CHRISTIANITY has its theory and its practice. Its theory is the Sacred Writings of the Apostles and Evangelists of Jesus Christ; its practice, the life of the Christian. The Christian profession is not now what it once was. It has become secular and sectarian. The members of the church of Christ were formerly called "saints," "elect of God," "a chosen generation," "a royal priesthood," "a peculiar people." Now they are called "Churchmen," "Dissenters," "Romanists," "Protestants," "Episcopalians," "Presbyterians," "Independents," "Baptists," "Methodists," &c. &c. &c. The church was once "a spiritual house," whose members were addressed as "justified," "sanctified," "adopted," and "saved." It was "a holy nation" whose citizens had their citizenship in heaven. Such were its designations, and such was its general character. The exceptions were comparatively few. These mostly renounced the profession and went back into the world. "They went out from us because they were not of us," said the beloved John; "for had they been of us they would no doubt have continued with us; but they went out that they might be made manifest that they were not all of us."

      But that such would not always be the character of the Christian profession, was clearly foreseen and distinctly foretold by the holy Apostles. "There shall come a falling away"--"an apostasy," said Paul. He adds, "A MAN OF SIN," "THE SON OF PERDITION," will come, and must be developed. His character is delineated, as proud, haughty, and secular. He was, indeed, to be a churchman--to "sit in the temple of God." He [13] would exalt himself amongst and above the gods of earth--the kings and monarchs of nations. This mystic character would gain the ascendency by assumed powers;--"signs," "miracles of falsehood," and "with all the deceitfulness of unrighteousness," amongst them "who did not love the truth," but had pleasure in iniquity. Indeed, "the Spirit speaketh expressly, that in the latter days" a portion of the Christian profession "would depart from the faith," giving heed to seducing preachers, and "to doctrines concerning the spirits of dead men;" "speaking lies in hypocrisy, having their conscience seared as with a hot iron." They would preach a monastic life, advocate celibacy, "forbidding to marry," observing lent, "commanding to abstain from meats which God has created to be received with thanksgiving, being sanctified by the word of God and prayer."

      Indeed, the Apostle informs us that "as there were false prophets among the people" in former times, "so there should be false teachers as well as false professors among the people of God, who should bring in "condemnable heresies;"--reprobate schisms, and "destructive sects." While acknowledging Jesus as a teacher or prophet, and from God, they would undermine his divinity, "denying the Lord that bought them," "who gave his life a ransom for many," and "who redeemed us to God by his blood." He adds, "Many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of."

      Now all this will be done "for filthy lucre's sake." "Through covetousness shall they with feigned words" (of piety) "make merchandise of you." Their example will lead to skepticism and general infidelity; "for," says the same Apostle, know this especially, "that in the last days scoffers shall come, walking after their own lusts," saying, "Where is the promise of his coming; for all things go on as they did from the beginning of the world?" The mother of all this apostasy and infidelity is compared to a charlatan, or rather to a courtezan very gayly and fashionably attired. "She is arrayed in purple and scarlet, decked with gold and precious stones and pearls, having a golden chalice in her hands full of abominations," the rewards of "the filthiness of her fornications." She wears a splendid tiara magnificently adorned; but when deciphered and fairly interpreted, it means, "BABYLON THE GREAT, THE MOTHER OF HARLOTS," and Parent of all Abominations. [14]

      Such is a portion of the fortunes of the Christian profession as foretold by the Apostles. We have seen it; nay, we live in the midst of it. This "Man of Sin" still lives in Rome, and pretends to be "the Vicar of Christ" and "the Prince of the Apostles."

      A reformation of Popery was attempted in Europe full three centuries ago. It ended in a Protestant hierarchy, and swarms of dissenters. Protestantism has been reformed into Presbyterianism,--that into Congregationalism,--and that into Baptistism, &c. &c. Methodism has attempted to reform all, but has reformed itself into many forms of Wesleyism. None of these has begun at the right place. All of them retain in their bosom, in their ecclesiastic organizations, worship, doctrines, and observances, various relics of Popery. They are, at best, but a reformation of Popery, and only reformations in part. The doctrines and traditions of men yet impair the power and progress of the gospel in their hands; and, therefore, as communities, they are not distinguished by the ancient piety, zeal, and humanity, nor for their efforts and success in evangelizing the world at home or abroad. It is probable that as many of their own offspring are converted to the world, or to infidelity, as they have reclaimed from the world and the various forms of infidelity, during any given period of years. Most of the Socialists, Agrarians, Fourierists, Owenists, Rationalists, Puseyists, &c., now in Protestant countries, are of Protestant ancestry. Our missionary gains from heathen lands do not more, at most, than fill up the apostasies from Protestant households to the numerous and various forms of infidelity.

      Living then, as we do, in the midst of such abortive efforts at reformation; seeing the progress of error, and regretting the feeble and slow advances of the gospel upon even the outposts of error, infidelity, and abounding iniquity, we are constrained to inquire, if any thing can be done; and, if any thing, what should it be, and how attempted? To fight the old battles over again, to rally under the old banners of Calvinism, or Arminianism; to propose some Episcopalian, Presbyterian, Congregational, or Methodist platform of improvement, either of theory or practice, or to adopt Scotch, English, or American Baptistism, could promise nothing better than that which already is, or has heretofore been. These have all been tried. Their whole moral and spiritual power has been made to bear upon the present [15] condition and past conditions of sectarianized Christianity. And what have they done? What can they do better than they have already done? Do the new parties called "Reformed" enjoy more spirituality, more union, more harmony and peace among themselves, than the old ones? Are they more benevolent, more liberal, more active, or more successful in converting the world, than the old ones? Or do they seek to unite the faithful, or to bring all Protestant parties into one communion? Are they more successful in active benevolence than those who preceded them? These are questions which, as far as I am informed, must all be answered in the negative. From them united on any one of these creeds, or from them as they now are, can we expect a better Mate of things, internal or external? If so, we ask them for the proof. Till that is given, we shall, because we must, despair of it.

      All creeds are mere theories of Christian doctrine, discipline, and government, exhibited as a basis of church union. Being speculative, they have always proved themselves to be "apples of discord" or "roots of bitterness" amongst the Christian profession. They have, in days of yore, erected pillories, founded prisons, provoked wars, kindled fires, consecrated autos da fe, instituted star-chambers, courts of high commission, and horrible tribunals of Papal inquisition. Exile, banishment, confiscation of goods, lands, and tenements, and martyrdom, have been their convincing logic, their persuasive rhetoric, and their tender mercies.

      Having long reflected upon these premises--these creeds, schisms, and parties--as well as on the Sacred Writings of Apostles and Prophets, and the primitive communities founded on them, we are fully convinced that neither Popery, nor any of its Protestant reformations, is the Christian Institution delivered to us in the Holy Scriptures. What is Popery, but the extreme of defection and apostasy? What is Prelacy, but a reformed modification of Popery? What is Presbyterianism, but a reform of Prelacy? What is Congregationalism, or Independency, but a reform of Presbyterianism? And what is Wesleyan Methodism, but a popular emendation of English Episcopacy, combined with the enthusiasm of ancient Quakerism? Amongst them all, we thank the grace of God that there are many who believe in, and love the Saviour, and that, though we may not have Christian churches, we have many Christians. [16] Is not this as obvious and intelligible as that while there are many republicans in England, France, Belgium, Italy, Spain, and Germany, there is not in them all one republic!

      Protestant parties are all founded upon Protestant peculiarities. Indeed, there is but one radical and distinctive idea in any one of them. That is, their centre of attraction and of radiation. They baptize themselves at the layer of that idea, and assume the name of it, whatever it may be, Episcopalian, Presbyterian, or Methodist, &c. &c. They build on what is peculiar, and thus, in effect, undervalue that which is common to them all. And yet, themselves being judges, that which is common is much more valuable than that which is peculiar. The sub-basis of all parties is the tenet which is their cognomen. The difference between a Churchman and a Presbyterian is neither Calvinism nor Arminianism, faith nor repentance, righteousness nor holiness, baptism nor the eucharist, but the politics of ecclesiastical organization--the policy called Episcopacy or Presbytery--the single idea of one Bishop, or two Bishops in one church, a Prelate or a Presbytery. Every other peculiarity is but the colouring, modification, or development of this idea. This consecrates the sacramental table.

      Now, it appears to us, the things which are most commonly believed are most valuable, certainly much more valuable than any one of the partisan peculiarities. The things most commonly believed are, of course, moat evident; and generally in the ratio of the evidence in proof of any fact or proposition is its value. Romanists and Protestants of almost every name believe that "Christ died for our sins," and that "he was buried," and that "he rose again the third day" according to prophecy. These, the Apostle Paul says, will save any man that believes them; if, indeed, he do practically believe them. But who can say this of any one of the partisan foundations? Of the Papal seven sacraments but two are held in common among all Protestants. These are Christian baptism and the Lord's supper. And who will not say that these two are infinitely more valuable than either marriage or extreme unction, or any or all the five reputed as such? We conclude, then, that a party founded on all that is commonly received by Romanists, Greeks, and Protestants, and nothing more, would not only be a now party, one entirely new, but incomparably more rational, and certainly more scriptural than any of them. [17]

      From a full survey of the premises of ecclesiastical history, of human creeds and sects,--and especially from a profound regard for the wisdom and knowledge that guided, and the Spirit that inspired the Apostles of Jesus Christ, and that qualified them to reveal his will,--we have proposed an Evangelical Reformation--or, rather, a return to the faith and manners anciently delivered to the saints--A RESTORATION of original Christianity both in theory and practice. The three capital points of which are:--

      I. The Christian Scriptures, the only rule and measure of Christian faith and learning.

      II. The Christian confession, the foundation of Christian union and communion.

      III. The Christian ordinances--baptism, the Lord's day, and the Lord's supper,--as taught and observed by the Apostles.

      Of these three fundamental propositions we need not, indeed we cannot, now speak particularly.

      Concerning the first, it would seem enough to say, that as the Christian writings are the production of the Holy Spirit speaking to us through the ministers of Christ, they are just what they ought to be. The Spirit of God being "the Spirit of wisdom and knowledge," the Spirit of eloquence and revelation, author of the gift of tongues, and "the Advocate" of Christ, he certainly could and did select the best forms of human language in which to communicate the mind and will of God to man. He possesses infinitely more wisdom, learning, and eloquence, than all the Councils and General Assemblies that ever met. Hence the Christian Scriptures, when fairly translated, are more intelligible, comprehensive, and consequently better adapted to the whole family of man, than any formula of Christian doctrine ever delivered to man. If, then, we cannot unite, and harmonize all discords, upon God's own book, in vain shall we attempt it on the books of men. They are, indeed, the only perfect and complete rule and standard of Christian faith and manners, adapted to man as he is, contemplated in both his individual and social character--in the family, church, and national relations of life.

      The Christian confession, into which we are baptized, and on which we are admitted into the church of God, has been rendered superlatively conspicuous by the emphasis laid on it by the Lord Jesus Christ in person, when he first elicited it at [18] Cesarea Philippi, from that Apostle whose name was Simon Rock, or, in Greek, Simon Peter. The question propounded to the Apostles was, "Who do you say that I, the Son of Man, am? Cephas responded, "THOU ART THE CHRIST, THE SON OF THE LIVING GOD." On this, the Saviour responded, "Thou art called rock, and ON THIS ROCK I WILL BUILD MY CHURCH, and the gates of hades shall not prevail against it."

      This confession must be made by every applicant for Christian baptism in order to his being constitutionally budded upon the divine foundation; or, as we usually say, admitted into the Christian kingdom or church. No minister, or church of Jesus Christ, has any divine right or authority to ask for more or accept of less than this, in order to Christian baptism. We ought, indeed, to know that the person so professing understands what he says, and gives evidence of the sincerity of his confession: but farther than this neither right reason nor revelation interrogates any man, Jew or Gentile. We need not add that no one can believe, repent, make confession, or be baptized by proxy, or upon another person's confession. Christianity being personal, both in its subject and object, it is neither family nor national. Every individual "must be born of water and, of the Spirit" in order to admission into the present dispensation of the kingdom of God.

      Concerning the other Christian ordinances, we observe that, Being monumental of the Christian facts--Christ's death, burial, and resurrection--and containing in them the grace of God; being also social in their nature, they are weekly institutions, and to be diligently observed by all the faithful in Christ Jesus in their public weekly assemblies. They are, therefore, essential parts of "the communion of saints."

      As for prayer and praise, they are, indeed, Christian institutions; but not exclusively so. The altar; the priest, and the victim, prayer and praise, belong to no age, dispensation, or form of religion. They are religion itself. Without these five, there is no religion. There was no patriarchal nor Jewish, there is no Christian institution of religion, without these media of reconciliation and worship. We Christians, indeed, have an altar, a high-priest, and a sacrifice, infinitely more sublime and glorious than any one around which Patriarchs or Jews ever assembled.

      But though we have no private, no family altar, priest, or [19] sacrifice, we have our personal and our Christian family prayer and praise, without which Christian parents cannot possibly bring up their families "in the nurture and admonition of the Lord."

      There is also the Christian fellowship, or contributions for the expenditure of the church of Christ, in its various works of righteousness and benevolence. The expenses of a community, and the benevolence of a community, must also be public as well as private and personal. This was anciently called "THE FELLOWSHIP." In attending upon it, in our weekly assemblies, we become followers of the primitive churches, and enjoy the luxury of socially practising righteousness and mercy on the Lord's day.

      That Evangelical Reformation, now in progress, extending over the United States and the English provinces in America, and being now plead in the kingdoms of England, Ireland, and Scotland, and in other places, embracing from two to three hundred thousand professors, in addition to these fundamental matters of scriptural and divine authority, exhibits two other propositions besides those three named, as vital and all-important to the restoration of original Christianity in faith and practice, in letter and in spirit. These are--

      1. That instead of the modern ecclesiastic and sectarian terminology, or technical style, we adopt BIBLE NAMES FOR BIBLE THINGS. For example:--Instead of "sacraments," we prefer ordinances; for "the Eucharist," the Lord's Supper; for "covenant of works," the law; for "covenant of grace," the gospel; for "Testament," Institution or Covenant; for "Trinity," Godhead; for "first, second, and third person," the Father, the Son, and the Holy Spirit; for "Eternal Son," the Son of God; for "original sin," the fall or the offence; for "Christian Sabbath," Lord's day or First day; for "effectual calling," calling or obedience; for "merits of Christ," righteousness or sacrifice of Christ; for "general atonement," ransom for all; for "free grace," grace; for "free will," will, &c. &c.

      As the Lord promised by Zephaniah, that in order to union amongst his people, he would give them "a pure language, that they might all call upon the name of the Lord to serve him with one consent," so every effort at evangelical reformation must, to heal divisions and to prevent debate among Christians--aim at a "pure language," the language of Canaan, and avoid that of Ashdod,--calling Bible things by Bible words. [20]

      2. The second grand proposition essential to an evangelical reformation--to Christian union and co-operation in the kingdom of Christ, is,--that UNITY OF FAITH, and not unity of opinion, must be publicly and privately taught and advocated as prerequisite to the communion of the children of God.

      The Bible, without regard to its books or dispensations, is properly divided into three grand elements. These are properly called facts, precepts, and promises. All these, it is true, might be called facts, as all books might be called words. But in the usual appropriated sense, we call any thing said or done, a fact; any thing commanded to be done, a precept; and any thing promised to be done, a promise. This distinction greatly reduces the subjects of debate--the "doctrines," "strifes of words," and "endless genealogies," which "minister questions and doubts, rather than godly edifying," and makes it quite possible, amidst many diversities of opinion, to maintain "unity of spirit in the bonds of peace." Each of the three dispensations had its own facts, precepts, and promises. The things said and done by God and men from Adam to Moses, constitute its Patriarchal facts; those from Moses to Christ, its Jewish facts; and those from Christ to the end of the apostolic writings, its Christian facts. Each of these three had also its own peculiar precepts and promises.

      Now as facts are only to be believed, precepts to be obeyed, and promises to be enjoyed and hoped for, as well as believed, we can very easily and perspicuously distinguish what constitutes Christian faith, Christian obedience, and Christian hope, not only from the Jewish and the Patriarchal, but also from all matters of speculation usually called opinions. We must be, because we can be, of one faith, of one obedience, and of one hope; but we need not be, because we cannot be, of one opinion, not being of one mental or physical constitution. Hence the propriety and the beauty of that apostolic exhortation, "Endeavouring to keep the unity of the Spirit in the bonds of peace; for there is one body, and one Spirit, even as you are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all."

      These seven reasons, without regard to differences of opinion, are the divine basis of Christian union, and should be of all Christian co-operation. We ask no more--we propose no less. "Matters of doubtful disputations," or, properly, matters of [21] mere speculative belief, have no authority but the reason of man. Paul, therefore, commands, "Receive him that is weak in the faith without regard to differences of opinion;" and "Let the strong bear the infirmities of the weak, and not please themselves," or have their own way. We then lay a divine basis of Christian union. We ask for faith, and not for the deductions of reason; for the testimony of God, and not the opinions of men; and say with the Apostle, "As many as walk by this rule, peace be on them and mercy, even upon the Israel of God." [22]

[CBAC 13-22]