WITHIN about one-half century, a very considerable body of religionists have arisen in the United States, who, rejecting all names, appellations, and badges of distinctive party among the followers or Christ, simply call themselves CHRISTIANS. Sometimes, in speaking of themselves as a body, they use the term Christian Connexion. In many parts of our country this people have become numerous; and as their origin and progress have been marked with some rather singular coincidents, this article will present a few of them in brief detail.

      Most of the Protestant sects owe their origin to some individual reformer, such as a Luther, a Calvin, a Fox, or a Wesley. The Christians never had any such leader, nor do they owe their origin to the labors of any one man. They rose nearly simultaneously in different sections of our country, remote from each other, without any preconcerted plan, or even knowledge of each other's movements. After the lapse or several years, the three branches obtained some information of each other, and upon opening a correspondence, were surprised to find that all had embraced nearly the same principles, and were engaged in carrying forward the same system or reform. This singular coincidence is regarded by them as evidence that they are a people raised up by the immediate direction and overruling providence of God; and that the ground they have assumed is the one which will finally swallow up all party distinctions in the gospel church.

      While the American Revolution hurled a deathblow at political domination, it also diffused a spirit of liberty into the church. The Methodists had spread to some considerable extent in the United States, especially south of the Potomac. Previous to this time they had been considered a branch of the Church of England, and were dependent on English Episcopacy for the regular administration of the ordinances. But as the revolution had wrested the states from British control, it also left the American Methodists free to transact their own affairs. Thomas Coke, Francis Asbury, and others, set about establishing an Episcopal form of church government for the Methodists in America. Some of the preachers, however, had drank too deeply of the spirit of the times to tamely submit to lordly power, whether in judicial vestments, or clad in the gown of a prelate. Their form of church government became a subject or spirited discussion in several successive conferences. James O'Kelly, of North Carolina, and several other preachers of that state and of Virginia, plead for a congregational system, and that the New Testament be their only creed and discipline. The weight of influence, however, turned on the side or Episcopacy and a human creed. Francis Asbury was elected and ordained bishop; Mr. O'Kelly, several other preachers, and a large number of [164] brethren, seceding from the dominant party. This final separation from the Episcopal Methodists, took place, voluntarily, at Manakin Town, N. C., December 25th, 1793. At first they took the name of "Republican Methodists," but at a subsequent conference resolved to be known as Christians only, to acknowledge no head over the church but Christ, and no creed or discipline but the Bible.

      Near the close of the 18th century, Dr. Abner Jones, of Hartland, Vermont, then a member of a regular Baptist Church, had a peculiar travel of mind in relation to sectarian names and human creeds. The first he regarded as an evil, because they were so many badges of distinct separation among the followers of Christ. The second, served as so many lines or walls of separation to keep the disciples of Christ apart; that sectarian names and human creeds should be abandoned, and that true piety alone, and not the externals of it, should be made the only test of Christian fellowship and communion. Making the Bible the only source from whence he drew the doctrine he taught, Dr. Jones commenced propagating his sentiments with zeal, though at that time he did not know of another individual who thought like himself. In September, 1800, he had the pleasure of seeing a church of about twenty-five members gathered in Lyndon, Vt., embracing these principles. In 1802 he gathered another church in Bradford, Vt., and, in March, 1803, another in Piermont, N. H. About this time, Elias Smith, then a Baptist minister, was preaching with great success in Portsmouth, N. H. Falling in with Dr. Jones's views, the church under his care was led into the same principles. Up to this time Dr. Jones had labored as a preacher nearly if not quite single-handed; but several preachers from the regular Baptists and Freewill Baptists, now rallied to the standard he had unfurled. Preachers were also raised up in the different churches now organized, several of whom travelled extensively, preaching with great zeal and success. Churches of the order were soon planted in all the New England states, the states of New York, Pennsylvania, Ohio, and more recently in New Jersey and Michigan. A large number of churches have also been planted in the Canadas, and the province of New Brunswick.

      A very extraordinary revival of religion was experienced among the Presbyterians in Kentucky and Tennessee, during the years 1800 and 1801. Several Presbyterian ministers heartily entered into this work, and labored with a fervor and zeal which they had never before manifested. Others either stood aloof from it, or opposed its progress. The preachers who entered the work, broke loose from the shackles of a Calvinistic creed, and preached the gospel of free salvation. The creed of the church now appeared in jeopardy. Presbyteries, and finally the Synod of Kentucky, interposed their authority to stop what they were pleased to call a torrent of Arminianism. Barton W. Stone, of Kentucky, a learned and eloquent minister, with four other ministers, withdrew from the Synod of Kentucky. As well might be expected, a large number of Presbyterian members, with most of the converts in this great revival, rallied round these men, who had labored so faithfully, and had been so signally blessed in their labors. As they had already felt the scourge of a human creed, the churches then under their control, with such others as they organized, agreed to take the Holy Scriptures as their only written rule of faith and practice. At first they organized themselves into what was called the "Springfield Presbytery;" but in 1803, they abandoned that name, and agreed to be known as Christians only. Preachers were now added to their numbers and raised up in their ranks. As they had taken the scriptures for their guide, pedobaptism was renounced, and believers' baptism by immersion substituted in its room. On a certain occasion one minister baptized another minister, and then he who had been baptized immersed the others. From the very beginning, this branch spread with surprising rapidity, and now extends through all the western states.

      From this brief sketch it will be perceived that this people originated from the three principal Protestant sects in America. The branch at the south, from the Methodists; the one at the north, from the [165] Baptists, and the one at the west, from the Presbyterians. The three branches rose within the space of eight years, in sections remote and unknown to each other, until some years afterwards. Probably no other religious body ever had a similar origin.

      The adopting of the Holy Scriptures as their only system of faith, has led them to the study of shaping their belief by the language of the sacred oracles. A doctrine, which cannot be expressed in the language of inspiration, they do not hold themselves obligated to believe. Hence, with very few exceptions, they are not Trinitarians, averring that they can neither find the word nor the doctrine in the Bible. They believe "Lord our Jehovah is one Lord," and purely one. That "Jesus Christ is the only begotten Son of God." That the Holy Ghost is that divine unction with which our Saviour was anointed, (Acts x. 38,) the effusion that was poured out on the day of Pentecost; and that it is a divine emanation of God, by which he exerts an energy or influence on rational minds. While they believe that Jesus Christ is the Son of God, they are not Socinians or Humanitarians. Their prevailing belief is that Jesus Christ existed with the Father before all worlds, and is therefore a Divine Saviour.^*

      Although the Christians do not contend for entire uniformity in belief, yet in addition to the foregoing, nearly, if not quite [166] all of them would agree in the following sentiments: 1. That God is the rightful arbiter of the universe; the source and fountain of all good. 2. That all men have sinned and come short of the glory of God. 3. That with God there is [167] forgiveness; but that sincere repentance and reformation are indispensable to the forgiveness of sins. 4. That man is constituted a free moral agent, and made capable of obeying the gospel. 5. That through the agency of the Holy Spirit [168] souls, in the use of means, are converted, regenerated and made new creatures. 6. That Christ was delivered for our offences and raised again for our justification; that through his example, doctrine, death, resurrection and intercession, he has made salvation possible to every one, and is the only Saviour of lost sinners. 7. That baptism and the Lord's supper are ordinances to be observed by all true believers; and that baptism is the immersing of the candidate in water, in the name of the Father, and of the Son, and of the Holy Ghost. 8. That a life of watchfulness and prayer only will keep Christians from falling, enable them to live in a justified state, and ultimately secure to them the crown of eternal life. 9. That there will be a resurrection of both the just and the unjust. 10. That God has ordained Jesus Christ judge of the quick and dead at the last day; and at the judgment, the wicked will go away into everlasting punishment, and the righteous into life eternal.

      In the Christian Connexion, churches are independent bodies, authorized to govern themselves and transact their own affairs. They have a large number of associations called Conferences. Each conference meets annually, sometimes oftener, and is composed of ministers and messengers from churches within its bounds. At such conferences candidates for the ministry are examined, received and commended. Once a year, in conference, the character and standing of each minister is examined, that purity in the ministry may be carefully maintained. Such other subjects are discussed and measures adopted, as have a direct bearing on the welfare of the body at large.

      They have a book concern located at Albany, N. Y., called "The Christian General Book Association." At the same place they issue a weekly paper, called the "Christian Palladium." They also publish a weekly paper at Newburyport, Mass., called the "Christian Herald." At Springfield, Ohio, they publish a semi-monthly paper, called the "Gospel Herald;" another semi-monthly at Hillsborough, N. C., called the "Christian Sun;" and another of the same class at Oshowa, Canada West, called the "Christian Luminary." They also publish a monthly periodical in Philadelphia, called, "The Christian."

      They have three institutions of learning: one located at Durham, N. H., one at Starkey, N. Y., and one near Raleigh, N. C. They are also connected with the free Theological School, at Meadville, Pa., in which institution, the writer of this article holds a Professorship.

      Although several of their preachers are defective in education, yet there are among them some good scholars and eloquent speakers; several of whom have distinguished themselves as writers. Education is fast rising in their body. While their motto has ever been, "Let him that understands the gospel, teach it," they are also convinced that Christianity never has been, and never will be, indebted to palpable ignorance. Their sermons are most generally delivered extempore, and energy and zeal are considered important traits in a minister for usefulness.

      The statistics of the connexion, though imperfect, may probably be computed at the present time, (1847,) as follows: The number of preachers about 1800, and 300 licentiates; number of churches, about 1800, including about 140,000 communicants. There are probably not less than 500,000 persons in this country who have adopted their general views, and attend on their ministry.

      It may be proper also to add, that within a few years, a very considerable body of [169] Christians has arisen in England, who occupy about the same ground of the Christian connexion in the United States. They reject all creeds and disciplines but the Bible, take no name but that of Christians, and are believers in the divine unity of God. A recent letter received from Joseph Barker, their earliest and most leading minister, states:--"The number of persons in England, who have been led, during the last three or four years to embrace the sentiments which we advocate, cannot be less than from thirty to forty thousand."

      * The word Saviour signifies a deliverer or preserver, one who saves from danger or destruction, and brings into a state of prosperity and happiness. In Greek writers, the benefactor of a state is called a saviour; so among the Jews, God raised up men called deliverers or saviours, to deliver them from the invasion and oppression of surrounding nations; as Othniel, Ehud, &c. These were only temporal deliverers. But Jesus, the Messiah, is called SAVIOUR in the highest sense of the word. He saves his people from eternal death, from punishment and misery as the consequence of sin, and gives them eternal life and happiness in his kingdom. Hence he is called "the Saviour of the world," "able to save to the uttermost," i. e. wholly. He is even called "the author of eternal salvation," "Lord and Saviour," to distinguish him from all human deliverers. It requires as great an effort to save a lost world from sin and death, as it did to create it in the beginning. Consequently none other than a divine being is competent for such a great work. The evidence we have to prove that ours is a divine Saviour is:

      1. Because he is God's son, in a peculiar sense applicable to no other being in the universe. In the scriptures angels and men are called sons of God, but Christ is called his "own son," "his only-begotten son," "his beloved son," to distinguish him from others who are sons of God by creation, and regeneration. Also, in the parable, God is represented as having but "one son, his well beloved."-- Mark 12: 6. The same expression is used in the Septuagint, in reference to Isaac, Abram's only son, Gen. 22: 2.--"Take now thy son, thine (AGAPETON) only son Isaac." The phrase (HUIOS AGAPETOS) beloved son, is used ten times in the New Testament, and in every place it is spoken by the Father concerning his son Jesus Christ. See Math. 3: 17; 12: 18; 17: 5. Mark 1: 11; 9: 7. Luke 3: 22; 9: 35. 2 Peter 1: 17. Mark 12: 6. Luke 20: 13. We want no better evidence to prove a man to be a human being than to know that he is of human descent; so we want no better testimony to prove that Christ is a divine being, than to know, as the scriptures abundantly inform us, that he is "the only begotten son of God." This proves that his essence is not only superhuman and superangelic, but strictly DIVINE. Jesus told the Jews that "he proceeded forth and came from God," consequently if God were their father they would love him as possessing a nature equally lovely.-- John 8: 42. Hence we find the most intimate union existing between the Father and the son, and such is the near relation, that their knowledge of each other is mutual. Jesus says (OUDEIS) "no one knoweth the son but the Father; neither knoweth (TIS) any one the Father save the son, and he to whomsoever the son will reveal him."-- Math. 11: 27. Again he says: "as the Father knoweth me, even so know I the Father." He is also represented as being the Father's bosom friend--even "in the bosom of the Father," that is, to be in his embrace, and cherished by him.-- John 1: 18.

      Farther, the divine perfections were so exactly delineated in the son, that to see the son, was to see an exact representation of the Father; "he that hath seen me," said Christ to Philip, "hath seen the Father." Hence he is called by Paul, "the image of the invisible God." Col. i. 15. "He is the effulgence of HIS (the Father's) glory, and an exact image of his substance." The word brightness (APAUGASMA.) Heb. i. 3 is an image drawn from a luminous body, giving the idea that as the brightness of the sun is to the sun that emits it, so is the son of God in relation to his Father, reflecting the splendor of the divine perfections, to angels and men. The expression (CHARACTER HUPOSTASEOOS) of the Father, signifies "the express image or counterpart of [166] God's essence or being." See Robinson's Greek Lexicon. These and other similar passages, having direct reference to the son of God, are expressive of his divine essence; no other rational interpretation can be given them.

      2. He is a divine Saviour, because he has a divine name.

      As Christ is the only begotten son of God, he bears the name peculiar to the Deity, as a son bears the proper name of his father: that name is (Heb. YEHOVAH) Jehovah; generally translated by the LXX (KURIOS) LORD. God says, "I am the LORD, (Heb. Yehovah,) that is my name." "The latter Hebrews for several centuries before the Christian era, either misled by a false interpretation of certain laws, or following out some ancient superstition, regarded this name as too sacred to be uttered, as the ineffable name which they scrupled even to pronounce." Gesenius, Heb. Lexicon, page 389. Yet it is the name appropriated to the son of God, according to the repeated testimony of the inspired penmen, who are the true interpreters of scripture. For in many passages of scripture in the Old Testament where the name JEHOVAH is used, it refers particularly to the Messiah, according to the interpretation of the New Testament writers: for example in Isa. vi. 1-5, the prophet says, "In the year that king Uzziah died, I saw also the Lord sitting upon his throne, high and lifted up, and his train filled the temple. Above it stood the seraphim; each one had six wings, with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, "Holy, holy, holy, is (YEHOVAH) the LORD of Hosts; the whole earth is full of his glory;" and in verse 5th, Isaiah says, "mine eyes have seen the king (YEHOVAH) the LORD of hosts." Now the apostle John, in reference to this vision of the prophet says, "these things said Esaias when he saw HIS (Christ's) glory, and spake of him."-- John xii. 38-41. See again in Isa. xl. 3.--"The voice of him that crieth in the wilderness, prepare ye the way of (YEHOVAH) the Lord, make straight in the desert a highway for our God:" and compare Math. iii. 1-3. Mark i. 3. Luke iii. 3, 4. John i. 23. "For this is he that was spoken of by the prophet Esaias, saying, the voice of one crying in the wilderness, prepare ye the way of the LORD, make his paths straight." Now, according to the united testimony of the four evangelists, the very being whom Isaiah calls "Jehovah" and our God," is the true Messiah of whom John the Baptist was the forerunner. If farther evidence be wanting, the reader may compare Jer. xxiii. 5, 6, with I Cor. i. 30, 31; vi. 11. Joel ii. 32, with Rom. x. 13, where the original word in the old Testament is YEHOVAH. When Christ showed Thomas his hands and his side, Thomas said to him "my Lord and my God."-- John xx. 28. And Paul calls him "the LORD OF GLORY."-- I Cor. ii. 8. Peter says "he is LORD of all."-- Acts x. 36. He it was who appeared to the prophets and communicated to them as the true oracle of Jehovah. Hence the expression so common among the prophets: "the word (DABAR, ORACLE) of the Lord came to me saying"-- (Jer. i. 4.) corresponding with the (LOGOS) word in the writings of John i. 1; 14; 1; Rev. xix. 3; and expressing the pre-existent nature of Christ, i. e. his spiritual and divine nature so frequently referred to, both in the old and new Testaments.

      3. CHRIST IS A DIVINE SAVIOUR, because the work of creation is ascribed to him, as well as that of redemption.

      We come now to a nice point, which requires close investigation in order to arrive at the true meaning of scripture on this subject. God the Father, and his son Jesus Christ, are represented in scripture as co-workers in the creation of all things and in the redemption of man. Jesus said to the Jews, "my Father worketh hitherto, and I work."-- John v. 17. Again, "I must work the works of him that sent me while it is day"-- ix. 4. And Paul says, God "created all things by Jesus Christ." Eph. iii. 9. In speaking of the son, he says, "by whom he (God) made the worlds," Heb. i. 3. In other places the same apostle ascribes the work of creation to Christ. See Heb. i. 10. --"And thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands." This evidently refers to the son, as evidence of his superiority to angels, otherwise it would not have been to the apostle's purpose to quote it here: compare Col. i. 15, 16. "Who is the image of the invisible God, (PROTOTOKOS PASES KTISEOOS) the first born (consequently heir and lord) of the whole creation.". "For (the reason why he is heir and lord of the whole creation is) by him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were made by him, and for him:" compare John i. 3 --all things were made by him, and without him was not (EN) one thing made that was made." Now if Christ be a creature, as some assert, John has taught us wrong; for he would be one thing made without him, unless we believe an absurdity, that he created himself first.

      When the work of creation is ascribed to the Father, it means the Father is the original cause of all things, and when it is ascribed to the Son, it means, the son is the efficient cause of all things: the former is the contriver, the latter is the operator. The son executes the [167] work under the direction of his Father. This is the meaning of the apostle in I Cor. viii. 6. "But to us there is but one God, the Father, of whom are all things (as the original cause) and we in him; and one Lord Jesus Christ, by whom are all things, (as the efficient cause,) and we by him." So God is frequently represented in scripture as "the judge of all the earth" and in Heb. xii. 23, he is called "the judge of all." So is Christ called "the Lord, the righteous judge," 2 Tim. iv. 8. And "we shall all stand before the judgment seat of Christ," Rom. xiii. 10, who will in the day of judgment "sit upon the throne of his glory" as judge, and pass the final sentence on all nations, and assign each one his portion, and place in heaven or hell. From this we infer that although it is said by Paul that "God shall judge the secrets of men by Jesus Christ," and "judge the world" by him, Acts xvii. 31, yet Christ will be the judge to execute judgment in accordance with his own words: "For the Father judgeth no man, but hath committed all judgment unto the son." John v. 22. And according to the testimony of Peter, Acts x. 42, "It is he (Christ) who was ordained of God to be the judge of quick and dead." Hence we justly conclude that as the Father and son are joint-judges in judging the world, so they are co-workers in the creation, the preservation, and restitution of all things.

      We may extend the analogy still further, in showing God's uniform manner of operating from beginning to end. The resurrection of the dead is ascribed to God the Father-- Acts xxvi. 8, yet the work will be effected by the quickening voice of the son of God: "all that are in their graves shall hear his voice, and shall come forth" John v. 28, 29. See an exhibition of his power in the resurrection of Lazarus: After consulting the Father in prayer, he had only to say "with a loud voice, Lazarus, come forth," and the petrified body was instantly resuscitated, and raised from the grave, John xi. 43, 44, Even the very elements were under his control. He commands, and "even the winds, and the sea obey him."--

      The passage in Rev. iii. 14, where Christ is called "the beginning of the creation of God," when properly interpreted, harmonizes with other passages of scripture. The word (ARCHE) rendered "the beginning" by Metonomy is used to express the efficient cause of the creation of God. This manner of expression is common in the scriptures, for example: Christ is called "Salvation." "The Resurrection," "Peace," "Righteousness, sanctification, and redemption," that is, the author of all these. By the same figure of speech, circumcision, and uncircumcision, in Rom. iii. 30, signify circumcised and uncircumcised persons, "The election," Rom. xi. 7, is put for the elect.--Light and darkness, Eph. v. 8, denote the enlightened and the ignorant. So the beginning is here used for the beginner, as the abstract for the concrete. This word (ARCHE) was also used by the Greek philosophers to express the first cause, or efficient principle of things. Theophilous, a Grecian writer, in allusion to Christ, says "he is called (ARCHE) the beginning, because he (ARCHEI KAI KURIEUEI) rules and exercises authority over all things made by him." This interpretation harmonizes with the sentiment expressed in John i. 31, "all things were made by him," &c., and with Col. i. 16-18.

      4. CHRIST IS A DIVINE SAVIOUR, because he claims a right to divine honor as due to him.

      No friend of God not divine, angel, or man, claims to himself this honor, his chosen messengers not excepted. The apostle John attempted to worship the heavenly messenger that appeared to him in Patmos; but the angel forbade him, because he was only a "fellow servant"-- Rev. xix. 10. So, Peter the inspired apostle refused to accept religious homage from Cornelius, because he himself was a man.-- Acts x. 25, 26. But our great Redeemer, so far from refusing such homage, demands it of all, saying "that all men should honor the son, even as they honor the Father"-- John v. 23. And Paul says, in allusion to Isa. xlv. 23, "that at the name of Jesus every knee should bow, of things in heaven, and of things upon earth; and of things under the earth; and every tongue should confess Jesus Christ is Lord, to the Glory of God the Father." Phil. ii. 10, 11. Even all the angels of God were commanded to worship him.-- Heb. i. 6. The common phrase in the Old and New Testaments, "call on the name of the Lord," expresses divine worship in the highest sense of the word. See Gen. xxvi. 25, "and he (Jacob) builded an altar there, (at Beer-sheba,) and called upon the name of the Lord." And yet this phraseology is used to invoke the name of the Lord Jesus. See I Cor. i. 2, where the apostle uses it as peculiar to all saints "in every place." He says, in his address to the church: "called to be saints, with all in every place that call upon the name of Jesus Christ our Lord, both theirs and ours:" that is, their and our LORD. Compare Acts vii. 59; xxii. 16; ix. 21; all which teach us that the invocation of the name of the Lord Jesus was practised by the apostles and primitive Christians. This custom was so common in the day of Pliny, that he mentioned it in his letter to Trajan concerning the Christians. "Carmen Christo quasi Deo, dicere."--"They sing with one another a hymn to Christ as to God." When the twelfth apostle was about to [168] be chosen in the place of Judas, the counsel of our Lord was invoked as the searcher of all hearts, Acts i. 24.

      In conclusion, we consider that a correct knowledge of our Saviour is highly important, as he is the foundation on which his church is built; for in proportion as his dignity is diminished, the foundation of the church is weakened, and her glory eclipsed. Let us therefore earnestly and prayerfully examine this subject, not for the sake of controversy, but for our own instruction and comfort, and for our growth in grace, and in the knowledge of our Lord Jesus Christ.

      The foregoing note, on the divinity of our Saviour, is inserted by the request of JAMES WILLIAMSON, editor of the "Gospel Herald."

EDITOR.      

      See Millard's "True Messiah," Morgridge's True Believer's Defence," and Kinkade's "Bible Doctrine." [169]

[HCCC 164-170]

      The electronic version of David Millard's "History of the Christians, or Christian Connexion," with John Williamson's note on the divinity of Jesus Christ, has been produced from the History of All the Religious Denominations in the United States 2nd ed. (Harrisburg, PA: John Winebrenner, 1848), pp. 164-170. Thanks to Dr. Gene Crutsinger, Director of Library Services, Winebrenner Seminary, for making this volume available.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. Inconsistencies in spelling, capitalization, punctuation, and typography have been retained; however, corrections for misspellings and other accidental corruptions have been offered. Emendations are as follows:

            Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 p. 167:    say  "he [ says "he
            Chirst, are [ Christ, are
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
373 Wilson Street
Derry, PA 15627-9770
724.694.8602
stefanik@westol.com

Created 28 November 1998.