Chapter 12

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.

“All the Orthodox believe in the doctrine of atonement; but all do not state or explain this important doctrine after the same manner. Some suppose the atonement of Christ to consist wholly in his obedience, others wholly in his sufferings, and others in both his obedience and sufferings. Some hold that Christ suffered the penalty of the law for sinners, and others that he only opened a way in which, on condition of repentance, this penalty may be remitted. Some think the atonement made only for the elect, while others regard it as the propitiation for the sins of the whole world.

“The doctrine of instantaneous regeneration by the special operations of the Holy Spirit, is believed by all who have any claim to be called Orthodox. But this doctrine, like the others mentioned, is variously stated and explained. Some consider man as entirely active in regeneration, others as entirely passive, and others as not entirely the one or the other. Some believe there is a holy principle implanted in regeneration, which ever afterwards remains in the heart of the subject, while others believe the change to consist in the commencement of holy exercises, which may be subsequently interrupted, though not finally lost. As to the manner in which the Spirit operates in regeneration, there is also a difference of opinion; some holding that he changes the heart by a direct efficiency, and others that this is done by the more powerful presentation and impression of motives.

“Another doctrine of the Orthodox system is, that of justification by faith in Christ. But this, also, has been differently stated and explained. Some think the believer justified by Christ’s righteousness, others by the influence of his sufferings and death, and others by the joint efficacy of both his obedience and sufferings. Some believe justification to be the same as forgiveness, while others regard it as implying, not only forgiveness, but also a title to eternal life.

“It is evident, from the examples here given, that, although Orthodoxy denotes a general system of important doctrines or facts on the subject of religion, it is not to be inferred, either by friends or foes, that Orthodox Christians are tied up to precisely the same views of subjects, or that there exists no diversity of sentiment among them. There is, and always has been, a diversity of sentiment, in regard not only to modes and forms, but to the statement, proofs, and explanations, of the most important doctrines. Some of them, to be sure, are little more than verbal; but others are _real_, are fitted to excite interest, and are entitled to very serious consideration. Still, as they are all held in avowed consistency with that great series of facts which go to constitute the Orthodox system, they should not be regarded as placing their advocates beyond the proper limits of Orthodoxy. They constitute a wide field of important discussion, over which those who agree in holding the Head,—in holding the great doctrines of redemption by the blood of Christ, and of sanctification by the Holy Spirit,—may freely and fraternally traverse. Modes and forms, the interpretation of passages, and explanations of particular doctrines, (so long as essential doctrines are not discarded,) may be discussed without the interruption of brotherly affection, and without the imputation and reproach of heresy. One person may hold that all Scripture is given by the inspiration of _suggestion_; and another that, while some parts are the fruit of immediate suggestion, others may more properly be attributed to the inspiration of _superintendence_; and neither should charge the other with denying the inspiration of the Scriptures, or with being a heretic, or an infidel. One person may insist that the passage in 1 John 5:7, is authentic Scripture, and strong proof of the doctrine of the Trinity; and another may doubt this, or deny it altogether; and neither should be charged with intentionally corrupting the Scriptures, or with being a Unitarian. One person may hold that God executes his immutable and eternal decrees by a direct efficiency, and another that he does it by the intervention of motives, and yet one be no more an Arminian than the other.”

ANDOVER ORTHODOX CREED.

Every person appointed or elected a professor in the Theological Institution at Andover, in the state of Massachusetts, shall, on the day of his inauguration into office, publicly make and subscribe the following CREED and DECLARATION:—

Creed.

“I believe that there is one, and but one, living and true GOD; that the word of GOD, contained in the Scriptures of the Old and New Testament, is the only perfect rule of faith and practice; that, agreeably to those Scriptures, GOD is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth; that in the Godhead are three Persons, the FATHER, the SON, and the HOLY GHOST; and that those THREE are ONE GOD, the same in substance, equal in power and glory; that God created man, after his own image, in knowledge, righteousness, and holiness; that the glory of GOD is man’s chief end, and the enjoyment of GOD his supreme happiness; that this enjoyment is derived solely from conformity of heart to the moral character and will of GOD; that ADAM, the federal head and representative of the human race, was placed in a state of probation, and that, in consequence of his disobedience, all his descendants were constituted sinners; that, by nature, every man is personally depraved, destitute of holiness, unlike and opposed to GOD; and that, previously to the renewing agency of the DIVINE SPIRIT, all his moral actions are adverse to the character and glory of GOD; that, being morally incapable of recovering the image of his CREATOR, which was lost in ADAM, every man is justly exposed to eternal damnation; so that, except a man be born again, he cannot see the kingdom of GOD; that GOD, of his mere good pleasure, from all eternity, elected some to everlasting life, and that he entered into a covenant of grace, to deliver them out of this state of sin and misery by a REDEEMER; that the only REDEEMER of the elect is the eternal SON of GOD, who, for this purpose, became man, and continues to be GOD and man, in two distinct natures, and one person, forever; that CHRIST, as our Redeemer, executeth the office of a Prophet, Priest, and King; that, agreeably to the covenant of redemption, the SON of GOD, and he alone, by his sufferings and death, has made atonement for the sins of all men; that repentance, faith, and holiness, are the personal requisites in the gospel scheme of salvation; that the righteousness of CHRIST is the only ground of a sinner’s justification; that this righteousness is received through faith; and that this faith is the gift of GOD; so that our salvation is wholly of grace; that no means whatever can change the heart of a sinner, and make it holy; that regeneration and sanctification are effects of the creating and renewing agency of the HOLY SPIRIT, and that supreme love to GOD constitutes the essential difference between saints and sinners; that, by convincing us of our sin and misery, enlightening our minds, working faith in us, and renewing our wills, the HOLY SPIRIT makes us partakers of the benefits of redemption; and that the ordinary means by which these benefits are communicated to us, are the word, sacraments, and prayer; that repentance unto life, faith to feed upon CHRIST, love to GOD, and new obedience, are the appropriate qualifications for the Lord’s supper; and that a Christian church ought to admit no person to its holy communion, before he exhibit credible evidence of his godly sincerity; that perseverance in holiness is the only method of making our calling and election sure, and that the final perseverance of saints, though it is the effect of the special operation of GOD on their hearts, necessarily implies their own watchful diligence; that they who are effectually called, do, in this life, partake of justification, adoption, and sanctification, and the several benefits which do either accompany or flow from them; that the souls of believers are, at their death, made perfect in holiness, and do immediately pass into glory; that their bodies, being still united to CHRIST, will, at the resurrection, be raised up to glory, and that the saints will be made perfectly blessed in the full enjoyment of GOD, to all eternity: but that the wicked will awake to shame and everlasting contempt, and, with devils, be plunged into the lake that burneth with fire and brimstone forever and ever. I moreover believe that GOD, according to the counsel of his own will, and for his own glory, hath foreordained whatsoever comes to pass, and that all beings, actions, and events, both in the natural and moral world, are under his providential direction; that GOD’S decrees perfectly consist with human liberty, GOD’S universal agency with the agency of man, and man’s dependence with his accountability; that man has understanding and corporeal strength to do all that GOD requires of him; so that nothing but the sinner’s aversion to holiness prevents his salvation; that it is the prerogative of GOD to bring good out of evil, and that he will cause the wrath and rage of wicked men and devils to praise him; and that all the evil which has existed, and will forever exist, in the moral system, will eventually be made to promote a most important purpose, under the wise and perfect administration of that ALMIGHTY BEING, who will cause all things to work for his own glory, and thus fulfil all his pleasure.”

Declaration.

“And, furthermore, I do solemnly promise that I will open and explain the Scriptures to my pupils with integrity and faithfulness; that I will maintain and inculcate the Christian faith, as expressed in the creed, by me now repeated, together with all the other doctrines and duties of our holy religion, so far as may appertain to my office, according to the best light GOD shall give me, and in opposition, not only to Atheists and Infidels, but to Jews, Papists, Mahometans, Arians, Pelagians, Antinomians, Arminians, Socinians, Sabellians, Unitarians, and Universalists, and to all heresies and errors, ancient and modern, which may be opposed to the gospel of CHRIST, or hazardous to the souls of men; that, by my instruction, counsel, and example, I will endeavor to promote true piety and godliness; that I will consult the good of this INSTITUTION, and the peace of the churches of our Lord Jesus Christ on all occasions; and that I will religiously conform to the constitution and laws of this SEMINARY, and to the statutes of this foundation.”

The foregoing creed is considered a summary of what is commonly called the ASSEMBLY’S CATECHISM.

The _Westminster Assembly_ met in London, in the reign of Charles I, A. D. 1643. It was a synod of learned divines, assembled by order of parliament, for the purpose of settling the government, liturgy, and doctrine, of the church of England.

NEW HAVEN ORTHODOX CREED.

Considerable anxiety existed, a few years since, in regard to the Orthodoxy of the Rev. Dr. TAYLOR, professor of divinity at Yale College, at New Haven, in the state of Connecticut. The following letter from Dr. TAYLOR to the Rev. Dr. HAWES, of Hartford, contains a full exposition of the religious views of that distinguished theologian:—

YALE COLLEGE, _Feb. 1, 1832._

“Dear Brother:

“I thank you for yours of the 23d ult., in which you express your approbation of my preaching during the protracted meetings at Hartford. This expression of fraternal confidence is grateful to me, not because I ever supposed that we differed in our views of the great doctrines of the gospel, but because, for some reason or other, an impression has been made, to some extent, _that I am unsound in the faith_. This impression, I feel bound to say, in my own view, is wholly groundless and unauthorized. You think, however, that ‘I owe it to myself, to the institution with which I am connected, and to the Christian community, to make a frank and full statement of my views of some of the leading doctrines of the gospel, and that this cannot fail to relieve the minds of many, who are now suspicious of my Orthodoxy.’

“Here I must be permitted to say, that the repeated and full statements of my opinions, which I have already made to the public, would seem to be sufficient to prevent or remove such suspicions. The course you propose, however, may furnish information to some who would desire it before they form an opinion, as well as the means of correcting the misrepresentations of others. I therefore readily comply with your request, and submit to your disposal the following statement of my belief on some of the leading doctrines of the gospel. I believe,—

“1. That there are three persons in one God,—the Father, the Son, and the Holy Ghost.

“2. That the eternal purposes of God extend to all actual events, sin not excepted; or that God foreordains whatsoever comes to pass, and so executes these purposes, as to leave the free moral agency of man unimpaired.

“3. That all mankind, in consequence of the fall of Adam, are born destitute of holiness, and are by nature totally depraved; in other words, that all men, from the commencement of moral agency, do, without the interposition of divine grace, sin, and only sin, in all their moral conduct.

“4. That an atonement for sin has been made for all mankind by the Lord Jesus Christ; that this atonement was necessary to magnify the law, and to vindicate and unfold the justice of God in the pardon of sin; and that the sinner who believes in the Lord Jesus Christ is freely justified on the ground of his atoning sacrifice, and on that ground alone.