whose fundamental soundness is suspected, it is absolutely necessary to have a creed, either written or nuncupatory. But whilst the principle of both is the same, a written creed has many confessed advantages, and must necessarily constitute one feature of our catholic union. And having thus enlarged the ground of christian forbearance, and confined the test to the truths held in common by the orthodox churches, the utmost fidelity, and uncompromising spirit ought, and it is believed, would be displayed, in the discipline and the excommunication of any and every one, who denies a single doctrine actually taught (not by inference) in the common creed. One principal cause of laxity in executing discipline for doctrinal deviations from the different creeds, is undoubtedly the conviction, derived from Scripture and reason, that the errors impugned are too trifling to deserve discipline. 2. Such a creed is necessary, to give prominence to the great, acknowledged truths of Christianity. a) It has been doubted whether it is possible to give special prominence to the grand doctrines of Christianity, without becoming incoherent, or illogical, or vapid; but its practicability has often been demonstrated by facts, and ought therefore not to be disputed. The writer many years ago, for some time attended the preaching in the college chapel at Princeton, where the professors of the Seminary and College alternately officiated, all of whom were Calvinists; yet he rarely heard a sentiment conflicting with Lutheranism, and very rarely heard the peculiarities of any sect introduced. The reason is, that those excellent men, feeling that there were in that college, students from all churches, were disposed to avoid unnecessary offence, and yet they dwelt on the whole circle of undisputed christian doctrine. None who heard them would wish more 1 On this subject we would refer the reader to a "Lecture on Creeds and Confessions," by Rev. Dr. Miller of Princeton, containing many very sound arguments in favor of their indispensable necessity to the purity of the church. Whether the author would consent to the modifications of the subject proposed in this Appeal, and confine the doctrinal specifications of the creed to the common ground of Protestantism, we know not. Yet we are almost led to hope so from the fact that all the cases adduced by him, to show the necessity of including non-fundamental matters in it, are cases belonging to government, discipline or forms of worship, on which this plan proposes that the sectarian standards may be retained, edifying, practical and profitable preaching. The volume of Sermons and Addresses by Dr. Green, published soon after be resigned the presidency of that institution, probably contains some of the sermons then delivered by him. Of that volume, a review was soon after published in the Christian Advocate, and the writer distinctly recollects that the reviewer applauded the unsectarian character of the discourses, and pronounced them free from every thing to which Christians of any religious denomination could with propriety object. The opinion of the reviewer is cited because the writer has not read the work, and therefore could not speak for himself. As indisputable specimens of most excellent religious discussion confined to the undisputed truths of Christianity, the common ground of the orthodox churches, we may cite the publications of the American Tract Society, and of the American Sunday School Union. We might cite the Sermons of president Davies, Doddridge's Rise and Progress of Religion in the Soul, Burder's Village Sermons, and a number of other invaluable works as substantially confined to the grand, cardinal doctrines of Christianity. And is it not a notorious fact that these and other similar publications, are the works which have exerted the greatest influence in producing the evangelical spirit and enterprise of the present day? Has not the blessed Saviour so signally blessed these works, above all others of a sectarian character, as specially to encourage their multiplication, not indeed so as to exclude others, but to give greater prominence to these? b) Prominence ought to be given to these undisputed doctrines, because they alone are CERTAINLY TRUE. It has been stated, that the aggregate of doctrines believed by the different orthodox denominations may be divided into two classes, those that are believed by them all, and those which are believed by some and disbelieved by others. As men of equal piety, talent and learning differ in respect to the latter, it is but just to suppose, that they are not so clearly revealed, and so definitely decided by Scripture, as those points which all agree in finding in that sacred book. And as they are not so clearly revealed, they cannot be essential to salvation, nor so certain in themselves, if our knowledge of them is derived from revelation alone. Moreover, no one Protestant sect is more numerous than all the others together. The Lutheran church, which is by far the largest, numbers according to the best authorities, a population of about 30,000,000, whilst the whole body of Protestants amounts to about 70,000,000. Hence, it is evident that the peculiar, distinguishing doctrine of each sect, is disbelieved by the majority of Protestants. If a disputed doctrine be common to several of the larger sects, it then has a majority of all Protestants in its favor, and the probability of its biblical authority is augmented. But those doctrines alone can be regarded as certainly scriptural, which the great mass of all enlightened, faithful, acknowledged Christians, who have free access to the Bible, agree in finding in it. These undisputed doctrines alone, we suppose, can be essential to salvation. For it is acknowledged by each sect, that persons denying its distinguishing tenets, do exhibit evidence of piety, and will be saved. Hence, uniting this judgment of all the sects, Protestants do themselves acknowledge, that persons will be saved in the denial of each of the disputed doctrines. Hence, none but the undisputed tenets are in fact judged by Protestants to be essential to sal vation. If these views be correct, all christian teachers should accustom themselves to distinguish in their own minds between the disputed and the undisputed doctrines of Christianity; and in their instructions they ought to give special prominence to the latter. Who would think of adopting as text-book in a College, an author on Chemistry or Natural Philosophy, who introduced the various disputed opinions and theories of a particular class of men, which he regarded as true; but did not distinguish between these opinions, and those facts and principles fully established and admitted by all? Let us go one step further, and suppose the peculiarities referred to be such as are regarded as erroneous by the majority of chemists. Such a book would by common consent be considered unsafe, and be pronounced unphilosophical. Yet this is exactly the practice of all the different denominations. Their standards make no distinction between fundamental and nonfundamental doctrines, between those which are certain, and not disputed by any acknowledged christian denomination, and those which, though believed by some, are disputed and disbelieved by others. It would certainly be conducive to christian union and sound christian knowledge, if the distinction between disputed and undisputed doctrines were distinctly made by including the latter only in the public creed, leaving the former as subjects of amicable difference, and as occasions to exercise that forbearance required by the apostle, in "not judging our brother." For if we introduce these minor, disputed points into our test, and then by virtue of it, drive out of our church all who in the least differ from us, where is there any room for exercising christian forbearance to a "brother who is weak in the faith." There will be none such left. We think the great apostle evidently contemplated a different practice in the church. c) Prominence should be given to the undisputed truths of Christianity, because they are the principal means which effect the good accomplished by all the different sects, the principal means of conversion, sanctification and salvation. Those points of sectarian diversity which are true, (but which these are, no man can determine with absolute certainty,) are doubtless more or less connected with the more important truths, and have some influence; yet that their effect is comparatively very small, is manifest from the fact, that the Spirit's operations have been extended to all these several denominations. The errors of sects have not destroyed the blessing vouchsafed on the undisputed truths held by them, nor prevented them from being the vehi cle of salvation to thousands. It is therefore not the peculiarities of the Lutherans, the Congregationalists, the Presbyterians, the Episcopalians or Methodists, which do the good accomplished by these churches, but that amount of truth held in common by all. Hence this amount of common truth, ought always to be distinguished from the "doubtful disputations," and especially should be made prominent in the public exercises of the sanctuary. d) Such a creed would serve as a bond of union, between all true Christians over the whole world. Doctrine is, in the judgment of mankind, far more important than modes of gov ernment. It is diversity of doctrine, even on minor points, which has been adopted as the pretext for the major part of the divisions and contentions among Christians. The adoption of the same creed of fundamentals by all, without any alteration, would give prominence to their actual agreement in essential doctrines, and thus operate as a bond of union among Christians. Those denominations whose standards approximate nearest in doctrine, do in reality cherish and exhibit more fellow feeling than others who agree in form of government, but differ materially in doctrine. This is exemplified in the intimate union and coöperation which have for a long time existed between the Congregational, the Presbyterian, and the LowDutch churches of our land. Yet there have always been in these coöperating and affiliated churches, many persons who differed from each other, fully as much as the creeds of any two orthodox churches do. The contentions in the church about doctrine arise not so much from the existence of some diversity on nonfundamentals, as from the fact, that the majority of existing ereeds hold up this minor diversity to constant view, and by ranking the minor and disputed points among the doctrines which are the test of ecclesiastical communion, they perpetuate dissension by conveying and cherishing the impression, that these points are of vital moment. A fundamental creed would exert directly the reverse influence, and give prominence to those doctrines which are certainly true, and are not disputed by any acknowleged christian sect; whilst it would imply the minor importance of the disputed points, and teach men to exercise charity in regard to them. This was the character of the Apostles' creed and the Nicene creed, which were the only creeds used in the first three centuries of the church as tests; and their influence as a bond of union among Christians was confessedly very great. Now it is a notorious fact, that all the Protestant churches believe every sentence in these creeds, and can subscribe them without renouncing a single opinion. So far as the sacred records inform us, the apostles themselves did not require half as much as is contained in these creeds. The doctrine on which they laid most stress, is "that Jesus is the Son of God." Every spirit that confesses that Jesus Christ has come in the flesh is of God." Whosoever confesseth that Jesus Christ is the son of God, God dwelleth in him and he in God." Paul to the Romans expressly says: "This is the word of faith which we preach, that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved. Concord in fundamentals is the only doctrinal unity which existed among primitive Christians, and which is necessary. And in all probability, much greater unity in doctrine never will exist in the church on earth, unless God miraculously produces more. But there will be a much greater degree of charity and forbearance, and consequent unity of spirit, in the days of millennial glory, and the freedom of investigation and practice that are advocated in this appeal and would be secured by the plan of union proposed, will, it is believed, powerfully tend not only to produce that unity of spirit, but also to bring about some 1 Romans 10: 8. |