, came down from heaven, took upon himself
man’s nature, and by his humiliation, sufferings, and death, made
an atonement for the sins of the world.
“That, in consequence of this atonement, the offer of pardon and
eternal life was freely made to all; so that those who truly
repent of sin, and believe in the Lord Jesus Christ, will be
saved.
“That men are naturally so averse to God and holiness, that, if
left to themselves, they reject the offers of salvation, and
neither repent of sin nor truly believe in a Savior.
“That God, being moved with infinite love and compassion, sends
forth the Holy Spirit, according to his sovereign pleasure, by
whose beneficent energy an innumerable multitude of the human
family are renewed, sanctified, and prepared for heaven; while
others are suffered to pursue the course which they have freely
chosen, and in which they obstinately persevere till the day of
salvation is past.
“That God, in his providential dispensations, in the bestowment of
his saving mercy, and in his universal government, exhibits his
adorable perfections, in such a manner as will call forth the
admiration and love of all holy beings forever.
“That believers are justified by faith, through the efficacy of
the atonement, so that all claims of human merit, and all grounds
of boasting, are forever excluded.
“That the law of God is perpetually binding upon all moral beings,
and upon believers not less than other men, as a rule of life; and
that no repentance is genuine unless it bring forth fruits meet
for repentance, and no faith is saving unless it produce good
works.
“That those who have been renewed by the Spirit will be preserved
by the power of God, and advanced in holiness unto final
salvation. And,
“That Christ, as the great King of the universe, the Lord and
Proprietor of created beings, will judge the world at the last
day, when the righteous will be received to life eternal, and the
wicked will be consigned to endless punishment.”
-------------------------------------
“Since the reformation from Popery, those who profess to admit
these doctrines, and others necessarily connected with them, and
forming a part of the same system, have been denominated Orthodox,
while to those who openly reject them, or any considerable part of
them, this appellation has been denied.
“It is not to be inferred, however, that the Orthodox have been,
or are, entirely _unanimous_ on the subject of religion. In
matters comparatively unessential, and in their modes of stating,
explaining, and establishing essential truths, there has always
been more or less a diversity. Thus persons may disagree as to the
form of church government, or as to the mode of administering
ordinances, and yet have an equal claim to be entitled Orthodox.
Or persons may disagree in their interpretation of particular
passages of Scripture, and as to the manner in which these bear on
the doctrines of religion, without forfeiting their title to the
some honorable appellation. For instance, one person may regard a
particular passage as proof conclusive of the divinity of Christ,
while another may be in doubt respecting it, or may apply it
differently, and yet both be firm believers in the divinity of
Christ. Many passages which the old writers quoted as proof-texts,
have, in the progress of critical science, been differently
interpreted; and yet the evidence in support of the Orthodox
system, so far from being weakened in this way, has been
constantly gaining strength.
“Again: persons may disagree, to a certain extent, at least, in
their statements and explanations of the most essential doctrines,
and yet be properly and equally Orthodox. In illustration of this
remark, several examples will be given.
“All Orthodox Christians believe in the full inspiration of the
sacred Scriptures; or that the holy men, through whose
instrumentality the world originally received these Scriptures,
spake and wrote ‘as they were moved by the Holy Ghost.’ They
believe in this as a _fact_ of the utmost importance. But there
have been various modes of stating, explaining, and illustrating
this fact. Some, for instance, have spoken of two or three kinds
of inspiration; others have insisted that there can be but one
kind; while others have thought it better to state the subject in
general terms, without attempting very minutely to define or
explain them.
“All Orthodox Christians believe in the doctrine of the Trinity,
or that the one God exists in a threefold distinction, commonly
called persons,—the Father, the Son, and the Holy Ghost. They
believe this as a revealed fact, and as an essential part of the
Christian doctrine. But how differently has this fact been stated
by different individuals! What different explanations have been
put upon it! While not a few have preferred to leave the
subject—as God seems to have left it—altogether unexplained.
“All Orthodox Christians believe in the universality of God’s
eternal purposes, in the certainty of their execution, and that
they are so executed as not to obstruct or impair the free agency
of man. But respecting the _manner_ of God’s executing his
purposes,—whether by the instrumentality of motives, or by a
direct efficiency,—persons having equal claims to the appellation
of Orthodox, have not been agreed.
“All the Orthodox believe in the natural and entire depravity of
man; or that, in consequence of the sin of his first progenitors,
and previous to regeneration, every thing within him, going to
constitute moral character, is sinful. But how many theories have
been framed to account for the connection of our sin with that of
Adam! And how many explanations have been put upon the doctrine of
entire depravity! Some have made this depravity to extend to all
the powers of the soul; others have restricted it to our voluntary
exercises and actions; while others have confined it chiefly to a
moral taste, disposition, or instinct, which is regarded as back
of our voluntary exercises, and the source of them.