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BR 157 .36 1898 ^
Small, Charles Herbert, 1861
Corner-stones of faith
The Star of Bethlehem, heralding the advent
of the Chief Corner-Stone of our faith
(see Ephesians ii. 20).
Corner-stones of Jfaitb
OR, THE
ORIGIN AND CHARACTERISTICS OF THE CHRISTIAN
DENOMINATIONS OF THE UNITED STATES
BY
REV. CHARLES H. SMALL, B. D., M. A.
MEMBER OF THE AMERICAN HISTORICAL, ASSOCIATION
WITH CORROBORATIVE STATEMENTS
FROM EMINENT DIVINES OF THE LEADING
DENOMINATIONS
INTRODUCTION BY
REV. JOHN HENRY BARROWS, D. D., LL. D.
PRESIDENT OF THE WORLD'S PARLIAMENT OF
RELIGIONS, AND HASKELL LECTURER, CHICAGO UNIVERSITY
ON CHRISTIANITY IN INDIA AND ORIENTAL COUNTRIES
ILLUSTRATED
»
NEW YORK
E. B. TREAT & COMPANY
PRESS OF THE TREASURY MAGAZINE
1898
Copyright, 1898, by
E. B. Treat & Company
The Publishers are under obligations to and herein acknowledge
courtesies kindly sliown l)y the Methodist Book Concern, the New
England Magazine, publishers of ''History of the Baptists, " and
J. S. Ogilvie, publisher; to Rev. J. C. Jenson, editor
of American Lutheran Biographies. Rev. M. C.
Tiers of the Disciples Church, and Rev. E.
T. Corwin. author of a manual of the
Ref oi-med Church in America.
PREFACE
THESE pages are tlie growth from a pamphlet published by
the author, a few years ago, uuder the title of " Denomina-
tional Characteristics." He was at that time professor of pastoral
theology and church institutions in Howard University, Wash-
ington, D. C, and the pamphlet was designed for use in his classes.
That edition was soon exhausted, and a revision and enlargement
begun, as there seemed to be a demand for it ; and as the work
of thorough revision was fairly undertaken, it became evident
that a larger plan and much fuller treatment was needed.
The aim has been to present the different Christian denomina-
tions concisely, clearly, and accurately, so that the reader may
obtain a general knowledge of their characteristics and a just
appreciation of the place and importance of each of them in the
religious life of our country. The difficulty of so stating the dis-
tinguishing features as to leave no room for criticism is enhanced
by the fact that each separate religious body has within itself
leaders of considerably different doctrinal and ecclesiastical opin-
ions, while the history of each denomination reveals different
l^hases of opinion as prevailing at different times. It would be
impossible, of course, within the limits of a single volume, to give
a complete and exhaustive history and description of each of our
many denominations ; but the author has endeavored briefly to
show the facts of their origin and growth, and fairly to set forth
their characteristics and spirit ; and to supplement his work there
is added, for each of the larger denominations, a statement by one
5
6 PREFACE
of its living leaders under his own name, giving a free and full
exposition of his reasons for preferring, the church of his con-
nection.
Added to each chapter is a bibliography by means of which
those who wish will be helped toward further study.
Special acknowledgment should be made to Dr. H. K. CarrolPs
^^ Religious Forces of the United States," and to the American
Church History Series (thirteen volumes), of which that is
Volume I. The assistance of the Rev. Franklin Noble, D.D.,
editor of the '^ Treasury Magazine," in examining, revising, and
editing, has been invaluable. Tlie excellent work of the pub-
lisher, especially in the illustrations, speaks for itself. Many of
the illustrations are from old portraits, difficult to obtain, and of
different form and style, but valuable in bringing before us
founders and pioneers of the churches.
This volume is sent forth with the hope that a better acquain-
tance with the characteristics of the many denominations will tend
to minimize the differences and help to truer Christian unity ; that
the " corner-stones of faith " may all be builded together with the
chief Corner-stone, "in whom all the building fitly framed to-
gether growetli unto a holy temple in the Lord."
Charles H. Sihall.
The Parsonage, Hudson, O.,
April, 1898.
CONTENTS
PAGE
CHAPTER I. BEGINNINGS OF THE CHURCH.
Its Origin in Heaven 26
The Churches of Apostolic Times ,27
The Creed and Worship of the Early Church 29
Persecuted by the Jews, Greeks, and Romans 30
Evidences from the Catacombs of Rome 31
Constantino Adopts Christianity as the State Religion, a.d. 313 . . 31
The Apostles' and Nicene Creeds^ Formed 32
The Church (Z?fts/7/ca) and Cathedral Recognized 33
Decay of the Western Roman Empire, Fourth and Fifth Centuries . 33
The Fall of the Eastern Empire, One Thousand Years Later ... 34
The Augustine, Calvinistic, and Romish System 34
The Roman Catholic the Oldest Chui'ch 35
The Convulsive Throes of the Reformation 35
Pilgrims, Huguenots, and Others Emigrate to America 35
The First Churches Established in this Country 36
The Beginnings of the Various Denominations 37
The Constitution of the United States Provides for Religious Liberty 39
Great Revival of 1735, led by Edwards, Whitefield, and Others . . 40
Hierarchal, Prelatical, Representative, and Independent Polities . 41
The Two Doctrinal Systems, Calvinism and Arminianism .... 43
The Westminster Confession and Heidelberg Catechism 44
The Thirty-nine Articles of the Episcopal Church 45
Arminianism and Methodism 45
The Council at Constantinople, a.d. 381 45
CHAPTER IL ROMAN CATHOLIC CHURCH.
Growth of Hierarchical Power 51
Centralization in Cities, Especially in Rome 51
Charlemagne and the Pope, a.d. 800 52
Beginning of Temporal Power of the Pope, Eighth Century .... 53
Spanish and French Explorers in America 53
7
8 CONTENTS
PAGE
English Roman Catholics in Maryland 54
Lord Baltimore — Bishop John Carroll, 1784 55
Pope the Head of the Church — Cardinals 56
Plenary Councils — Fundamental Teachings 57
Roman and Protestant Doctrine as to Christ 58
Infallible Teaching — The Seven Sacraments 59
Confirmation, Penance, Extreme Unction, Matrimony, etc 60
Purgatory — Immaculate Conception 61
Infallibility — Indulgences — Douay Bible, 1609-10 62
Traditions — Old Catholics, 1870 — Reformed Catholics 63
Greek Church : How Differing from Roman Catholic 64
"Why I Am a Catholic."
By Dr. Edward McGlynn 67
CHAPTER III. EPISCOPAL CHURCH.
Episcopal Church in America and England 81
Distinguishing Features — Early Christian Bishops 82
Early Episcopalians in the Colonies, 1607-92 83
William and Mary College, 1692 — King's Chapel, Boston, 1689 ... 84
Bishops White and Provost, 1787 85
Present Organization in the United States 86
Members of the Church — Deaconesses and Sisterhoods 88
Teachings of the Protestant Episcopal Church 90
The Creeds and the Thirty-Nine Articles 92
High-church Position — Low-church Position ,93
Proposed Change of Name 95
The Sacraments — Liturgy 97
The Lambeth Declaration 98
" Why I Am an Episcopalian."
By Rev. William R. Huntington, D.D. , 101
Reformed Episcopal Church.
Organized in New York, 1873 » . . . 115
Distinctive Principles and Doctrines 116
Moravian Church.
Origin in Bohemia, 1467 — Came to Savannah, Ga., 1733 119
Organization and Doctrines 120
CHAPTER IV. PRESBYTERIAN CHURCH.
Fundamental Principles — Parent Body 125
Origin in Scotland, France, Switzerland, Ireland 126
CONTENTS 9
PAGE
Huguenots and Puritans — First Presbytery in United States, 1705 . 127
Francis Makemie, 1683 — William Tennent — The ''Log College" . 128
Separation of New School — Reunion 129
Governing Bodies and Officers — Old Church at Jamaica 131
Presbytery, Synod, and General Assembly 133
Divine Sovereignty — Calvinism — Modified Calvinism 135
Modes of Worship — Objections to Liturgical Forms 138
" Why I Am a Presbyterian."
By Rev. Theodore L. Cuyler, D.D., LL.D 141
Presbyterian Church South.
Cause of Separation from Northern Church, 1861 147
History of Differences on Slavery 148
Cumberland Presbyterian Church.
Origination in Kentucky, 1810 — Distinctive Declarations .... 149
United Presbyterian Church.
Organized, 1858. History and Distinctive Principles 153
"Why I Am a United Presbyterian."
By Rev. J. G. D. Findley 155
Reformed Presbyterian Church.
Formed by Separation, 1833 165
Covenanters.
Organized, 1829. Distinctive Characteristics 167
" Why I Am a Covenanter."
By Rev. John W. F. Carlisle 169
Associate Churches of North America.
Formed by Separation, 1822 and 1858 175
CHAPTER V. REFORMED CHURCHES.
Of Presbyterian Family — Dutch Reformed Church 179
Distinguished from Lutherans 179
American Beginning at New Amsterdam, 1628 180
First General Synod, 1794 180
Government: Consistory and Synods 181
Heidelberg Catechism and other Standards 182
Forms of Worship — Colleges and Schools 183
True Reformed and Christian Reformed Churches 183
10 CONTENTS
PAGE
GermanEeformedChurch— First Synod, 1747 185
Mercersberg Seminary — Polity — Missious 187
Charter of Dutch Church in New York, 1696 189
" Why I Am of the Faith of the Reformed Church."
By Rev. George S. Bishop, D.D 191
CHAPTER VI. LUTHERAN CHURCH.
Came to America with Dutch Reformed 201
Organized First Synod, 1648 203
Combine Independency and Presbyterianisra , 203
Augsburg Confession and Formula of Concord 204
Free Use of Liturgy 205
General Synod Organized, 1820 206
United Synod of the South, 1866 206
General Council, 1867— Synodical Conference, 1872 207
United Norwegian Church, 1890 207
Synod of Ohio, 1818— Evangelical Synod of North America, 1840 . 209
Swedish Evangelical Mission Covenant, 1885 211
"Why a Lutheran."
By Rev. J. G. Butler, D. D 213
CHAPTER VII. METHODISM.
Beginning at Oxford, under Wesley 221
Georgia Mission — Open-air Preaching— First Chapel, 1739 . . . .222
Moravian Influence — Bohler — Barbara Heck 223
Embury Begins in America, 1766 224
Captain Webb — Bishops Coke and Asbury 225
Full Organization of Methodist Episcopal Church, 1784 225
Powers of Bishops and other Officers . . . -. 225
Power and Organization of Conferences 229
Members Admitted by Probation 231
Arminian Doctrine — Non-liturgical Worship 232
Missions — Book Concern — Epworth League, Organized, 1890 . . . 233
" Why We Are Methodists."
By President B. P. Raymond, D.D 237
Methodist Episcopal Church South.
Organized on Account of Slavery, 1846 245
Probation not Required 247
Methodist Protestant Church.
Organized, 1828. Distinctive Teachings 250
CONTENTS 11
PAGE
American Wesleyan Church.
Separated on Account of Slavery, 1843 251
Free Methodist Church.
Organized, 1860 253
Smaller Methodist Bodies.
Congregational, New Congregational, Independent, and Primitive . 255
CHAPTER VIII. UNITED BRETHREN AND EVANGELICALS.
Begun in Preaching of Otterbein and Boehm 262
Organized, 1800 — Statement of Belief — Secession of 1889 . . . . 262
Evangelical Association , 265
Jacob Albright Chosen Bishop, 1800 265
Articles of Faith — Missions 267
United Evangelical Church 269
Articles of Faith, and Discipline, 1894 269
CHAPTER IX. CONGREGATIONALISTS.
Two Distinctive Features — Beginnings in Scrooby, England . . . 273
Pilgrims and Puritans at Plymouth, 1620, and Boston, 1630 .... 275
Salem Church Organized, 1629 276
Persecution by Puritans — Half-way Covenant, 1662 277
Great Awakening of 1737 — Church and State 278
Cooperation with Presbyterians, 1801-58 ... 279
Principles of Organization 281
Councils and Associations 282
Theological Range — Creed of 1883 — Council of 1892 283
Usages of Worship — American Board of Foreign Missions, 1810 . . 285
Christian Endeavor Movement Organized, 1881 288
"Why I Am a Congregationalist."
By Rev. William E. Barton, D.D 289
CHAPTER X. UNITARIANS AND UNIVERSALISTS.
Unitarian Development in New England 303
Henry Ware in Harvard, 1805 304
Andover Theological Seminary, 1808 304
Channing's Discourse, 1819 « . . 304
12 CONTENTS
PAGE
American Unitarian Association, 1825 305
National Conference, 1865 — Teaching 305
The Universalist Church.
Ancient Opinion — John Murray, 1770 309
Organization of Association, 1785 ; Convention, 1790 310
Summary of Doctrine, 1897 — Distinctive Teachings 310
Worship and Membership — Young People 313
CHAPTER XI. BAPTISTS.
Anabaptists iu the Netherlands and England 317
First Baptist Church in London, 1611 . » 318
Connection with Waldenses 319
Roger Williams in Massachusetts and Rhode Island, 1639 . , . .321
General Convention Organized, 1814 322
Judson's Conversion — Ecclesiastical Independence 323
No Creed Formally Adopted . 324
Regenerate Membership — Missions ............ 325
Southern Baptists.
Separated because of Slavery, 1845 327
Colored Baptists.
Organized in Savannah, Ga., 1788 329
Freewill Baptists and Others.
First Church in Durham, N. H., 1780 330
Seventh-day Baptists, 1671 — General Baptists, 1824 — Anti-mission 331
Six-principle Baptists, Separate Baptists, and Others 332
" Why Am I a Baptist ? "
By Rev. Robert Stuart Mac Arthur, D.D 335
CHAPTER XII. DISCIPLES AND CHRISTIANS.
Disciples Begin in 1827, under Alexander Campbell 355
B. W. Stone and Walter Scott 356
Organization and Teaching — Likeness to Baptists 357
'< Why I Am a Disciple of Christ."
By Rev. F. D. Power, D.D 361
The Christians.
Origin in 1806 from Three Distinct Movements 367
Form of Government and Teaching 368
Schools and Colleges — Convention of 1894 370
CONTENTS 13
PAGE
CHAPTER XIII. THE FRIENDS.
Preaching of George Fox (born 1624) . , , . , 373
Came to America in Seventeenth Century 373
William Penn in Pennsylvania, 1682 373
Yearly Meeting — Rights of Women 375
No Creed — Simplicity of Worship 376
Free Quakers — Slavery — Hicksite Division, 1827-28 . . . . o . 377
The Wilburites and ''Primitive" Friends 380
Shakers Differ from Quakers . » 381
"Why I Am a Friend."
By Rev. F. G. Cartland 383
CHAPTER XVI. ADVENTISTS, NEW CHURCH, AND OTHERS. •
Adventists, or Millerites.
Preaching of Miller, 1831 — Teaching Government ....... 397
Evangelical, Christians, Seventh-day, and other Adventists . . . 398
Dunkers, or Brethren.
Came from Germany, 1719 — Government ; Worship — Branches . . 400
Mennonites.
Came from Germany, 1683 — Articles of Faith, 1632 — Branches . . 402
Churches of God, or Wixebrennerians.
Distinct Organization, 1830 — Objection to Creeds and Sects . . . 404
The New Church, or Swedenborgians.
First American Congregation in Baltimore, 1792 — Teachings . . . 405
Christian Union Churches.
Organically Associated, 1864 — Enumeration of Principles . . . .407
CHAPTER XV. SALVATION ARMY, VOLUNTEERS, AND OTHERS.
Origininl878 — Came to America, 1880 411
Military Organization — Not Strictly a Church 412
Volunteers.
Organized in 1896 — Cardinal Doctrines — Ordination c . . . c .414
Catholic Apostolic Church, or Irvingites.
Organized in England, 1835 — Fourfold Ministry — Doctrines . . . 416
14 CONTENTS
PAGE
Plymouth Brethren.
Began in England about 1830 — Branches in the United States . .417
Social Brethren Church.
Organized about 1867 — Modes of Baptism . . . . c 418
EiVER Brethren.
From Switzerland, 1750 „ ... 418
Christadelphians.
No Ordained Ministers — Baptism by Immersion Essential .... 419
Schwenkfelders.
Kasper von Schwenkfeld came to Pennsylvania, 1734 — Doctrines 419
CHAPTER XVI. MORMONS, SPIRITUALISTS, AND OTHERS.
The Book of Morman — Joseph Smith — Brigham Young 423
Organized in New York State, 1830 — Customs — Rites — Beliefs . . 425
Polygamy Sanctioned, 1850 — Abandoned, 1895 427
Reorganized Latter-day Saints.
Earliest Conference, 1852 — Repudiated Polygamy, 1870 428
The Church Triumphant.
Schweinfurth and Mrs. Beekman 430
Spiritualists.
BeganinNew York State, 1848 — Their Doctrines 430
Christian Scientists.
Church Formed in Boston, 1879 — Mrs. Eddy's Teachings . . , .431
Inspirationists.
Came from Germany to New York State, 1841 , . , . 433
Removed to Iowa, 1856 » . . . . 433
Harmony Community.
Begun by George Rapp in 1803 — Established, 1824 ...-.,. 434
Separatists.
Stephen Huber, Leader in Germany = ....«, 434
Oneida Community.
Established by J. H. Noyes, at Oneida, N. Y., 1847 435
CONTENTS 15
PAGE
Society for Ethical Culture„
Founded by Professor Adler, in New York, 1876 . .... ... 435
Theosophists.
Founded in New York, 1875 — Numbers and Objects 436
Waldenses.
Colony Established in North Carolina, 1893 436
CHAPTER XVn. MOVEMENTS TOWARD UNITY.
Present General Discussion 439
The Chicago-Lambeth Articles, 1886-87 440
League of Catholic Unity . . . . » 441
Disciples and Cougregationalists, 1895 442
Brotherhood of Christian Unity, 1891 443
The Pope's Encyclical, 1896 444
Federation of Lutheran Synods 445
Christian Unity and Church Union 446
Dr. Schaff on Variety in Unity 447
Federation of Free Churches in England 448
APPENDIX.
Chronology or Church History . , . . 451
Summary of Denominations 457
Denominational Grouping 465
Statistics . 469
LIST OF ILLUSTRATIONS
PAGE
The Star of Bethlehem Frontispiece
Earliest Known Portrait of Christ (from the Catacombs) 26
Portrait of Christ (from an Emerald Intaglio) ...... o .. 26
Coin of Constantine II o . , . 27
Coin of Constans 27
Bethany, Olivet, and Jerusalem 28
Map of the Catacombs of Calixtus, Rome 30
Gallery with Tombs, in the Catacombs 31
The Baptism of our Lord (from the Catacombs) ...... .o. 32
A Primitive Communion (from the Catacombs) 34
Symbols of.Peace (from the Catacombs) 35
Symbolical Palms and Crown 36
Slab from the Jewish Catacombs 36
Statue of the Good Shepherd 37
Christian Burial-place 37
The Jordan Valley 38
Mount of Beatitudes, or Horns of Hattin 39
Antioch in Syria » 40
Ceesarea, where the Gospel w^as First Preached , 41
Thyatira 42
Cana of Galilee, where Christ's First Miracle was Performed .... 44
Jerusalem from Mount of Olives 46
Site of Capernaum , 47
Railroad from Jerusalem to Jaffa 48
St. Peter's and the Vatican o 50
Statue of Peter, Rome 52
Lord Baltimore, Founder of Maryland 53
St. Joseph's Cathedral, St. Augustine, Fla 54
Samuel de Champlain, First Governor of Canada. 55
Father Marquette Exploring the Upper Mississippi 58
17
Episcopal Group = . 80
18 LIST OF ILLUSTRATIONS
PAGE
Charles Carroll, Signer of the Declaration of Independence 59
John Carroll, First Bishop of the United States , . 61
Catholic Cathedral, Fifth Avenue, New York 66
Dr. Edward McGlynn , 68
Bishop William White
Bishop Samuel Seabury
Bishop Edward Bass
Bishop James Madison
Bishop Samuel Provost
Rev. George Keith
St. Martin's Church, Oldest Church in England, Sixth Century .... 82
Tower of Episcopal Church, Jamestown, Va., 1612 84
Christ Church (the Old North), Boston, Mass., 1723 86
Christ Church, Philadelphia, 1727 88
St. Paul's Church, Broadway, New York, 17G4 90
Trinity Church, New York 91
Trinity Church. Boston, Mass., 1735 92
Bishop Phillips Brooks 93
King's (Columbia) College, New York, 1754 94
Trinity College, Hartford, Conn., 1824 95
Grace Episcopal Church, Broadway, New York 96
Episcopal Church Missions House, New York 97
Episcopal Church of St. John the Divine 100
Rev. William R. Huntington, D.D 102
Episcopal Chm*eh (Bishop Cheney's), Chicago 114
Rev. George D. Cummins, D.D 116
General James Oglethorpe 119
Moravian Church 121
Rev. John Calvin
Rev. John Knox
Rev. Gilbert Tennent
Rev. John Witherspoon
Rev. John Mc^NIillan j
Rev. Archibald Alexander
Rev. John Rogers J
Old Tennent Church, Monmouth, N. J., 1692 126
Princeton College, New Jersey, Chartered 1746 128
Rev. George Whitefield 129
Monument to John Witherspoon 131
Presbyterian Church, Jamaica, Long Island, 1656 132
Mission Scenes, Dakota and Florida 134
Rev. Albert Barnes, D.D 135
Presbyterian Church, Fifth Avenue, New York 136
Presbyterian Group 124
(- Reformed Church Group , 187
LIST OF ILLUSTRATIONS 19
PAGE
William E. Dodge, Philanthropist 137
Hon. William Strong, United States Supreme Judge 138
Presbyterian Mission Building, New York 139
Princeton University 140
Rev. Theodore L. Cuyler, D.D 142
Presbyterian Church South, Louisville, Ky 146
Rev. James Henley Thornwell, D. D 148
Rev. Finis Ewing 150
Cumberland Presbyterian Church, Fort Worth, Tex 151
United Presbyterian Church 152
Rev. J. G. D. Findley 156
Reformed Presbyterian Church » 164
Geneva College, Beaver Falls, Pa , . . . . 168
Rev. John W. F. Carlisle 170
Rev. J. H. Livingston, D.D.
Rev. Isaac N. Wyekoff
Rev. J. M. Mathews
Rev. George W. Bethune
Rev. James S. Cannon
Rev. Jacob Brodhead, D.D.
Rev. Peter Labagh
Peter Stuyvesant, Director-General of the New Netherlands .... 180
The " Half Moon," Commanded by Hendrik Hudson, 1607 181
Dutch Reformed Church, Albany, N. Y., 1656 182
Dutch Church, Tarrytown, N. Y., 1697 184
Dutch Church, Fulton Street, New York 186
Reformed (Dutch) Church, Fifty-seventh Street, New York 188
Rev. George S. Bishop, D.D 192
Rutgers College, New Brunswick, N. J 198
Rev. H. M. Muhlenberg, D.D.
Rev. C. F. W. Walther, D.D.
Rev. S. S. Schmucker, D.D.
Rev. Ezra Keller, D.D. } Lutheran Group , 200
Rev. C. P. Krauth, Sr., D.D.
Rev. Prof. David Lysnes
Rev. Prof. L. P. Esbjorn
Martin Luther, Portrait by Lucas Cranach 202
Melanchthon 203
Zwingli 203
Wartburg Castle, Germany 204
Lutheran Church (Dr. J. A. Seiss), Philadelphia 208
Lutheran College, Gettysburg, Pa 210
Memorial Church, Washington, D. C 212
20 LIST OF ILLUSTRATIONS
PAGE
Rev. J. G. Butler, D.D 214
Rev. John Wesley
Rev. Francis Asbury
Rev. Thomas Coke
Rev. Philip Embury } Methodist Group 220
Rev. William McKendree j
Bishop Joshua Soule
Rev. Nathan Bangs j
Jobn Wesley Rescued from the Burning Rectory 222
Barbara Heck ^^^
"Wesley Chapel," John Street, New York 224
Westminster Memorial to the Wesleys 226
Captain Webb, Evangelist 227
Metropolitan Church, Washington, D. C. 228
Wilbur Fiske, D.D., First President of Wesleyau University .... 229
Wesleyan University, Middletown, Conn 230
Rev. Peter Cartwright 231
'^Wesley Oak," Frederica, Ga 233
Baltimore Female College 234
Methodist Publishing and Mission House, New York 230
Rev. B. P. Raymond, D.D., President of Wesleyan University .... 238
Vanderbilt University, Nashville, Tenn 244
Wesley Memorial Church, Savannah, Ga 246
Methodist Protestant Church, Adrian, Mich 248
Wesleyan Metliodist Church 252
Free Metliodist Church 2o4
Bishop John Barrick 259
Livingston College, Salisbury, N. C 260
United Brethren Church, Arcanum, 0 262
Rev. Philip William Otterbein 263
Rev. :Martin Boehm • 264
United Brethren Church, Dayton, 0 264
Evangelical Church', Elgin, 111 266
Rev. Jacob Albright . . ^ 267
Governor John Winthrop
Rev. Jonathan Edwards
Rev. John Cotton
Rev. Cotton Mathers } Congregational Group 272
Rev. John Davenport
Rev. Timothy Dwight
Rev. Nathaniel Emmons
The " Mayflower " Landing the Pilgi-ims, 1620 274
John Eliot Preaching to the Indians, 1660 275
Baptist Group . 316
LIST OF ILLUSTRATIONS 21
PAGE
Congregational Meeting-house, Hingham, Mass 276
Old South Church, Boston, 1669 278
Governor John Winthrop's Statue, Boston 279
Congregational Chm-eh, Union Park, Chicago , . . . 280
Faith Monument, Plymouth, Mass 281
Monument to Missions, Williamstown, Mass 282
Rev. Charles G. Finney 283
Rev. Lyman Beecher 284
Rev. Henry Ward Beecher 285
Yale College, New Haven, Conn 286
Lowell Mason, Author and Composer 287
Rev. William E. Barton 290
Harvard College, Cambridge, Mass., 1726 . . . , o . . , ... 304
Unitarian Church 306
Rev. John Murray 310
Universalist Church, Boston, Mass ... 311
Rev. Isaac Backus
Rev. Samuel Stillman
Rev. James Manning
Rev. John Leland
Rev. Thomas Baldwin
Rev. Daniel Sharp
Rev. Alfred Bennett
John Buny an, Author of ''Pilgrim's Progress" 318
Bedford Jail, England ,319
Monument to John Bunyan, London 320
Landing of Roger Williams at Providence, R. 1 322
First Baptist Church, Providence, R. 1 324
Monument to Roger Williams, Providence, R. 1 326
Rev, Adoniram Judson, First American Foreign Missionary .... 327
Brown University, Providence, R. 1 328
Bas-relief Portrait of Oliver Holden, Composer of "Coronation" . . . 329
Samuel F. Smith, Author of " My Country ! 'tis of Thee " 330
Judson Memorial Church, New York 334
Rev. R. S. Mac Arthur, D.D 336
Baptist Church (Dr. R. S. Mac Arthur), New York 339
Rev. Alexander Campbell
Rev. Thomas Campbell
Rev. Walter Scott
Rev. John Smith
Rev. Aylett Rains
Rev. D. S. Burnett
Rev. John Rogers
Disciples Group 354
22 LIST OF ILLUSTRATIONS
PAGE
First Disciples' Meeting-house in America 356
Vermont Avenue Christian Church, Washington, D. C 360
Rev. F. D. Powers 362
Rev. Barton W. Stone 368
Church of the Disciples, Fifty-sixth Street, New York 369
Haverford College, Philadelphia, Pa 372
William Penn's Treaty with the Indians 374
William Penn's Portrait 375
George Fox's Portrait „ . . . . 376
Monument to William Penn, Philadelphia 377
Friends' Church, Flushing, Long Island, N. Y 378
Rev. F. G. Cartland . . . 384
Menno Simons 402
Emanuel Swedenborg 406
General William Booth 412
Salvation Army Headquarters, New York 413
Commander Ballington Booth . 415
Brigham Young „ „ 424
Mormon Temple, Salt Lake City, Utah 426
INTRODUCTION
IHAYE examined with mucli interest and satisfaction
Professor Small's work on the ^' Corner-Stones of
Faith." I am not familiar with any other work which
exactly takes its place, and a very useful place it is.
Personally I am most deeply concerned with movements
and tendencies toward Christian unity. I am convinced
that this work will be a help in the direction of uni-
fication.
As we read these interesting histories of the different
churches, and as we further read, with even dee^Dcr
interest, the reasons which eminent men advance for
their special church relationship and preference, we
must feel that all are but parts of a greater whole, and
derive their life and strength from Him who is the
Head of the church. After all, our differences are small
compared with our faith in Grod the Father, our unity
in Christ, and our life through the Holy Spirit.
I am glad that this book has been written and made
so interesting. I shall wish to have it at hand. I
believe that it will help to strengthen faith, and that it
will draw the disciples of Christ more closely together.
23
24 INTRODUCTION
It is one of the hopeful signs of the times that the
church is beginning to take a more intelligent interest
in herself, in all the branches of the one Vine, Christ
Jesus. The time of moral isolation is rajpidly passing
away. The twentieth century is upon us. The world
will more and more look to America for guidance and
inspiration. The problems of church life in our country
are of supreme moment, and America may be a leader
and guide toward the better church of the future. Such
books as '' Corner-Stones of Faith " will help American
Christians to understand themselves and their neighbors
and promote that peace, goodwill, and nuitual coopera-
tion which so many are coming to desire.
Chicago, III., March 1, 1898.
/^^>^it^?,/szl
BEGINNINGS OF THE CHURCH
AT tlie present time, when so much is said and written about
the divided condition of the church, the body of Christ,
and the need of unity, a clear understanding of the differences
between the various denominations is much needed. Certainly
every honest effort to unite the divided members ought to be
commended and furthered. But what are the elements to be
united? What are the differences ? What has made them ? It
is undoubtedly true that many people are strong adherents of the
church of their childhood, with little knowledge of its character*
istics. There are certain things about it that they like, certain
methods and ways that are pleasing to them, and, above all, it
is their church ; they are loyal to their own. Are they aware that
other denominations have some of the same acceptable features ?
A knowledge of the characteristics of other churches would per-
haps be a surprise to them ; they would realize how insignificant,
in many cases, are the differences that separate them, and how
easily they might be bridged. While, therefore, we are talking
about unity, we ought to give some thought to the elements to
be united. Our study will enable us to understand just what are
the differences that separate Christian bodies, and help us to ap-
preciate some of the difficulties that lie in the way of union ; and,
it is hoped, further the movement toward Christian unity, which
is nearer, in many respects, than ever before.
25
26
CORNEE-STOXES OF FAITH
It is our i3ro^dnce to stiid}^ the diversified elements as they now
exist. But first let us indicate some things in reference to
THE CHURCH AND ITS BEGINNINGS
A church is the organized body of those who love God, united
for the purpose of extending that love, and meeting together for
worship and the administration of the sacraments. The church
is an ^^ institution which had its origin in heaven, which expresses
the highest wisdom and love of our Father in heaven, which, in-
cluding the richest part of human history, will find its full con-
summation in heaven, and which is calhHl, in its final form, the
kingdom of heaven." *
The church is the organized manifestation of the kingdom, the
life of the kingdom in visible foi*m. The church is a means to
Earliest known portrait of Christ.
(From the catat^oinbs of St. Calixtus,
Eonie.)
Portrait of Christ.
(From an emerald intaglio said to liave
belonged to Emperor Tiberius.)
an end ; the kingdom is that end. The kingdom is eternal, the
church is temporal. The manifold wisdom of God is to be made
known ''through the cluireh" (Eph. iii. 10). This visible mani-
* A. Hastings Ross, D.D., in "The Chnreh-Kingdoni," p. 1.
"The visible church consists of all those throughout the world that pro-
BEGINNINGS OF THE CHURCH
27
festation through the church is seen in local organizations. Here
is where we find diversity.
1. At the beginning of Christian discipleship there was no
church. The churches of apostolic times were not made ; they
grew, they developed as required. The necessity for the church
was found very early in (1) the need of fellowship and worship;'
(2) the need of united activity. At the outset, churches were
simply gatherings of Christian brethren, meeting for the most
part in private houses. (See Rom. xvi. 5 ; Col. iv. 15.)
Coin of Constantine II. (312-340).
Sliowingthe labarum, the staiulard
with the monotrram of Christ and the
cross, adopted hj^ Coustautiiie I. on his
conversion to Christianity
Coin of Constans (320-350), second
son of Constantino I.
Showing- the emperor holding the
labarnm in his hand.
2. As developed, the organization of the churches came to have
the simple forms of existing associations : among the Jews, of
the synagogue ; among the Gentiles, of the political and religious
associations of the time. In organizing the churches a council
or board of elders was appointed, large or small, as the circum-
stances required. These were called presbyters or bishops.*
Their duties at first were simply to direct the affairs of the
church ; they soon, however, assumed other and special duties f
fess tlie true religion, together with their children " (Westminster Confession,
XXV., 4).
" A congi-egation of the holy in w^hich the gospel is rightly tanght and the
sacraments rightly administered" (Augsburg Confession, Art. 7).
* "That 'presbyter and 'bishop' are names for one and the same offi-
cer is practically indisputable" (Hatch, "Organization of Early Christian
Clmrches," p." 38).
28
CORNER-STONES OF FAITH
and one of the mimber (tlie president or chairman), after a time,
asserted certain authority over the rest. Bishop Lightfoot says :
"In other words, the episcopate was formed not out of the apos-
tolic order by localization, but out of the presbyterial by elevation ;
and the title, which originally was common to all, came at length
to be appropriated to the chief among them."
Another class of officers were deacons and deaconesses, subor-
dinate to elders. They were overseers of alms (Acts vi. 2). '^ Evi-
dence shows that upon occasion laymen could (1) teach or preach,
(2) baptize, (3) celebrate the eucharist, (4) exercise discipline." *
3. At the first, each church was independent ; there was no
organized federation of churches. Each (1) decided its own
affairs, (2) elected its own officers with the concurrence of the
apostles. In some cases, no doubt, the apostles appointed whom-
Betliauy.
Olivet.
Jerusalem.
ever they wished ; in other cases there is little doul)t but that the
people had a voice in the matter. The elders "Avere appointed
by taking the vote of the lieople, the apostles merely presiding over
the choice" (Schaff, Bannerman, Alford, Lange, Stanley), t The
independence did not exist by divine right ; it was not ordained.
* Hatch, "Organization of Early Christian Churches," p. 114.
+ Ross, " The Church-Kingdom," p. 116. See also '' Meyer's Commentary "
on Acts xiv. 23, with note by American editors (Funk & Wagnalls's edition).
"Choose for yourselves bishops and deacons worthy of the Lord" (<< Teach-
ing of the Twelve Apostles," see. xv.).
BEGINNINGS OF THE CHURCH 29
4. The creed of the early churches was a growth as well as the
churches themselves. " Repent, and be baptized every one of you
in the name of Jesus Christ," was enough. And ^' they continued
steadfastly in the apostles' teaching." Later came the defini-
tions and philosophical statements under the influence of contem-
porary thought, and the discussions and divisions which they
brought.
5. The worship of the early Christians was very simple. They
were often found together in ^'fellowship, and in breaking of
bread, and in prayers." " There was an order of service, modeled,
in a general way, on that of the synagogue ; yet so that room
should be left for free utterance on the part of individuals, as
feeling might prompt. It is probable that in the lifetime of the
apostles the Scriptures of the Old Testament were read in con-
secutive extracts, and that thus early the reading was attended
by an exposition and application of the passage by him who con-
ducted the worship. This Avas a copy of the synagogue practice ;
later the reading of the gospel also was introduced ; and later
still the apostolic epistles were connected with the other Scrip-
tures in this public use. There were prayers, to which the people
responded 'Amen,' and the singing of psalms and hymns. Not
only were there extemporaneous prayers, but also effusions of
song, on the part of individuals, and the exercise of the various
gifts of the Spirit."* The ordinances observed by the early
Christians were baptism and the Lord's Supper.
6. The early churches were very active. They were helpful to
one another (Acts xi. 29, 30). They sent forth workers into new
fields (Acts xiii. 1-3). They gave alms and ministered to the
necessities of the saints. Justin Martyr writes in his first "Apol-
ogy " (about A.D. 150) that at the close of their meetings '' such as
are in prosperous circumstances, and wish to do so, give what
they wdll, each according to his choice ; and what is collected is
placed in the hands of the president (the head of the board of
elders), who assists the orjihans and widows, and such as through
* Fisher, "Beginnings of Christianity," p. 560.
30
CORNER-STONES OF FAITH
sickness, or any other cause, are in want ; and to those who are
in bonds, and to strangers from afar, and, in a word, to all who
are in need, he is a protector."
7. Persecution was encountered at the very beginning, and
Map of tlie catacomljs of Calixtiis, Ivonic.*
has marked the progress of Christianity from that day to this.
At times the i)erse(;ution has been more severe than at others,
and it has taken various forms. The early Christians were perse-
cuted by the Jews, tlie Greeks, and the Romans. Thej" maintained
and advanced the church amid severe and loner-continued trials.
* From " Tlio Catacombs of Rome," by W. H. Withrow, D.I). (New York
Eatou & Mains.)
BEGINNINGS OF THE CHURCH
31
The catacombs * give many evidences of what they endured as
well as the Christian life and worship of the time. Despite the
most persistent ^ _
efforts to stamp
out the church, it
spread and grew.
Ust sanguis mar-
tyrum seminarium
ecdesiarum ( ' ' The
blood of the mar-
tyrs is the seed
of the church")-
Many suffered
martyrdom, and
martyr blood is
still shed.
The great early
persecutions ended
on the adoption of
Christianity as the
state religion in
A.D. 313, when the
emperor Constan-
tine adopted the
cross as his stand-
ard ; and from that time the energies of Christian leaders were
given less to the spread of the gospel over the earth, and the in-
culcation of a pure Christian life, than to the work of securing
Gallery with tombs, in the catacomhs.
* In the catacombs, or underground cemeteries, the early Christians found
a refuge. Forty-two are known to have been so used. The most famous are
those at Rome, named after Sts. Calixtus and Agnes, in which are found
some of the most interesting inscriptions and other relics of early Christian-
ity on the face of the earth. In their testimony we read the confession of
faith of the early Christians, sometimes accompanied by the records of their
persecution, the symbols of their martyrdom, and even the circumstances of
32
CORNER-STONES OF FAITH
the cliurcli, now released from oppression, in tlie favor it liad
won. No longer under the ban, it strengthened its alliance
with the govern-
ment which pro-
tected it, and ap-
pealed to the judg-
ment of refined and
cultivated minds
by scholarly apolo-
gies and careful
definitions of its
belief. This period
lias therefore been
called the contro-
versial age, because
largely occupied
with the discussion
and shaping of
creeds and form-
ulas of doctrine, by
which the church
defined its position
to cultivated men.
The simple state-
ment commonly
known now as " the
Apostles' Creed "
was not enough ;
and the Nicene and Athanasian creeds were formed to define the
orthodox position as against the Arian heresy.
It was no less an age of more formal church organization, the
their torture. The main galleries are from three to five feet wide and from
six to twelve feet high ; these underground galleries or chambers average
one hundred and four feet below the surface ; their aggregate length thus far
explored is nearly six hundred miles.
The baptism of our Lord.
(From the catacombs.)
BEGINNINGS OF THE CHURCH 33
presbyter-bishops of the second century growing into diocesan
bishops, archbishops, and metropolitans.
The church's phice of worship was no longer an upper chamber
in the house of some modest Christian family. The church was
invited into the dwellings of the rich and great, and into the
palaces of king^,- and accordingly the type of church edifice
which has come doAvn from this age is the basilica, the word
meaning originally the royal palace. The basilica was built for
the public audiences of the nobleman or prince, with a throne at
the apse, and with luive and aisles to shelter the crowds who came
to receive judgment. The basilica lent itself readily to public
worship, the prince's throne {cathedra) becoming the seat of the
bishop, and the '' cathedral " church taking a princely place among
the churches of the diocese, as the bishop liecame a ruler over the
lower clergy. The advance was eas}^ and natural until the organi-
zation of the churches had become a great hierarchical S3'stem.
The rapid decay of the Western Roman Empire in the fourth and
fifth centuries, and its humiliating overthrow by the invading
barbarians of the North, gave continually increasing importance
to the rule of the Western bishops, who maintained their dignity
and autliority in their dioceses while the civil rulers were over-
thrown. The people, de|)rived of civil government in great de-
gree, welcomed gladly the authority of tlieir spiritual rulers, many
of whom did a noble service to their flocks ; and the Bishop of
Rome came to be recognized by Western Christians as the most
eminent and most w^orthy of their rulers, and so grew in au-
thority.
The first great public assumption of universal papal author-
ity was by Innocent I. (402-417) in his haughty letter to the
bishops of Illyria, in which he claims tliat the Roman See '' is the
head of all churches." * This claim was resisted by many Eastern
prelates, and its insufficiency conceded by more than one Bishop
of Rome.
* Hardouin, vol. i., p. 1015; Hurst, "History of the Christian Church,"
vol. i., p. 726.
34
CORNER-STONES OF FAITH
But political pressure would have secured its acceptance at last
but for the conquest of Constantinople by the Turks in 1453.
The fall of the Eastern Empire strengthened the Eastern bishops,
just as those in the West a thousand years earlier had been
A primitive communion.
(From tlie catacombs.)
strengthened by the fall of the Western Empire ; and the victory
of the Turks really kept the great Eastern half of Christendom
independent of Rome.*
But while the Eastern Church thus maintained its independence
it lapsed into a lifeless career, cut off from intercourse with
Western Christendom and sympathy with its active progi-ess.while
in the West all opposition to the claims of Rome died out more
and more. The great Augustine, Bishop of Hippo, in North
Africa, 395-430, wliose theological system underlies the Calvi-
nistic systems of the Reformers as well as the orthodoxy of Ro-
manism, was the author also of the Romish ecclesiastical system,
and gave it a completeness which stood unshaken for centuries;
* Howard, " Scliism between the Orthodox and Western Churches"
(London, 1892).
BEGINNINGS OF THE CHURCH 35
SO that it lias come about that in all Europe west of Russia, aud
so to us as descendants of western Europeans, the Roman Catholic
Church is the oldest church. From that church came all our
churches, however far the Reformation may have moved them
from that original position. And so it has seemed proper, in con-
sidering the different existing denominations even in this new and
modern land, to begin with that oldest of churches to-day extant.
The method of our treatment will then l)e, l^eginning with the
Roman Catholic Churcli, and showing what it is in America, to
take up the other denominations of Christians, beginning with
that which has departed least from Roman forms, and following
with others in order as they have separated themselves more and
more from this original.
By the convulsive throes of the Reformation communities of
people were sent forth into the New World to develop and en-
large the ideas thus set free. The stormy Atlantic was a summer
sea compared with the
persecutions and con-
flicts through which
they passed, an d which
developed in them vig-
or, energy, and deter-
,. *" -r)-i • Symbolical doves : "In the peace of God."
mmation. Pdgrims, (From the catacombs.)
Puritans, Huguenots,
Scotch-Irish, Quakers, Moravians, and the like, came here to enjoy
in freedom their religious beliefs, which was denied them in
their native lands.* More than one colony was settled by per-
secuted people from Europe. Nor must we forget the Catholics
who came here with the explorers and later. The coming of each
of the various peoples and the development of their ideas will
appear in the seciuel.
There are two great periods of our history— the colonial and
the national. The former was the period of settlements and the
* See the author's article, " Some Elements in the Making of the United
States," in papers of the American Society of Church History, vol. ^^i., p. 12.
36
COENER-STONES OF FAITH
establishing of the first chiirclies in this country, e.g., the Con-
gregational, the Baptist, the Dutch Reformed, the Episcopal, the
Presbyterian, the Methodist, the Lutheran. To Massachusetts
came first the Pilgrims, who were Separatists in England, land-
ing at Plymouth in 1620. They were follow^ed by the Puri-
tans, who here
.j^^^X /^^^'^ //(/^^^ embraced sub-
^^— ^\ ^ \[V^ lllr^ stantially the
-r^^i. \ yiv 0/ ilx^ Congregation-
^^^^^^ ^^4 ^1^ ^^-^"^^ alj)rinciplesof
the Pilgrims.
Symboiieal palms and crown. ^ ^ • j.
' (From the catacombs.) Connecticut
was also set-
tled by the Puritans. The settlement of Rhode Island was by Roger
Williams and his Baptist followers, where religious toleration
was accorded. New York was settled l)y the Dutch, who brought
with them the Dutch Reformed Church: but when New York
came into the
ENeAAE KBI
TAI c^AYCTINA
hands of the
English the
Church of Eng-
land was estal)-
lished there.
With the Dutch
were the Luth-
erans. The
Dutch and
Lutherans set-
tled also in New
eTersey. The Swedes, who settled on the banks of the Delaw.are.
brought with I hem the Luthei*an Cliurch. The first charter for
a colony in Pennsylvania was granted to William Penn, a Quaker 5
but full privileges were given to others. IMaryland was first col-
onized by the Roman Catholics, who gi'nuted i-eligious liberty to
all. But they were superseded in tlie control by the Cliurch of
Sla1) from the Jewish eataeoml)!-
Faustina."
"Here sleeps
BEGINNINGS OF THE CHURCH
37
England. In Virginia, settled by the English, the Chnrch of
England was established, as also in the Carolinas and in Georgia.
Moravians, under Connt Zinzendorf,
came to the colonies ; Bethlehem, Pa.,
became the center of their work. Others
to settle here were : Germans, who estab-
lished the German Reformed Church,
chiefly in Pennsylvania ; the Scotch-
Irish, with their Presbyterian princij)les ;
and the Huguenots, who settled in vari-
ous places and joined the different Prot-
estant churches. Toward the close of
the colonial period the Church of Eng-
land prevailed in New Hampshire, New
York, New Jersey, Maryland, Virginia,
the Carolinas, and Georgia. In Penn-
sylvania and Delaware there were vari
ous denominations. Congregationalism
was established in Massachusetts and
Connecticut, the Baptists in Rhode Is-
land. But all this will be brought out
more fully hereafter.
The national period has seen the
growth and development of the foregoing with the separations
and natural
outcroppings
of new de-
nominations.
The additions
took place for
the most part
after reli-
gious freedom
Christian burial-place, with the inscription : '' Valeria -^as estab-
sleeps in peace." , . , . rnj •
(From the catacombs.) llSneci. 1 nis
Statue of the good shep-
herd.
(From the catacombs.)
: i
II
BEGINNINGS OF THE CHURCH
39
did not obtain at first, for in all the colonies there was a more
or less close connection between chnrch and state, and in con-
sequence of this there was not full religions liberty. Some
colonies were more tolerant than others. There was almost uni-
versal opposition to the Roman Catholics in the colonies until the
Revolution. Little encouragement was given to new sects. But
the American spirit, as it may be called, brought forth naturally
and in due time religious freedom in the United States. When
the Federal Constitution was framed, religious liberty was pro-
vided for. "The United States," says Dr. Schaff, "furnishes the
Horns of Hattiu, or Mount of Beatitudes.
Here our Lord is supposed to have uttered His Seriuon on the Mount.
first example in history of a government deliberately depriving
itself of all legislative control over religion." * Each State, how-
ever, was left free to deal with religion as it pleased. Some were
slow in cutting the cord between church and state : Connecticut
in 1818 ; Massachusetts in 1833. Religious freedom was the nat-
ural outcome of the diverse elements making this nation, and
doubtless the large number of denominations in this country have
arisen in large part by reason of the cosmopolitan character of
our population, and the liberty to worship God according to the
dictates of one's own conscience.
* "Church and State in the United States,'' p. 23.
40
CORNER-STONES OF FAITH
Toward the close of the colonial period occurred the Great
Awakening, a revival movement that began about 1735 and
spread throughout the colonies. A large number were added to
the churches. The leader in the movement was Jonathan Ed-
wards ; Whitefield and others participated in it. Following this,
and for several years previous to the American Revolution, and
continuing for some ^^ears aft<^r, there was a religious decline in
the colonies. The struggle for national independence absorbed
Tile disciples were called Christiaus iirst in Antiocli" (Acts xi. 26).
largely the attention, the interest, the means, and the activity of
the people. At the begiriuing of the centur}^ a revival movement
set in that had wide results. A zeal for evangelization was
aroused. Many young men from the colleges entered the minis-
try, and became enthusiastic to travel westward. A religious
literature began to be proihiced and circulated. A large mis-
sionary work both at home mid abroad was started and has been
and is being done by American Christianity.
Anv classification of the denominations is attended with diffi-
BEGINNINGS OF THE CHURCH
41
ciilty because of the variations and interlappings. We will there-
fore present them in convenient groups, the order followed being
suggested by the form of government. Beginning with the
hierarchal, we pass on through the representative to the indepen-
dent. Other affiliations and differences will appear as we pro-
ceed, and also in the summary.
To enable the reader to understand more readily the references
to forms of polity or government, and the characteristic teach-
ings, some definitions and explanations are necessary.
Csesarea, where the gospel was first preached to the Gentiles, and Cornelius
became the first convert (Acts x.).
There are four general theories of government, viz. :
1. Hierarchal, or monarchial, in which the authority is vested
in one man with subordinate fimctionaries.
2. Prelatical, in which the authority is vested in the order of
clergy.
3. Representative, m which the authority is vested in a repre-
sentative body,
4. Independent, in which the authority is vested in the local
church itself. We shall have occasion frec^^uently to refer to these.
BEGINNINGS OF THE CHURCH 43
The two leading: doctrinal systems, around which all others
more or less revolve, are known as Calvinism and Arminianism.
The main features of these are as follows.
Calvinism, or the Augustinian system, as it is sometimes called,
teaches :
(1) That the whole race have become sinful through the first
man, Adam, and are under the curse, where they might have
been left, bnt it lias pleased God to choose some to holiness and
eternal life, and pass by others. This choice is due to the Avise
and holy counsels of God's own will.
(2) That in carrying out His purposes God provided a satis-
faction for sin by the gift of His own Son, whose death offered
a sufficient sacrifice for the sins of the whole world ; and yet the
atonement thus made avails only to those who were chosen of
the Father ; these alone are redeemed.
(3) That such a provision is necessary because of the universal
and total corruption of the race, all men being by nature aliens
from God and children of wrath, and wholly unable to deliver
themselves from this condition.
(4) That the hopeless condition of men is overcome by divine
grace, through which men are enlightened, renewed, and saved,
and by which they are spiritually quickened and sweetly inclined
to accept the trutli.
(5) That those who are thus renewed are finally saved, for God
is faithful, and in due time recovers them aud preserves them
unto salvation, a result bjMio means due to believers' own merits
or strength, but only to the gratuitous and merciful purpose of
God.
Arminianism teaches :
(1) That God has indeed made an eternal decree, but only on
the condition that all who believe in Christ shall l)e saved, while
all who refuse to believe must perish, so that predestination is
only conditional.
(2) That Christ died for each and every man, but only those
who believe are really saved by His death.
44
CORNER-STONES OF FAITH
(3) That no man is of liimseK able to exercise a saving faitli,
but must be born again of God in Christ through the Holy Spirit.
(4) That without the grace of God, man can neither think, will,
nor do anything good ; A^et that grace does
r- — not act upon men in an irresistible way.
(5) True believers are able, by the aid of
the Hoh^ Spirit, victoriously to resist sin ;
but they may by their own remissness fall
from grace.*
k-Mr'
Supposed site of (';iiui uf Galiltt-, wiiciv Christ i»Lrl\. ...... :i..- fii'st miracle
(John ii. 1-11).
The main point of difference between the two systems is that
Calvinism emphasizes divine sovereignty, and Arminianism em-
phasizes man's free will.
Calvinism finds expression, witli more or less change, in the
Westminster Confession, the standard of the Presbyterian
Church ; in the Canons of Dort and the Heidel])erg Catechism,
* See "Concise Dictionary of Religious Knowledge," edited by S. M.
Jackson, D.D. ; also '' Schaff-Herzog Encyclopedia"; Charles Hodge,
"Systematic Theology," voL ii., pp. 333, 327. The student is referred to
Schaff's "Creeds of Christendom" for an analysis and history, with the text
of the various creeds and standards of the churches.
BEGINNINGS OF THE CHURCH 45
the standards of the Reformed churches ; and in the Thirty-nine
Articles, the standard of the Episcopal Church. The system has
received various modifications through different schools of
thought in this country as well as elsewhere. Arminianism is
the doctrinal system of the Methodists.
The two statements to which frequent reference will be made
are the Apostles' Creed and the Nicene Creed, which were adopted
by the early church before its separation into different denomi-
nations, and which are now accepted both by Roman Catholics,
the Greek Church, and most Protestants. They are as fol-
lows:
The Apostles' Creed : " I believe in God the Father Almighty,
Maker of heaven and earth :
'^ And in Jesus Christ His only Son our Lord : Who was con-
ceived by the Holy Ghost, Born of the Virgin Mary: Suffered
under Pontius Pilate, Was crucified, dead, and buried : He de-
scended into hell ; The third day He rose again from the dead :
He ascended into heaven. And sitteth on the right hand of God
the Father Almighty : From thence He shall come to judge the
quick and the dead.
^' I believe in the Holy Ghost : The holy Catholic Church ; The
Communion of Saints : The Forgiveness of sins : The Resurrec-
tion of the body : And the Life everlasting. Amen."
The Nicene Creed was prepared by the Council of Nic8?a in 324
A.D., and enlarged by the Council of Constantinople in 381 a.d.
The reading of the Episcopal Prayer-book is given here :
"I believe in one God the Father Almighty. Maker of heaven
and earth, And of all things visible and invisible :
" And in one Lord Jesus Christ, the ouly begotten Son of God ;
Begotten of His Father before all worlds, God of God, Light of
Light, Very God of very God ; Begotten, not made : Being of one
substance with the Father ; By whom all things were made : Who
for us men and for our salvation came down from heaven. And
was incarnate l)y the Holy Ghost of the Virgin Mary, And was
made man : And was crucified also for us under Pontius Pilate 5
46
CORNER-STONES OF FAITH
He suffered and was buried : And tlie third day He rose again
according to the Scriptures : And ascended into heaven, And sit-
teth on the right hand of the Father: And He shall come a-ain
Jerusalem from tlie Mount of Olives.
with glory, to judge both the quick and the dead: Whose kin-
doni sluill have no end. ^
J^ And I believe in the Holy Ghost, The Lord, and Cxiver of Life
Who proceedeth from the Father and the Son; Who with the
J^ather and the Son together is worshiped and irlorified- Who
spake by the Prophets: And I beheve one Catholic and ApostoHc
Church: I acknowledge one Baptism for the remission of sins-
And I look for the Resurrection of the dead: And the Life of the
world to come. Amen."
For further study the reader is referred to the following-
-Tlie Beginnings of Christianity," George P. Fisher, D.D
(New York, Scribners).
-History of the Cln-istian Church," Fisher (Scribners, 1887)
" Organization of the Early Christian Churches," Hatch.
BEGINNINGS OF THE CHURCH
47
'' The Apostolic Church/' Thatcher.
" History of the ApostoHc Church/' Schaff.
'^A Short History of the Christian Church/' Bishop John F.
Hurst (Harpers, 1893).
"History of the Christian Church/' Henry C. Sheldon (New
York, T. Y. Crowell & Co., 1894).
" Christianity in the United States/' Daniel Dorchester (Hunt
& Eaton).
'' The Religious Forces of the United States/' H. K. Carroll
(Christian Literature Company, 1893).
" Religion in America/' Robert Baird (Harpers, 1856).
" Short History of the Church in the United States/' Bishop
Hurst (Chautauqua Press, 1890).
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THE ROMAN CATHOLIC CHURCH
TTIHE Roman Catholic Cliurcli is distinguislied by its
I monarchical-government power vested in one man,
with subordinate functionaries, the infallible j^rimacy of the
Pope, the theory that the way to Christ is through the church,
and that it is the only true church and the custodian of the truth.
But the distinguishing features will appear more fully in the
sequel.
1. History.— The primitive churches that existed for a time in
the simple New Testament character soon began to centralize
about the churches in the principal cities, as, for example, Alex-
andria, Ephesus, Antioch, and Rome. A church, with its bishop,
in a commanding place would easily and naturally acquire pre-
cedence over surrounding bishops and their churches. This was
the beginning of the hierarchical system, which grew, as we have
seen, into the supremacy in Western Christendom of the church
at Rome and her bishop. The power and position of Rome were
natural, because it was the capital of the world, to which all men
looked with reverence ; because it was the seat of the principal
church, many churclies in the West having been planted by it
and having received aid from it ; because in times of early con-
troversies the Roman bisliop stood sufficiently aloof to acquire
great importance and advisory influence over the contending
parcies. All this was a growth. It was helped on by the con-
51
52
CORNER-STONES OF FAITH
version of tlie Roman emj^eror early in the fourth century.
Around Rome developed a mighty power that extended itself to
a more or less control-
ling- influence over the
thrones of Europe, the
development reaching
its culmination when,
in the year 800, Charle-
magne had himself
crowned at Rome as
universal emperor, re-
ceiving the benediction
of tlie Roman bishop,
or Pope, and in return
acce])ted the Pope as
tlie universnl bishop of
("liristendom. The his-
tory' of the church in
tlie middle ages is
closely interwoven with
the political history of
Europe*
'^riie universal au-
thority of the Pope, and
the unity of the Roman
Catholic Church as the
one and ouly cliurch,
was hardly questioned
in western Europe till
the sixteenth century.
Then, however, the
Protestant Reforma-
tion withdrew the dif-
ferent bodies of Protestants from Rome, and despite its claims
* See Fisher's ''History of the Reformatiou," p. 17 ct seq.
Bronze statue of Peter.
(St. Peter's Churcb, Komc.)
THE EOMAN CATHOLIC CHURCH
53
the Roman Church was left a separate bod}^, and as snch history
must consider it.
Until 1870 the popes held temporal domain in Italy— the Papal
States. The territory was granted to Pope Stephen III. by Pepin,
King of France, in the eighth century, he having taken it by con-
quest from the Lombards, who had become a menace to the popes.
Thus began the temporal power of the popes. This was taken
from them by Victor Emmanuel II. in 1870. At present the Pope
has no political power ; he is subject to the laws of Italy, and
therefore considers himself a
prisoner in the Vatican.
The fii'st Christians to come
to America were the Roman
Catholic Spanish and French
explorers and colouizers. The
two oldest towns in the United
States, St. Augustine and Santa
Fe, were settled by them in the
sixteenth century. Together
with the search for gold was
the laudable desire and endeavor
on their part to convert the
Indians. Wherever the Spanish
and French explorers went they
set up the cross. Unfortunately,
however, they did not manifest
the spirit of Him who died on the cross. But the missionaries
who accompanied and followed them showed commendable zeal
and fidelity. These missionaries were self-sacrificing men who
endured great hardships, and many of them met death. They
and their successors established numerous mission stations and
did a large work— a work marked by great activity and remark-
able persistence in overcoming difficulties.
The first English Catholics established a colony in Maryland,
in 1632, which had been granted to Lord Baltimore, a Roman
Cecil Calvert, Lord Baltimore.
Founder of Maryland.
64
CORNER-STONES OF FAITH
Catholic. Their first settlement was St. Mary's. Full religious
liberty was granted by them to all Christian sects. This, no
donbt, was because it was good policy ; nevertheless, all honor is
due them for doino- it. As the Protestants increased in that
Sl. Joseph's Catliedval, St. August iiip, Florida. Dating from the early
Spanish settlement in 1565, and still in use.
colony Catholic rights were curtailed from time to time, and not
fully restored until the Revolution.
Roman Catholics had little opportunity to multiply in the colo-
nies, by reason of the restrictions placed u|)()n them. In most of
the colonies they found no toleration. Tliis was changed after
the Revolution, and Catholics came to staud upon an equal foot-
ing with Protestants, nominally at least. While they met with
little encoui-agement in some of the older colonies, yet in the
newer territoiy they spread quite rapidly.
THE ROMAN CATHOLIC CHURCH
55
In 1784 the Rev, John Carroll was appointed prefect apostolic
b}^ the Pope. At that time there were only al)ont 30,000 Catho-
lics in the United States ; of these 15,800 were in Maryland, 700
in Pennsylvania, 200 in Virginia, 1500 in New York, the rest in
the outlying territory.
In 1790 Carroll was consecrated the first Catholic bishop in the
United States, over the diocese of Baltimore, and their ecclesias-
tical organization was f nlly begun.
The diocese of Baltimore soon
grew into a province, with Carroll
as archbishop. With energy and
ability he laid broad and deep
foundations, and gave the Cath-
olic Church a splendid start. He
died in 1815, a man worthy of the
high esteem of Protestants as well
as Catholics. A great American
and a great clmrchman, he molded
the diverse elements of the Ameri-
can Catholicism of his day into
a unity which the vicissitude of
time and the seemingly adverse
influence of a vast foreign immi-
gration have not destroyed. The
Americanism of Carroll is a pre-
cious heirloom and a lasting inspiration to the chnrchmen of to-
day.*
Until 1846 the Archbishop of Baltimore was the only metro-
politan in the United States. His province was a large one,
however, for the Catholics had made a great increase, mainly
through immigration, and numerous dioceses had been added.
In that year two new pro\dnces were formed, and others followed
* O'Gorman's "History of tlie Roman Catliolic Churcli in the United
States," p. 298. This is vol. ix. of the American Church History Series, and
will be found by the student an excellent and readable history.
Samuel de Champlain (born 1567,
died 1635).
First governor of Lower Canada and
discoverer of the lake tbat bears his
name (1609).
56 CORNER-STONES OF FAITH
as the church spread into the West. There are now fourteen
provinces and seventy-three dioceses in the United States.
2. 0RC4ANIZATI0N.— The Pope is the head of the church, the
Vicar of Christ, being, as Catholics beheve, the successor of St.
Peter in continuous, unbroken line. They believe that Peter
was the first Bishop of Rome, where he suffered martyrdom, that
Christ conferred on him the first place of honor and jurisdiction
in the government of His whole churcli, and that the same spirit-
ual supremacy has always resided in the popes. Protestants, on
the other hand, claim that no primacy was given to Peter, that a
like power was conferred upon the other ai)()stles (Matt, xviii. 18 ;
John XX. 23). Even if Peter dwelt for any length of time at
Rome, it is denied that he was bisliop of the church there.
Against the monarchical power of the Pope the Protestants urge
tliat Clirist rel)uked the spirit of preeminence among His disciples
(Mark ix. 33-37; Matt. xx. 20-27). '' :\r()narcliy in spiritual
things does not harmonize with tlie s])irit of Christianity''
(Neander). But it is not our ])rovince to enter upon this contro-
versy, simply to state the |)ositions.
The Pope is aided in the exercise of his functions as head of
the church by a College of Cardinals ; these, with the Pope, form
the consistory. But the Pope has " plenary, episcopal, ordinary,
and immediate authority over each and every member of the
church." One of the cardinals is the Rt. Rev. James Gibbons,
archbishop of the primatial see of Baltimore. In 1893 an apos-
tolic delegate, Mgr. -Satolli, was sent to represent the person of
the Sovereign Pontiff. He was not an ambassador, but an eccle-
siastical representative, with such authority as was communicated
to him by the Pope. Mgr. Satolli was recalled in 1896, and suc-
ceeded by Mgr. Marti nelli.
The Roman Catholic Church is divided, for the purpose of
ecclesiastical government, into provinces, over each of which is
an archbishop ; these are divided into l)ish()prics or dioceses, each
governed by its own bishop ; each diocese is divided into ])ar-
ishes, over each of which is a priest. The discipline of the whole
THE ROMAN CATHOLIC CHURCH 57
church belongs to the Pope and his subordinates ; he ma}^ call a
general council to aid in affairs. The archbishops convene pro-
vincial synods, and the bishops diocesan synods, made up of the
clergy only, to promulgate laws. The people have no participa-
tion in all this. However, in the local congregations boards of
laymen are elected to look after the finances and other temporal
affairs of the church, under the supervision of the priest. It is a
well-organized monarchical system. Three plenary councils have
been convened in Baltimore (1852, 1866, 1884), in which many
decrees were adopted for the teaching and discipline of the whole
church in this country. The church in the United States is under
the control of the Congypgatio de Propaganda Fide in Rome.
Catholics have numerous well-established organizations for edu-
cational and charitable purposes. Many consecrated women are
engaged in the work of these institutions. Who has not seen the
familiar figures of the Sisters of Charity, as they go to and fro
on their work of mercy ? All the clergy of the Roman Catholic
Church are strictly bound to celibacy ; the marriage of one in
orders is invalid according to the church law.
3. TEACHIXC4.— The Roman Catholic teaching in reference to
the person and work of the Trinity is, for the most part, the
same as that of Protestants. They teach that there is but one
God, who is infinite in wisdom, power, goodness, and in every
other perfection ; in this one God there are three distinct persons
—the Father, Son, and Holy Ghost, who are equal.
But the fundamental teaching of the Catholic Church was early
set forth by Irenteus (second century) : " Where the church is,
there is the Spirit of God, and where the Spii-it of God is, there is
the church " ; which was still further carried out by Cyprian :
"Whoever he may be, and whatever he may be, he who is
not in the church of Christ is not a Christian." That is, out
of the church there is no salvation. Catholics, however, recog-
nize baptism by heretics, laymen, and nurses, and say those of
other communions who have been baptized will be saved. As
members are baptized into the church, this leads to the doc-
58
CORNER-STONES OF FAITH
trine of baptismal regeneration ; i.e., baptism is necessary to sal-
vation.
While Roman Catholics teach that the way to Christ is through
the church, Protestants teach that the way to the church is
through Christ— Christ is the door, and not the church. Catho-
lics emphasize as the marks of the true church her unitv, sane-
Father Marquette, the iirst Jesuit inissioiiary, exiduriiii^ the upper
Mississii3pi, 1673.
tity, catholicity, and apostolicity, together with the infallibility
of her teaching and the perpetuity of her existence. A great
deal is made of the teaching that the chur(3h is the custodian of
the truth. God has left a divinely gi^'en Word to a divinely
appointed agent, preserved from error by the special guidance of
the Holy Spirit. Tlie Catholic Churcli claims to exercise the
prerogative of infallibility in her teaching. Her nunisters always
THE ROMAN CATHOLIC CHURCH
59
speak from the pulpit as having authority, and their utterances
are received with implicit confidence. " Preaching the same creed
everywhere and at all times, teaching holiness and truth, she is,
of course, essentially unerring in her doctrine ; for what is one,
holy, or unchangeable must be infallibly true." *
The Roman Catholic Church teaches that tliere are seven sac-
raments, "instituted by Jesus Christ our Lord, and necessary
for the salvation of mankind,
though not all for every one
—to wdt, baptism, the Lord's
Supper, confirmation, penance,
extreme unction, ordination,
and matrimony, — and that they
confer grace." t Protestants
accept only the first two as sac-
raments of the church. Catho-
lics teach that a sacrament is
a visible sign, instituted by
Christ, by which grace is con-
veyed to our souls, and that
three things are necessary to
constitute a sacrament, viz., a
visible sign, invisible grace, and
the institution by our Lord
Jesus Christ.
The Catholic mode of haptism is by pouring, though they rec-
ognize as valid both immersion and sprinkling ; the idea is that
there should be flow^ing water. Baptism is necessary for all,
children as well as adults. But should one be unable to be bap-
tized for any good reason, having the desire, he may be saved by
the Mptism of desire, f
With reference to the LorcVs Supper they teach that "in the
most holy sacrament of the eucharist there is truly, freely, and
Charles Carroll.
One of the signers of the Declaration of
Independence (1776).
Gibbons, ''Faith of our Fathers," p. 85.
t Creed of Pope Pius IV.
X Gibbons, p. 311.
60 CORNER-STONES OF FAITH
substantially the l)ody and blood, together with the soul and di-
vinity, of our Lord Jesus Christ" ; and that " there is made a con-
version of the whole substance of the bread into the body and the
whole substance of the wine into the blood ; which conversion
the Catholic Church calleth transubstantiation." *
In the communion only the officiating clergyman partakes of
the wine ; all the others communing, even the bishops and priests
present, receive the bread only. The sacrifice of the mass is made
every day by the priests as a perpetual memorial of Christ's sac-
rifice on the cross. In it the bread and wine are consecrated into
the body and blood of Christ. The people are required to be
present only on Sundays and holy days ; they do not, however,
partake of the elements. The service is in Latin, the people
having a translation.
Confirrmdion is the receiving of the Holy Ghost by baptized
persons through the imposition of the bishop's hand, accompanied
with prayer and the unction or anointing of the forehead with
holy chrism ; it is to the end that they may steadfastly profess
their faith and lead upright lives.
Penance on the part of the penitent is contrition, confession,
and satisfaction, and on the part of the minister the absolution
pronounced by the authority of Jesus Cln-ist. The penitent con-
fesses to the i:)riest, who forgives the sins and pronounces abso-
lution in the name of Christ. The Protestant believes that only
God can forgive sin, that Christ is our only Mediator.
Extreme unction, called '' extreme " because it is usually the last
of the holy unctions administered by the church, is the receiving
of spiritual succor by the sick, and even bodily strength when it
is conducive to their salvation, through the anointing with holy
oil and the prayers of the priests.
Ordination and matrimony are services of special sacredness
and importance to Protestants, but they do not exalt them to the
place of sacraments.
Catholics believe in a j>«>'<7rtfor?/, a middle state of temporary
* Creed of Pope Pius IV.
THE ROMAN CATHOLIC CHURCH
61
punisliment, allotted to those who have died in venial sins or who
have not satisfied the justice of God for sins already forgiven.
While the souls detained therein cannot help themselves, they
may ])e helped by the suffrages of the faithful. This naturally
leads to the dogma of the utility of praying for tlie dead who are
exiles from heaven and fit subjects for divine clemency. The in-
vocation of the saints reign-
ing together with Christ is
considered useful and salu-
tary, and their relics are
venerated.
In 18 54 was promulgated
the doctrine of theimmaeu-
late conception of the Vir-
gin Mary. "That the
Blessed Virgin Mary, by a
singular grace and privi-
lege of Almight}" God, in
view of the merits of Christ
Jesus, the Saviour of man-
kind, has been preserved
free from all stain of ori-
ginal sin." She alone of all
the children of Adam was
exempt from sin. The}'
teach that Mary is the
mother of Christ's di^dnity
as well as of His body. She is honored as a saint and invoked
as an intercessor. Catholics hold that Mary had no other chil-
dren, while many Protestants believe that Jesus had brothers
and sisters.
In 1870 the infalHbility of the Pope was decreed by the Vati-
can Council. It was a doctrine already held, but not defined.
They thus define : " That the Roman pontiff, when he speaks ex
cathedra,— thai is, when, in the discharge of the office of pastor
Most Rev. John Carroll.
First bishop of Maryland and of the United
States (born 1736, made bishop 1789, died 1815).
62 CORNER-STONES OF FAITH
and doctor of all Christians by virtue of his supreme apostolic
authority, he defines a doctrine regarding faith or morals to be
lield l)y the universal church, by the divine assistance promised
to him in l^lessed Peter,— is possessed of that infallibility with
which the divine Redeemer willed that His church should be
endued for defining doctrine regarding faith and morals.'^ *
By mduJgences Catholics do not mean, as is sometimes charged,
the permission to commit sin : but it is a releasing to true peni-
tents of tlie debt of temporal punishment which remained due to
their sins, after the sins themselves, as the guilt and eternal
punishment, had been already remitted l)y the sacrament of pen-
ance or by perfect contrition. Contrition and penance are
necessary. Indidgences do not remit sin or license to sin ; they
remit punishment. It is admitted that they have been abused.
Numerous feast-days and fast-days are appointed for the faith-
ful. The church is extremely ritualisti<\ Various ceremonies
accompany the different services of the church, and sacred vest-
ments of varied cha^racter are prescribed for the priests, varying
according to the ceremony to be performed. In the saying of
prayers strings of beads are used. A rosary is a series of fifteen
prayers in three parts, with a string of l:>eads on which to count
them.
The Douay Bible.— The translation of the Scriptures accepted
by the Catholics is the Douay Bible, a popular name given to a
translation into English prepared liy Roman Catholic divines, the
Old Testament at Douay (1609-10), the New Testament at Rheims
(1582). It was made from the Latin Vulgate version of Jerome,
and does not differ in important particulars from the English
Bible used by Protestants. The difference is in the interpreta-
tion of the Scriptures, in which Roman Catholics insist upon
the necessity of following the fathers. It belongs to the church,
and not the individual, " to judge of the true sense and interpreta-
* See an excellent article on the '* Limits of Papal Infallibility," by the
Rev. James Conway, in the "American Catholic Quarterly Review" for
October, 1893,
THE ROMAN CATHOLIC CHURCH 63
tion of the Scriptures." They are " not to take and interpret
them otherwise than according to the unanimous consent of
the fathers." The Roman Catholic Church maintains that there
is an unwritten Word of God over and above Scripture. This is
the traditions of the fathers.
In the Roman Catholic Church we find a strong, compact, and
efficient system. She has held her own so long, amid so much
oi3position, she has kept up her growth and exerts such power
to-day, that Macaulay is led to say, " And she may still exist in
an undiminished vigor when some traveler from New Zealand
shall, in the midst of a vast solitude, take his stand on a l)roken
arch of London Bridge to sketch the ruins of St. Paul's." * This
is a flight of the imagination, but it gives this thoughtful writer's
estimate of the strength of the Catholic Church. Protestants are
wont generally to view with alarm the spread of Catliolicism, but
few will deny that amid the false there is the true and the gos-
pel, and that there are devout Catholics "with a deep longing
for God," who have accepted " the universal church as the cus-
todian of Christ's revelation to men," who have assimilated that
revelation till it is actually their own and has become as personal
to them as if made for themselves alone, advocating it by word
and exemplifying it by deed, t
The Old Catholic Church seceded in 1870, rejecting the new
dogma of the infallilnlity of the Pope, holding that he is simply
a bishop entitled to the primacy of honor. They allow their
priests to marry, and regard auricular confession and fasting as
optional. They venerate saints, revere the monastic life, and
acknowledge seven sacraments. Mass is permitted to be said in
the vernacular and not restricted to the Latin. There are only
a few hundred in the United States.
The Reformed Catholic Church is the result of a movement
on the part of a few priests of the Roman Catholic Church who
* Essay on Ranke's '' History of the Popes."
t See " Why I am a Catholic," by the Rev. Walter Elliott, in "Why I am
what I am."
64 CORXEE-STONES OF FAITH
have renounced that communion and become Protestants. There
are about a thousand in this country, nearly half of them being
in New York. They are engaged in evangelistic work, mostly
among Roman Catholics.
The Greek Catholic Church, often called Uniats, is in accord
with the Roman Catholic Church in teaching that the Holy Spirit
proceeds from the Son as well as from the Father, thus diifering
from the Orthodox Greek Church. They use the Greek language
in the ritual, permit the lower clergy to marry, and administer
the communion, both bread and wine, to the laity.
The Greek Church, calling itself the '* Holy Orthodox Catho-
lic Apostolic Church," has but few congregations in the United
States, though it is one of the greatest communions of the
Old World, is the state church of Russia, and is more closely
allied to the Roman Catholic Church than any other, being, as
some one has said, '' a truncated papacy : " that is, they do not
have a pope ; the power is vested in the clergy. The Greek
Churcli is governed by the Holy Synod of St. Petersburg. They
believe in the infallil)ility of the church and in the seven sacra-
ments of the Roman Catholics : the doctrinal difference, and that
which caused the separation, is the teaching that the Holy Spirit
proceeds from the Father alone, instead of from the Father and
the Son [Filioque). There are about thirteen thousand members
of this church in th(' territory of the United States, chiefly in
Alaska. From the early day when its patriarchs resisted the
assumptions of the Roman bishop, it has remained the great
Eastern Church, and it is now the state church of Russia, Greece,
and the church of most of the Christians in Turkey.
It is gratifying to note the growing American spirit among the
Catholics, especially on the part of some of their leading men. It
is to be hoped that the wise counsels and the liberal spirit toward
American institutions of such men as Archbishop Ireland and
Bishop Keane will prevail. It will mean less need for protective
associations, and far less strife and bad feeling. There ought to
be room in this free land for the activities of both the Protestants
THE ROMAN CATHOLIC CHURCH 65
and the Catholics without hostilities and with a better feeling
between them, which will obtain when there is a better under-
standing each of the other and when the spirit mentioned grows
and is reciprocated. And this can be done without either sur-
rendering their principles or lessening their activities. May
that day be hastened !
The student who desires to pursue further the subject of this
chapter will find the following works especially helpful :
^^The Faith of our Fathers/' Cardinal Gibbons (Baltimore,
John Murphy & Co., 1891).
" The Catholic Christian Instructed," ChaUoner (New York,
P. J. Kennedy, 1890).
''A History of the Roman Catholic Church in the United
States," Professor O'Gorman (New York, Christian Literature
Company, 1895).
'* History of the Catholic Church in the United States," De
Courcy and Shea (New York, Kennedy).
Articles on " Roman Catholic Church " in '^ Schaff-Herzog
Encyclopedia," and in Jackson's "Dictionary of Religious Know-
ledge."
Several articles in " Timely Topics " (New York, E. B. Treat
& Co., $1.50).
For statistics see Appendix.
St. Patrick's Cathedral, Fifth Avenue aud Fiftieth Street, New York.
WHY I AM A CATHOLIC
BY DR. EDWARD MCGLYNN
WHEN I received the very courteous invitation to tell why I
am what I am, I instantly felt, without a moment's delibera-
tion, that it was a clear duty for me to accept with thanks the call
that had come to me. I felt that it wonld be unworthy of me
in spirit to refuse, whenever called upon, to 2:ive a reason for
the faith that is in me. I am, therefore, glad to be here to-night ;
and I will ask of our Father in heaven to help me so to present
the truth to your minds that you may go away strengthened,
comforted, with the glorious conviction of God's truth. I beg
of the same Father in heaven not to permit a good cause to
suffer from the imperfection of its advocate.
Why am I a Catholic ?
I am a Catholic by the grace of God — becanse, even before I
had the use of reason, within a few days of my birth, I was re-
generated in the full sacrament of baptism, and therein received
a spiritual grace of soul that predisposes the mind and heart of
man to accept revealed truth and to be the readier to obey divine
injunctions.
When, then, in early boyhood and in my youth I had the
books of learning conveying the teachings of the Catholic Church,
the doctrines that she declares to have been revealed and com-
mitted to her teaching, when, as a part of this teaching, I learned
of those sacraments the administration of which has been com-
67
68
CORNER-STONES OF FAITH
mitted to lier hands^ I was predisposed by that grace of faith to
accept with docility those teachings, to receive those holy sacra-
ments, governing all the principles of God's law. I have never
consciously, even in my innermost thoughts, sinned against this
Catholic faith. I have never yet permitted myself to doubt in
the least the divine mission of the holy Catholic Church to make
disciples in all the nations to fulfil the promises to the brethren
_ of Christ. I have never
permitted myself to doubt
the teachings of the Cath-
olic Church, because my
reason never demanded
that I should. On the
contrary, my reason de-
manded, ever and always,
that I should give absolute
assent to all the defined
doctrines of the church and
pay reverence to all that
she declares to be sacred.
Faith is the highest ex-
ercise of reason. An act
of faith is so far from
being something contrary
to reason that it requires
the highest exercise of rea-
son« It is only a rational nature that is capable of the virtue of
faith. An act of faith is an act of instinct and of the will.
It is therefore, I say, that I am a Catholic, not merely by the
exercise of my reason, but first of all by the grace of God.
Revealed faith requires us to believe mj^steries that are above
reason, things that we know to be true, although we can never
hope fully to comprehend them. But we must be able in some
measure to apprehend them, else it were idle to ask us to place
any faith in them.
Dr. Edward McGlynn.
WHY I AM A CATHOLIC 69
There is a syllogism, a perfect logical process ; it is something
like this : God is infinite in His attributes. He has infinite wis-
dom and goodness and truth, infinite power, without beginning,
without end. God is the order of all things. With Him we live
and move and have our being. These great fundamental truths
of religion concerning the existence of God, concerning His at-
tributes, concerning our reUxtions to Him as our teacher, are a
part of any religion. Men everywhere have, more or less clearly
or more or less obscurely, some conception of these great fun-
damental truths. St. Paul expressly tells us that we ought, we
must, rise from contemplation, by the use of reason, of the visi-
ble things of God to the knowledge and contemplation of the
invisible things of God, even of His very Godhead.
God is the Father of us all. Therefore we owe to all other
men brotherly duties, since we are all brethren, of one Fa-
ther.
Yet it is true that man has sadly fallen from his high estate.
Man has but to examine his own conscience ; he has but to read
his own history, to read contemporaneous history, to study the
history of all the ages, to see how base, how vile, how perverse,
how corrupt, how ignorant man may become. There was a time
when nearly the whole world was steeped in the depths of idol-
atry. There was an impersonation of things in the name of God.
We read that God so loved the world, this fallen world, this sin-
ful world, that was gone so far astray from Him— He so loved
it that He would give for it His only begotten Son. The world
needed a redemption. It never could save itself by natural
powers. It never could return, except by sjDecial assistance of
Him against whom it had so grievously sinned. It is a teaching
of our Christian rehgion that God determined to send His only
begotten Son, the eternal wisdom of the second person of the
adorable Trinity. St. Augustine tells us that we may almost re-
joice at the fall of Adam, since it has brought for us so wonder-
ful a redemption.
So all Christian bodies, all bodies of men that make any pre-
70 COENER-STONES OF FAITH
tense of being Christian clnirclies, claim to derive their religion
in some measure from the Son of God.
He appeals, I say, to our wisdom. He demonstrates that He
is of God when we have examined His credentials. He has
proven by miracles. It is the highest exercise of reason to say
that we shall believe them to be revelations to us of God. He
is the very Word of God.
Now, what steps has He taken to enable us to know what He
has given us ? He came to devote His life to administering to
souls that are sick, to souls that are dead and dying in sin, to
give food, medicine, and comfort.
It is perfectly plain that He has established a family on the-,
earth— a household. He makes it perfectly clear that as He
went about teaching men religious truths, proving His divine
mission, revealing the wisdom of God, saving and sanctifying
men's hearts with inspirations of His grace, with the holiness of
His example. He was gathering together a family of which He
was the visible head and author. Again, He tells us that He
has gathered together sheep which are all His, and of this fold
He is the Shepherd, the good Shepherd, so good that He was
laying down His life for the sheep. Again, He tells us that He
has come on earth to establish a kingdom of God, of which He
is the invisible King. It is a favorite expression of His— the
kingdom of God.
It is also an earthly kingdom, a society on earth. His king-
dom of heaven is constantly likened to the good fishes gathered
in the basket. It is like the treasures found in the field. He
gives of this treasure in order to be the King.
Again, He tells us that the city in this kingdom was placed on
the high mountain where all men saw it. There is no question
that He is the wise and blessed and prudent ruler of this city.
But He was to die, and He died in the horrid agony of the cross.
Our minds cause us to believe that He died for us as well as
those wlio had really touched the hem of His garment.
We have every right to expect it. But we have more than
AVHY I AM A CATHOLIC 71
that. We liave His clear assurance that the work He is doing
is for all time ; that it is not merely for the chosen ones, not
merely those people of Israel. And it is for the whole world.
He has told us that His kingdom must take in the whole world ;
His message must be delivered to the world; the glad tidings
must be spread everywhere throughout the world.
Now, then, not only do we discover that He has gathered to-
gether a flock, a family, a kingdom, a city, a household, a grace
that shall be built upon the rock, and not upon the sands, so
that when wind and waves shall rush as if to destroy it, it shall
remain unshaken because of the foundation upon which He has
built it— not only do we find this, but we find that He provides
even for its interior arrangements. He tells us of the means by
which this famih^ shall be fed, shaU be ruled and governed and
protected and blessed until the very end of time. He says, as
He is about to leave us, '' I will not leave you orphans." He
will send His own Holy Spirit to comfort and remind us that
strength was in the foundation. He gives us greater faith to
accept the precepts that He has enjoined.
As He went about preparing the kingdom of heaven on earth,
He asserted for Himself a peculiar ministerial oflice. He said
He would not only have priestly authority in bloody sacrifice
upon the cross, but He also gives us signs and symbols and
promises of another priesthood that shall be peculiar to Him —
an offer, a priesthood that shall sacrifice of new blood, a sacrifice
in His church to the end of time. In fulfilment of that very
long series of sacrifices ending in Him came the unbloody sacri-
fice to succeed all the bloody offerings of the old law.
Nothing is clearer through the pages of the old law than that
Christ was typified by the paschal lamb. The redemption of the
people of God from the land of Egypt was to be t^^ified through
all ages by the Passover, so-called to commemorate their passing
over from thraldom to freedom.
We read of the miraculous promise of the royal progenitor,
David, the royal progenitor of Christ. Now, we knoAV nothing
72 CORNER-STONES OF FAITH
about the pursuits of Melchisedec, except that he offered bread
and wine a century after Christ. Another prophet tells us how
all the bloody offerings of the Jewish temple shall be set aside,
shall find no favor in the sight of God— will find no favor, be-
cause they have lost their significance, have been rejected of
God. Their sacrifice shall find no longer favor in the sight of
God ; but in their place is premised a clean offering.
The last of the prophets and first of the evangels, happier
than any of the prophets that preceded him, John the Baptist,
is promised to point out with his very finger the Christ — "Be-
hold the law of God."
Some of the people rejected the teaching. " Who is this man ? "
said they.
But He gave of His sacrifice. '' Unless you eat of the flesh of
the Son of Man, you shall not have life in you."
We read that on His way to the cross many of those mth Him
wavered and went back and wjdked with Him no more. He
turned to the apostles, asking, '- Will ye also leave Me?" Peter
answered, '' Lord, to whom sliall we go then ? "
This is the word of eternal love. These men clung to Him,
although they could not know. To these men, for the first time.
He gives the precious gift ; He changes the bread and wine into
His own body and blood. " Take it, for this is My body. Take
it, for this is the chalice of My l^hxxl, for the remission of
sins."
This closes forever the volume of the Old Testament, and
opens wide the blessed pages of the New. He signs, seals, and
delivers this New Testament with the gift of Himself, with these
encharistic gifts. He desired to give us something that would
be worthy of Him— to give some pledge of His love greater than
any He had given ; He desired to give us something so great
that He could devise nothing greater than the gift of Himself.
He did what His heart prompted Him to do ; so He expressly
tells ns that He gives us Himself — that He changes the bread
{ind wine into Himself
WHY I AM A CATHOLIC 73
Here, then, we have clear teaching in the New Testament. It
is of God. It fulfils the syml)ol in the paschal lamb.
It is expressly said that a house is to be erected and an altar
nuide. They should do what Christ Himself did. How can they
refuse and disregard His d^ing principle, "Do this in remem-
brance of Me " ?
The speaker referred to the case of the palsied man who was
commanded, " Take up thy bed, and walk," as an instance of
what Christ did in His office of sacramental minister for the for-
giveness of sinners.
The speaker referred to the supplementary ordination by virtue
of which He makes the priests ministers of the sacrifice of recon-
ciliation. He commands to be diligent in reconciling sinners.
Christ breathes upon these men the special breath of mercy, that
they may be less unworthy ministers. He entreats them to be
patient, merciful, and wise teachers, merciful judges in the ever-
lasting tribunal. Hard by this tribunal must be the mercy-seat,
the seat of judgment. Hard by must be the confessional. So
with other features : charity, beneficence to the poor. In aU
these things we must expect that Christ will remain to the end.
In this earthly household there must be order. It must be so
to the end. He was about to die. He did die, and went to His
place in heaven. But He provided for this household. He pro-
vided rulers, guides, priests. And there must be unity. He
prayed for us. He prayed that we should all be one. He com-
mands you. He tells us expressly that this family is to rule, is
to guide, is to admonish His children. If they heed not His
shurch they are but as heathen and publicans.
God has given power to His viceroy in this church which shall
be founded on a rock ; this church which lasts as long as there
is a world to be saved, as long as there are sinners to need it,
until the very crack of doom.
Therefore He has erected a seat, an episcopal seat, for His suc-
cessor, with the authority of the chief apostle. " I shall give
them the keys of the kingdom of heaven." There shall be a vice-
74 COENER-STONES OF FAITH
roy, a leader, a brother, who shall take His place. So Christ
has provided for one authority, a special chief in the sheepfold,
chief among the apostles.
It is a mistake to suppose that we must get our idea of the
Christian church merely from the pages of the gospel. It was
not the plan of Christ to convey the Word merely by writing.
The Old Testament was given in writing. The New Testament
was not given in writing. We have never received it in writing.
It was given by word of mouth. He calls His apostles, and tells
them that they must go into the whole world and preach as He
has preached. '^ Go ye, therefore, and preach to all nations." In
the original Greek it is still stronger : '' Make disciples of all na-
tions. I have commanded. I am mth j^ou always, even to the
end."
Here, then, Christ i^romises that in His church, hard by the
altar, must he a chair of truth, that His teachers shall speak as
men having authority— not merely quoting, but speaking with
authorit}^, '* Thus saith the Lord." So Christ teaches through
His church.
I am not making light of the gospel. It is the Catholic
Church that tells the world that it is the Word of God. St.
Augustine says, ''I would not believe the gospel if the Catholic
Church did not compel me to believe it." It is inspired ; it is the
Word of God.
In spite of the blunders of priests, God's work has been done.
There is no excuse for heresy. It has divided the seamless
garments of Christ ; it has actually divided His sheepfold into
factions,
I am a Catholic, therefore, by the grace of God, because I
know that Christ is the Son of God, that He has taught certain
great truths, that He has established a sacrifice, that He has given
great precepts, that He has given evangelical examples of truth
and sacrifice.
All this is clearly perpetuated, and shall be perpetuated until
the end of time. I am, therefore, strengthened in my faith by
WHY I AM A CATHOLIC 75
all manner of argument, hy all reading. The more I read, the
moi'e I find that these doctrines are from the very days of Christ
and His apostles ; I find the confii-mation of the fact.
Oriental churches are the most wonderful monuments and
l)ear the most wonderful testimony to the apostolic succession.
These evidences present themselves : the masses, sacrifice, seven
sacraments, the real presence of the Lord in sacrament, the duty
of confession, sacraments of extreme unction, the discipline, even
the very ceremonies — that are not essential — have the most re-
mote and venerable antiquity. And we find these in all the old
churches that have not taken anything from Rome. Although
we go back with one bound through all these thousands of years,
we find that the Christian church then was what the Catholic
Church is to-day.
I am not a Catholic merely because my reason is convinced :
but the faith that is within me is confirmed immensely by all
manner of reasonable arguments.
What shall be the outcome of it all? We should labor and
pray, in the spirit of the blessed prayer that Christ has Himself
taught us, " Father, Thy will be done. Father, Thy kingdom
come on earth."
There should be but one sheepfold, one shepherd.
There are seven languages used in the liturgy. The church
in time may see changes— may see the day when all nations may
come together.
It is a thousand pities that at the time of the great defection
from the church in the seventh century, if there was anything to
reform,— as there always must be among men everywhere plenty
of room for reform in the character of the ministers of the reli-
gion, in their lives, their disciplnie,— what a pity, a thousand
pities, that they did not remain a little loyal to the constitution
of the church, to do all they could to rebel, to compel reform
when it was clearly needed, instead of tearing into so many
shreds the seamless garments of God, instead of attempting to
destroy the very edifice in order to get rid of the cobwebs.
76 - CORNER-STONES OF FAITH
I am a Catholic by the grace of God, chiefly because of the
grace of God.
My faith is a reasonable one, so that in making an act of faith
I am exercising the highest faculties of my reason. I am accept-
ing mysteries concerning the Godhead that I can never compre-
hend, and that, even in heaven, we may only partly apprehend.
I accept it all because of the authority that I cannot deny.
The grace of God within stirs me to accept these. All my studies,
my travels, my learning, lead me to admire and adore the wis-
dom, kindness, and beneficence of our loving Saviour in the es-
tablishment of His church. In the very defects, the crimes, that
may be pointed out are confirmation to the philosophic mind
that this is the true (ihurch.
So far from our basing our faith in the church upon the wis-
dom, the learning, the kindness, the sanctity, of the ministers of
the church, very often it is the strongest argument that the
church has survived through all these years amid the blunders
and sometimes worse than crimes that have been perpetrated
by her ministers.
I thank you for the exti-aordinary patience with which you
have listened to me for so lono^ a time. I repeat my thanks to
my brother, Mr. Tuck, for the great courtesy he has given in
permitting me to be here. I end, as I began, with reference to
the fact that I wish the cause I believe to be absolutely the cause
of Christ might have been presented to you this evening by a
much better and more worthy advocate. I came here full of
diffidence, shrinking from what I believe a peculiar task because
of its peculiar surroundings. I have not failed to ask God to
bless the words. I end by begging God to supply the deficien-
cies of my poor voice to make clear to you the faith I have se
imperfectly presented.
I ask you not to shut your eyes to the light, but open them as
wide as you can. Learn, invt^stigate, read, inquire. Find out
what the church teaches. Find out what the Catholic Church
teaches. Buy the little primer given to the children in ouj
WHY I AM A CATHOLIC 77
schools. There is no juggling in that. It is plain there what
the church is teaching to its children. A book that can be so
easily obtained is certainly not a hidden book.
Read, study, and investigate. We believe in God. We desire
to obey His law. We are sincerely penitent and contrite. We
desire to live in close communion with Him ever after. We
desire to know just what His law is. Master, teach us ! What
shall we do to be saved ? When you say that, then, I say, God
is not far from any one of us.— From the Newburg '' Journal."
^ cC<J^ d^'^' ^'■^'^^/i^i^^^
EPISCOPAL
Ill
THE EPISCOPAL CHURCH
THE next ecclesiastical polity that calls for consideration
after the hierarchal is the prelatical, that is, that form of
church organization in which the chief authority is vested in an
order of the clergy, consisting of bishops having in subordination
to them priests or presbyters and deacons ; especially have they
the authority to ordain and thus perpetuate their order. But in
this country we have no pure prelacy. The nearest approach to
it is the Protestant Episcopal Church, which has the order of the
clergy, but with limited power. America is not the place for the
reproduction of old systems, ecclesiastical or otherwise ; it is the
place for modifications and development. Hence the Episcopal
Church in America, and the Church of England from which it
sprang, are not identical. One great difference is to be found in
the fact of the separation of church and state in this country ;
another radical difference is that the laity have a large share
in the management of cliurch affairs with us. The Episcopal
Church in this country, as we shall see, belongs to the represen-
tative system.
We wiU therefore give our attention to episcopacy as it exists
in the United States in the
' PROTESTANT EPISCOPAL CHURCH
The distinguishing features of the Protestant Episcopal Church
are the apostolic succession of the ministry, diocesan episcopacy,
81
82
CORNER-STONES OF FAITH
and a liturgical form of worship with the use of the Prayer-book.
But that which is here attempted in a single sentence will appear
more fully as we proceed.
1. History.— The Episcopal Church goes back to the begin-
ning of the church to find its form of government. Some press
the claims further and more strenuously than others. '' Of this
form of government," says Canon Venables, ^' there are traces in
apostolic times; evidences of its existence become increasingly
frequent in the subapostohc period, until, when the church
^.^^«
\W ijlWIW
St. Martin's Church, Canterbury.
Oldest cliurcli in Enfrland ; frequented by Bertha, wife of Ethelred, in tlie sixth
century, before tlie coming of Augustine, the tirst arcli bishop,
emerges from the impenetrable cloud which covers the close of
the first and the beginning of the second century, we find every
Christian community governed b}^ a chief functionary, uniformly
styled its bishop, A\dtli two inferior orders of ministers under
him, known as presbyters and deacons. It may be regarded as
an established fact that before the middle of the second century
diocesan ej)iscopacy had become the rule in every part of the then
Christian world." * This developed, as we have previously seen,
into the hierarchy.
* '^Encyclopaedia Britannica," article "Episcopacy."
THE EPISCOPxVL CHURCH 83
It is to Eno-laiid that we turn to find the beginning of the Epis-
copal Church as it exists to-day, and to the time of Henry VIII.,
Avlio threw off allegiance to the Pope of Rome. The claim of
Episcopalians, ho^vever, is that the Church of England goes back
to the beginning of Christianity in the British Isles, which some
assert was in the time of the apostles, declaring that Paul
preached there,* while others more modestly go back only to the
preaching of the missionary Augustine and his helpers, in the
early part of the seventh century. All Avill admit, nevertheless,
that for several centuries English Christians were under the
dominion of Rome and part of the Roman Catliolic Church.
How^ever, the opposition that had been gathering and smolder-
ing in England for two centuries burst forth when Henry VIII.
renounced the authority of the Pope, and the Anglican Church as
we know it was established ; but not fully, however, until it had
passed through many critical periods. One peculiarity of the
Euglish Reformation is that there was little chauge in creed,
ritual, and polity at the outset. f
While the Episcoj)al Church in the United States has no legal
connection with the Church of England, it nevertheless owes its
existence to that church. The relation is that of mother and
daughter, but the daughter has set up housekeeping for herself en-
tirely independent of the mother. The American Episcopal Church
Avas established by chaplains, ministers, missionaries, and mem-
bers of the Church of England. When the first English settlers
came to JamestoAvn, Va., in 1607, they had with them a minister,
the Rev. Robert Hunt, and services were at once instituted. The
Episcopal became the established church there, as also in New
York in 1664 and in Maryland in 1692. Episcopal churches were
set up in other places Avhere adherents of the Church of England
settled ; but up to the close of the Revolution there was no bishop
* See "A Manual of Information concerning the Episcopal Church," by the
Rev. George W. Shinn, D.D.
t For a history of this, see Professor Fisher's " History of the Reformation, "
chap. X.
84
CORNEK-STONES OF FAITH
in this country, and there was more or less scarcity of ministers.
To supply this latter need a college was projected as early as 1619 ;
but it w^as not until 1692 that the College of William and Mary
was chartered. The clergy came from England.
Episcopacy found little encouragement in New" England,
especially in Massachusetts. In Connecticut, however, a firmer
foothold w^as obtained. The
rector of Yale College, Dr.
Cutler, and two of the tutors,
became Episcopalians. The
first Episcopal church in
Boston, King's Chapel (now
a Unitarian church), was
erected in 1689. Cln-ist's
Church follow^ed in 1723, and
Trinity Church in 1735 ;
Christ's Church, Philadel-
phia, in 1695. Trinity
Church in New York was
built and endowed in 1696.
By reason of the connec-
tion of the Episcopal Church
with the Church of Eng-
land, suspicion and prejudice were aroused in this country against
her and her clergymen, especially during the Revolution. They
were supposed to be in sympathy wdth the British. But Epis-
copalians point with satisfaction to the fact that Washington
and other patriots w^ere churchmen. At the close of the war
most of the clergy were in exile, their churches destroj^ed, and
the congregations broken up. There was only one church left
Tower of the old Episcopal church at
Jamestown, Va.*
* The Episcopal church, of which the brick tower alone remains, was
built about 1012; here Pocahontas was married to Thomas Rolfe in April,
161.3. The engraving is a correct representation of its present appearance.
The ruin stands a few rods from the encroaching bank of the James River, and
is about thirty feet in height.— Lossing's "History of the United States."
THE EPISCOPAL CHURCH 85
in Penns}'lvania, and in Virginia more than half her parishes
were destroyed and only twenty-eight clergymen remained.
After the Revolution a neAv era began, and the de\'elopment
and life were essentially American. In 1787 Dr. White and
Dr. Provoost, who had been sent from this country, were ordained
bishops by the Archbishop of Canterbury. Previous to this a
General Convention had been held in Philadelphia in 1785, at
which Dr. White presided. At that time the English Pra^^er-book
was revised and put forth as the '^Proposed Book" ; but this
proved unacceptable, and was finally revised in 1789. The name
adopted was the Protestant Episcopal Church in the United States.
Just before the consecration of Bishops White and Provoost,
Dr. Seabury had been elected a bishop by the clergy of Connecti-
cut, and was consecrated in Edinburgh in 1784 by the bishops of
the Episcopal Church of Scotland. This caused some differences,
which were after a time adjusted. Bishop Seabury was admitted
to the convention of 1789.
The growth of the church was steady but not rapid ; in fact,
at first there was a considerable struggle for existence. But the
leaders were wise and careful and energetic men ; especially is
credit due to Bishop White for the judicious guidance of the bark
of the church through the turbulent seas. In 1790 there were 7
dioceses and 190 clergy ; in 1832, 18 dioceses, 592 clergy, 31,000
communicants ; in 1895, 53 dioceses, 4574 clerg}^, 596,031 com-
municants.
About 1835 the church took on a new life, and a spirit of mis-
sionary enterprise was awakened. They pushed their efforts into
the newly opening Western country.
At the breaking out of the Civil War the Protestant Episcopal
Church of the Confederate States was formed ; but at the close
of the war a reunion was amicably arranged, which has not yet
been accomplished by most of the other denominations that
separated on political issues.
2. Organization.— The Protestant Episcopal Church in the
United States is divided into dioceses, and each diocese into par-
86
COENER-STONES OF FAITH
islies. In the General Convention recently held an effort was
made to have provinces organized, to be presided over by arch-
bishops ; but it failed to carry. There are no archbishops in the
Protestant Episcopal Church j all bishops are equal.
Over each diocese
is a bishop who is
elected by the dio-
cese, and when his
election is ratified
by a majority of the
bishops and by a
majority of the
standing commit-
tees of the dioceses,
he is consecrated by
the bishops. A dio-
cesan convention is
held once a year in
each diocese, pre-
sided over by the
bishop, to legislate
for the diocese.
Tliese conventions
are compos(Hl of all
the clergy of the di-
ocese, and lay dele-
gates from each par-
ish, elected by the
vestry. When a vote by orders is called for in a convention, the
lay delegates from a parish have only one vote. Each diocese has
* The interior of the church still retains an antique appearance. The
Bible aiul silver now in use were given in 1733, by King George 11. The Sun-
day-school was established in 1815, and claims to be the earliest in America*
The tower contains a fine chime of eight bells, wdiich bear the following
inscriptions :
First bell : '' This peal of 8 Bells is the gift of a number of generous per-
C'hrist (the old North) Church, Salem Street.
Built l)y the Episcopalijuis in 172.3; the oldest church
editice now staudiug in Bostou.-
[From Kitiffs ''Handbook of Boston,'' bij permission.]
THE EPISCOPAL CHURCH 87
a standing committee acting in the place of the convention wlien
not in session. The diocesan convention corresponds to the
synod of the Presbyterian Church and the annual conference of
the Methodist Church.
The spiritual affairs of each parish are directed by a priest or
rector in charge ; he is the spiritual head. The temporal affairs
of the parish are intrusted to the vestr}^, composed of wardens
and vestrymen, presided over by the rector. The vestry cor-
responds to the session of the Presbyterian Church. The wardens
and vestrymen are elected by the congregation ; the wardens must
be communicants of the church. The vestry are trustees of the
church ; the}^ hold the property, although its control is in the hands
of the rector ; they receive and disburse the revenues, and elect
delegates to the diocesan convention. The rector is elected by
the vestry, and his election is ratified by the bishop of that diocese.
A deacon in the Episcojial Church is a minister with limited
sons of Christ Church, in Boston, N.E., anno 1744, A.R." Second: ''This
church was founded in the year 1723 ; Timothy Cutler, D.D., the first rector,
A.R., 1744." Third: "We are the first ring of Bells cast for the British
Empire in North America, A.R., 1744." Fourth : "God preserve the Churcli
of England, 1744." Fifth : "William Shirley, Esq., Governor of the Massa-
chusetts Bay in New England, anno 1744." Sixth: "The subscription for
these Bells was begun by John Hammock and Robert Temple, church war-
dens, anno 1743; completed by Robert Jenkins and John Gould, church
wardens, anno 1744." Seventh : "Since Generosity has opened our mouths,
our tongues shall ring aloud its praise, 1744." Eighth: "Abel Rudhall, of
Gloucester, cast us all, anno 1744."
This chime, brought from England, is the oldest in America.
A tablet was placed on the front of Christ Churcli in 1878 bearing the fol-
lowing inscription :
The Signal Lanterns of
PAUL REVERE
Displayed in the Steeple of this Churcli
April 18 1775
warned the country of the march
of the British Troops to
LEXINGTON AND CONCORD.
88
CORNER-STONES OF FAITH
functions. He is subject to the order of the bishop ; he ministers
to the poor, sick, and needy ; he can preach when licensed by the
bishop, and administer
baptism when no priest
is at hand, but he cannot
celebrate the commu-
nion . His position is but
a stepping-stone to the
priesthood ; it is not a
permanent office. There
are also deaconesses as
a part of the woi'king-
force of the Episcopal
Church, who assist the
minister in the care of
the sick. At the Gen-
eral Convention in 1889
they were officially rec-
ognized by the adoption
of a canon prescribing
their duties.* Under the
auspices of Dr. Muhlen-
berg there arose about
the middle of this cen-
tury the sisterhoods, of
which there are now
quite a number. They
are not regulated by ca-
nonical provision, and
Clirist Chiireh, Philadelphia.
Erected 1727-31. The first edifice erected in 1695.
do not report to any ecclesiastical body.t
The General Convention of the Episcopal Church meets every
three years, and consists of a House of Bishops, and a House of
* See "Deaconesses," by Lucy R. Meyer (New York, Hunt & Eaton, 1892).
+ See "History of the Protestant Episcopal Church in the United States,"
by Dr. C. C. Tiffany, p, 523.
THE EPISCOPAL CHURCH 89
Clerical and Lay Deputies elected by the diocesan convention.
It is the supreme legislative body for the church. The houses
meet separately at the same time, and the approval of both is
necessary to render any act effective. The House of Bishops has
the power of negativing" the action of the deputies. There is an
equal number of lay and clerical delegates (four of each from
each diocese) in the House of Deputies, so that the power of the
laity is considerable. The democratic spirit of this country has
greatly affected the Episcopal Church, making it to differ from
the Church of England. " Constitutional episcopac}^, as it is
coming to be called, takes hold upon the far past by its reverent
solicitude to preserve continuity with the ancient church through
transmitted holy orders, while at the same time it takes hold upon
the living present by its frank recognition of the right of the
whole church, laity as well as clergy, to have a voice in the mak-
ing of the laws, and by its ready willingness to receive and to
abide by those principles of representative government which
have wrought such wonders in the modern state." *
The members or communicants of the Episcopal Church are
all those who have been baptized and confirmed. The rite of
confirmation is administered by the bishop only. It is the laying
on of hands when a member is received into communion, for
which they claim to find warrant in the teaching and practice
of the apostles. (See Acts viii. 14-17 ; xix. 6 ; Heb. vi. 2.) Let-
ters of transfer are neither given to nor received from other
Protestant churches. If the person has been baptized it is
not necessary to repeat the rite, but it is necessary to be con-
firmed. This is no aspersion, it is claimed, upon one's Christian
standing; but as other churches require formal admission, even
with a letter, this is the form of admission to the Episcopal
Church.t
* The Rev. W. R. Huntington, D.D., in "Wliy I am wliat I am."
The General Convention held in Minneapolis, Minn., October, 1895, was
presided over by Bishop Whipple, the venerable ''Apostle to the Indians."
t The wi'iter had the pleasure, not long ago, of recei^^ng a courteous cer-
90
CORNER-STONES OF FAITH
;/
3. Teaching.— The teachings of the Protestant Episcopal
Church are evangelical. The doctrinal statement is in thirty-
nine articles, which are Calvinistic in their tlieology. They were
formulated in the creed-making period of the Reformation by the
clergy of the Church of England. After several attempts at
revision, these ar-
ticles were adopted
for the Episcopal
Church in the
United States, with
such changes as
were necessary to
adapt them to this
country, by the
General Conven-
tion of 1801. They
may be found in
any copy of the
Prayer-book, and
are designated the
Articles of Reli-
izion. They are the
forinuhited expres-
sion of the tlieolog-
ical teaching of the
Epi scopal Church .
Whik; setting fortli
Ww doctrinal belief of the church, acceptan(;e of the articles is
not re(iuired of those avIio join the eliureh, nor are the ministers
obhged to set theu' signatures to them. Those who are ordained
declare their belief that the Holy Scriptures are tlie Word of God
and contain all things necessary to salvation ; they also solemnly
engage to conform to the doctrine and worship of the Protestant
tificate of memhersliip from an Episcopal rector brought by one who came
from that chnrcli.
St. Paurs Chapel (belongino: to Trinity Parisli).
The oldest cliurcli ediliec' in X(nv York, nortliwest corner
ot Hroadwiiyand Fulton Street. Erected 17(J4. Washinj?ton
attended service here the day of his inauguration as
President.
""^v^Vvp^vVb <i\V y"\0
Trinity Church, Broadway, New York.
Organized 1693. Present edifice erected 1846.
92 CORNER-STONES OP FAITH
Episcopal Church in the United States. The Thirty-nine Articles
are historical, and are presented for information as to what truths
the church teaches. The two important and essential creeds are
Trinity Cliureli, Boston.
First clnircli erected 1735. Present edifice consecrated February 9, 1887.
the Apostles' and the Nicene.* Their importance is indicated by
their place in the second proposition of the Lambeth proposal.
A person approaching the portals of this church, " the officer
* The " Treasury Magazine/' October, 1895.
THE EPISCOPAL CHURCH
93
on duty is instructed to ask him two questions, and is not per-
mitted to ask any more : First, ' Do you believe the articles of the
Christian faith as they are contained in the Apostles' Creed?'
Second, ' Do you promise, by the help of God, to lead a sober,
righteous, and godly
life?'"*
Tlie distinctive
teaching of the Epis-
copal Church is
found concerning
the church and the
clergy. Here we
meet with two lead-
ing views :
(1) The High-
cJmrch view regards
episcopacy as indis-
pensable to the being
of the church, holds
to the transmission
of grace by the im-
position of hands,
and insists upon the
doctrine of apostohc
succession. This is
sacerdotalism. This
l^arty teaches that
the life of the church
is preserved by the
Holy Ghost through the apostolic succession of her ministry, and
that the creed of the church and the apostohc ministry continued
through apostolic succession are necessary to make a cliurch a
branch of the true church. By apostolic succession is meant the
* S. D. McConnell, D.D., in a little tract entitled "The Chiu'ch's Creed,"
published by Thomas Whittaker, New York.
Kt. Rev. Phillips Brooks, D.D.. LL.D.
Rector of Triuitv Church, Boston, 1869-91; bishop of
Massachusetts, 1891-93.
94
CORXER-STOXES OF FAITH
transmission of holy orders from the apostles to and tlirougli tlie
bishops in an nninterrupted line.
(2) The Loiv-chitrch view regards the episcopate as desirable
for the well-being of the church, but in no wise indispensable to
the being of the church. The episcopal, they maintain, is not the
only form of government with scriptural authority (if, indeed, it
or any other be recommended by the Scriptures), though it is the
one best adapted to forward the interests of Christ's kingdom.
m^j^k
L r
King's (Columbia) College, Xew York.
Founded in 1754 : tbis building erected in College Place, New York, In 1790 ; removed
to Forty ninth Street in 1857 ; and to One Hundred and Sixteenth Street, Morningside
Heights, in 1896.
A large and influential proportion of the clergy and laity hold
the views of the Low-church party. Sacerdotalism has not yet
been made a dogma of Episcopalians ; and while the action of the
church is on the basis of apostolic succession, yet there are many
who believe, with Archbishop Whately,* that there is not a min-
ister in Christendom " who can trace up, vdt\\ an approach to cer-
taint}', his spiritual pedigree."
* "The Episcopal Church ordains all ministers who have not been epis-
copally consecrated, but accepts priests of the Greek and Roman Catholic
churches without reordination " ("Schaff-Herzog Encyclopedia").
THE EPISCOPAL CHURCH
95
It has frequently been proposed in General Convention to
change the name of the Protestant Episcopal Church 5 but this
has always met with oppo-
sition, and no new name
has yet been adopted. In
this connection Phillips
Brooks has said : '' There
are some of her children
who love to call her, in ex-
clusive phrase, the Ameri-
can Church. She is not
that, and to call her that
would be to give her a ^
name to which she has ^
no right. The American ^ -
church is the great total | |
body of Christianity iu | :^
America, in many divi- ^- ^
sions, under many names, ^ 5
broken, discordant, dis- ' S
jointed, often quarrelsome g
and disgracefully jealous, p
part of part, yet as a whole
bearing perpetual testi-
mony to the people of
America of the authority
and love of Cod, of the re-
demption of Christ, and of
the sacred possibilities of
man. If our church does
special work in our coun-
try, it must be by the spe-
cial and peculiar Avay in which she is able to bear that witness,
not by any fiction of an apostolic succession in her ministry,
which gives to them alone the right to bear such witness. There
Grace Ei:>iscopal Church, Broadway, New York,
Orgauized 1808. Present edifice erected 1845.
THE EPISCOPAL CHURCH
97
is no such peculiar privilege of commission belonging to her or
any other body." *
In common with all Protestant denominations, Episcopalians
teach that there are two sacraments— baptism and the Lord's
Supper. The prevailing mode of baptism is sprinkling ; and chil-
dren are baptized, "as most agreeable with the institution of
Christ." Baptism is "a sign
of regeneration or newbirth,
whereby, as by an instru-
ment, they that receive bap-
tism rightly are grafted into
the church." t While con-
firmation is only by bishops,
priests baptize.
The Lord's Supper, or the
holy communion, is cele-
brated in a majority of the
parishes in this country at
least once a month and on
all the festivals, with a grow-
ing disposition to celebrate
it every Sabbath and on all
holy days. The holy com-
munion is a sacrament of
our redemption by Christ's
death and a sign of Christian love—" the body of Christ is given,
taken, and eaten, in the Supper, only after an heavenly and spir-
itual manner." |
4. Worship.— The worship of the Episcopal Church is strictly
liturgical ; all prayers, rites, and ceremonies are contained in the
Book of Common Prayer. The forms of public worship are pre-
scribed by the General Convention (the Prayer-book was adopted
by the convention of 1789), and may be altered by the conven-
* ''Twenty Sermons," p. 56. f Articles of Religion, xxvii.
t Ihid., xxviii.
Episcopal Church Missions House.
281 Fourtli Avenue, New York.
98 COENEE-STONES OF FAITH
tion, provided the Holy Scriptures are not contradicted. All
prayers are read in the Episcopal Church.
Episcopalians make large nse of the Christian year, by which is
meant the association of sacred events and Christian truths with
the days and seasons. There are about eighty-five si^ecial days
and Sundays, to which special names are giv^en and special ser-
vices appointed. They are principally connected with Advent,
Christmas, Epiphany, Lent, Easter, Ascension, Whitsuntide, and
Trinity. There is coming to be quite a general use of some of
these days by other Protestants.
There is little or nothing in the Episcopal Church to correspond
to the prayer-meeting or mid-week prayer and conference service
of most of the Protestant denominations. Their churches are,
however, in many places organized into efficient parochial work,
in which the laity do a good service. Episcopalians take an
active part in charity work. They do not use revival methods.
The missionary work of the Episcopal Chiu'ch is under the
direction of a board of managers appointed by the General Con-
vention, and composed of fifteen bishops, fifteen presbyters, and
fifteen laymen. There is an executi\'e committee, and also
auxiliary societies.
Due credit should be given to the Episcopal Church for the
initiative in the direction of unity. In 1886 the bishops in the
General Convention in Chicago put forth a declaration which, as
amended by the Lambeth Conference the next year, is as follows :
I. The Holy Sci-iptures of the Old and New Testaments as con-
taining all things necessary to salvation, and as being the rule
and ultimate standard of faith.
n. The Apostles' Creed as the liaptismal symbol, and the
Nicene Creed as the suffiinent statenu^nt of the Christian faith.
HI. Th(^ two sacraments ordained by Christ Himself,— baptism
and the Su})per of the Lord,— ministered witli unfailing use of
Clirist's words of institution and of the elements ordained
by Him.
IV. The historic episcopate, locally adapted in the methods of
THE EPISCOPAL CHURCH 99
its administration to the varying needs of the nations and peoples
called of God into the unity of His church.
But it is easy to make platforms, and not so easy to make con-
cessions. This, however, is not the place to discuss church unity,
which will be done in a subsequent chapter.
For further study the student is referred to the following :
"History of the Protestant Episcopal Church in the United
States," C."^ C. Tiffany, D.D. (New York, Christian Literature
Company, 1895). (This is vol. vii. of the American Church His-
tory Series.)
"History of the American Episcopal Church," Bishop Perry
(Boston, Osgood & Co., 1895).
Ihicl, S. D. McConneU, D.D. (New York, Thomas Whittaker,
1890).
"The Church Cyclopedia" (Philadelphia, L. H. Hammersly &
Co., 1884).
"Manual of Information concerning the Episcopal Church,"
G. W. Shinn, D.D. (New York, Thomas Whittaker, 1892).
Articles in various cyclopedias.
"The Church in America," Bishop Leighton Coleman (New
York, James Pott & Co., 1895). This is written from the High-
church standpoint.
rim" 1 1 mMmtimm^ W lA
^ r:::^c^£^^¥C^&^^^^^ -:/ >i '^^ ' '- 1' -\-W---tf -H >n ''■ ^ ■'- -by entreat &-eo.
Cathedral of St. John the Divine, New York.
In nrooess of erection at One Himdred and Tenth Street nnd MoruingsidePark.
Corucr-stone laid St. John's Day, 1895. Lonirth, 520 feet; widtu, 29U feet; beigUt oi
oeulral tower, U5 teet. Estimated cost. «G,uuu,UOO.
WHY I AM AN EPISCOPALIAN
BY THE REV. WILLIA3I E. HUNTINGTON, D.D.,
Rector of Grace Church, New York City
CHRISTIANITY is something more than a form of thought :
it is a way of life. More strenuously dogmatic than any
other rehgiou that has ever been, it is nevertheless persistent in
refusing to be shut up to dogma, as if that were all. It owns a
shepherding as well as an indoctrinating function, and proposes
not only to instruct but to gather the souls of men. Its aim is
the '^making ready a people" quite as much as the elaboration
of a self-consistent theology, for it is of the essence of the thing
to be social. The other participants in this discussion appear
to me to leave this feature of Christ's religion too much in
the shadow. They have laid the main stress upon the intellec-
tual relief afforded l^y the several systems of belief they so ably
represent, and have touched lightly, if at all, upon the value of
the structural element in religion, the effort Christ's gospel is
forever making to get itself adequately clothed upon and housed.
I shall, therefore, win at least the credit of sounding a fresh note
when I frankly avow that I am an Episcopalian, or, to use the
broader word, a ^' churchman," not merely because I "life'thB
forms," but because the Episcopal Church has, to my thinking,
better adaptability to the role of reconciler, more of the qualifica-
tions of a peacemaker among alienated brethren, than any other.
In this conviction I may, of com-se, be utterly mistaken. My
101
102
CORNER-STONES OF FAITH
interpretation of wliat has been, my analysis of what is, and my
horoscoj^e of what is to come, may all of them be hopelessly at
fault ; but we are speaking out our minds iu a free and friendly
way, and each man's exhibit of reasons must pass for what it is
worth. No one of us arrogates to himself infallibility, or would
be likely to find disci-
ples if he did.
Let me safeguard
myself at the outset
against a possible and
only too probable mis-
interpretation of ni}^
purpose. I am not
settiug out to prove
that there can be no
kingdom of heaven
until all men have
turned Anglican ; my
more modest ambi-
tion is to show that,
once the desii^ability
of organic unity has
been conceded, there
are substantial rea-
sons for treating with
respect certain con-
structional features
that belong to the Episcopal Church, not by virtue of any supe-
rior sanctity on the part of her present adherents, but, as we may
say, providentially, by inheritance. Holding, as I do, with the late
Bollinger, that ''the want of a people's church is a want that
cannot be supplied by anything else," I find myself constrained
by motives of patriotism, as well as of religion, to cast in my lot
with that one of the forms of organized Christianity in America
that seems to me to offer the most feasible basis for reunion.
Rev. William R. Huntington, D.D.
Rector of Grace Church, New York City.
WHY I AM AN EPISCOPALIAN 103
Undoubtedly the popular conception of church unity is one
that answers to the phrase Irish politicians have of late made so
familiar—'' a union of hearts." We are assured Avith vehemence
that what is wanted is a Christian, in contradistinction from a
church, unity— a community of feeling-, a oneness of sentiment,
as contrasted with any such unity as is organic, visible, known
and read of all men. It is because I believe the setting of these
two things thus sharply in contrast to be thoroughly unphilo-
sophical that I am a churchman. In the Apostles' Creed " The
Communion of Saints," or common fellowship of believers, is the
complement of the phrase "The holy Catholic Church." The
two expressions make one article of faith, precisely as the two
lobes make one l)rain. A fellowship of believers who are one in
heart and mind can never rightly rest content until it has trans-
lated itself into a visible fact as to which there can be no manner
of mistake. When the American people was battling for its life
five and twenty years ago, did anybody imagine that it would
have been a satisfactory conclusion of the strife for North and
South to have agreed that thenceforth they would be one in
feeling and sentiment, but organically separate ? This solution
of the problem was, as a matter of fact, frequently urged during
the conflict, but never accepted, for the simple reason that on
the part of the North it would have been a yielding of the main
point. Church and state are in many points unlike, but in this
particular point of structure are they so unlike that unity must
mean one thing in the one sphere and something utterly unlike
it in the other? The truth is, a mighty impulse toward a better
unity than has ever been is making itself felt throughout Chris-
tendom. God Himself seems to have been making ready for it
by quickening the means of communication between place and
place, by breaking down the barriers which diversity of manners
and of language have created, and by bringing people ever\^iere
more eifectually face to face and hand to hand. Moreover, this
eager desire for unity will not be satisfied with anything short
of the real thing. No mere hand-shaking on platforms, coupled
104 CORNER-STONES OF FAITH
with effusive offers of an " exchange of pulpits," under stress of
deep emotion, and in the face of admiring audiences, will meet
the grand emergency or satisfy the ardent longing of God's people
to be one. What is wanted is something more and better than
'^ league," " alliance," or " confederation "—namely, unity. Again,
let me insist that I am far from supposing that the Episcopal
Church precisely as it is, unchanged in even the slightest line or
feature, is adequate to the supply of this great national need. I
only claim for it a special fitness for the task of mediation.
The three divisions into Avliich all church life naturally falls
are doctrine, discipline, and worship. It is an ancient classifica-
tion, with no charm of novelty, and yet I know of none other
under which we should be more likely to do our thinking to good
purpose. To begin, then, with doctrine.
In what mood are thoughtful Americans at the present time
contemplating the whole subject of Christian doctrine ! And is
there anything in the position taken by the American Episcopal
Church with respect to dogma that ouglit specially to command
confidence and win allegiance ? It will scarcely be denied that,
in common with the other civilized nations of the world, we are
passing through a season of unwonted agitation in the field of
religious thought. I purposely avoid the well-worn phrase "a
period of transition," for the reascm that all periods are periods
of transition, and it is not to be expected or to be desired that
we should ever reacli the period of immobility. But that ours
is, if not a faithless, then certainly a faith-questioning, genera-
tion, who can deny ? Everything, without distinction, goes into
the crucible to be tried by fire. The world of thinking men seems
to have resolved itself, for the time being, into a great debating
society, and from the roll of possible subjects of discussion noth-
ing is excluded. Review vies with review, essayist ^\dth essayist,
symposiarch with symposiarch, in setting forth new readings of
old creeds. Accepted beliefs are challenged with an unreserve
as bold as the haste Avith which new ones are welcomed is inde-
cent. The healthy radicalism, which is so named because it
WHY I AM AN EPISCOPALIAN 105
treats the plant tlirough tlie roots, gives place to an unhealthy
radi(;alism, which is so named because it pulls up the plant by
the roots. The result is something very like a panic, under stress
of which some religious minds have betaken themselves to a
cloud-land of uncertainty, a misty region of half-belief, where
nothing is asserted with heartiness and nothing denied with
vehemence, while others have sought refuge upon what they
trust will prove the firm standing-ground of papal infallibility.
But has it really come to this in Christendom, that sober-minded
men and women must make their choice between believing every-
thing and believing nothing: between wholesale credulity and
stolid incredulity ; between drugging the intellect into a dead
sleep of acquiescence and letting it run wild in the intoxication
of a freedom wholly without limit f
The historic church of the English race says, and since the
days of the Reformation has always said : " No ; there is no such
hard necessity of choice. God has not thus given us over to the
' falsehood of extremes.' Discrimination is the master word that
is to help us out of our perplexity. We are to distinguish, care-
fully and critically to distinguish, between those truths which
attach to the essence of the religion of Christ and cannot be
surrendered without shivering the church to splinters, and those
other and less important articles of faith about which men's
minds are always liable to change, partly as a result of the in-
evitable law of action and reaction, and partly in consequence
of the fresh discoveries of unsuspected or only half-suspected
truths which almost every morning brings to light."
The churchman finds this needed summar}^ of essential truths
in that simple form of words which has stood the brunt of fifty
generations of criticism— the Apostles' Creed. He plants him-
self upon that strong confession which begins, " I believe in God
the Father Almighty, Maker of heaven and earth," which goes
on to say, '^ I believe in Jesus Christ His only Son our Lord," and
which ends with *'the Life everlasting." These statements, he
reasons, make the basis of Christianity— not men's argumenta-
106 CORNER-STONES OF FAITH
tions about them, but the statements themselves. I rest myself
on them. If they go by the board, Cliristianit}" goes too ; but
while they stand the church stands. While faith in them sur-
vives, faith in much else that is good and precious will live on
too.
Now, is not this a sensible position ? The Romanist, indeed,
strives to turn it by challenging us to show cause why we should
draw the line at this point rather -than at another— why we
should accept the Apostles' Creed, and refuse to accept the doc-
trinal decrees of the Council of Trent and the creed of Pope Pius
IV. But our answer is a sufficient one. We are content with
those few dogmas upon which the common sense (using the
phrase in its large, philosophical, rather than its colloquial, sig-
nification) of the people of God, of ^' holy church throughout all
the world," has set its seal.
Again I ask. Is it not an admirably chosen position ? Does it
not seem as if this church had been guided by more than human
wisdom when, in that crisis of her destiny, the Reformation, she
wrote this simple creed upon her chancel walls, made the repeti-
tion of it a part of her daily worship, insisted upon its being
taught to every little child within her borders, and required
assent to it as the condition precedent of sharing in her sacra-
mental privileges f Moreover, is it not a doctrinal position that
ought preeminently to commend itself to a community torn and
distracted as ours is by the many voices of this modern world f
Does it not offer us just what we want— firm anchorage, and yet
rope enough to let the ship rise and fall with the tossing waves?
Without the grip of the anchor the vessel would presently drift
upon a lee shore ; witliout the play of the rope it would be pretty
sure to founder. Wliat we really need is a firm grasp upon
essentials, and a wise liberty in all things else. The American
mind is too religious a mind long to rest content with treating
as an open question, to be rediscussed every few days, or, still
worse, every Sunday, such momentous matters as the existence
of a God and the reality of a life to come.
WHY I AM AN EPISCOPALIAN 107
On the other hand, the American mind is too intelligent a
mind to be willing to accept the utterances of a foreign ecclesi-
astic as its inspired standard and unerring rule in matters of
faith and morals. We have high authority for believing that
wisdom and understanding, counsel and knowledge, are gifts of
the Holy Ghost to man. Surely we put them to their best use
when we discriminate between the thing that must be and the
thing that need not necessarily be, between the meat and drink
that are essential to the soul's healthy life and those other foods
of which we cannot know with certainty whether they are helpful
or harmful, safe or perilous.
So much for doctrine. I pass to polity.
It is plain beyond all question that the thought of governance
entered into and made a part of Christ's purpose with respect to
His church. "Feed My sheep," said He, and in so saying im-
plied the whole duty of caring for the flock. But who shall exer-
cise this power of governance ? In what hands is the authority
vested? Is the right absolute, or has it limits? and if it has
limits, what are they? It is, of course, easy to escape the em-
barrassment such questions occasion, by denying that God ever
meant His church to take on visible form or possess outward
organization. If the true conception of the church be that which
makes of it a disembodied spirit, why, then, all questions of ves-
ture and drapery vanish out of sight. But if, with St. Paul, we
believe that there was meant to be the "one body " as well as the
" one spirit," why, then, we cannot so easily wave aside, as a thing
of no import or value, this matter of governance or discipline.
Constitutional episcopacy, as it is coming to be called, takes
hold upon the far past by its reverent solicitude to preserve con-
tinuity with the ancient church through transmitted holy orders ;
while at the same time it takes hold upon the living present by
its frank recognition of the right of the whole church, laity as
well as clergy, to have a voice in the making of the Jaws, and by
its ready willingness to receive and to abide by those principles
of representative government which have wrought such wonders
108 CORNER-STONES OF FAITH
in the modern state. To many minds the mention of the episco-
pate as a form of chnrch polit}' is suggestive of absolutism. All
that is Puritan in the American character (and much that is best
iiL American character, let me say in passing, fairly claims that
ei)ithet) rises up in protest at the very mention of tlie "lord bish-
op," because it thinks that it sees in him the symbol of arbitrary
power. But fair-minded Americans, let us hope, will not be long-
in discovering that, under a constitutional episcopacy, the lord
bishop, as an irres})onsible functionary, has no place. May we
not also hope that, tliis prtgudiee once removed, the practical
genius of our people will be (pdck to discern the immense advan-
tages that attach to a recognition of the principle of headship
or superintendence in such work as the (^liurch of Christ in this
land has been set to do ?
Another point connected with discipline is that which touches
upon the nurture of childi'cn. By admitting children to holy
baptism this church fully commits itself to the logical result that
the littli' ones so received are actually and really made members
of Christ's body and heirs presumptive of the kingdom of heav^en.
In other words, we believe that in a Christian land children ought
to be brought up as Christian children from the start. We
would not hav(^ them treated as '• strangers and foreigners," but
from the cradh^ upward we would see thrown around their path
all the safeguards and all the encoui-agements and all the helps
the church can give. We interpret the Saviour's words, " Suffer
little children to come unto ^Me," as giving us a warrant to take
them to Him in the only way that it seems possible to do so, now
that He is withdrawn from oui- sight, and, having brought them
to Him thus, we l)elieve that He does not blame our faith.
In reply to Baptist objectors, we insist that the "burden of
proof" is (m them, and not on us. In the Jewish church, of
which our Lord was by circunuusion a mt^mber, the right of
little children to a place within the fold had always recognition.
We reason that, had our Lord intended, in the founding of His
church, to depart from so firndy established a precedent or to
WHY I AM AN EPISCOPALIAN 109
withdraw so ancient a privilege, He certainly wonld have said so
in unmistakable terms. In this recognition of the great law of
continuity, churchmen account themselves to be in harmony with
the " best thought of to-day, whether in the churches or without."
Surely the lambs need the shelter of the fold at least as really
as the sheep. I can readily understand the flat denial, on philo-
sophical grounds, that any shelter or resting-place in the nature
of a fold is essential to the well-being of the human family. But
shepherds, ancient and modern, I suspect, would all agree that
if any one portion of the flock more than another needed and
had a right to the protection of the fold, it must be the lambs.
I recall the little folds of stone that dot the hillside pastures of
the Scottish Highlands, and I remember thinking, as I looked at
them, how very hard and cold and unattractive they appeared—
how it seemed as if the sheep might almost as well be left to
Avander about among the stones and take their chances as seek
refuge within such cheerless walls. And so, no doubt, it seems
to some at times— probably to our Baptist friends at all times—
as if the church's nurture of children were a work so inadequately
performed as to make it almost valueless. And yet I suspect
that in those poor huts, built up of broken bits of rock, the life
of many a little creature, l)rou2:ht in from the driving snow or
the chill wind, has been kept from utter perishing, preserved
until the passing of the tempest— saved, though only just saved.
Even so, while we can see easily enough how poorly Christ's ideal
of what His sheepfold was meant to be is carried out in fact,
there is still ground for hope that even under the most meager,
the most utterly inadequate, administration of the affairs of the
flock, some blessings are attained that would not otherwise have
been had, some shelter extended that else would have been missed,
and that the fold has its value.
Doctrine and polity disposed of, there remains the matter of
worship. Churchmen believe that the public worship of Almighty
God ought to be distinguished from the ordinary actions of our
lives by a special regard on our part to dignity and reverence.
110 CORNER-STONES OF FAITH
Tliey consider that if beanty and majesty have any rightful phace
in the affairs of men, that place is preeminently to be songht in
the sanctuary. Hence they are accustomed to invest their wor-
ship with as nnich solemnity as possible. They distinguish be-
tween what is appropriate to private devotion and what belongs
to the worship of the great congregation. The temper of the
Book of Common Prayer, which is the churchman's manual of
worship, is alike unfriendly to tawdry and vulgar showiness in
ceremonial on the one hand, and to utter l)areness and rawness
on the other. A '' lowly pomp," a simple majesty, a decent rever-
ence—these make the golden mean in worship, and it is these
which it is the aim of the Prayer-book to secure. There is the
less need of my dwelling upon this department of our general
subject, because the signs are abundant that the American people
are coming into sympathy with Anglican ways of looking at the
matter; for the question. How shall we worship? is one that is
answering itself before our eyes and to our ears. All around us
are evidences, to which the most unwilling can scarcely be blind,
that the architecture, the music, tlie commemorative days and
seasons, and the ritual worship, hitherto associated with the old
church, are meeting with more or less acceptance among our
fellow-Christians all about us.
And I note this in no sneering or bitter spirit, but simply as
making for my argument. It ought^ I think, to be a ground of
gratitude and satisfaction to every right-minded churchman to
observe these approaches, ill-contrived and grotesque as they
sometimes are, to the form of a worship rich and full. All such
indications of a better understanding and a more cordial agree-
ment among Christiaus are to be welcomed as possible harbingers
of an abiding peace. Moreover, it must never be forgotten that
in 1888 the entire Anglican communion, at the lips of its as-
sembled bishops, ])ledged itself not to insist upon uniformity of
worship as a condition precedent to church unity.
Here I rest my argument. \Yhat T have claimed for the Epis-
copal Church as precious inheritances, making for unity, are
WHY I AM AN EPISCOPALIAN 111
these : {a) a simple, straightforward creed, {h) a reverent, heart-
satisfying worship, and (c) an ancient polity, whereof the memory
of man rnnneth not to the contrary. Surely this is a happy
combination. Surely the American people, beset on the one
hand by the solid ranks of Roman absolutism and harassed on
the other by the scattered sharp-shooters of the liberal camp,
may well think twice before refusing to accept it as the true
rallying-point of a nation whose life is still, in the main, a con-
tinuation of English history. Take the Christian people of this
land in the mass— and the truest definition of the American
church is that which affirms it to be made up of the whole com-
pany of the baptized of whatever name— it is probably true of
its several divisions that no one of them is entirely in the right
upon all points, and no one of them upon all points entirely in
the wrong.
It is clearly desirable that those who are more in the right and
less in the wrong than others should come to the front ; but which
these are can be known only by the test of time. God, by some
sifting process of His own, will ultimately sever the evil from
the good and manifest His church. Meanwhile, to those who
cannot help thinking that tlie line taken by Episcopalians in the
movement for the promotion of church unity has savored of
arrogance I would commend a single thought. Much as we
may reverence the memory of those stout English hearts who
witnessed to the sincerity of their convictions by crossing the
ocean to plant what they accounted a purer faith in this Ameri-
can soil, heartih^ as we may respect their opinions and highly as
we may honor their judgment, there is a court of appeal which
has a still stronger claim on our regard, and that is the English
race spread over the whole world. Let us not forget that we
are members also of that. For combined mental and moral and
bodily force the race in question stands confessedly in the fore-
most rank of humankind. Now, instead of going back to fight
over again the half -forgotten battles of two centuries ago, instead
of disputing about the relative amount of injury endured by
112 CORNER-STONES OF FAITH
Puritans under Archbisliop Laud on the one hand and by
churchmen under Oliver Cromwell on the other, is it not the
more philosophical and every way the better course for us to look
at general results as they have been reached up to this time, and
to consider what they suggest? Doing this, we find the fact to
be that more people of English stock have chosen to abide by
that presentation of the religion of Christ which is embodied in
the uses and methods of the Episcopal Chui-ch than have chosen
to cast in their lot with any other single body of believers. In
other words, the main principles which find expression in the
Book of Common Prayer (I speak not of details) are the main
principles upon which a plurality of the English-speaking people
have settled do\vn as the result of the great battle with Rome.
Can we be fairly charged with disloyalty to American traditions
if we lift up our eyes from the limited horizon of our own local
history and let them take in the far wider sweep covered by the
experience of our race ? Or, to put it in another way, is it likely
that that religion will prove otherwise than helpful to the souls
of men of which it can be said that, more than any one competing
form of faith, it has commended itself to the mind and conscience
of the world's dominant race? Again I ask. Why should we
renew the controversies of two or three hundred years ago ? Let
the dead bury their dead, and let us judge matters of the living
present on their own merits, unbiased by inherited prejudice.
Most of us consider it foolish on the part of a i)orti()n of our
fellow-citizens annually to celebrate the battle of the Boyne.
Equally idle is it to wrest from the grave the religious enmities
of the days of the Stuart kings. The Pui'itan of those days
thought the churchman arrogant and overbearing ; the church-
man thought the Piu'itan crotchety and sour. The Puritan ac-
cused the churchman of laxity of morals ; the churchman retorted
with the charge of hypocrisy and cant. But wliat concern have
we with these old recriminations ?
The objections of the Puritans to the Episcopal Church (I
mean the old, the original, objections) are practically outlawed
WHY I AM AN EPISCOPALIAN 113
by the statute of limitations. Lapse of time has emptied them
of their force, as anybody can see by simply reading for himself
what the Presbyterians had to say in the way of complaint at
the Savoy Conference in 1G62. Some of the objections were
trivial at the start, and are now universally acknowledged to
have been such. Others of them came from the conne(*.tion be-
tween church and state, which, happily, in this country has no
existence. The question for us is, Has the Episcopal Church of
to-day, as a matter of fact, large store of blessing in its hands
for the people of this republic ? For one, I honestly and earnestly
believe that it has 5 and, so believing, abide, in charity and hope,
a churchman.
Clii'ist'is Kerurnud Epihcojcil Church, Mu-higuu Avcuuc and T
Chicago.
li-l .>ui-<-i.
THE REFORMED EPISCOPAL CHURCH
ORIGIN.— The Reformed Episcopal Church had its origin in the
disaffection of certain persons by reason of the restrictions
l)hxced npon them by the Protestant Episcopal Church, of which
they were members. They were of the Low-church party, and
were opposed to certain ritualistic tendencies of the High-church
party; they ol^jected to the restrictions against non-episcopally
ordained clergymen entering their pulpits, and against their
officiating in other Protestant pulpits. The controversy culmi-
nated in 1873, when the Reformed Episcopal Church was organized
in New York, under the leadership of the Rev. Dr. George D.
Cummins, Assistant Bishop of Kentucky. He was made a bishop
of the new organization. Another leader, the Rev. Dr. Charles
E. Cheney, of Chicago, a presbyter who liad been deposed, was
also ordained a bishop. The church started with 8 clergy and 20
laymen ; in 1897 it numbered 82 presbyters (including 8 bishops),
29 deacons, 115 parishes in the United States and Canada, and
about 10,000 communicants.
2. Organization.— There is a General Council that meets an-
nually, and in place of dioceses the church has synods and mis-
sionary jurisdictions, over which its bishops preside. They have
two orders in the ministry — presbyters and deacons, bishops
being simply the first presbyters and not constituting a separate
house. Ministers of other denominations are received without
reordination. They adhere to the episcopacy, not as of divine
right, but as a very ancient and desirable form of church polity.
115
116
CORNER-STONES OF FAITH
" While rejecting as rinscriptnral the notion of apostolic succes-
sion in the bishops, they hold to historic succession in the
episcopate. They regard it as an essential feature, not of all
Christian churches, but of a truly episcopal church, that a bishop
should perpetuate his office, and that the episcopate should be
continued by the
consecration of each
bishop by one who
had similarly re-
ceived his author-
ity.'' *
Members of other
churches are re-
ceived without con-
firmation, and letters
of dismission are
uiven to those de-
siring to join other
communions, except
Unitarians and Uni-
versalists.
3 Teaching.— At
the General jCouncil
thatconv(^ned in Chi-
cago in 1874 articles
of religion were
adopted, thirty-five
in number, that fol-
low closely the Anglican articles. They declare their belief
in the Holy Scriptures of the Old and New Testaments as the
Word of God and the sole rule of faith and practice, in the
Apostles' Creed, in the divine institution of the sacraments of
baptism and the Lord's Supper, and in the so-called doctrines of
* Bishop Cheney, in "The World's Parliament of Religions," vol. ii.,
p. 15U8.
First bishop of the Reformed Ei)isct)i);il Church (boru
1822, died ).
THE REFORMED EPISCOPAL CHURCH 117
grace as found in the Tliirt^^-nine Articles. The following doc-
trines are rejected and condemned as contrary to the Word of
God: (1) That the church of Christ exists only in one form of
ecclesiastical polity. (2) That Christian ministers are priests in
another sense than that in which all believers are a " royal priest-
hood." (3) That the Lord's table is an altar on which an obla-
tion of the body and blood of Christ is offered anew to the Father.
(4) That the presence of Christ in the Lord's Supper is a presence
in the bread and wine. (5) That regeneration is inseparably con-
nected with baptism.*
4. Worship.— The Reformed Episcopal Church retains a
liturgy. The Book of Common Prayer is used by them, with
some alterations, which right they exercise, provided the sub-
stance of faith be kept. The liturgy is not to be imperative or
repressive of freedom in prayer.
For further study see cyclopedias, especially " Concise Diction-
ary of Religious Knowledge," edited by Dr. S. M. Jackson ; also
^' Life of George David Cummins," by his wife.
* In 1871 the bishops of the Protestant Episcopal Church issued a decla-
ration to the effect that the word "regenerate" in the Baptismal Office does
not ''determine that a moral change in the subject of baptism is wrought in
the sacrament."
THE MORAVIAN CHURCH
THE official name of this chnrch is the Unitas Frafrnm, or the
Unity of Brethren. (They mnst not be confonncled with the
United Brethren, to be referred to hereafter.) The more common
name is the Moravian
Church, because Moravia
was once their principal
seat. They are in the
claimed apostolic succes-
sion, and therefore allied
to the Episcopal Church.
1. Origin.— The Mora-
vian Church traces its ori-
gin back to the fifteenth
centmy, when, in 1467,
several Bohemian priests
were ordained by Wal-
densian bishops who had
received episcopal ordina-
tion from Roman Cath-
olics. But there was a
revival of the church in
General James Oglethorpe (born 1696,
died 1785).*
* The leader of the first Moravians who settled in America at Savannah,
Ga., in 1733. " They came to improve their condition and to afford a refuge
to the persecuted Protestants of Europe." The colony received a royal char-
ter of the unsettled country between Florida and South Carolina, and a grant
of £5000.
119
120 [CORNER-STONES OF FAITH
1722 in Saxony, where a few had fled from persecution. Count
Zinzendorf became their protector and leader. They soon after
settled the town of Herrnhut {^' the watch of the Lord "). In 1733
a number of Moravians, led by General James Oglethorpe, came
to this country and settled in Georgia. Five years after they
removed to Pennsylvania, where they built the towns of Beth-
lehem and Nazareth.
2. Organization. — The organization of the Moravian Church is
largely presby terial or representative. There are three provinces,
one on the Continent, one in Great Britain, and the third in
America. Each is governed by its own provincial synod, with a
board of provincial elders as an executive body. The highest
body is the General Synod, which meets every ten years in
Herrnhut, Germany, composed of representatives of all the
provinces and missions. It ''reviews the life, regulates the
doctrine of the church, and receives a report of the management
of the missions." The provincial elders' conference, however,
attends to the affairs of the church within its own limits. Each
congregation is governed by a conference of elders, and each is
divided into "choirs" or "classes" on the basis of age and sex.
Moravians have the three orders of the ministry —bishops, pres-
byters, and deacons. Bishops are not diocesan ; they, however,
alone ordain. Nevertheless, Moravians accept the ordination of
other Protestant bodies. The lot is used in the selection of bish-
ops, but is not obligatory. Formerly the lot was used in mar-
riage and in the appointment of ministers; marriage by lot was
abolished in 1818.
3. Teaching.— The teaching of the Moravian Church is sub-
stantially that of most Protestant churches; it is evangelical.
They seek to emphasize life above belief, and therefore have no
formal creed. Christ is the center of Moravian teaching. He
was the gift of God as the Redeemer of the world ; His death
made an atonement and satisfaction as a ground for the forgive-
ness of sins.
4. Worship.— The worship of the Moravian Church is liturgi-
CORNER-STONES OF FAITH 121
cal, with full provision for free prayer. There are prescribed
forms for regular and special services. The Moravian is pre-
eminently a missionary church. Although one of the smallest
denominations, they have done a large and self-sacrificing work *
For further study see ''The Moravian Church" (in vol. viii.
of the American Church History Series), by Professor J. T. Hamil-
ton. In this will be found a full bibliography. Also vol. i. of
the same series, ''The Religious Forces of the United States,"
chap. XXX.
* See the "Missionary Review of tlie World," September, 1888, "The
Heroic Missionary Society."
;r,BALD ALEXANDER .C'
^f;??^^ — ^*
p ia\ I : ] : h s anq, f o i \ d i: r s ,
PRESBYTERIAN
IV
THE PRESBYTERIAN CHURCH
THE fundameutal principle of the Presbyterian system is the
government of the church in the hands of representative
bodies. Embraced within this system are nnmerous denomina-
tions, whose characteristics are to be considered in this and fol-
lowing chapters. As some one has said, " They are a lot of split
P's." It is to be noted that the Presbyterian or representative
system comprises several chnrches that are not Presbyterian in
name or affiliations, although they have that form of organiza-
tion. The Episcopal Chnrcli, alread}^ considered, is very largely
representative ; so also the Methodists, the United Brethren, and,
with modifications, the Lutherans.
We will first give our attention to that denomination which is
form alb/ known as
THE PRESBYTERIAN CHURCH IN THE UNITED STATES OF AMERICA
It is commonly known by the more simple name of the Pres-
byterian Church. Being the parent Presb^^terian body in this
country, it is left to the others to use distinguishing titles. The
special characteristics of this church are : the representative
government ; the stress laid upon sound doctrine, especially the
doctrine of the divine sovereignty, w^hicli is the controlling idea
of their standards ; and the earnest missionary spii'it.
125
126
CORNER-STONES OF FAITH
1. History.— When tlie disintegrated elements let loose by
tlie outburst of tlie Reformation began to crystallize, one form
they took was that
of Presbyterian-
ism. This was the
form in Scotland,
in France among
the Huguenots, in
Switzerland, and
among the Scotch-
Irish in Ireland;
and it became the
polity of the Re-
formed churches.
It is claimed, how-
ever, that the faith
and polity of the
Presbyterian
Church are not
new, but a restora-
tion of the polity
and faith of the
early Christian
churches. This is
a claim that is
made with equal
assurance by other
churches. Profes-
sor Briggs re-
marks : '^ Presby-
terianism belongs to the modern age of the world, to the British
type of Presbyterianism ; but it is not a departure from the Chris-
tianity of tlie ancient and medieval church ; it is rather the cul-
Old Tenneiit Clnireli, Monmouth, N. J.'
Organized 1692.
Illustration from und by courtesy of the " Presbyterian Observer."
THE PRESBYTERIAN CHURCH 127
mination of the development of Christianity from the times of
the apostles until the present day." *
The Presbyterian Church in this country had its beginning
among the early settlers. Presbyterian principles and life came
here chiefly from Scotland and the north of Ireland, although
they were to be found among the Huguenots and some of the
Puritans, especially those who settled in Virginia and Maryland.
The bone and sinew of the church was Scotch-Irish. The first
presbytery was organized in Philadelphia in 1705 ; and the first
synod, composed of three presbyteries, was formed in 1716. The
first General Assembly convened in Philadelphia in 1789. A
constitution of the national Presbyterian Church was framed at
that time, and the Westminster creeds were adopted, with slight
alterations— mostly such as the conditions of the nation required.
At that time there were about eighteen thousand communicants.
The Presbyterian Church was one of the few that had a steady
growth prior to the Revolution. Its members took an active part
in the promotion of American in)erties. The Scotch-Irish were
an important factor in the struggle for freedom and in the estab-
lishment of enduring foundations. John Witherspoon, president
of Princeton, was a member of the Congress that put forth the
Declaration of Independence, and had not a little to do with its
adoption, t
While there were those in New England who opposed the Pres-
byterian Church, there were others who were ready to fraternize.
In Connecticut especially Presbyterianism had its influence. The
Congregation al churches were semi- Presbyterian. As Dr. Dexter
has said, it was " a Congregationalized Presbyterianism," which
'' had its roots in one system and its branches in another." There
were no sharp sectarian differences between the two bodies until
the present century. In this connection will be remembered the
Plan of Union, which lasted from 1801 to 1837. This '^Presby-
* "American Presbyterianism," p. 4.
t See Sloane, ''The French War and Revolution," p. 227; also "Proceed-
ings of Scotch-Irish Society of America" (1889), p. 183.
128
CORNER-STONES OF FAITH
gational" system, as it has been called, provided for a mutual
forbearance and accommodation between the two denominations
in the new settlements of the West, i.e., west of the Hudson
River.
Among those identified with the early hf e of the Presbyterian
Church in this country were Francis Doughty, who preached in
New Amsterdam, having come from New England, and after-
ward in Maryland, about the seventeenth century; Jedidiah
Andrews, a graduate of Harvard College, who began preaching
Princeton College, New Jersey.
Chartered October 22, 1746; this building opened in 1747.
in Philadelphia in 1G98 ; and Francis Makeniie, who came from
Ireland to Maryland in 1683, and whose coming and work marked
a new era in the development of American Presbyterianism.
William Tennent, who emigrated from Ireland, established the
first Presbyterian school in America, the " Log College," at Ne-
shamin}^, Pa. His son Gilbert was an ardent revivalist, and
was associated with Whitefield when he was in this country.
Richard Treat, of Milford, Conn., was installed by the Phila-
delphia Presbytery in 1731. Joseph Treat was installed in
1762 as associate pastor of the First Presbyterian Church, New
THE PRESBYTERIAN CHURCH
129
York * Presbyterians have always been earnest advocates of an
educated ministry. Princeton Theological Seminary was estab-
lished in 1812, the college having been opened in 1747.
The Presbyterian ship, like others, had troubled seas through
Rev. George Whitefield (1714-70).t
which to sail. Several denominations (to be mentioned hereafter)
have grown out of dissensions within the Presbyterian Church.
In 1838 occurred the separation between the Old and New School.
* During the Revolutionary War the congregation scattered, and all the
ministers left the city.
t Under the pulpit of the " Old South " Presbyterian Church, Newbury-
port, Mass., Rev. George ^Tiitefield was buried at his own request. In one
corner of the building is erected a cenotaph of Italian marble bearing upon
its face this inscription : " This cenotaph is erected with affectionate vener-
130 CORNER-STONES OF FAITH ^^~-
The New School was made up of those who had been influenced
by the New England theology, while the Scotch-Irish elements,
for the most part, were conservative. Union Theological Semi-
nary, organized in 1836, was the leading institution of the New
School, and Princeton of the Old School. Although a union of
the dissevered members was effected in 1869, there are to-day
two quite distinct types of theological thought and teaching
represented by these institutions and their following; but the
church is one body in life and activity. Recent discussions in
the General Assembly over the revision of the confession and the
relation of the seminaries to the Assembly, and in the trials of
Professor Briggs and Professor Smith, reveal the two schools of
thought; but it is devoutly to be hoped that the conservatives
will not be so rigid noi* the New Sehool so aggressive as to pre-
cipitate a division. This does not seem likely. These are days
for unity, and not division. Tlic Presbyterian Churcli has always
been strong in its distingnished laymen. Judge William Strong,
of the United States Supreme Court, William E. Dodge, the
eminent New York merchant and ])hilanthropist, ex-President
Benjamin Harrison, and Governor James A. Beaver, of Penns}'!-
vania, were among its c^lders.
2. Organizatiox. — The organization of the Presbyterian
Church is a gradation of judicatories with representative author-
ity ; it is a united bod}^ under the rule of chosen representatives
ation to the ineniory of the Uov. George Whiteliekl, horn at Gloucester,
Enghind, Deceniljer 16, 1714; educated at Oxford Uuiversity ; ordained
1736. In a ministry of tliirty-four years he crossed the Atlantic thirteen
times, and preacbsd more than eighteen tliousand sermons. As a soldier of
the cross- hum'vjle, devout, ardent — lie put on the whole armor of God, pre-
ferring the honor of Christ to his own interest, repose, reputation, or life.
As a Christian orator, his deep piety, disinterested zeal, and vivid imagina-
tion gave unexampled energy to his look, action, and utterance. Bold, fer-
vent, pungent, and popular in his eloquence, no other uninspired man ever
preached to so large assemblies, or enforced the simple truths of the gospel
by motives so powerful on the hearts of his hearers. He died of asthma at
Newburyport, Mass., September 30, 1770, suddenly exchanging his life of
unparalleled labors for eternal rest."
THE PRESBYTERIAN CHURCH
131
of the churclies. The governing bodies are sessions, presbyteries,
synods, and General Assembly. The session is the governing
body of the local church ; it is composed of the pastor, or pastors,
and elders. The elders, called
ruling elders, are elected by the
congregation as their representa-
tives ; the number varies accord-
ing to the size of the church, and
they act either for life or for a
term of years, according to the
choice of the congregation. With
the session rests the admission
and dismissal of members of the
church, the administration of its
discipline, the general manage-
ment of~the affairs of the church ;
and they appoint from their num-
ber delegates to the presbytery
and synod. Besides the minis-
ters and elders, each church has
deacons and trustees elected by
the congregation. The duties of
the deacons generally are to see
to the poor of the congregation,
to look after the special collec-
tions for the boards of the church,
and to provide the bread and wine
for the communion. The trus-
tees, as in other churches, take
care of the temporal and finan-
cial aif airs of tlie church as a cor-
poration. Thev are nominal Monument of John Witherspoon
title-holders and custodians of O^oni 1722 died 1794), Fainnount
Park, Philadelphia,
the church property, but in the president of Princeton CoUeffe, and
rt ,T i. .e n T signer of the Declaration of Indepen-
use of the property for all ren- dence.
f-1
Presbyterian Cliureh at Jamaica, Long Island, N. Y.
Erected on land Ixjuglit of the Indians in 1056; claimed to be the oldest Presbyterian
church in America.
THE PRESBYTERIAN CHURCH 133
gious pui-poses the trustees are under the control of the session.
The pastor is called by the church, tlie call passing through the
presbytery. If the minister goes out of the bounds of his pres-
bytery he is dismissed to that within whose jurisdiction he goes.
The session of each church is the sole judge of the advisability
of receiving a person into membership. If, on examination by
the session, the applicant gives evidence of being truly converted
and of trying to live a Christian life, he is accepted by a vote
of the session and publicly received into the fellowship of the
church. The members of the church have no voice in receiving
or dismissing members. Persons are received, also, by letter
from other churches, and letters are also given.
A presbytery "consists of aU the ministers, in numbers not
less than five, and one ruling elder from each congregation, within
a certain district." The power of the presbytery is a general
supervision of the churches in its district : the right to examine
and approve or censure the records of church sessions ; to examine
and license candidates for the ministry ; to ordain, install, remove,
and judge ministers ; to form or receive new churches ; to unite
or divide congregations at the request of the people; and to
consider questions of doctrine and discipline. The term " col-
legiate church " is applied to a church with more than one pastor,
and especially to one having two or more congregations which
are under one session.
A synod is a convention of ministers and elders within a large
district, including at least three presbyteries ; the size and bounds
are determined by the conditions and needs. A synod has jurisdic-
tion over the presbyteries — appellate, and not an original, jurisdic-
tion. Measures may be proposed by it to the General Assembly.
The General Assembly is the highest judicatory of the Presby-
terian Church. It consists of an equal number of ministers and
elders from each presbytery, one minister and one elder for every
twenty-four ministers or fraction thereof, not less than twelve in
each presbytery. Meeting once a year, it has general superin-
tendence over the concerns of the whole church ; it is the final
W^:^^&-^-
i->/' -^^.^Sfc-C
A Sod Cbureli in Dakota.
rscenes in Presbyterian liome missiounry work in tlie extreme north aiirt south of
ir pninitrv. These views are siven by courtesy ot Kev. D. J. McMillan, l>.i>.,
our country. These views are given by courtesy
secretary.]
First Presbyterian Church and Manse, Miami, Southern Florida.
THE PRESBYTERIAN CHURCH
13.^
authority, and decides all controversies respecting doctrine and
discipline. Delegates to the General Assembly are elected by
the presbyteries.
3. Teaching.— The central and controlling teaching of the
Presbyterian Church is the sovereignty of God. Their theology
in general is what is known as Calvdnism.* Presbyterians hold
the generally accepted
truths^ such as are ex-
pressed in the Apostles'
Creed, but they have their
distinctive teaching. The
main feature of conserva-
tive Presbyterian teaching
is that God determines
who are to be saved. The
whole race having become
sinful througli the fall of
the first man, God might
have left them under the
curse, but He has predes-
tined some men to everlast-
ing life, out of the wise and
holy counsel of His own
will, and not because of the
foreseen faith and obedi-
ence of the elect, leaving the
rest to the just recompense of their sins. For those thus elected,
who are wholly unable to deliver themselves from their condition
of total depravity, there is provided a full and sufficient satisfac-
tion in the atonement of Jesus Christ. Theirs is a system of divine
decrees ; the fundamental principle is that, '^ God being the sum of
all perfection, He can have no higher end than the manifestation of
His own glory." They are very zealous for the Bible as the " very
Word of God." '^The sovereignty of God involves the sover-
* See the " Treasury Magazine " for October, 1895, p. 443.
Albert Barnes.
Pastor First Presbyterian Cliiircli, Philadel-
pliia, 1830-70.
The Fifth Avenue Presbyterian Clmreh, Fifty-fifth Street, New York.
THE PRESBYTERIAN CHURCH
137
eignty of God's Word." * It is the only supreme, infallible rule of
faith and practice ; it is inspired in every part of it, and is inerrant.
There is a considerable minority among the Presbyterians who
desire a modification of the "hard points" of doctrine; they
have somewhat modified
them in their own theolog-
ical thinking. There are
many leading men of the
church who say, with Dr.
Van Dyke : " We want to
get reprobation, or abso-
lute foreordination to be
damned, out of the con-
fession. It is superfluous,
unscriptural, unevan-
gelical, a horrible doc-
trine." Or, with the late
Dr. McCosh: "There is
a want in our confession
of a clear and prominent
utterance, such as we
have in the Scripture
everywhere, of the love
of God to all men, and
of the free gift of Jesus
Christ, and of salvation
to all men, not to the elect alone." Meetings of the General
Assembly for the past few years have made prominent the pres-
ence of these two schools of tho tight. It does not come within our
scope to dwell upon the trials of Professor Briggs and of Professor
Smith,t nor to enter into a discussion of the questions involved.
" Dr. W. H. Roberts, in "The Presbyterian System," p. 9 (Philadelphia,
Presbyterian Board of Publication, 1895).
t The former was suspended from the Presbyterian ministry in 1893, and
the latter in 1894.
William E. Dodge (1805-83).
Philautliropist.
138
CORNER-STONES OF FAITH
The written standards of the church are the Westminster
Confession, the Longer and Shorter Catechisms, the Directory for
Worship, the Book of Discipline, and the Form of Government.
4. Worship.— The worship of the Presbyterian Church is
without liturgy. " The genius of Presbyterianism repudiates a
prescribed liturgy." They teach that the worshiper has free in-
tercourse with God without the mediation of a priest, and ought
not to be hindered by hu-
man devices. Jesus Christ
is the only Priest and Me-
diator between God and
man. In many Presbyte-
rian churches the worship-
ers stand during prayer.
This was formerly more
common than now. Pres-
byterians accept and ob-
serve the two sacraments
of baptism and the Lord's
Supper. The mode of bap-
tism is sprinkling, though
other forms may be used
if desired ; infant baptism
is practised and is enjoined.
" Presbyterianism recog-
nizes it as a chief duty of
the church to keep the
truth ever before the mind
of the people." Reading and study of the Bible and instruction
occupy a large place. A mid-week meeting of prayer and con-
ference is held by Presbyterian churches, in wliich the laymen
take part. A large and impoitant missionary and educational
work is carried on at home and abroad by the Presbyterians.
It is done through eight boards, which are corporate bodies.
William Strong.
United States Supreme Judge, 1870-80.
w
miiiiMis swm?3f
[J? ?:3
mmmm
MWM ^ppP^-ii
Presbyterian Building, Fifth Avenue and Twentieth Street, New York.
(^
i^
s 1
M
WHY AM I A PRESBYTERIAN?
THE simplest answer to the question, "Why am I a Presby-
terian ? " would be that I was born and reared in that com-
munion. One of my maternal ancestors was for more than haK
a century the pastor (in Morristown, N. J.) of the only Presby-
terian church at whose sacramental table George Washington
ever sat. What I originally received by inheritance I have con-
tinued to hold by the convictions of judgment and experience.
The ecclesiastical polity of no one denomination of Christians
has a complete model in the New Testament; but the Apostle
Paul gave us both our name and some helpful hints when he
wrote to Timothy, '' Neglect not the gift that is in thee, which
was given thee by prophecy, with the laying on of the hands of
the presbytery." Paul and his fellow-apostles also gave us two
of our distinctive features— the parity of the ministry, and the
office of the eldership. There was the ovum of a General As-
sembly in that convocation of apostles and elders at Jerusalem
which sent out its deliverances to the Gentile brethren of Antioch
and Syria. We have " bishops " in our denomination ; but they
are not set in authority over other ministers or over a territorial
diocese, but simply in the oversight of their own flock ; every
installed pastor is a bishop. Ours is not a religious democracy,
but rather a republican or representative form of government.
The ruling elders are the representatives of the people, chosen
141
142
CORNER-STONES OF FAITH
by them for the purpose of exercising government and discipline
in conjunction with the pastor. We also have deacons, whose
business it is to take care of the poor and to administer the
charities of the church ; in many of our chiu'ches they also dis-
tril)ute the elements at the celebration of the Lord's Supper.
Our normal legislative body and the fountain-head of ecclesias-
tical authority is the presbytery, which consists of all the minis-
ters and one ruling elder
from each congregation
within a certain district.
The presbytery has pow-
er to examine and li-
cense candidates for the
ministry ; to ordain, in-
stall, remove, or judge
ministers; to examine
the records and proceed-
ings of each church ; to
settle all questions of
doctrine or discipline ;
and to condemn erro-
neous opinions which
injure the purity or
peace of the whole
church. The General
Assembly is our highest
judicial body, and rep-
resents all the presbyte-
ries; but it has no legislative powers, for every new law or
change in the constitution must be submitted to the different
presbyteries, and a majority of the presbyteries is required in
order to its adoption. No ecclesiastical polity ever de\dsed by
man is absolutely perfect ; but for those who like strong, well-
ordered representative government, firm and yet not inflexible,
Presbyterianism is just about the thing that they like. The
Theodore L. Cuyler.
WHY AM I A PRESBYTERIAN? 143
great President Jonathan Edwards (who, until jnst before his
death at Princeton, did not belong to our denomination) once
said : " The Presbyterian imij has always appeared to me the
most agreeable to the Word of God and to the reason and the
nature of things." To which sentiment I beg leave to utter my
humble ^^Amen."
Its system of doctrine is of vastly more importance to a church
than its system of government. The one appertains to form,
and the other to substance ; for we do not subscribe to the pre-
posterous modern notion that " doctrine is only the skin of truth
set up and stuffed." The Bible is our sovereign creed, and we
hold it to be divinely inspired and the one only infallible rule of
faith and practice. Presbyterianism frowns on the whole ruth-
less and revolutionary school of biblical criticism ; the " scholar-
ship " which rejects the supernatural and dishonors the dicta of
Jesus Christ we reject. Our interpretations of the most vital
truths revealed in the Holy Scriptures are contained in that
venerable confession of faith prepared by that wise assembly of
masters in Israel which met at Westminster just two hundred
and fifty years ago. To those shallow scoffers who are wont to
sneer at this solid structure of theology we say, " Build better if
you can," Its cardinal features are conden sed into what is known
as the '^ Shorter Catechism." Our confession of faith affirms the
great pillar truths of the Trinity, the sovereignty of Jehovah,
the divinity of the Lord Jesus Christ, the quickening and sanc-
tifying work of the Holy Spirit, the atonement, regeneration,
adoption, the resurrection, and the final judgment; it embodies,
in fact, the evangelical doctrines of grace dear to Christ's fol-
lowers in all denominations. It is not a faultless symbol of faith.
The seventh article of the chapter on God's decrees contains a
statement of what is known as the doctrine of ^'pretention"— a
theory which is rarely held, and never preached, among us. Its
utterances, also, in regard to the salvation of infants are unhap-
pily worded, and have been the occasion of no little misrepresen-
tation and gross caricature. When a minister is ordained he is
144 CORNER-STONES OF FAITH
expected to accept this ^^ confession for substance of doctrine,"
but latitude of opinion is allowed in the non-essentials.
Presbvterianism recognizes and requires a thoroughly educated
ministr3\ In John Knox's time '' the kirk and the scule " went
together, and they do so still ; no denomination in our land has
a higher standard of culture in its colleges and theological semi-
naries, and none does more for popular education. While it
gives wide scope to the Christian activities of the laity, both male
and female, I luive often wished that it made more provision for
the employment of lay preachers and exhorters, who are so
effective in the Methodist body. Women are not formally or-
dained to the sacred ministry, but we have no law Avhich forbids
their being lieard in religious and l)enevolent assemblies.
Toward sistc^r churches we are thoroughly catholic. While
one denomination l)ars its pulpits against all clergymen who have
not been prelatically ordained, Presbyterianism welcomes to its
pulpits all evangelical ministers of every name ; and while an-
other denomination excludes from its communion-table those
who have not been immersed, Presbyterianism makes no par-
ticular mode of liaptism essential to church-membership. We
cordially join with other denominations in all Christian societies
and benevolent enterprises, and no otlier outstrips us in gener-
ous contril)utions. It has been playfully suggested that in New
York the City Bible Society be called the Preshi/ferian Bible
Society outright. In tln^ grand enterprises of home and foreign
missions the (».hnrch of Alexander Duff and David Livingstone,
of the Jesups and Sheldon Jackson, has risen to the full measure
of its stewardship.
As it is good to live in a big country, so it is a good thing to
l)elong to a big church. It Avidens one's horizon and saves from
a narrow provincialism. Presbyterianism. with all its various
wings and branches, ranks the third among all the evangelical
denominations in America: and if we add all those who adopt
the same faith and form of government in Europe, then the
Presbyterian is not outnumbered by any Protestant denomina-
WHY AM I A PRESBYTERIAN? 145
tion in Christendom. Of its history we, its loyal sons, may well
be i:)roud. It has always stood for the sovereignty of God, for
the authority of conscience, for civil liberty and the majesty of
law. Its literature has enriched all libraries. In Europe it can
point to its Knox, its Calvin, and its Chalmers ; in America to its
Edward Robinson, its Alexanders, its Hodge, its Barnes, and
other great leaders in theology, in scholarship, and in practical
religion. Its pulpits have exalted the sin-atoning Lamb of God 5
millions of precious souls have been converted in its sanctuaries.
Its stiffly vertebrated theology has imparted backl)one to the
popular conscience, and its iron has entered into the nation's
blood. Hard-headed, long-winded, and stout-hearted, Presby-
terianism has marched on down through the centuries, "with
cunning in its ten fingers, and strength in its right arm " ; and,
for one, I am not ashamed to answer " Why am I a Presbyte-
rian
'?"
^j~tLA w^^.
Old Soutli rinm-li (Pi'.'sl.ytcriaii), Xowlniryport, :\r;iss.
Organized 174G. ITcre George Wliitctiekl preached, and was buried beneath the piilint in 1770.
THE PRESBYTERIAN CHURCH SOUTH
THE formal title of this body is the Presbj^terian Church in the
United States. It was organized in 1861 by the Presbyteri-
ans south of the Potomac and Ohio rivers, under the name of the
Presbyterian Church in the Confederate States of America ; the
name was changed as at present at the close of the Civil War.
The Southern Presbyterian Church, however, traces its origin to
the early Huguenot exiles who settled in the Carolinas and Flor-
ida before the Pilgrims came to Plymouth Rock, and English
Presbyterians who came to Virginia in its earliest days. These
were reinforced by the preaching of Francis Makemie in eastern
Virginia and Maryland, and by immigration, before the Revolu-
tion, into Virginia and North Carolina, of Scotch-Irish Presbyte-
rians from Pennsylvania.* The Southern Presbyterians were
mostly connected with the General Assembly before its separa-
tion into the Old and New School branches in 1837; and the
larger part adhered to the Old School branch, and remained in
that connection till the outbreak of the Civil War.
The cause of the disruption and of the formation of the Pres-
byterian Church South was the adoption of the "Spring Resolu-
tions" by the Old School Assembly at Philadelphia, in May, 1861.
They were introduced by Dr. Gardiner Spring, of the New York
Presbytery, and declared that it was the duty of Presbyterians
to support the government and preserve the Union. They were
adopted by a vote of one hundred and fifty-six to sixty-six, the
* See Hays, "Presbyterianism," p. 479.
147
148
CORNER-STONES OF FAITH
minority objecting to considering political issues ; among them
were some men from tlie loyal States, like Dr. Charles Hodge.
But underlying the objections to the declaration and to the con-
sideration of political issues by the church, on the part of the
Southern Presbyterians, there were sectional differences. For
these reasons the minority withdrew, and they remain separate
from the Northern Presbyterian Church, with which they are in
substantial agreement in
teaching and govern-
ment. The Presbyterian
Church South lays spe-
cial emphasis on this,
that ^'synods and coun-
cils are to handle or con-
clude nothing but that
which is ecclesiastical."
In 1863 it was increased
by the union with the
United Synod South,
which had withdrawn
from the New School As-
sembly in 1857 because
of the strong opposition
then taken by that As-
sembly to slavery. It
Avas further increased in
1869 by the Synod of
Kentucky, and in 1874 by a part of the Synod of Missouri.
This church carries on missionary work through committees
elected annually by the General Assembly and directly respon-
sible to that body. Some steps toward cooperation between the
Presbyterians North and South have been taken. A plan for
cooperation in home and foreign missions and in freedmen's
work was agreed to in 1889. " Both churches are unquestionably
at present in cordial fraternal relations."
Rev. James Henley Thorn well, D.D., LL.D.
Born 1812, died 1862.
THE CUMBERLAND PRESBYTERIAN CHURCH
THE Cumberland Presbytery, from which this church origi-
nated, was organized as a separate body in 1810. The former
Presbytery of Cumberland had been dissolved by the Synod of
Kentucky in 1806, because they had ordained to the ministry
men unqualified by literary attainments or theological views.
This action of the synod was violently condemned by the pres-
bytery, and, indeed, was not wholly approved by the General
Assembly in 1807, which advised the synod to review some of its
measures. But it was then too late to prevent the separation,
which was finally declared three years later.* Prominent in the
movement were three ministers— Finis Ewing, Samuel King-, and
Samuel McAdow. A wide-spread revival in the Cumberland Val-
ley had made a demand for ministers beyond the supply, and con-
secrated young men, though without the full qualifi(*ations, were
ordained to meet the demand. The new organization grew quite
rapidly, and other presbyteries were formed. It now occupies a
position of prominence and influence, especially in southern and
western portions of the United States ; the need of educated min-
isters is felt and supplied, and is no longer a matter of difference.
The early discussions brought out some real doctrinal differ-
ence. A recent " Cumberland Presbyterian " saj^s : ^^ The doctrinal
difficulty stands to-day the main barrier between the Cumberland
Presbyterian and the mother church." The government of the
* See Rev. J. M. Howard, D.D., and Rev. J. M. Hubbert, D.D., in Hays's
"Presbyterianism," p. 451.
149
150
CORNER-STONES OF FAITH
Cumberland Presbyterian Cliurcli is like that of the parent
church. In teaching it is characterized by the following declara-
tion of principles : " 1. There are no eternal reprobates. 2. Jesus
died, not for a part only, but for all men, and in the same sense.
3. All infants dying in infancA' are saved. 4. The Holy Spirit
operates on all the world,
on all for w^hom Christ
died, in such a manner
as to render all men re-
sponsible, and, therefore,
inexcusable if they re-
ject Him." Their teach-
ing is a modified Cal-
^'inism, an elimination
of ^'fatahsni," as it is
termed. They lay em-
phasis on the teaching
of unlimited atonement
("Christ died for all")
and conditional election
— conditioned on faith
and repentance on the
part of the individual.
They do not differ ma-
terially from the liberal
wing of the Presbyteri-
an Church. In 1883 a
new confession was adopted by their General Assembly. The
Cumberland Presbyterians were received into the Pan-Presbyte-
rian Alliance at the Belfast Council in 1884.
The Cumberland Presbyterian Church, Colored, became a sep-
arate organization in 1869 ; their General Assembly was organ-
ized in 1874. They are the same in polity and teaching as the
foregoing.
Rev. Finis Ewiiig.
Born 1773, died 1841.
Cumberland Presbyterian Cliurch, Fort Worth, Tex.
X
THE UNITED PRESBYTERIAN CHURCH
THE United Presbyterian Church of North America was or-
ganized in 1858 by the union of the Associate and Associate
Reformed churches, the latter itseK being a union of a number
of the Associate churches and the Reformed churches in 1782.
These bodies had been brought to America by emigrants from
Scotland. By one line they trace their descent from Scotch Cov-
enanters who came from the north of Ireland to America, and
held their first communion under the ^ Rev. John Cuthbertson in
Cumberland County, Pennsylvania, August 23, 1752. By the
other line they come from the Scotch seceders of 1753.*
The government of the United Presbyterian Church is strictly
Presbyterian. The distinguishing features of their teachings are
to be found in the following principles: "1. Slaveholding is a
violation of the law of God. 2. Secret societies are inconsistent
with church-membership. 3. Communion is ordinarily to be
limited to the membership of the denomination. 4. Public social
covenanting is a moral duty on extraordinary occasions. 5. The
Psalms are to be sung in worship, both public and private, to
the exclusion of the devotional compositions of uninspired inen.'^
Members are required to subscribe to the administrative stan-
dards as well as to the doctrinal standards. They are, for the
most part, a very conserv^ative people. The United Presbyterians
issue the " Testimony of the Church," which elucidates and ap-
plies their doctrines to present duties and conditions.!
* See Rev. W. J. Reid, D.D., and Rev. A. G. Wallace, D.D., in Hays's
*'Presbyterianism," p. 425.
t See "United Presbyterians/' by Rev. W. J. Reid, D.D.
153
Fir^t Presbytei'iau Church, South, Louisville, Kv,
WHY I AM A UNITED PRESBYTERIAN
BY THE REV. J. G. D. FINDLEY,
Pastor of the United Presbyterian Church, Newburg, N. Y.
I SHALL answer the question, " Why I am a United Presb}^-
terian/' hj telling you something of the history, the dis-
tinctive doctrines, and the mission work of our church. It is the
church of my fathers ; I believe its doctrines are founded on the
Word of God ; and I am interested in the work it is doing for
the Master. Then :
1. History.— We trace our genealogy back to the "land of
the heather." We are descended from the Reformers of Scotland,
especially from the Covenanters and Seceders who in that land
contended so nobly for religious freedom and a pure gospel.
(1) The Reformed Church as an organization, aj)art from the
Church of Scotland, sprang from a refusal of many of the Cove-
nanters to accept the Revolution Settlement of 1688. This recog-
nized the King of England (William) as head of the Church of
Scotland. Those who protested against this as a usurpation
which virtually destroyed the church's independence finally be-
came incorporated as the Reformed Presbytery.
(2) The Associate Church grew out of the movement headed by
the Erskines in 1733, in protest against the evils of patronage
and the corruptions of doctrine then pervading the Church of
Scotland. In the sermon before the Synod of Perth and Stirling,
which occasioned this disruption, Ebenezer Erskine proclaimed,
^' The church of Christ is the freest society in the world. '^
155
156
COENER-STONES OF FAITH
(3) By process of emigration these cliurclies both took root on
American soil, organizing congregations and presbyteries abont
the middle of the last century. In the year 1782 a union was
effected, the united church adopting the name Associate Re-
formed.
(4) A few of both
churches, however, did
not enter this union 5
and so the three
churches continued to
grow until, in 1858, an-
other union was effect-
ed between the Associ-
ate and the Associate
Reformed. The United
, ,^^^^^^^ Presbyter i an Church is
^k ^^^^^^^^^L the result of this union.
^1^^ ^^1^^^^^^^ ^^ ^^<^>^^^ have about
^^■^^^^HH|Pl^ 1 23,000 communicants,
^^^^H^^^^ nearly 12,000 of them
^^^^P being in our mission
churches in Egypt and
India.
2. Distinctive Doc-
trines.—On the great
doctrines of the gospel,
the foundation truths
of Christianity, we are in hearty accord Avith the evangelical
churches. The great body of truth on which we all agree shows
the spiritual unity of the church.
But what you want of me is a statement of the doctrines in
which we differ from our sister denominations, or which we
specially emphasize in our confession and testimony. Then, as
United Presbyterians, we stand for :
(1) The plenary inspiration of the Bible as the Word of God,
\
'P^
Rev. J. G. D. Findley.
WHY I AM A UNITED PRESBYTERIAN 157
and its supreme authority in faith and practice. The first article
of our testimony lays emphasis on the doctrine that these Scrip-
tures, viewed as a revelation from God, are in every part the
inspired Word of God, and that this inspiration extends to the
language as well as the sentiments which they express.
(2) A Scripture psalmody in the praise service of God's house.
We beheve that God\s own songs, the Psalter of the Bible, were
given to the church to be used in His praise. They were used
by Christ and His disciples at the institution of the Lord's Supper.
In the epistles of Paul and James their use is enjoined upon the
early Christians. They are more suited to the present dispensa-
tion than they were even to the past, as they are full of Christ.
The apostles prepared no book of hymns to take the place of the
old Psalter. There is no promise of the Spirit to help in com-
posing other songs to take their place, although the Spirit is
promised to help us in our prayers. It is the true union hymn-
book, prepared by the Spirit of truth ; it must be free from errors,
and it forms a golden link between the church of the past dis-
pensation and that of the present.
(3) A scrij)tural protest against secretism, or against associa-
tions that impose on their members an oath of secrecy or an
obligation to obey a code of unknown laws. For a Christian to
connect himself with such an association is to set himself against
the example of Jesus, who says of Himself (John xviii. 20), " I spake
openly to the world; . . . and in secret have I said nothing";
to disobey the command of his Lord (Matt. v. 16), " Let your
light so shine before men, that they may see your good works,"
etc. ; to bring himself, in many cases, into a fellowship with un-
believers that is clearly forbidden by the Word of God (2 Cor.
vi. 14-16) ; and to give his approval to a rehgious system that
dishonors his Saviour by excluding the name of Jesus Christ from
all authorized prayers, burial services, and other religious forms,
and by teaching men that they can approach the Father and
enter the '' grand lodge above " without any faith in Christ and
His redemption.
158 CORNER-STONES OF FAITH
(4) A scriptural mode of administering tlie sealing ordinances
of the church.
(a) As to the sacrament of the Supper. We observe it seated
at a table, not kneeling- or standing at an altar. This ordinance
is not a sacrifice, l)ut a supper, called ''the Lord's Supper" (1
Cor. xi. 20). So we eat of the bread broken, and drink of the
cup, not at an altar, but at a table, for it is called " the Lord's
table" (1 Cor. X. 21).
(b) As to the sacrament of baptism, we stand for a scriptural
mode of observing this ordinance. The doctrine of our confes-
sion (ch. xxviii., sec. 3) is, " Dipping of the person into the water
is not necessary, but baptism is rightly administered by pouring
or sprinkling water upon the person." In practice we prefer the
latter method (while ahowing the validity of immersion, and
admitting whatever Scripture warrant may be claimed for it),
because we find ample warrant in Scripture for baptism by
sprinkling, and because we regard it a more edifying mode and
more suggestive of the things baptism is intended to symbolize.
Now, I know that on this point there is decided difference of
opinion between us and other denominations of Christians.
I do not wish to say anything against the mode which you have
adopted in administering this ordinance, for I respect your con-
victions in the matter ; but, with your permission, I would simply
call attention to the Scripture on which our position is based.
I would refer you, then, first, to the word "baptize" — its
scriptui-al meaning oi* significance. It does not always refer to
immersion. The translators who gave ns our English Bible
usually render the Greek word haptizo by simply putting it into
the English form " baptize " ; twice, however, they have translated
the word, giving ns the English word " wash " as its equivalent :
in Mark vii. 4, "And when they come from the market, except
the}^ wash [baptize], they eat not," and in Luke xi. 88, " The Phari-
see . . . marveled that He [Jesus] had not fii'st washed [baptized]
before dinner." The noun hdjifisuioK is translated in the same
way: in Mark vii. 4, "The washing [baptisiu] of cups, and pots;
WHY I AM A UNITED PRESBYTERIAN 159
brazen vessels, and of tables," and in Hebrews ix. 10, "Which stood
only in meats and drinks, and divers washings [baptisms]," etc.
What the apostle referred to as " divers baptisms" he makes very
clear in the thirteenth verse : " For if the blood of bnlls and of
goats, and the ashes of a heifer sprinkling the nnclean, sanctifi-
eth to the pnrifying of the flesh," etc.
Thns we find the Greek words " baptize " and " baptism " nsed
in the New Testament in speaking of that ceremonial washing
or purification that was practised under the former dispensation.
This ceremonial purification was, of course, only an emblem of
spiritual cleansing and an expression of faith in God's promise
of an atonement for sin. It was performed in different ways—
sometimes by washing the whole body with water, but most fre-
queutly by sprinkling, as indicated by the apostle in Hebrews
ix. 13.^
See Numbers viii. 7 : " Thus shalt thou do unto them, to cleanse
them : Sprinkle water of purifying upon them," etc. ; and Num-
bers xix. 17, 18 : " For an unclean person they shall take of the
ashes of the burnt heifer of purification for sin, and running
water shall be put thereto in a vessel : and a clean person shaU
take hyssop, and dip it in the water, and sprinkle it upon the
tent, and upon aU the vessels, and upon the persons that were
there, and upon him that touched a bone, or one slain, or one
dead, or a grave." Tlie reading of this passage explains ''the
ashes of a heifer sprinkling the unclean," which Paul calls a
baptism, and also the baptizing of pots and cups and vessels of
which Mark speaks.
We hold, then, that, according to the New Testament usage of
the word "baptize," it means a washing or purification with
water as a symbol and seal of spiritual cleansing, and that when
the water is applied to the person by sprinkling it is a baptism.
Then, second, the spiritual cleansing of which baptism is the
seal is effected by the blood of Christ, that is, by the death of
Christ as the propitiation for sin. See 1 John i. 7 : " The blood of
Jesus Christ His Son cleansetli us from all sin." It is worthv of
160 CORNER-STONES OF FAITH
note that the word " sprinkle " is nsed in speaking of the blood
of Christ and what it effects. It is called "the blood of sprin-
kling" (Heb. xii. 24) ; those who are saved are described as being
'' elect . . . nnto obedience and sprinkling of the blood of Jesus
Christ" (1 Pet. i. 2). It is only by this blood that we can have
our "hearts sprinkled from an evil conscience," as enjoined in He-
brews X. 22. This is the great lesson that Paul is teaching in the
ninth chapter of Hebrews, where he is showing the difference
between the blood of bulls and of goats and the ashes of a heifer
sprinkling the unclean, and the blood of Christ which purges the
conscience from dead works to serve the living God.
As we have the word "sprinkle" thus associated wdth the
blood of Christ, and as the sprinkling of water for ceremonial
purification as the symbol of spiritual cleansing is called a bap-
tism in the New Testament, we hold that this mode of baptism
—baptism by sprinkliug— is a scriptural mode, and a very ap-
propriate and suggestiv^e mode of administering the ordinance
that seals our election to the " sprinkling of the blood of Jesus
Christ."
3. Mission Work.— We stand for a practical obedience to tlie
great command, " Go ye into all the world, and preach the gospel
to every creature."
(1) We emphasize the gospel as a revelation of the grace of
God to sinners. In the revision of the Confession of Faith by the
Presbyterian Church, proposed a short time ago, an additional
chapter on the love of God revealed in the gospel was, I believe,
provided for. We made our amendment to the confession on
this point nearly forty years ago, in adopting the seventh article
of our testimony. One of our ablest divines writes : " It may be
safely affirmed that in no creed in Christendom is the grace of
God in the offer Of salvation so emphasized as is done in the
language of this article." In it we affirm that the gospel "con-
tains a free and unconditional offer and grant of salvation through
Christ to all who hear it, whatever be their character and con-
WHY I AM A UNITED PRESBYTEKIAN 161
dition." So, in theory, we hold it to be a gospel for ''every
creature " and to be preached to every creature.
Then, as to practice :
(2) We were among the earliest of the churches in this land to
protest and agitate against the sin of slaveholding as a violation
of the God-given rights of man and of the freedom and blessed
privileges which the gospel is designed to bring to humanity.
(3) We were one of the first of the churches to begin mission
work among the freedmen of the South. Our board, with its
corps of ministers and teachers, was ready, so that in the autumn
of 1863, a few months after Grant's capture of Vicksburg, we
had planted a mission station on Davis's Bend, away south of
that city, almost under the shadow of Mr. Davis's mansion.
This work we have steadily prosecuted. We have a well-equipped
college at Knoxville, Tenn., where many young people of the
colored race are trained for teaching in the schools of the South.
We support ten other missions and schools in the States of
Tennessee, Alabama, Virginia, and North Carolina, appropriating
fifty thousand dollars a year to this part of our work.
(4) In the foreign field we have two important missions. " The
American Mission," as it is called in the land of Egypt, is manned
and supported entirely l)y our United Presbyterian Church. This
work was commenced in the year 1854 by Drs. Barnett and
McCague, who were soon after joined by Dr. Gulian Lansing, who
for many years was held in high repute for his attainments in
the Arabic language. We have occupied the chief centers of
population from Alexandria to the first cataract with schools
and preaching-stations, a training-college at Asyoot, and a theo-
logical seminary at Cairo. There are now in this field 13 mis-
sionaries and 1 medical missionary, with their wives as efiicient
workers, and 10 unmarried female missionaries, 2 young women
physicians, and 1 trained nurse ; 197 preaching-stations have
been opened, and 39 congregations have been organized; 21
native ministers have been ordained and installed as pastors, and
162 CORNER-STONES OF FAITH
28 additional licentiates and tlieological students are in training
for the same work 5 tlie nnmljer of communicants reported in
1896 was 5355.
Our other foreign mission is in northern India, where the
work was commenced in 1855 by Dr. Gordon and his wife. For
a long time the progress in this field was very slow^, few converts
being reported ; but in recent years the divine Spu-it has greatly
blessed our work in India. We have now a synod with 3 pres-
byteries under its jurisdiction, 15 missionaries, with their wives,
18 unmarried female missionaries, and 2 female medical mis-
sionaries. They occupy 131 preaching-stations, in which 15
congregations have been organized, the number of members re-
ported being 6728. Here, as in Egypt, efforts are being made to
prepare a native ministry for the churches, and there are now 9
native ordained ministers at work, and 13 more in preparation
for the same service.
(5) We have oiu* Home Mission Board for gospel work in our
own land, supporting missions, organizing new congregations in
the East and in the West, and our Board of Church Extension
to help these congregations to secure suitable houses of w^orship.
Our churches contrilnite nearly one hundred thousand dollars a
year to this part of our work.
I am a United Presbyterian V)ecause, first of all, I am a Chris-
tian, a thorough believer in the gospel of our Lord and Saviour
and in its free, gracious offer and grant of salvation through
Christ to our sinful race, and because all who accept this salva-
tion should })e members of the visibk^ church ; then because a
kind providence gave me my birth and birthright, Christian
home training, ami great s])iritual advantages in the pale of this
the church of my fathers : and further, because the more I com-
pare the gospel we profess in our conf(\ssi()n and testiinony and
our form of government and of worshi}) with the Word of God,
the more I am convinctni that none of our sist(u* denominations
can claim to be resting more fully than we are on the sure foun-
dation of revealed truth.
• WHY I AM A UNITED PRESBYTERIAN 163
How can I close without the preaching of this glorious gospel
of the blessed God ? As Christ's ambassador, I herald God's free
offer of pardon, peace, and eternal life through Christ to every
one who hears me now. If any of you are not yet saved by the
grace of God, let me " beseech you, in Christ's stead, be ye rec-
onciled to God."
THE REFORMED PRESBYTERIAN CHURCH
WHEN the union of 1782, referred to above, took place, some
of the Reformed Presbyterians remained out as the Synod
of the Associate Reformed Church. But in the next century a con-
troversy took place concerning the relation of members of the
church to civil institutions, which led to a separation among them
in 1833. One division is known as the Synod of the Reformed
Presbyterian Church in America. They believe that civil govern-
ment is a divine ordinance, and therefore refuse political con-
nection with the United States, because, as they beheve, the
Constitution does not recognize this principle. The}^ refuse to
perform au}^ civil act which involves taking an oath; they do
not vote, enlist in the army, or serve as jurors.
165
THE COVENANTERS
THE other division is known as the General Synod of the Re-
formed Presbyterian Chnrch, or sometimes popularly as the
New Light Covenanting Church. They recognize their duties and
privileges as citizens, although still holding to the leadership of
Christ over the nations. They reject hymns of human composi-
tion, and use only the Psalms. As the name Covenanters im-
plies, they hold that public social covenanting is a duty; a
covenant having been duly prepared b}' the presbyteries, it is
binding upon all until the accomplishment of the ends sought in
the covenant. The General Synod was organized in 1829, and
held its sixty-eighth session in Beaver Falls, Pa., in 1897. It
continued its session ten days, having two hundred delegates
present, including ministers from Canada, Nova Scotia, and New
Brunswick, besides from all parts of the United States, and sev-
eral from Syria, where the synod maintains an active mission.
The chief difference between these two bodies is that the former
forbids its members voting, while the latter permits them to
exercise their own discretion. They both forbid membership in
secret societies to their communicants.
167
WHY I AM A COVENANTER
BY THE REV. JOHN W. F. CARLISLE,
Pastor of the First Reformed Presbyterian Church, Newbm-g, N. Y.
YOU will recall the vivid account in the Book of Numbers of
the m arching hosts of the Hebrew nation. The arrangement
of its forces shows the order and discipline of the army. There
are twelve tribes with a oneness of purpose, forming a united
band of opposition to any foe ; and, at the same time, every tribe
has its own place, its own interests, and its own standard. One
verse from the inspired record seems to me a most fitting one
for this "Parliament of Denominations"; it is this: "And the
children of Israel shall pitch their tents, every man by his own
camp, and every man by his own standard, throughout their
hosts. . . . Every man . . . shall pitch by his own standard,
with the ensign of their father's house." Every Hebrew soldier
was taught to be faithful to his own standard and loyal to the
whole army. Thus it was that Israel, during the administration
of Joshua, was strong all along the lines.
To my mind, this is the picture of what the church life in our
day should be. We should emphasize loyalty to the one great
army of righteousness with its one Lord, one faith, one baptism,
07ie God and Father of all. We should emphasize faithfulness to
our denominational standards : " Every man by his own camp,
and every man by his own standard."
My lot in a kind providence it has been to be born under the
169
170 CORNER-STONES OF FAITH
standard of tlie Covenanter denomination. It is the ensign of my
''father's house" for many generations. And it is my privilege
to wave these standards before you and show you their colors.
My talk may be divided into two heads : 1. The Covenanter
Church— what it is. 2. My personal reasons for being in her
communion.
g^^^a^^ 1. The Covenanter
j^^l^^^HBk Church — what it is.
^^^HH^^S^^^k, It i^ the denomination
I ^^^B^ that for two hundred and
■11^ ,„,«„„ I^H ^^^y years has been bear-
^^y ^^ ^^m i^ig ^ ^^ery practical wit-
PC«1 ness for the kingly claims
Ii iill^ ^^ ^^^ Lord Jesus Christ
W|Mm|^ over the nations of the
\ ^P^ earth, and has been en-
.^^M^um. ^ tering a decided protest
B ^^F Ak^ against the rejection of
those claims by the gov-
ernments of the world.
Covenanterism in all its
history stands for the fol-
lowing principles : the
Almighty God is the only
"^ ' " soui'ce of authority in ec-
Eev. John W. F. Carlisle. clesiastical and civil gov-
ernment ; the Lord Jesus
Christ is the sole Head of the church and the only Ruler of na-
tions, and should be so acknowledged in all constitutional law ;
the di\dne law is the supreme standard for all legislation in
church and state.
These principles are the standards of Reformed Presb^^terians,
and mark them as a distinct denomination. Theirs is a church
that was born and cradled in those times that tried men's souls,
those fiery hours of the seventeenth century when strong manhood
WHY I AM A COVENANTER 171
was necessary to resist the terrible onslaught of the three great
foes of the truth, the three j^'s— paganism, popery, prelacy. It
was in 1638-49 that Scotland enjoyed a period of great spiritual
quickening, known in history as the ''second Reformation of
Scotland"— a period in which Presbyterianism was born and
the great principles of civil and religious liberty were drafted
for the weKare of future generations.
The great covenant scene of 1638, at Greyfriars' Church in
Edinburgh, ranks among the first in the history of the Christian
church. Sixty thousand earnest hearts pledged themselves in
covenant vows to be loyal to the truth and to resist unto death
the tyrannical claims of the Church of England and the British
Parliament. On the mossy tombstones the precious document
was placed while the thousands affixed their names, some of them
with the blood of their own veins. These men and women were
in terrible earnest, and their heroic stand for the truth has
been applauded by the following generations who have shared in
the blessings purchased by their blood. In this covenant and
others that followed were embedded the great principles of the
kingly claims of Jesus Christ and the supremacy of His Word
that have ever characterized the denomination. They are found
in our own covenant, that was taken in all our congregations in
this country in 1871.
Our church is Calvinistic in its form of doctrines, holdinof to
the Westminster Confession and catechisms. In its form of gov-
ernment it is Presbyterian. In its form of worship it adheres
to the simplicity of the apostolic church, which was followed by
the Reformed churches of Scotland, using only the Psalms in its
song service.
2. My personal reasons for being in its communion.
In the first place, I am confident that our denomination has a
definite mission and a distinct message, one that is most practi-
cal and necessary and biblical. Every denomination should have
some great mission that demands separate existence. No de-
nomination can live on its past history and past attainments.
172 CORNER-STONES OF FAITH
No denomination should exist unless it is standing for some
great essential truth that is ignored or neglected by other breth-
ren. At the door of every church the age stands and asks, Why
are you here f Are you a necessity ?
We believe that the mission of the Reformed Presbyterian is
to awaken the Christian church to see the practical meaning of
Jesus' claims as "King of kings, and Lord of lords/' and to
realize the greatness of the sin on the part of Christians in en-
tering into any union that will compromise those claims. Her
message to the world is this : The nation that will not serve the
Lord must perish. No education, no civiHzation, no political
machinery, can sav^e a country that refuses to "kiss the Son."
This mission is thoroughly biblical. The whole Bible abounds
with it. It is thoroughly necessary. Many denominations have
ignored it entirely. Some accept it in theory, but reject it in prac-
tice. Many Christians have denied that the state was smy institu-
tion of God and bore any relation to His law, and some in our
own daj^ would refuse to own that the mediatorial claims of Jesus
Christ had anything to do with man in his political relations.
It is entirely practical. All the great issues of our times are
hinging on it. The enemy is saying, as j^ou read in the Second
Psalm, "Let us break their bands n sunder, and cast away their
cords from us " ; and the most practical message of the hour is
to declare the eternal decree, " Yet have I set my King upon my
holy hill of Zion. ... Be wise now therefore, O ye kings: be
instructed, ye judges of the earth."
In the second place, I believe in her noble testimony in the
2Kisf on the side of justice and liberty.
She has been a prophetic church, one that has borne testimony
against slavery of every form, and for the liberty of man, of
whatever race and color. She has been a suffering church,
persecuted and scattered and scourged. She has passed through
the fires, and has come from them with the satisfaction of having
done for human freedom what has been allotted to few other
churches to accomplish. Her record has added a volume of
history to the few great books in the library of the world.
WHY I AM A COVENANTER 173
Scotland has become renowned as the cradle of civil and reli-
gious freedom through her faithfvU witness. Many of her mem-
bers were driven to these shores in the latter part of the seven-
teenth century, and here they kindled the same agitation for the
liberties of man.
The historian Bancroft says : " The first public voice in America
for dissolving all connection with Great Britain came, not from
the Puritans of New England, the Dutch of New York, nor the
planters of Virginia, but from the Scotch-Irish of the Carolinas.''
The Declaration of Independence was preceded by a declara-
tion of Covenanters at Octorara, Pa., 1743, in which the great
ideas of ci\dl independence were embodied. This was thirty-
three years before the ringing of the liberty bell at Philadelphia.
Thomas Jefferson acknowledged its great use in the framing of
his historical document, and in the Revolutionary struggle the
Covenanters, to a man, were on the side of the colonies. On
the question of slavery the}- took the same stand. As early as
1798 they enacted, without a dissenting voice, that "no slave-
holder should be allowed to the communion of the church." In
the Civil War her men were found in the Union ranks fighting
for the rights of man.
In the third place, I accept her present position on the great
social and moral issues of our day. The. Covenanter Church
stands to the front in the great aggressive movements of the
kingdom. She is a strong missionary church. Her missions are
in Syria, Asia Minor, Cyprus, China, and among the Chinese,
the negroes, the Indians, the Jews, at home. With the exception
of the Moravian denomination, she gives to foreign missionary
purposes "the largest average amount per communicant."
She is a vigorous reform church. Her ministers are a unit on
the great questions, and her pulpits and platforms are open to
their free discussion. On the temperance issue we are for total
abstinence and prohibition. As early as .1841 it was enacted in
our church courts that "the members of this church are pro-
hibited from engaging or continuing in the liquor traffic." The
liquor party has no influence in our pulpits and pews. On
174 CORNER-STONES OF FAITH
secret societies we hold decided views. We believe them to be
detrimental to the best interests of the country and injurious to
the spiritual good of man.
On the use of the ballot and the holding of political offices in
this country we take the Covenanter " stand of non-participation
and non-incorporation." It is not that we are indifferent to the
ballot. We hold that the ballot is most sacred, that every man
is responsible to God for his vote. But the conditions of voting
in tins country are of such a nature that Covenanters cannot
accept them and be loyal to the kingly claims of Christ. We
hold that the government of the United States has accepted a
constitution as "supreme law" that makes no mention of God,
utterly ignores Jesus Christ, and rejects the Scriptures as the
only basis of legislation. To enjoy our voting privileges we
would have to sanction the great dishonor done to our King and
have to accept a purely secular theory of ci\'il government. There-
fore it is that we enter our dissent from this constitution and
refuse to use the elective franchise.
In the last place, I believe that the future will need a church
with such a testimony. "The kingdoms of this world must be-
come the kingdoms of our Lord, and of His Christ." The whole
movement in the social world is toward King Jesus. Political
atheism is being found to be political anarchy, the life of Christ
to be the only life of the nation.
In closing I would quote these words of Paul : " But now are
they many members, yet but one body. And the eye cannot say
unto the hand, I have no need of thee : nor again the head to
the feet, I have no need of you." Let us aU cooperate in every
right way for the hastening of His kingdom.
ASSOCIATE CHURCHES
WHEN the Associate and Associate Reformed churches
united in 1858, forming the United Presbyterian Church,
some of the Associates remained out, and they are known as the
Associate Church of North America. They are a small body.
The Associate Reformed Synod of the South separated from
the Synod of the Associate Reformed Church in 1822. They
accept the Westminster Confession of Faith, changing, however,
the portion relating to the power of civil magistrates in ecclesi-
astical matters. Psalms only are used in Avorship, and persons
holding to error or corrupt worship, or notoriously belonging to
societies which so hold, may not be admitted to the Lord's table.
This makes them, in a measure, close communionists.
Numerous attempts have been made toward federation of dif-
ferent branches of Presbyterians, and are still being made. The
great success of the reunion of the Old School and New School
branches in 1870 encouraged the spirit of union which prevails
more or less in aU the churches, and especial efforts were made to
bring together the Northern and Southern churches, which had
been separated by slavery and the Civil War. Committees from
each assembly were heard by the other, and cordial relations of
correspondence established, ^"liether formal organic reunion has
been brought nearer is not certain, though few doubt its ultimate
attainment. Between the smaller branches of Presbyterians no
important reunion has yet been reached.
XoTE.— Associated and kindred with the Presbjiierian churches are the
Reformed churches of Dutch and. German origin. See following chapter.
175
176 CORNER-STONES OF FAITH
For further study of the different Presbyterian bodies the
student is referred to the following :
" History of the Presbyterian Churches in the United States,"
Rev. Robert E. Thompson, D.D. (New York, Christian Literature
Compan}^, 1895). (This is vol. vi. of the American Church His-
tory Series.)
^* American Presbyterianism," Professor C. A. Brings.
'' The Presbyterian System," Rev. W. H. Roberts, D.D. (Phila-
delphia, Presbyterian Board Of Publication, 1895).
"Presbyterian Law and Usage," Rev. B. F. Bittinger {ibid.y
1888).
" Commentary on the Confession of Faith," Professor A. A.
Hodge.
Articles in cyclopedias.
Crissman's " Origin and History of tlie Cumberland Presby-
terian Church," and " Our Position," a pamphlet by the Rev.
W. J. Darby, D.D. (Cumberland Presbyterian Publishing-house,
Nashville, Tenn.).
'' United Presbyterians," W. J. Reid.
J M. MATHEWS D.D.
REFORMED CHURCH"
THE REFORMED CHURCHES
CLOSELY allied to the Presbyterian Cliurch in polity and
teaching are the Reformed churches of German and Dutch
origin. They belong to the Presbyterian family, and are united
with the Presbyterian churches in the " Alliance of the Reformed
Churches throughout the World Holding the Presbyterian Sys-
tem/' which was organized in Edinburgh, Scotland, in 1876. The
councils of the alliance are held every four years ; and although
they have no legislative authority, they are of much influence
over the affiliated bodies.
THE REFORMED CHURCH IN AIMERICA
This is popularly known as the Dutch Reformed Church.
The word " Dutch " was dropped from their name by conference
agreement in 1867. It had its place because the church was es-
tablished in America by Christians from Holland.
1. Origin. — The Reformed churches are so called in distinc-
tion from the Lutheran ; all grew out of the Reformation. The
Dutch Reformed Church was established in the Netherlands,
after a long struggle, in the sixteenth century.*
The first organization in this country was at New Amsterdam
* See Fisher's "History of the Reformation," chap. ix.
179
180
CORNER-STONES OF FAITH
(now New York) in 1628, althougli there were those who had
letters to form a church previous to this, which has given ground
for the statement that a church was formed in 1619. The Rev.
John Michaelius was the first
pastor of what is now the Col-
legiate Reformed Church of
New York.* The growth of the
Dutch Reformed Church was
slow, being limited for the
most part to emigrants from
Holland. Associated with
them in the settlement were
French Huguenots, Walloons,
and Lutherans. For a time
there was no toleration of other
sects, so called, especially under
the governorship of Peter Stuy-
vesant. The conquest of New
Amst-erdam b}- the English in
1664 gave a check to the pro-
gress of the church. Up to the
time of the Revolution the Classis of Amsterdam (Holland) re-
tained the final authority over the Reformed churches in America ;
but that was too distant to be effective. A coetus was formed
in 1747, thus beginning a closer organization. A constitution
was adopted in 1792, and the first General Synod was organized
in 1794. Mention should be made of the Rev. Theodore J. Fre-
linghuysen, who came to America in 1720 ; he and his family
exercised a marked influence upon the Dutch church. He took
an active part in the Great Awakening, and was a prime mover
in effecting a stable organization. Another prominent leader
was the Rev. John H. Livingston, who became the second presi-
dent of Rutgers College.
* See "The Earliest Churches of New York," by Dr. G. P. Disoway (New
York, 1865).
Peter Stuyvesant.
Director-General of tbe New Netherlands,
1647-1664 (born 1602, died 1682).
THE REFORMED CHURCHES
181
2. Organization.— In government the Reformed Dutch Church
is Presbyterian. The officers of the church are ministers, elders,
and deacons. The elders and deacons are chosen for two years,
all communicants having a vote. The consistory corresponds to
the session of the Presbyterian Church. It is composed of the
minister and the elders and deacons of the local church. The
The ''Half Moon," in which Hendrik Hudson, in the employ of the Dutch
East India Company, discovered the river which bears his name (1607).
deacons have a voice in temporal affairs only, although in prac-
tice this is not strictly adhered to, the deacons joining with the
elders in passing upon all questions. The consistory admits,
disciplines, or dismisses members, and manages all the concerns
of the congregation. In some churches the consistory is a self-
perpetuating body. Members are received by them in the same
manner as by Presbyterians. ^' The acting consistory may also
caU together all former elders and deacons, as a Great Consistory,
182
CORNER-STONES OF FAITH
for consultation on important matters/* The classis corresponds
to the presbytery of the Presbyterian Church, and has substan-
tially the same functions. The particular s^^nod cori-esponds to
the synod, and the General Synod to the General Assembly, of
the Presbyterians.
3. Teaching.— The standards of the church are the Heidelberg
Catechism, the Belgic Confession, and the Canons of the Synod
Dutch Reformed Chiireh, Albany, N, Y.
Erected 1656.
of Dort. Like all other Calvinistic standards, they emphasize
the sovereignty of God and also His love to sinful men. They
teach that human nature is corrupt, that election is out of mere
grace, that the savhig efficacy of the death of Christ extends
only to the elect ; but also that His death is abundantly sufficient
to expiate the sins of the whole world, that as many as are called
by the gospel are unfeignedly called, and that if any do not repent
or believe in Christ, this is not owing to any defect or insuffi-
ciency in the sacrifice of Christ, but is wholly to be imputed to
them'selves. Thev declare that those who are converted could
THE REFORMED CHURCHES 183
not persevere in a state of grace if left to themselves ; that God
mercifully confirms and powerfully preserves them therein even
to the end; and that they mnst be constant in watching and
prayer, and must work out their own salvation with fear and
trembling. ^' The salient characteristic of the body is its hered-
itary zeal for doctrine and order, which, however, knows how
to reconcile unyielding attachment to its own views and usages
with a large charity for all other Christians." *
4. Worship.— The worship of the Dutch Reformed Church is
semi-liturgical. The forms for baptism, the Lord's Supper, ordi-
nation, and the order of service are obligatory. There are also
forms of prayer and worship, but these are not imperative. They
baptize by sprinkling, and infants are baptized. They teach that
the elements in the Lord's Supper are visible signs and pledges
that souls are fed by Christ to eternal life. There are some in
the church wdth strong liturgical leanings.
The Dutch Reformed Church has several educational institu-
tions. Important among these is Rutgers College, New Brunswdck,
N. J., wdiich was founded in 1770, and then known as Queen's
College. Union College, Schenectady, N. Y., founded in 1795,
is in sympathy Avith the Reformed Church. At Xew Brunswick
is also a theological seminary. The missionary and benevolent
work of the churcli is carried on by boards ; the Board of Foreign
Missions was formally organized in 1832, but for some time they
worked in conjunction with the American Board.
The True Reformed Dutch Church is a small body that
seceded in 1822 on account, as thej^ declared, of errors of doctrine
and looseness of discipline ; but in reality it was the culmination
of an old feud.
The Christian Refor^ied Church is a branch of the church
of the same name in Holland, which separated from the estab-
* Dr. T. W. Chambers, in " Schaff-Herzog Encyclopedia." The reader is
referred to a paper by the Rev. A. P. Van Gieson, D.D., in "Report of Con-
ference on Union between the Reformed Dutch and Reformed German
Churches" (published by the Reformed Church Publishing-house).
THE REFORMED CHURCHES 185
lished cliurcli (the Dutch Reformed Church) in 1835 for the pur-
pose, as they declared, of greater purit}^ in doctrine and polity,
and was brought by emigrants to America. In 1882 they re-
ceived a number of additions of ministers and members who left
the Reformed Church in America because that church wonld not
pronounce against secret societies. In 1889 there was another
accession by the coming in of most of the remnant of the True
Reformed Church. The Christian Reformed Church now num-
bers about 15,000 members, more than half of them being in
Michigan. They have one educational institution, a seminary
at Grand Raj^ids, Mich.
THE REFORMED CHURCH IN THE UNITED STATES
(FORMERLY KNOWN AS THE GERMAN REFORMED CHURCH)
This church is more commonly known as the German Reformed
Church. The word " German " was dropped in 1869, and the
present name, as above, was adopted. The German Reformed
Church Avas established in this country by members of the Re-
formed Church of Germany and Switzerland who settled in New
York and Pennsylvania at the close of the seventeenth and the
beginning of the eighteenth century. At first there was quite
a close connection between this and the Dutch church. Both
looked for more or less help from the Classis of Amsterdam.
"The first German minister in America was ordained by Dutch
ministers." * The German Reformed Church adopted their con-
stitution in 1793. Their first coetus, or synod, however, was
formed in 1747. Its proceedings were always sent for revision
to the Classis of Amsterdam, but the church grew largely by emi-
gration from Germany. In 1825 a theological seminary was
founded, which ten years later was placed at Mercersbiu-g.
There emanated the " Mercersburg theology," the leaders being
* Paper by the Rev. E. T. Corwiii, D.D., in "Conference on Union of Re-
formed Churches," p. 23.
North Keformed Dutch Church, New York.
rhmvi. !!r*:l.,VH?'!f'i^-...*'"]f'-" /"^^^Z-* ^''^^''^ Prayer-lVIectiu.v^ wnn organized in 1857.
hi /I .• r^" i ti^'"^^' .^^'%''"\^'?'V"- ei-ected 1769; torn down 1875 and a business
St 1 lu'iut ii' I "^"^ ^^ ^ ^^^1'^^ ^^^''^'^ ^""^^ ^"^" Prayer-Meeting is
THE REFORMED CHURCHES 187
Drs. Rauch and Nevin. It was there that the late Dr. PhiUp
Schaff began his work in this country as a teacher and
wi-iter.
In polity this church is identical with the Dutch Reformed
Church ; even much of the language is the same. The liturgy
for their worship is substantially the same, as well as the manner
of conducting their services. A wide liberty is allowed in the use
of the liturgy. A stranger would scarce know whether he was
in a German or a Dutch Reformed church by the worship or
preaching. The standard of teaching is the Heidelberg Cate-
chism. When they became independent of the Classis of Amster-
dam they dropped the other doctrinal symbols, but, as the Rev.
Dr. Van Gieson shows, these symbols " explicitly assert that which
in the catechism is either explicitly asserted or implicitly con-
tained."* The difference between the Dutch and German Re-
formed churches seems to be that the Dutch church lays emphasis
on the sovereiguty of God, and is thus Calvinistic, while the Ger-
man church lays greater stress on the sacraments and gives
prominence to what they call educational religion. Catechetical
instruction is given an important place. The German Reformed
Church holds the Calvinistic doctrine of the spiritual real pres-
ence of the body and blood of Christ in the Lord's Supper for
believers only.
This church is double tlie size of the Dutch church. Their
General Synod meets every three years. Their missionary work
is carried on by various boards. The Board of Domestic Mis-
sions was organized in 1826, and th^ Board of Foreign Missions
in 1838. They also do a considerable benevolent work. The
Brotherhood of Andrew and Philip began with them.
APPENDIX
The following is an abbreviation of the charter granted by
WiUiam III. to the Reformed Protestant Dutch Church of the
City of New York, 1696 :
* '' Conference on Union," p. 43.
Madison Avenue Keiormed Cliure],, Fifty-seventh Street, New York.
Erected 1870.
THE REFORMED CHURCHES 189
" William the third, By the grace of God, King of England,
Scotland, France and Ireland, Defender of the faith, &c.
Whereas: Wee have been informed that Henricus Selyns,
William Beeckman, and others. Minister, Elders and Deacons
of the Dutch protestant congregacon in our City of New yorke,
have at their own charge built and erected a Church within our
said City of New yorke, and the same together with the
Coemetry or Church yard thereunto adjoining, have dedicated
to the service of God, and are also seized in their demesne as
of ffee as in right of said Church of other lands, Wee do here-
by declare. That Our royal will and pleasure is, that noe person
in communion of the said reformed protestant Dutch Church,
within Our said City of New yorke, shall be any wayes molested,
for any difference in opinion in matters of the protestant reh-
gion. And declare that the aforesaid Church, and the ground
thereunto adjoyning and inclosed, shall be the Church and
Church yard of the minister, elders and deacons, and other
members 5 and that there shall be a Minister to have care of the
souls of the members, and a perpetual Succession of Ministers
there. Wee have further thought fitt to create and make them
a body politick or corporate ; to have, take, possess, acquire, and
putchase lands, tenements, &c., not exceeding the yearly value
of two hundred pounds.
^'And further, wee do grant, that the patronage, advowson,
donation or presentation of and to the said Church belong to
the Elders and Deacons. And further, wee do give and grant
unto the said Minister, Elders and Deacons, by and with the
consent and advice of the members to make rates and assess-
ments upon all and every of the members in Communion of the
said Church, for the payment of the yearly stipends and sallaryes
of the aforesaid OflBcers of the said Church, and other things
necessary. And to have and to hold all and every of the severall
above recited lands, tenements, messauges, Mannours and here-
ditaments in Trust for ever.
"IN TESTIMONY WHEREOF we have caused the great seal
190 COKNER-STONES OF FAITH
of our said Province to be hereunto affixed in Councill at our
fforts in New yorke, the eleventh day of May, in the 8th year of
our reigne, Anno Domini, 1696.
"Ben Fletcher [Seal]
" Capt. GeneraUP
For further study see " Constitution of the Reformed Church."
"History of tlie Reformed Dutch Church," Demarest (1889).
"Manual of the Reformed Dutch Church," Corwdn (1879).
"Report of Conference on Union of the Reformed Churches"
(Philadelphia, Reformed Church Publishini>--house, 1888).
The American Church History Series, vol. viii. ; also vol. i.
" History of the Reformed Church, Dutch," Rev. E. T. Corwin,
D.D., in " Christian Literature."
" Manual of the Reformed Church in the United States," Dubbs
(1885).
WRY I AM OP THE FAITH OF THE REFORMED
CHURCH
Pastor of the First Reformed Church, Orange, N. J.
XAM of the faith of the Reformed Church because I believe her
to be the purest exponent of the characteristics of the Chris-
tianity bequeathed to us by the apostles. These characteristics
may be included in three particulars :
I. The church belief.
II. The church order.
III. The church worship.
I. The Reformed Church holds the doctrine distinctively Paul-
ine, which shines with clearer luster through the Bible and
crowns the New Testament— a doctrine which is larger than any
other and which includes whatever may be true in any other
system. The Pauline doctrine is that which puts fallen man at
the nadir, and God, in the exercise of His grace, at the zenith.
It exalts the sovereignty of God in the salvation of men.
But there are different view-points or methods, and the Re-
formed way of representing the truth is wliat may be called
isagogic. It does not begin with God and the decrees of God,
and come down to men. It begins with human misery, and
speaks of comfort, and so leach uj), through Christ, to God-
making more evident at every step that it is God who is saving
us, bringing the personality and work of the Holy Spirit into
191
192
CORNER-STONES OF FAITH
clearer liglit, and, finally, showing that this work of the Spirit
is a work of distinguishing mercy. It is God who begins, not
we who begin. God is the Alpha, the Genesis, of everything
good.
I am a Calvinist l)ecanse I believe that everything saving
springs from God's election. I am a Reformed Calvinist because
I prefer to put the
truth with Heidel-
berg and as the fii-st
Reformers put it,
in the light of com-
fort and of grow-
ing assurance, rest-
ing finally in God's
election, and not,
reversibly, down.
II. I am of the
faith of the Re-
formed Church be-
cause I believe her
order and plan to be
that of the apostles
and of the New
Testament. No one
can question that
our Saviour at-
tended the stjna-
gogue as a stated Sabl)ath observance. No one can question
that the a})ostles followed our Saviour in this, attending the
synagogue on every Sabbath and in every cit}^ until, as in Eplie-
sus, in Corinth, and elsewhere, they were cast out of it. No one,
either, can question that the synagogue Avas the norm of the
Christian assembly. St. James, speaking of the church, ex-
pressly styles it, rrlv I^wayMyrjv vfiC)v—^^your synagogue^^ (James
ii. 2).
Rev. George S. Bishop, D.D.
WHY I AM OF THE FAITH OF THE REFORMED CHURCH 193
The temple fell into ruin; the sacrifice was abolished; the
priestly function was absorbed in Him who is our great and only
Priest and Intercessor, Jesus Christ. But the synagogue re-
mained. It remains to this day and with the same order. What
is that order 1
1. It is an order in which the prophetic office stands first.
" Built upon the foundation of the apostles and proi^liets, Jesus
Christ Himself being the chief corner-stone." " It pleased God
by the foolishness of preaching to save them that believe."
2. It is an order in which is associated with the preaching of
the Word a government by elders. " They ordained them elders "
— a plurality — " v« every clmrch^^ (Acts xiv. 23).
3. It includes, with these, a corresponding bench of deacons,
who serve tables or attend to the temporal affairs of the chui^ch.
^' To the saints which are at Philippi"— a local assembly— "with
the bishops " (or elders in charge)* " and the deacons " (Phil. i. 1).
This is in all points the synagogue system. In every syna-
gogue there was one who was styled the president, or "ruler" —
the cliazan, or "bishop of the congregation," and sheliach tvhhor,
"the angel of the church." With him were associated tselcenim,
or presbyters, elders, also called "rulers" (Mark v. 22). And
next to these the parnassm, or deacons. These were the officers
in every synagogue, under the great sanhedrim or representative
synod or court.
The ancient and apostolic order, therefore, is that of a paro-
chial episcopate in which there is a presiding pastor or bishop,
an upper house of elders or bishops, and a lower house of dea-
cons,—the norm, in itself, of everything constitutional,— ujion
which depends the entire fabric of church courts, after the
model of the synod of Jerusalem, with the right of appeal and
based on legitimate representation.
I am of the faith of the Reformed Church because of her pro-
test against secnlarism in the administration of spiritual affairs.
* The words " elder " and " bishop " in the Greek New Testament, being,
as scholarship concedes, everywhere interchangeable.
194 CORNER-STONES OF FAITH
Id nearly every other denomination there are, besides ordained
and scriptural officers, certain other officers amenable more or
less to the state instead of to the chnrch whose affairs they con-
trol. The Reformed Constitution knows nothing about the con-
trol of finances or anything else in the hands of unordained men.
A man, to exercise power or control of any kind among us, must,
first, become a member of the church, and, second, submit to
ordination by the laying on of hands. The Reformed Church
knows no officers whose titles and whose functions are not found
in the New Testament.
III. I am of the faith of the Reformed Church because I be-
lieve in the value of certain liturgical forms. I believe the Ten
Commandments were intended to be read to the people. I be-
lieve the Lord's Prayer was intended to be repeated by the peo-
ple. I believe that sacramental observances especially should be
guarded by a definite instruction and solemnized with a peculiar
reverence. The liturgy which we have inherited almost bodily
from the Waldensian church, and wldch includes the great es-
sentials of the Christian worship, — a liturgy which, while not
rigidly binding in all points, still conserves propriety and rever-
ence, unanimity and beauty, in divine public service, — seems to
me both scriptural and sustained by the dictate of a sanctified
judgment.
I love the Reformed Church because her atmosphere is genial
and elastic ; because, while commending free worsliip, she has no
prejudice against written prayers or forms 5 because she is solid,
strong, steady, and adaptal)le to circumstances ; because she car-
ries in herseK the salt of American institutions ; because she gives
a definite place and respect to her clergy ; and because she incul-
cates that subordination wliich alone can secure unity and effect-
iveness, and that reverence which is the soul of culture.
The Dutch Reformed Church, the oldest Protestant church in
America, is a grand center-ground of union, having, as she has,
affinities with everything catholic. Her creed is true, but not
severe. Her rites are beautiful, but not inexorably stringent.
WHY I A:\r OF THE FAITH OF THE REFORMED CHURCH 195
She combines loyalty to principle with love to men, and earnest-
ness with the spirit of devoutness.
These reasons " why I am of the faith of the Reformed Church "
are confii-med when I come to consider that chnrch's historical
value and practical influence.
There were three great centers of the Reformation— Witten-
berg, Geneva, and Heidelberg. They were nearly at eqnal dis-
tances from Holland, and exercised nearly an eqnal inflnence
npon her. The spirit of the Dutch church came from Luther, its
doctrine from Greneva, and its expression from Heidelberg. No
servile reproduction of either, Holland became the expounder
and interpreter of the newly discovered evangelical truth. She
formulated the Reformation. She gave the chui^ch the last and
best statement of ihe orthodox system. By her that system was
clarified, condensed, and starred into five great points, basal,
logical, and harmonious. Destroy one of these points, you de-
stroy all the others. Establish one, you have established the
rest.
Holland formulated the Reformation. She was the best fitted
of any land to do this. For one reason, because she was central ;
for another, because her free institutions and her perfect tolera-
tion of all rehgions made the Dutch Republic the refuge and
shelter of all who anywhere were persecuted, in those stormy and
transition times, for conscience' sake. Accordingly, French,
English, Scotch, and German refugees fled to Holland, or the
" Hollo wland," which thus became the chalice of the best blood
and piety of Europe. There are sixty Walloon or French
churches in Holland to-day, in all of which the service is in the
French language. As for the Scotch, a large part of the sound-
est Dutch theology was written by Scotchmen, such as Alexan-
der Comrie and others ; and when the cause of the Covenant was
about to perish in Scotland itself, its dying embers were re-
kindled from Holland by the ordination of James Renwick—
after Cameron's death the leading mind of the great struggle—
at the hands of the Classis of Groningen. As for the Enghsh, it
196 CORNER-STONES OF FAITH
is well known tliat tliej fled by hundreds and thousands to Hol-
landj and that, after twelve years of sojourn there, the Pilgrim
fathers embarked from Delfshaven, carrying with them in large
measure, as the accumulated wealth of those years, the embryonic
elements of New England. In the Synod of Dort, therefore,
which gave us as its last and best woi'k the immortal Dordracene
Canons, there sat, as the result of this cosmopolitanism, English
Puritans and bishops, as well as delegates and representatives
from every Protestant land.
Then, again, the universities of Leyden and Utrecht, at that
time the most famous in Europe, had brought together an as-
semblage of scholarship and acumen never before nor since
exceeded. All this, concentered on the burning and the crystal-
lizing questions of the hour, compelled an accuracy, a clearness,
and a comprehensiveness of definition ])eerless as the product
of the highest spiritual thought. Witsins on the Covenants,
Vitringa on the Synagogue, Alasco on Liturgic Forms, will never
be surpassed. Holland thus had been prepared, in the providence
of God, for the work of shaping and setting the final and perma-
nent stamp upon what the Keformation achieved.
The Dutch influenc(^ on Puritanism, the mightiest spiritual and
political force in the world, has never been properly recognized.
It has been too often forgotten that the armed contest for reli-
gion and freedom, begun in Holland, as Douglas Campbell reminds
us, ''lasted there for eighty years before it was transferred to
England; that the grandfathers and fathers of the men who
fought under Cromwell at Naseby and Dunbar received their
military training and the s})irit of their enthusiasm from William
of Orange and liis son, Prince Maurice, thousands upon thousands
of them, during a period of seventy years, serving in the armies
of the Dutch Republic." " Fairfax, Essex, Monk, Warwick, Bed-
ford, Skippon, and others— in fact, the men who organized the
parliamentary nrmy—received their military education," says
Markham. "in the Low Countries." The famous Ironsides of
Cromwell were drilled by Colonel Dalbier, a Hollander. England
WHY I AM OF THE FAITH OF THE REFORMED CHURCH 197
herself is colored in all lier eastern counties by her neighbor just
across the sea.
This same Puritanism, broad, generous, without those features
of severity which have characterized what has been less conti-
nental, flowed over the Atlantic into America, and, poured like a
gulf stream into the heart of the colonies, exercised from the first
a molding sway on all our social life and institutions. The Re-
formed Church has been the vehicle of this. Her politij has been
the pillar of a free but firm and constitutional republicanism.
Her conservative influence, in the midst of that commercial and
political ferment called the American life,— not always healthy,
often heated, rash, and extravagant,— is the salt, the brake on the
wheels, which it needs. Her siririt of enterprise and progress, and
especially her missionary spirit, put her in the van of those
potencies which march forth in our day like armies with banners.
When Commodore Peny's fleet returned after his first visit to
Japan, and the question of Christianizing that country was under
discussion, " Let the Reformed Church do it," said he. And from
that day our church in the " Kingdom of the Sunrise " has been
the foremost moving factor of her marvelous advancement into
hght.
tu^ . s. r^vr6^
RLV.C.P.K^AUTH &« DO.
PI0\F1-:RS anh FQUNpiEio
LUTHERAN
VI
THE LUTHERAN CHURCH
THE full name of this church, and that claimed by each of its
branches, is the " Evangelical Lutheran Church." Among
the distinguishing features are its Lutheran origin, the central
place given to the teaching of justification by faith, reverence for
the historical in Christianity, the place given to the sacraments, and
the evangelical spirit. Other features will appear in the sequel.
1. History.— The Lutheran Church is a direct outcome of the
Reformation in Germany, started by the great Reformer, Martin
Luther, in the sixteenth century. The 31st of October, 1517, the
day on which Luther nailed his ninety-five theses on the church
door at Wittenberg, denouncing the sale of indulgences, is given
as the birthday of the Lutheran Church. The name ^' Lutheran "
was at first given in derision, like that of Christian. Luther did
not desire it.
The Lutheran Church did not come to America an organized
body, but Lutheran principles and teachings were brought here
by several separate companies of emigrants from different coun-
tries. The first to come Avere from Holland, settling with the
Dutch on the Hudson. They worshiped with the Reformed Dutch
Church, not being permitted to establish their own churches.
Occasionally, however, they held private gatherings. It was not
until the English tOok possession of the New Netherlands in 1664
that the Lutherans had liberty there to set up churches of their
201
Martin Luther.
Prom the portrait painted iu Lutlier's forty-uiuth year by Lucas Cranach.
THE LUTHERAN CHURCH
203
own. The first Lutheran pastor, the Rev. Reorus Torkillus, came
with the Swedish colonists who settled in Delaware in 1638.
German Lutherans came to Pennsylvania, and a colony of
Lutherans from Salzburg settled in Georgia.
The arrival of the Rev. Henry M. Muhlenberg in 1742 began
a new era in Lutheranism in this country. He went to work with
zeal and wisdom, and his ability and energy infused new life into
the church. He was a
man of large resources,
wide influence, and a
catholic spirit. He was
in very friendly rela-
tions Avith the leaders
of other denomina-
tions, especially with
the Rev. M. Schlatter,
the patriarch of the Ger-
man Reformed Church
in the United States.
The first synod was or-
ganized in Philadelphia in 1648. From that time on there has
been a steady and quite rapid growth. It was no easy task to
bring together into one ecclesiastical organization the different
elements, different in nationality and the attendant characteris-
tics ; but it was accomplished. However, there have been divi-
sions, which will be referred to hereafter.
2. Organization.— In the organization of the Lutheran Church
two elements are recognized— the right of individual congrega-
tions to govern themselves, and the union of churches for the
general good. This is a combination of the Congregational polity
and the Presbyterian polity ; the autonomy of the local clim'ch
is Congregational, and the authority of representative l)odies is
practically Presbyterian. The officers of the church are the pastor,
elders, deacons, and trustees. These compose the church coun-
cil, which has oversight of the affairs of the congregation. The
Melanelithon.
German Reformer
(1497-1560).
Zwingli.
Swiss Eeformer
(1484-1531).
204
CORNER-STONES OF FAITH
control of the clmrcli business is delegated to tliem. The min-
istry do not constitute an order, but have a divinely appointed
office, and all ministers are equal. A synod is composed of min-
isters and lay delegates with equal powers, representing a given
portion of the church. It transacts all business pertaining to the
congregations represented, and it expects its authority to be ac-
cepted. The synods may unite into larger bodies. The author-
ity of councils and synods is only such as has been delegated to
them by the congregations.
3. Teaching.— The Lutheran Cliurch teaches that the Holy
Scriptures are the only inf alliljle rule of faith and practice. The
AVarlburij^ Castle, Gci'mnny.
Where Lutlier translated the New Testament (1522).
standards of the church are the Augsburg Confession, prepared
by Melanchthou, under the direction of Luther, in 1530, and tlx'
THE LUTHERAN CHURCH 205
Formula of Concord. The teachings of the Lutheran Church
may be summarized as follows. The fundamental teaching is
that which was emphasized by Luther : " The just shall live by
faith"; that is, ''Man cannot be justified before God by his own
works or merits, bnt is justified freely for Christ's sake, through
faith alone, which God imputes to him for righteousness; this
faith must bring forth good fruits or works." All men are born
in sin— that is, without the fear of God— and with carnal ap-
petites, and they cannot b}^ their own powers exercise saving
faith without being born again and converted to God by the Holy
Ghost. They teach the generally accepted Trinitarian view of the
Deity, and the vicarious obedience, sufferings, and death of Jesus
Christ, the God-man, for all men, and progressive sanctification
not completed in this life. Holding to the two sacraments, bap-
tism and the Lord's Supper, they teach that baptism is necessary
to salvation, but make the fine distinction that it is not of '' such
absolute necessity that salvation is in no case to be had without
it, if it cannot be obtained." They generally deny that infants
dying unbaptized are lost. The mode of baptism is sprinkling.
Concerning the Lord's Supper they teach that Christ is really and
truly present, but ''in a sacramental manner that is not under-
stood by us." For the most part they hold to a spiritual x)resence.
They teach the resurrection of the dead and the second coming
of Christ to judgment, when He will confer on the godly eternal
life and condemn the ungodly to eternal punishment.*
4. Worship. — The Lutheran Church emphasizes the desirable-
ness but not the necessity of uniformity in worship and in the
administration of the ordinances. A liturgy is provided, but
there is great liberty in its use. In some places the church is
non-liturgical, and in others it is liturgical to a high degree.
The preaching of the Word, the regular administration of the
* The Lutheran Publishing Society, Philadelphia, publishes a number of
leaflets giving briefly and clearly the teachings and principles of Lutheran-
ism. Among them is *'Our Church," and "The Evangelical Lutheran
Church."
206 CORNER-STONES OF FAITH
sacraments, and the nse of a rich and varied hymnology are in-
dispensable parts of divine worship. " Lntherans retain the
chnrch year and observe the Christian festivals in commemora-
tion of the birth, crncifixion, resurrection, and ascension of
Christ, and of the ontponring of the Holy Spirit at Pentecost, as
well as the celebration of the anniversary of the Reformation,
and days of national thanksgiving and prayer, Catechization,
as the proper development of religions training in the family and
in parochial and Sunday-schools, she regards as the best means
of leading the young to Clirist, and of establishing them in the
truth." Members are admitted to the church by the rite of con-
firmation. Prayer-mt^etings and services of preparation for the
communion are among the usages of the church. A considerable
educational work is carried on l)y the Lntherans in this country,
as well as a missionary work at home and abroad through mission
boards in tlie diffcreiit brandies.
The Lutheran Church is divided into the folloA\dng separate
bodies :
The Gexekat. Synod is the oldest and the original, but not the
largest, of the Lutlieran branches. It was organized in Maryland
in 1820. At first it eml)raced most of the Lutherans of the coun-
try. ''It stood for the independent existence of the Lutheran
Church in America, and the clear and unequivocal confession of
a positive faith." * They allow a more liberal construction of the
Augsburg Confession, especially the articles on the sacraments,
than most others. Thi^y are also more Americanized, and main-
tain a friendly relation to other denominations, cooperating with
them in all reforms, and in meetings of the Evangelical Alliance.
The United Synod of the South.— After the breaking out of
the Civil War, four synods of North and South CaroHna and Vir-
ginia withdrew from the General Synod, and in 1863 they, with
the Synod of Georgia, formed the General Synod of the South.
Other synods afterward joined. In 1886 a new organization—
the United Synod of tlie South— was formed out of the old, tak-
* ''History of tlio Evani;:olieal Lutheran Church," Jacobs, p. 362.
THE LUTHERAjN CHURCH 207
ing in two independent synods. They accept the Holy Scriptures
as the onl}' standard of doctrine and church discipline, and the
Augsbui'g Confession^ with which the other symbolic books are
in perfect harmony, as a true and faithful exhibition of the doc-
trines of Holy Scripture. Similar in teaching to the General
Council, they are perhaps a little less strict, '^ though of late years
there has been not a little smoothing down of doctrinal asperities
and a nearer approach to the General Synod."
The General Council was organized in 1867 by several s^^nods
that withdrew from the General Synod because of the admission
of what they considered an un-Lutheran synod. The Genei-al
Council is distinguished by its strict adherence to the standards
of the church, and those who accept them ''must understand the
words in one and the same sense." They declare that '' Lutheran
pulpits are for Lutheran ministers only " ; but this is not strictly
adhered to. The General Council is composed of Germans, Swedes,
and Americans, and is somewhat more loosely organized than some
of the others.
The Synodical Conference was organized in 1872 from a
nucleus that had existed for many years. They are commonly
known as " Missourians," and are made up largely of Germans.
The English element is growing. The Synodical Conference is
distinguished by its insistence on a pure and positive Lutheran-
ism, and they maintain that their doctrine as to the ministry and
the church is the true and settled scriptural doctrine. They re-
quire their ministers to subscribe to the whole Book of Concord
as the pure, unadulterated exphmation of the divine Word and
will. This is the largest of the Lutheran bodies.
Besides the foregoing there are numerous independent synods
and many independent congregations. They are separated by
reason of national peculiarities, and questions of government and
doctrine. The largest of these is the Ignited Norwegl\n Chlt?ch,
which was constituted in 1890 by the union of three synods. It
was an attempt to bring together all the Norwegian Lutherans,
but this was not fully accomplished. The next in size is the
il U r _ r'> '"^ • ~^ V
nil]
TZ^ul
Chureli of the Holy Communion (Lnthcran), Philadelphia, Pa.
THE LUTHERAN CHURCH 209
Synod of Ohio, whicli has existed since 1818. For a year it was
connected with the General Council, and later for nine years with
the Synodical Conference. The predestination controversy some
years ago caused differences and several divisions.
In October, 1895, was held the first meeting of the Luther
League. It was felt that the young i3eople of the church needed
this league to strengthen their loyalty and further the distinctive
mission of the Lutheran Church. It was a meeting of all Lu-
therans in America, and iib is hoped that it will be an important
step toward the unification of the entire Lutheran Church in
America. The doctrinal basis of the league is the unaltered
Augsl3urg Confession, and its constitution provides that this
article may not be amended. The Young People's Society of
Christian Endeavor has obtained a strong foothold among the
churches of the General Synod, and in the 1538 congregations
there are 1122 such societies. A National Lutheran Christian
Endeavor Union was organized at the International Convention
held in Cleveland, 1894. The General Council has entered into
friendly relations recently with the General Synod ; there is a
comity in mission work, and fraternal delegates are sent from
the one to the other. The signs of union are not as apparent as
they ought to be ; national peculiarities, doctrinal })rejudices, and
local loyalty have yet to be overcome.
In this connection mention should be made of the following:
The Evangelical Synod of North America was organized in
1840. It represents the state church of Prussia, which is the
union of the Lutheran and Reformed bodies, and accepts the
symbolical books of those bodies.
The German Evangelical Protestant Church ''is liberal in
doctrinal belief, having no confession of faith. It is opposed to
synodical organization, but its ministers are associated in vereine,
or district unions. Some of its churches are older than the
century." *
The Swedish Evangelical Mission Co\t:nant in A^merica is
* Census Bulletin (1890), No. 70.
LulLer I'laec Memorial Church, Washington, D. C.
Erected in 1873, as " a meraorial of GotVs frooduess in dcliveriufr the land from slav-
ery and from war." Tlie statue of Tnither in front of tiie church is a duplicate of the
central tigure in the celebrated group at Worms, Germany.
THE LUTHERAN CHURCH 211
a union of two Swedish Lutheran synods in 1885, and owes its
existence to the influence of the free religious movement in
Sweden, in which Professor P. Waldenstrom, D.D., is a leader.
Each church is self-governing, but they are bound together by
conferences and an annual General Assembly. Only the General
Assembly has power to admit new churches to the Covenant, or
to sever the connection, should that become necessary through
errors of doctrine or life. The Covenant is not a denomination
in the ordinary sense of the word, but is a mission society ; they
came together because of the missionary spirit, and to further
missionary enterprises. They are united on a simple basis of
faith in Jesus Christ and the leading of a true Christian life.
They have no creed or ritual; each church is free to adopt its
own. A congress was held in connection with the Parliament of
Religions in 1893.*
For further study the student is referred to the following:
'^ History of the Reformation," Professor George P. Fisher, D.D.
(Scribners).
'^History of the Evangelical Lutheran Church in the United
States," Professor H. E. Jacobs (vol. iv., American Church His-
tory Series, 1895).
^'Life of Muhlenberg," W. J. Mann (Philadelphia, 1887).
'' The Lutheran Manual " (New York, Boschen & Werfer, 1893).
" Lutherans in all Lands," Rev. J. N. Lenker, D.D. (Milwaukee,
1893).
Articles in C3'clopedias.
* See "The World's Parliament of Religions," edited by Dr. Barrows, vol.
ii., p. 1514 (Chicago Parliament Publishing Company).
■^-^'^'^M':
Pennsylvania College, Gettysburg, Pa. Organized, 1832.
1. College Church. 2. Aptronomical Observatory. 3 ColleRe -Main Building.
4. LinDSBan Hall— Scientific Department. 5. Preparatory Department.
WHY A LUTHERAN?
BY THE REV. J. G. BUTLER, D.D.,
Memorial Lutheran Church, Washington, D. C.
IN reply to the question. Why I am a Lutheran, let me say
first of all that, while a Lutheran, there is nothing in my
creed or heart or life that separates me from communion and
cordial fellowship with any denomination calling itself Christian,
nor from any believer in Christ who is striving to serve our Lord
and Master. I am a thorough churchman, not in any narrow or
exclusive sense, but belong to the church for which our Redeemer
gav^ Himself, the body of all believers, of which He is the ever-
living Head, continuing to do tlie w^ork of redemption, which He
began to do when on earth, and which He will continue to do
through the church called by His name, the church of the ever-
living God, until every knee shall bow to Him and every tongue
confess that He is Lord, to the glory of God the Father. This
point I emphasize because there are in the Lutheran, as in some
other branches of the church, those who separate themselves, not
so much from the world as from fellow-believers, exalting the
denomination or sect above the church universal, which embraces
Christians of every name and of every land. With all my heart
I cling to the one holy Christian church. With the sect phari-
seeism, whose logic is Lutheran pulpits for Lutheran preachers
only, and Lutheran altars for Lutheran believers only, I have no
sympathy, but heartily welcome to my pulpit all whom the Lord
213
214
CORNER-STONES OF FAITH
has ordained, and to the Lord's table all whom that Lord accepts.
Dare any poor believing sinner, saved by God's grace alone, do
otherwise ?
No doubt I am a Lutheran, _^> '6-^ of all, because I ivas horn and
reared a Lnfheran. As far back as I can trace ni}^ blood it is
Lutheran blood, with now
four generations cer-
tainly in the Lutheran
ministry. Birth and en-
vironment ordinarily, not
always, fix our denomi-
national relation. Had
I been born and reared
a C(mgregationalist or
Methodist or Presbyte-
ri;in. or in any other of
tlie one family of Chris-
tian churches, the strong
probal)ility is that I would
l)e to- d ay wh ere I was born
and reared. Quite sure
am I, however, that I could
not have found a conge-
nial chnrch home in any
denomination w^hose pol-
ity or usage or faith would
exclude me, or any dis-
ciple of our common Lord, either from the pulpit or from the
table of the Lord, or which would require me to exclude any
one called of God into this fellowship. If historic and tradi-
tional Lutheranism means anything, it means an unyielding
2)rofesf against everything in dogma or polity or spirit or life
that conflicts with the blessed gospel of God, which the Christ
came to publish. Every student of church history knows that
the souls emancipated from the ignorance and superstition and
Rev. J. G. Butler, D.D.
WHY A LUTHERAN? 215
thraldom of the papal hierarchy were at first called Lutherans
in derision, as the followers of Wesley were called Methodists
because of their adoption of the pious methods of the great
founder of Methodism. Luther deplored the linking of his poor
name with the Christian church. He would have named the
congregations following him, not Lutheran, but Evamjelical;
hence the name "Evangelical Lutheran Church." His great
work was giving the gospel to the people in the language of the
people and translating the worship of the church from a dead to
the living languages of earth. The Lutheran Church is to-day
preaching the gospel in the languages of the peoples wherever
the church and the gospel are known. The Lutheran Church,
true to her history, must be the church of eternal protest against
everything that is in conflict with the Word of God as interpreted
by sound reason, and the heart rencAved and guided by the Holy
Spirit. I know no reason why I should sell my Lutheran l)irth-
right. If a long history of protest against error, and for the
Word of God, and the Christ of the Word, with a rich fruitage
of faith in Christian education and works of charity and lives
of self-sacrifice, gives foundation to our claim of right to live and
perpetuate Evangelical Lutherans in the onward march of the
coming kingdom of Clirist, I think the followers of Luther are
entitled to a first place among the churches of our Lord. The
focal doctrine of redemption in Qlwiai,— justification hy faith
alone,— iKnv the common inheritance of evangelical Christendom,
was wrought out in the deep heart-experiences of the forgotten
monk in his struggle for freedom and in his search for peace,
the peace which he found, and which every believer finds, only
at the foot of the cross, trusting in Jesus.
''My faith looks up to Thee,
Thou Lamb of Calvary."
All saving truths center in this gospel of the living Christ.
A second reason for being a Lutheran is found in the field xvhite
to the harvest in the Lutheran Church, and needing nothing so much
216 CORNEE-STONES OF FAITH
as men and ivomen self-forgetful and consecrated to the ivorTi of sav-
ing the people— the work for which our Lord gave Himself unto death.
The field is the workl, and, in common with all believers, we have
our responsibility in preaching the gospel to every creature. Our
American Lutheran Church, in common with the church of
Lutheran Europe, has missions throughout the dark places of
the earth. We recognize our responsilulit}' in preaching Christ
to the unevangelized in our own land, and in no pulpit is the gos-
pel more purely or simply preached than in ours. The world
will never be saved by a pulpit given to sjxM'uhitive theology nor
to liuman philosoi)hies, much less by the jargon voices of man's
wisdom among the people wlio turn away from the old paths.
There is an enrolled membersliip in llic Lutheran Cimrcli in the
United States of 1,428, G93. How many not enrolled have been
confirmed in the state churches of Europe, we have no means of
knowing ac(*uratcly. A conservative estimate would put the
Lutheran p()})ulation of our own countiy at from Steven to eight
millions. The cmtcry against immigration is not against that
from the north, but against thnt from the south of Europe.
The only hope of the millions among us from papal lands is the
gospel. But our Scandinavian and German people are among
our best citizens. The least percentage of illiteracy in the world
is found in Norway and Sweden and Denmark, made what they
are under the teaching and si)irit of the Lutheran Church. Ger-
many, with her great universities, is the pride of (Christendom.
At the feet of her teachers numy of our own students sit as
learners, after graduation from our own American colleges and
universities.
The people to whom the Lutheran Church in the United States
has a special mission, and who came not to impoverish but to en-
rich America, are among the most industrious, frugal, thrifty,
honest, temperate, and God-fearing of all our people. They are
planting churches and schools and universities and asylums,
bringing with them the best fruitage of the Lutheran Reforma-
ticm of the sixteenth century. Many of them, as well as multi-
WHY A LUTHERAN? 217
tudes of our own native people, are worldly and indifferent to
the gospel, and the church, and the things of God's kingdom.
None of the denominations has greater responsibility or richer
opportunity than the Evangelical Lutheran Chui-ch. The prob-
lems of transition in language, of the voluntary support of the
gospel, of lay work, for v»4iich their life and training in the state
establishments of Europe have not fitted them, render very per-
plexing the work of the American Lutheran Church. But while
perplexing, among a people thoughtful, intelligent, apt to learn,
loyal to the church and to Christ, as well as loyal to the flag of
their adoption, the outlook is most hopeful to an earnest faith
and to self-denying and persistent labor.
Does one need any other reason for living, working, giving,
praying, and for going to heaven from the communion of the
Evangelical Lutheran Church ? In the New Jerusalem we will
drop our party names, while some of us may blush at the remem-
brance of the fences we tried to build and keep in repair in this
world, that the sheep of the one flock and the one Shepherd,
though of many folds, might not mingle and feed and drink in
the living pastures and beside the still waters.
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METHODIST
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METHODISM
METHODISM had its origin in the eighteenth century, when
religions life was at a low ebb in England. Beginning as
a reaction against the deistic and materialistic influences that had
deadened the life and paralyzed the activity of the established
chni'ch, it soon made its influence felt far and wide. The new
movement was a revival movement; its leaders were revival
preachers. When a few students at Oxford University met to-
gether for the study of the Bible and for religious conversation,
they did not realize to what size the little plant would grow.
They were called in ridicule by various names^ — the " Holy Club/'
"Bible Bigots," " Sacramentarians,"— and their regular habits of
study and mode of life gave them the name of "Methodists"— a
name that has clung to the movement that they inaugurated.
John Wesley* became the leader of the band. He and his com-
panions saw the need of deeper spirituality, a higher tone of
morality, and more work among the poor and neglected, and
they set themselves to meet the need. There was no intention
of starting a new organization ; that came as circumstances de-
manded it. John Wesley was a strict churchman.
* John Wesley was born in Epworth, England, June 17 (O. S.), 1703. His
father was a rector of the Church of England. The son owed much to the
influence of his mother, Susannah Wesley. John Wesley died in London,
March 2, 1791.
221
222
CORNER-STONES OF FAITH
In 1735 he and his brother Charles embarked on a mission to
the colony of Georgia, newly established by Oglethorpe. This was
not, however, a very fruitful mission. Charles soon returned,
and John returned in 1738. He then began preaching in chapels
and in the open air, as opportunity offered. Associated with him
was George Whitefield. They drew large crowds and made a deep
Joliii Wesley rescued from tlie buniiiio; rectory (1709).
"A brand plucked from the hnruing,"
impression. The year 1739 is given as the date of the origin of
IMethodism ; for in tliat year Wesley began meeting regularly a
congregation for instruction, beginning with a few, but rapidly
increasing. It was the same year, also, that the first Methodist
chapel was erected, and the old cannon ^' Foundry " was rented in
London, where, in 1-744, the first Methodist conference was held.
Eager crowds listened to the evangelistic preacliing, and the work
METHODISM
223
spread rapidly. Says Lecky : " The evangelical movement not
only spread over the surface of the empire; it also permeated
more or less every section of society."
Wesley was greatly influenced by the Moravians, with whom
he had much intercourse during his trip to America and subse-
quently in London,
especially with one of
their preachers, Peter
Bohler. While at first
closely affiliated in
their work, changing
views on the part of
Wesley made neces-
sary the formation
of separate societies.
Later occurred a sep-
aration from White-
field, who was a Cal-
vinist, while Wesley
was an Arminian.*
The gro\nng needs
led Wesley to origi-
nate the class-meeting
and also to make use
of lay preachers. In
1743 he prepared his General Rules for binding together the vari-
ous societies. No church had been organized, only religious so-
cieties. It was the independence of America and the need of
appointing superintendents to carry on the work in this country
that led to the formation of a distinct church organization ; and
it is with American Methodism that we are more especially con-
cerned in this article.
The Methodists, like the Presbyterians, are divided into several
separate organizations, with a number of ecclesiastical bodies
Barbara Heck (born 1734, died 18U4).
* See pp. 42, 43.
224
CORNER-STONES OF FAITH
closely affiliated to them. To these separate and affiliated de-
nomiuations Ave will give our attention as fully as space permits.
We first turn naturally to the parent and the largest body of
Methodists in this countrj^
THE METHODIST EPISCOPAL CHURCH
1. History.— The year 1766 is the, date of the first Methodist
gathering in America. In that year Philip Embury, a local
preacher, formed a class in New York among the emigrants, of
Old "Wesley Chapel," John Street, New York.
whom he was one, who sevornl years liefon^ had (»ome from Ire-
land. They originally wore from the (T(M'man Palatinate. Em-
bury's house soon became too small for the meetings, and they
were transferred to a sail-loft on William Street. But in 1768,
METHODISM 225
largely through the influence of Barbara Heck, the first Metho-
dist church was erected on John Street, New York. In the mean-
time classes had been formed in Maryland by Robert Strawbridge,
a lay preacher. Embury was joined in his work in New York by
Captain Thomas Webb, of the British arm}^, and a local preacher.
By his labors there and in Philadelphia Methodism began to
spread. Wesley sent over a number of laborei'S. Among them
was Francis Asbury, in 1771, who was the only one of those sent
over that remained at the close of the Revolution. During that
period the church suffered much. The first conference was held
in Philadelphia in 1773, at which time there were reported 10
preachers and 1100 members. The full organization of the
church did not take place until the General Conference in Balti-
more in 1784, which is known as the Christmas Conference. At
that time Dr. Thomas Coke and Francis Asbury were elected
as superintendents, or bishops. Dr. Coke had previously been
ordained and sent over by Wesley, and he, in turn, ordained
Asbury successively as deacon, elder, and bishop. The confer-
ence also adopted the Articles of Religion and the general
system of discipline by which the church is governed. Dr. Coke
returned to England in a few years, so that to Bishop x^sbury is
largely due the planting and nurturing of the new church, which
had a very rapid growth ; and when the first delegated General
Conference was held in the John Street Church, New York, in
1812, there were reported 688 preachers and 195,357 members.
New bishops and presiding elders were appointed as the work
progressed. Several dissensions and splits occurred that will be
referred to hereafter.
2. Organization.— In general the organization of the Metho-
dist Church is representative. The officers of the church are
bishops, presiding elders, preachers in charge, deacons, local
preachers, exhortprs, stewards, and class-leaders. The bishops
of the Methodist Episcopal Church are only presbyters appointed
to a joint superintendency over the whole church. They are not
diocesan or prelatical, as are the Episcopal bishops. They preside
Wesley Memorial Tablet, Westminster Abbey, Loudon.
METHODISM
227
at the general and annnal conferences, appoint the presiding
elders and arrange their districts, ordain preachers and station
them annually, and have a general oversight of the affairs of the
church. They are elected by the General Conference, over which
they preside in turn. They arrange among themselves their dis-
tricts. In England they are sim-
ply called superintendents. The
presiding elders are superinten-
dents of local districts, and pre-
side over the district and quar-
terly conferences. Their term of
ofSce is limited to four j^ears.
The ministers are itinerant, no
minister being allowed to remain
over a charge longer than five
years. Tliere is some agitation
of the question of abolishing the
time limit.*
Deacons are licentiates who
can baptize and solemnize mar-
riage, and assist the elder or min-
ister. Local preachers cannot
administer the sacraments unless
they have been ordained. The
stewards are the receivers and
disbursers of the funds. Dea-
conesses are a recent develop-
ment of the church. Their
duties, as defined, are ^Ho minister to the poor, visit the sick,
pray with the dpng, care for the orphans, seek the wandering,
comfort the sorrowing, save the sinning, and, relinquishing
wholly all other pursuits, devote themselves, in a general way,
Captain Webb.
Noted evangelist in the early Method-
ism of Albany and New York
(died December 21, 1796).
* Formerly the limit was three years, but in the General Conference of
1892 it was extended to five years.
n
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lA it
' rj. . ?-
Metropolitan ^Methodist Kpiscoital Cliureli, Washington, D. C,
A pew is here provided for the I'resident of the Uuited States.
METHODISM
229
to such forms of Christian labor as may be suited to their
abilities." * Some twelve or more deaconesses' homes have been
established for training and work.
The government of the Methodist Church is in the hands of
conferences and meetings of the officers. The leaders and stew-
ards' meeting is composed of the pas-
tor, class-leaders, and stewards of the
charge. It looks after the spiritual
affairs of the local church and recom-
mends probationers for admission. The
quarterly conference is composed of the
preachers, exhorters, stewards, class-
leaders, Sunday-school superinten-
dents, and trustees. It cares for the
temporal and spiritual interests of the
charge. The district conference per-
forms the same service for the district.
Presided over by the elder, it is com-
posed of the preachers, exhorters, and
one steward and one Sunday-school
superintendent of each pastoral charge.
The annual conference is composed
solely of preachers in a prescribed dis-
trict, and is presided over by one of the
bishops. Its functions are administrative. The General Confer-
ence meets every four years, the bishops presiding in turn. It
is composed of one minister for every forty-five members of each
annual conference, and two laymen from each annual conference
chosen by lay electors from the quarterly conference. If the
annual conference is entitled to but one ministerial delegate, only
one lay delegate is chosen. The General Conference elects bishops
and has entire supervision of all the general interests and work
of the denomination. It is the only legislative body. There has
been considerable discussion of the question of admitting women
* See "Deaconesses," by Lucy Rider Meyer, p. 63.
Wilbur Fiske, D.D.
(1792-1839).
First President of Wesleyan
University, 1831-39.
^ .2
METHODISM
231
as delegates. The indications are that they will be constitution-
ally admitted before very long, and there is a considerable desire
being expressed for more lay representation.
Members are admitted to the Methodist Episcopal Church only
after a probation of at least six months, except those by letter or
certificate from other churches. They are then pubUcly received.
Peter Cartwright.
Weeterri pioneer preacher (1785-1872).
The Methodist Church is not quite so fully representative in its
government as the Presbyterian Church, more authority being in
the hands of the ministry. This is the Episcopal element.
3. Teaching.— The teaching of the Met4iodist Church is based
on Arminianism,* and is opposed to Calvinism in rejecting fore-
* See pp. 42, 43.
232 CORNER-STONES OF FAITH
ordination and reprobation, and in teaching that " salvation or
non-salvation of every individual depends on his free action with
respect to the enlig-htening, renewing, and sanctifying influence
of the Holy Spirit."* While holding that man is in a state of
depravity, they teach that ''there is a measure of free will super-
naturally restored to every man, together with supernatural
light." Christ died for all. Tliose w^io receive Him will be
saved ; those who do not will be lost. Methodists reject the doc-
trine of the perseverance of the saints, believing that it is possi-
ble for some to fall away. They teach that all dying in infancy
are saved, because of the principle of a new life implanted in all
hearts through the righteousness of Christ, which operates until
it has been wilfully sinned away. Man, by the grace of God,
determines his own destiny.
4. Worship. — The worship of the Methodist Episcopal Church
is non-liturgical. A Congregationalist or Presbyterian visiting
a Methodist service would note little difference, except that the
preacher kneels in prayer and the congregation makes frequent
response. In some places and at some times great fervor is
manifest. Methodists ol)serve the two sacraments of baptism
and the Lord's Supper. Believers and infants are baptized by
sprinkling ; other modes are permitted when preferred. Metho-
dists teach a rejd, although a spiritual, presence of Christ in the
communion. (V)mmunicants come forward and kneel at the
altar to receive the elements. The preaching of the Methodists is
very practical, emphasizing the need of salvation and the impor-
tance of holiness of life. The members of a church are divided
into classes, which meet with the leader for fellowship and Chris-
tian counsel. Tlie class-meeting has been called the " primordial
cell of organic Methodism." General prayer-meetings for the
whole church are regularly held. Revival services are of frequent
occurrence.
The Methodist Episcopal Church carries on a large and well-
* Professor Bennett, in ''Concise Dictiouiiry of Religious Knowledge,"
article " Methodism "
METHODISM
233
organized mission work. It has missionaries in a number of
foreign countries, besides meeting tlie needs presented in this
"Wesley Oak," Frederica, Ga.
On the island of St. Simou. near Bavannali, Ga., under whicli Wesley preached during
his visit to America, 1735-38, wheu he and George Whitefield labored together under
General Oglethorpe in the early settlement of Georgia.
country. The Methodist Book Concern is one of the largest
publishing-houses in this country ; it has a capital of over three
pq S
o P
METHODISM 235
million dollars. One of the most frequent criticisms of the
Methodists is the lack of education on the part of many of their
ministers. Much is being- done to meet this criticism, which is
not without good foundation, though among her clergy are some
of the best scholars of the countr}^* Plans are well under way
(a site has been purchased) for the establishment of a Methodist
university in Washington, D. C, that will take front rank among
our educational institutions when completed. The prime mover
in the scheme is Bishop John F. Hurst.
In 1890 was organized the Epworth League among the young
people of the denomination, following the lead and plan (^)f the
Christian Endeavor societies. This is a stej) backward from
Christian unity. Some Methodist Endeavor societies have not
become Epworth Leagues. In Canada they are called Epworth
Leagues of Christian Endeavor.
For further study the student is referred to tlie following :
" A History of Methodism in the United States," Rev. J. M.
Buckley, D.D. (1896).
'^History of the Methodist Episcopal Church/' Stevens (new
edition, 1878).
''Life of Wesley," Tyerman (New York, 1872, 3 vols.).
"Compendium of Methodism," Porter (Cincinnati, 1876).
Articles in cyclopedias, especially McClintock & Strong's, and
Jackson's ''Dictionary of Religious Knowledge."
* See "The World's Parliament of Religious," edited by Dr. Barrows, vol.
ii., pp. 1482 ct scq.
H M h;, ^ § - '^
Methodist Episcopal Publishing and ^lission House, Fifth Avenue, New York.
Erected 1890.
WHY WE ARE METHODISTS
BY THE REV. B. P. RAYMOND, D.D.,
President of Wesleyan University, Middletown, Conn.
IF the question, "Why are you a Methodist?" could be put to
the members of the Methodist Church, and if each one were
wise enough to answer the question, it is certain that a very
large number would say : '' Because I was born and reared in
the Methodist Church." This is even more true of every other
denomination. It is probable that Methodism, by her revival
methods, has brought a larger proportion of her members from
the ecclesiastically unclassified masses than any other church.
But the question has to do with those who, whether l)orn in the
church or brought in from without, have reflected upon their
church relation, and have reasons for the faith that is in them.
We may well remember that Christian people of the various
denominations resemble each otlier much more than tliey did
seventy-five years ago. Indeed, in experience, in creed, in aims,
and in methods the points of likeness are far more numerous and
important than the points of difference. It is a hopeful sign
that in these last twenty-five years the disposition to make more
of those great fundamentals upon which there is practical agree-
ment, and less of many things upon which we differ, has been
increasingly apparent. Nevertheless, it is a good thing, both
for ourselves and for others, that from time to time we give
237
238
CORNER-STONES OF FAITH
account of ourselves that we may know what reason we have
for being a church at all.
The biologist studies the life of the present, not only as it
presents itself to-day, but also in the light of its historical de-
velopment, and thus
' makes more intelli-
gible his present sub-
ject. We shall make
the meaning of Meth-
odism more clear if
%'Jikfe ^^H^Bk ^^^ ^^^^ Whence came
t"^!^ ^P!B ^^^^^^ Methodists!
John Wesley's ac-
count of his experi-
ence among the Mo-
ravians has often been
told. He had been
seeking the rest of
faith for twenty-five
years, but it was by
the way of asceticism
and good works. It
was not ' until the
thirty-fifth year of his
age that he was led
by the devout Mora-
vians to apprehend
with perfect clearness
the way of justification by faith, and to claim that blessing con-
sciously for himself. It was the influence of these devout Mora-
vians which led him to begin anew the reading of the Greek Testa-
ment. His intercourse with them, from February 7, 1738, to
May 24th of the same year, was very intimate. He lost no oppor-
tunity of conversing with Peter Bolder. He was convinced by
him of unbelief, and " of the want of that faith wherebv alone
Kaymoiul, D.D.
WHY WE ARE METHODISTS 239
we are saved." He says that on the 24th of May, while hearing
a layman read ^'Luther's preface to the Epistle to the Romans,
I felt my heart strangely warmed. I felt I did trust in Christ,
Christ alone, for salvation, and an assurance was given me that
He had taken away my sins, even mine, and saved me from the
law of sin and death." He learned from the Moravians that we
are saved by faith alone, that it may be exercised at once, that
an instantaneous change follows, and that an assurance is given
which is indubitable. At least they set him to a new study of
the New Testament on these points. This teaching was made
real, in his own experience, on the 24th of Ma}^, 1738, "at about
a quarter before nine in the evening." This detailed account is
given by himself.
Such a historic movement as Methodism has many causes.
It is too complex to admit of an exhaustive explanation either
by the experience or the life-work of any one man, except as that
one man is seen in the light of the age in which he lived. Never-
theless, he who would know this history will find that he can
unlock its archives only with the master key furnished by the
experience which came to John Wesley on the 24th of May, 1738,
"at about a quarter before nine in the evening." Mr. Wesley
was often called upon to define as well as defend Methodism ;
and while he did not relish the name, he replied to thi^ challenge
in a remarkable paper entitled " The Character of a Methodist."
He says :
" The distinguishing marks of a Methodist are not his opinions
of any sort. His assenting to this or that scheme of religion,
his embracing any particular set of notions, his espousing the
judgment of one man or of another, are all quite ^\\&Q of the
point. Whosoever, therefore, imagines that a Methodist is a
man of such or such an opinion is grossly ignorant of the whole
affair; he mistakes the truth totally. We believe, indeed, that
'all Scripture is given by the inspiration of God'; and herein
we are distinguished from Jews, Turks, and infidels. We believe
t-he ^\i'i-tten Word of God to be the onlv and s-ufiicie-nt rule both
240 CORNER-STONES OF FAITH
of Cliristiau faith and practice ; and herein we are fundamentally
distinguished from those of the Roman Church. We believe
Christ to be the eternal, supreme God; and herein we are dis-
tinguished from the Socinians and Arians. But as to all opinions
which do not strike at the root of Christianity, we think and let
think ; so that, whatsoever they are, whether right or wrong, they
are no distinguishing marks of a Methodist. . . .
'' A Methodist is one who has ' the love of God shed abroad in
his heart by the Holy Ghost given unto him'; one who 4oves
the Lord liis God with all his heart, and with all his soul, and
with all his mind, and with all his strength.' God is the joy of
his heart and the desire of his soul, which is constantly crying
out, 'Whom have I in heaven but Thee? and there is none upon
earth that I desire l)esides Thee, my God, and my all ! Thou art
the strength of my heart, and my portion forever! '"
This is the truth and the life u}H)n which the Methodist puts
emphasis.
In his theology the Methodist emphasizes those phases of
Scripture teaching wliich are vitally connected with this divine
life. These doctrines are repentance, faith, conversion, regener-
ation, and sanctification. But the heart of this whole system is
in tlie belief thnt a man may repent and l)elieve now, may seek
and find the hid treasure to-day ; on the other hand, that the
Holy Spirit works in the soul of the seeker such a certainty of
his filial relation that the sinner, saved, cries out :
"My God is reoojieiled,
His pardoning voice I hear ;
He owns me for His eliild,
I can no longer fear."
Our Arminianism is \\w necessary postulate of these doctrines.
It affirms a real freedom. It denies that motives work under the
law of mechanism. In the language of Dr. Kedney, we would
rather say that motives are "creations of the will's own; that
motives are only the self-mediation, and not the producing
WHY WE ARE METHODISTS 241
cause, of free volition.'^ This real freedom makes it consistent
to challenge every sinner who has been instructed in the gospel
to repent and surrender to Christ. Or, if not so instructed, he
may be morally dealt with in the light of such truth as he has.
This is the rejection of all theories of predestination that com-
promise God and make a theodicy impossible. God is not
responsible for the sin of the sinner; the sinner is responsible
for the determination of his own moral destiny. Without at-
tempting to satisfy the questions that arise at this point, the ten
thousand Methodist preachers and the millions of lay workers
have assumed that the moral consciousness demands these postu-
lates ; that the moral consciousness could not be explained with-
out them ; that the Scriptures lend themselves easily to this inter-
pretation ; and they have gone abroad to proclaim the great sal-
vation, inviting and commanding men everywhere to repent,
believe, and be saved. The emphasis put upon the divine life,
and the emphasis put upon those phases of Scripture teaching
which are essential to the unrestrained proclamation of this Hfe
as a life for all, are the most distinctive characteristics of Meth-
odism. All the early literature of Methodism revolves around
this central truth. Wesley's sermons and correspondence are
illustrative of this fact. It is easy to see that in all his teaching
he is endeavoring to cultivate and defend this inner life. In the
writings of Richard Watson, wlio gave systematic statement to
these truths, of Fletcher, their great apologist, and of Charles
Wesley, whose hymns carried them into the homes and hearts
of the common people, the same central thought is evident.
Certain characteristic features of Methodism grew out of its
early history. John Wesley was of necessity a bishop. His
episcopal oversight of the societies which he and his evangelistic
coadjutors established was blessed of God. Its success warranted
a trial of it in the United States. That it is a perfect system no
one claims. That it has succeeded no one denies. Methodists
believe in the polity of Methodism because it has worked weU.
By virtue of it, no preacher is ever without a charge, and no
242 COENER-STONES OF FAITH
cliiircli is ever witliont a preacher. There is pirobably as little,
perhaps less, friction in the adjustment of ministerial appoint-
ments as in the appointment of the same number of preachers
in any other system. The class-meeting and the revival were
directly in the line of culture most consistent with this concep-
tion of the Christian life. The class emphasized the idea of a
living Christian experience, and the revival kept the idea to the
front that that experience is possible now and possible to all.
The doctrine of the responsibility of every individual, without
regard to rank, race, or sex, for a Christian life, and of grace for
ever^^ one, had a direct bearing upon the question of woman's
place in the church. Moral responsil)ility and o])portunity cannot
be logically divorced. If God has put responsibility upon any
human being, no man may put obstacles in the way of him or
her who must meet tliat responsibihty. In any case, Methodism
has made a very large place for woman in its work, and, as a
preparation for that work, has consistently sought to give her
the best opportunity for the liigher education. Had the enlarged
freedom granted to woman as a class-leader, as a superintendent
of Sunday-schools, as a j)articipant in public prayer and in the
social meetings of the church, and as an evangelist, and as a
worker in the various reforms been denied her, who can estimate
the loss Methodism would have suffered?
It may be asked. '' Do wo differ as much as the papers wi-itten
by the several representatives of the denominations would seem
to indicate?" It is to be hoped that the lines which separate us
are not so easily tracc^able as they were fifty years ago. The walls
of separation are being thrown down. A ])i'eacher goes very
easily, without change of doctrine, from the ^Methodist pulpit into
the pulpits of either of several of the othci- denominations. And
so far as methods are concerned, many a ^Methodist could work
with and enjoy fellowship with either of these denominations.
We differ not so much in that we hold as true what other evan-
gelical denominations hold as false, but we differ in what we
emphasize. The stress is differently placed; the balance is
WHY WE ARE METHODISTS 243
differently made np. Methodists are Methodist because they
find themselves in sympathy with the emphasis put upon Chris-
tian experience, moral responsibility, and the theological postu-
lates which this emphasis implies ; in sympathy with the larger
opportunity for women ; in sympathy with the means made use
of for the cultivation of Christian life, with the evangelical
ea-rnestness of the pulpit, and with the polity in general under
which the church is organized and thrives.
^ /Q^^y^^4^£/U^.
Wesley Memorial Church, Savannah, Ga.
(M. E. Church South.) Erected 1881.
THE METHODIST EPISCOPAL CHURCH SOUTH
THIS cliurch effected separate organization in 1845. The sepa-
ration grew ont of the pronounced opi)Osition of the Metho-
dist Episcopal Chnrch to negro slavery, a stand which they took
almost at the beginning. It was only after a protracted agitation
that the conferences in the slaveholding States withdrew and or-
ganized their own General Conference, meeting for the first time
at Petersburg, Ya., in May, 1846. Many attempts had been made
to pacify the opposing factions ; but Avhen the General Confer-
ence of 1814 voted that Bishop Andrews, who had become pos-
sessed of slaves by marriage, should " desist from the exercise of
his office so long as this impediment remained," bitter feelings
were engendered and the disruption came. A large number of
members and churches adhered to theu* original connection,
however, aud Northern and Southern Methodist churches lived
and worked side by side in many cities and towns of Virginia
and other Southern States. The Southern churches included a
larger part of the wealthier members, especially those who held
slaves, while the Northern churches were made up more of
plainer people, but had the advantage of organized connection
with the original body, sometimes carryiug with it the ownership
of churches and parsonages. The difference between the two
branches was more social than religious.
In government there are but slight variations between the two
bodies. To each annual conference the ^Methodist Cliurch South
admits four lay members from each district, and the General
245
gS
13 >>
4:: cS
c ^
^ ©
THE METHODIST EPISCOPAL CHURCH SOUTH 247
Conference has an equal number of ministerial and lay delegates.
Those who join the church are not required to pass a six months'
probation. The limit of the pastorate is four years instead
of five.
In teaching and worship the Methodist Church South is identi-
cal with the Methodist Episcopal Church. Now that the cause of
separation is removed, outwardh^ at least, it would seem as
though a reunion might be effected, but the several overtures to
that end have as yet been unsuccessful.
See, further, "History of the Organization of the Methodist
Episcopal Church South," A. H. ^Redford (Nashville, 1871) ;
'^ History of the Methodist Episcopal Church South," Professor
Gross Alexander, D.D. (1896).
Methodist Protestant Cliui'cli; Adrian, Mick.
THE METHODIST PROTESTANT CHURCH
THE cause of the expulsion of some from the Methodist Epis-
copal Church, which led to the formation of this body, was the
opposition of many to the office of bishop, and the desire for lay
representation in the conferences of the church, which did not
obtain in the parent body until 1872. The first steps toward the
organization of the Methodist Protestant Church were taken in
1828. Two years later, in convention at Baltimore, a constitution
and Book of Discipline were adopted, also the name. A secession
occurred among them in 1858 on account of slavery, but a re-
union was effected in 1877.
The differences between the Methodist Protestant Church and
the parent body are in the government for the most part, there
being no appreciable difference in teaching, worship, and dis-
cipline. The differences are chiefly these : 1. They have no
bishops chosen for life, but each annual conference elects its own
president. 2. Ministers are appointed by the annual conferences,
usually through some smaller delegated agency, and not by a
bisho]D. The Hunt of the itinerancy is fixed by the conference.
If appointments are not satisfactory, churches and ministers have
the right of appeal to a board selected for that purpose. Class-
leaders are chosen by the classes, and not appointed by the min-
ister. 3. Lay representation in the conferences is an important
feature. The General Conference is composed of equal numbers
of ministers and laymen. The annual conference is comp,osed of
249
250 CORNER-STONES OF FAITH
ministers and one lay delegate from each station, circuit, and
mission.
For further study see ''Constitution and Discipline of the
Methodist Protestant Church " (Baltimore, Methodist Protestant
Book Concern), and, by the same publisher, a pamphlet entitled
" The Contrast " ; also '' A Concise History of the Methodist Prot-
estant Church," Rev. A. H. Bassett, D.D. (Pittsburg, 1882).
THE AMERICAN WESLEYAN CHURCH
THIS body of the Methodist Church, known as the Wesleyan
Methodist Connection of America, was organized in 1843.
They withdrew from the parent body because of their strict \dews
upon slavery. They woukl exclude from the church not only
those who held slaves, but those who claimed that slavery was
right. In teaching, worship, and antecedents they are Methodists.
In government there is a combination of connectional and Con-
gregational principles. " Respecting local interests the churches
are independent, but connectional interests are supervised by
annual and general conferences, in which ministers and laymen
have equal representation.''* The General Conference meets
every four years. Like the Methodist Protestants, they have no
bishops, and they have no itinerancy ; the pastoral relation is ar-
ranged by mutual agreement of minister and congregation. The
Wesleyan Methodists take a pronounced stand against intemper-
ance, the use of tobacco, and against fellowshipping with members
of secret societies. The publishing and missionary interests of
the church are managed by a committee composed of the agent,
editor, general missionary superintendent, six elders, and six lay-
men, who shall be elected by the General Conference. Their
publishing-house is at Syracuse, N. Y., where is published the
"Wesleyan Methodist" and the "Gospel Record.-'
The student is referred to ' ' The Wesleyan Manual ; or, History of
Wesleyan Methodism/' Joel Martin (Syracuse, Wesleyan Methodist
Pubhshing-house, 1889) ; also Buckley's "Methodists," pp. 609-613.
* Professor Bennett, in "Concise Dictionary of Religious Kno%yledge."
251
THE FREE METHODIST CHURCH
THIS body, which was organized in 1860, '' grew out of the
expulsion of ministers and members because of the manner of
their opposition to what they considered innovations or depar-
tures from the rules of the Discipline. Their avowed purpose is
to restore the simplicity of Wesleyan Methodism in doctrine and
practice."* They are opposed to secret societies, rented pews,
expensive church buildings, choir-singing, extravagant dress,
and the use of tobacco, and yet are called the '' Free " Methodist
Church ! They are Methodistic in teaching, emphasizing the
doctrine of entire sanctification and that of endless future re-
wards and punishments. In government they differ from the
parent body in having general superintendents elected for foiu'
years instead of bishops ; the presiding elder is called district
chairman. Laymen have equal voice with ministers in all con-
ferences. They do a little foreign missionary work, and have
several educational institutions.
* McGee's "Outlines of Methodism" (New York, Phillips and Hunt, 1883).
253
SMALLER METHODIST BODIES
THE following smaller Methodist bodies can only be men-
tioned briefly :
The Coxgregatioxal Methodist Church was organized by
disaffected members of the Methodist Church South who desired
greater liberty and more voice in the government of the church.
They have district conferences meeting semiannually, State con-
ferences meeting annually, and a General Conference meeting
once in four years.
In 1881 was formed, by secession from the Methodist Episco-
pal Church South, the New Coxgregatioxal Methodists. Many
of their churches in Georgia have become affiliated with the Con-
gregationalists.
There are a few Independent Methodists, which, like the
foregoing, are Congregational in government and Methodists in
teaching and antecedents.
The Prbhtive Methodists are substantially Presbyterians in
government, but Methodists in teaching. They arose in Eng-
land, about 1810, because of the opposition of the English Metlio-
dists to camp-meetings, introduced there by Lorenzo Dow. They
have three annual conferences in this country, independent of
one another. They are an earnest, zealous body, giving great at-
tention to the poorer classes.
The Welsh Calvixistic Methodist Church is not a seces-
sion, but had its origin in Wales through the preaching of some
255
256 CORNER-STONES OF FAITH
of Wesley's fellow-laborers. The earliest congregation in the
United States was in 1826. It is Presbyterian in teaching and
polity, and is represented in the Presbyterian Alliance. Histori-
cally it belongs to the Methodist moyement; doctrinaUy it is
Presbyterian.
COLORED METHODIST BODIES
THE following colored Methodist bodies occupy an important
place and deserve a more extended mention :
The African Methodist Episcopal Church had its origin
in Philadelphia in 1787. The colored people, for whom the
Methodists had labored zeal-
ously, believing that they
were not given proper con-
sideration, deemed that they
could be more useful as a
separate organization. Under
the leadership of Rev. Richard
Allen a class of forty-two per-
sons left the St. George Meth-
odist Episcopal Church iu
Philadelphia and started an
independent church. This be-
ginning led to the successful
organization of the denomi-
nation in 1816. The church
has continued to grow and
has had many able preachers.
After the war of 1861-G5 its
field enlarged and its num-
bers increased quite rapidly.
It is a large and vigorous body ; has 56 annual conferences, 4500
traveling preachers, and 630,000 communicants ; has 42 schools
257
Rev. Richard Allen.
Bom 1760, died 1831. Ordained by Bishop As-
biiry 1799, consecrated bishop 1816.
258
CORNER-STONES OF FAITH
i^
collegiate, theological, normal, and industrial. Tlie teaching and
government of the church are essentially those of the Methodist
Episcopal Church.
See '^ History of
the African Meth-
odist Episcopal
Church," Daniel A.
Payne, D.D. (Nash-
ville, African Meth-
odist Episcopal Pub-
lishing-house, 1891).
The African
Methodist Episco-
^ f t f
^ ^
tTTrf r tr
I 1 -5tXi''^*~aN
►Shorter Hull, AVilLerfon-c Uuiversity, Ohio
PAL Ziox Church had its origin in the withdrawal of the colored
members from the John Street Methodist Episcopal Church in
New York in 179G. They ,^
were soon joined by others,
and a confei-ence was called
the next year, which prepared
the way for the permanent
organization of the denomi-
nation in 1820. They have
made raj^id progress, and are
a strong and useful church.
In teaching and government
tliej^ substantially agree with
the parent body, except that
their general superintendents
are elected every four years.
Their official organ is the
"Star of Zion." ^Tn 186() a
few ministers and members
in Ohio withdrew and formed
the Evangelist Missionary Church, which recognizes no creed
or standard of doctrine but the Bible.
Rev. James Barriek.
First bishop of tlie African M. E. Ziou Cbiu'cli.
COLORED METHODIST BODIES 259
See " One Hundred Years of the African Methodist Episcopal
Zion Church," Bishop J. W, Hood (New York, 1895).
The Colored Methodist Episcopal Church was organized
by the authority of the Methodist Episcopal Church South in
1870, and it agrees with that body in teaching and polity. They
have developed a strong and healthful church. Their organ is
the '^ Christian Index." They have no foreign mission work.
The Union Ajnierican Methodist Episcopal Church was
organized in 1813 by colored members of the Methodist Episco-
pal Church, under the title of the African Union Chui*ch. The
present name was adopted after the war. The doctrines and
government of this body are similar to those of the parent church ;
bishops, however, are elected every four years.
The African Union Methodist Protestant Church '^ came
into existence about the same time the African Methodist Epis-
copal Church was organized (1816), differing from the latter
chiefly in objection to the itinerancy, to a paid ministry, and to
the episcopacy."
The bishops of the African Methodist Episcopal Church and of
the African Methodist Episcopal Zion Church held a conference
some time ago, and adopted a basis of union for the two organi-
zations, as desired by the general conferences; but at present
there is little prospect of the matter going further.
There are in all, throughout the world, some thirty separate
Methodist bodies. Two conferences of these have been held,
known as the Ecumenical Methodist Conference. At the last
one, held in Washington, D. C, in October, 1891, there was quite
a manifest sentiment toward closer union. The Methodists of
Canada effected a union in 1882, holding a General Conference
the next year.
VIII
THE UNITED BRETHREN AND EVANGELICALS
THE denominations referred to in this chapter are essentiaUy
Methodistic in their teaching, government, and methods,
though independent in their origin.
THE UNITED BRETHREN IN CHRIST
This church was originated with the revival preaching of Philip
William Otterbein, of the German Reformed Chiu'ch, who was
born in Germany, June 3, 1726, and Martin Boehm, a Mennomte
preacher, who was born in 1725. It was at the close of a sermon
that the latter had preached in a barn near Lancaster, Pa., that
Mr. Otterbein embraced him, exclaiming, ^^Wir sind Briider!"
(''We are brethren !") This, doubtless, had its influence m de-
termining the name. There was no intention at fii'st of organiz-
ing ^ church, but simply to preach the gospel among the Germans
of this country. Organization, however, became desirable and nec-
essary, and the church was formed in 1800. The growth was at
fii-st slow, but later they spread quite rapidly. The slow growth
may be accounted for in part by the exclusive use of German. The
United Brethren present no radically new doctrines of any kmd.
Their beliefs are those of other evangelical churches, and the
theology is Arminian. In 1889 was finally adopted a lu-ief , clear,
and compact statement of belief.* The founders united to em-
phasize the need of consecration of soul to God and ''personal
* See American Church Histoiy Series vol. xii., p. 357.
261
United Brethren Church, Arcanum, O.
Erected 1896.
THE UNITED BRETHREN AND EVANGELICALS
263
religious certainty." In its administration it is distinguished as
a body in whicli the power is almost equally divided between the
ministry and the people. The
people choose the local church
officers, who form the major-
it}^ of each official board. But
one order of ministers is
recognized— that of elders.
Bishops and presiding elders
are chosen from among the
elders simply as superinten-
dents. The ministr}^ is itiner-
ant, arranged by the bishop
and presiding elders at each
annual conference. No limit
is placed upon the length of
the pastorate, though annual
reappointment is necessary.
Like the Methodists, they
have quarterly, annual, and
general conferences, the lat-
ter meeting quadrennially.
There is a representation of
laymen in these conferences.
The worship is non-liturgical,
the mode, as also in regard to infant baptism. They thus agree
substantially with the Methodists, having their revival methods,
class-meetings, and other features, although not receiving their
impulse directly from them.
In 1889 occui-red a secession. Fourteen delegates and one
bishop withdrew from the General Conference, taking with them
about sixteen thousand members out of a total at that time
of over two hundred thousand. The division grew out of a dif-
ference of opinion regarding the interpretation of the constitu-
tional provision for amendment, and iucidentally out of a dis-
cussion that had gone on in the church for many years over
Philip William Otterbein.
Founder of the United Brethren Church
(bom 1726, died 1813).
In baptism there is libert}^ as to
264
CORNER-STONES OF FAITH
31
the relation of ehurcli-members to secret societies, and cul-
minated when the confer-
ence amended the consti-
tution. Many lawsuits for
the possession of property
have resulted, which have
l3een decided against the se-
ceders, for the most part,
and the whole subject is
practically settled in favor
of the majority.
A considerable mission-
ary work is carried onl^y the
United Brethren in Africa,
China, and Japan. Some
eii»liteen educational insti-
tutions are under the care
of tlie church. Their pub-
lisliiuo'-liouse, which is a
laro'c one, is at Dayton,
Ohio,
is referred to the follow-
Martin Boelim.
Bishop and co-hiboror with Ottcrbcin.
For further study the student
ing:
''Handbook of the United Brethren
in Christ," E. L. Shuey (Dayton, 0.,
1893).
''History of the United Brethren
Church," John Lawrence (Dayton, O.,
1888).
"Life of Phihp WiUiam Otter-
bein," A. W. Drury (1884).
"United Brethren," Rev. D. Ber-
ger, D.D. (New York, Christian Liter-
ature Company, 1894). (This is in
vol. xii. of the American Church His-
tory Series.)
Oak Street Church.
THE EVANGELICAL ASSOCIATION
THIS denomination was at first known as tlie "Albrights,"
from the Rev. Jacob Albright, the founder, who was born near
Pottstown, Pa., May 1, 1759. He was a member of the Methodist
Episcopal Church, and began preaching in the latter part of the
last century among the Germans of eastern Pennsylvania, urging
them to seek a higher spiritual life. " God called Jacob Albright
to be the apostle to the Germans in America at the very thresh-
old of the nineteenth century." In 1800 he was chosen by his
converts as their pastor or bishojD. The Evangelical Association
repudiates apostolic succession and bases her claim to separate
existence upon the call of Albright and the seal of God's approval
to their work. After a time a full organization was effected, simi-
lar to that of the Methodist Episcopal Church, except that, like
the United Brethren and some others, the bishops are elected by
the General Conference for four years and are not consecrated as
bishops. The presiding elders are elected by the annual confer-
ences. Besides the quarterly and annual conferences, they have
a General Conference, meeting every four years. The quarterly
conference is composed largely of laymen, but there is no lay
representation in the annual and general conferences. At the
General Conference, October, 1895, the limit of pastoral charge
was changed to four years instead of three as formerly. At the
same time it was proposed to admit lay delegates to the annual
and general conferences ; this has not yet been adopted. Preach-
ers are stationed by the bishop, with the assistance of the pre-
265
First Cbiii'cli Evangelical Associutiou, Elgiu, 111.
THE EVANGELICAL ASSOCL^TION
2G7
siding elders. In teaching and worship the association is in
substantial agreement with the Methodist Chui'ch. Their Articles
of Faith are twenty-
one in number and
are strictly Ai-min-
ian.
The missionary
work of the church,
with missions in
Germany and Ja-
pan, is carried on
under the direction
of a General Board
of Missions. The
publishing-house of
the denomination
is in Cleveland, O.
The official organs
are " Der Christ-
liche Botschafter,"
in the German lan-
guage, and the
"Evangelical Mes-
senger." Three
things for which
the church contends are sound conversion, spiritual worship, and
holy living.
In 1891 occurred a split in the church, at which time two con-
ferences were held, one in Indianapolis and one in Philadelphia,
each claiming to be the rightful General Conference. The
seceders, called the Minority, and variously estimated at from
twenty to twenty-five thousand, organized under the name of
Rev. Jacob Albright.
THE UNITED EVANGELICAL CHURCH
The division was the result of long-standing differences. The
trouble, as charged by the Majority, was due to unwarranted op-
268 COENER-STONES OF FAITH
position to the rightful authority of the church on the part of
the Minority. On the other hand, it is contended that the Ma-
jority were transforming the governing body into an ecclesiasti-
cal hierarchy. In 1894 the Minority adopted Articles of Faith
and a Discij^line which carefully preserve the doctrines, spirit,
and purpose of the original church 5 but the powers of the bish-
ops are carefully defined, the authority of the General Confer-
ence is limited, lay representatives are admitted to annual and
general conferences, and the control of local property is vested
in the bod}^ creating it. Their publislung-Louse is at Harrisburg,
Pa. Tlie official organ is the '' Evangelical."
Serious legal complications as to the possession of property
have arisen. The civil courts have decided uniformly in favor of
the original body on disciplinary grounds, without entering into
the merits of the controversy. The United Evangelical Church
has grown despite great difficulties, now numbering about 60,000
members.
For further study the reader is referred to the following :
The Book of Discipline of each body.
^^The History of the Evangelical Association," Rev. S. P.
Spreng (New York, Christian Literature Company, 1894). (This
is in vol. xii. of the American Church History Series.)
'^History of the Evangelical Association," R. Yeakel (Cleve-
land, 1892).
NATHANIEL E.nMON$.
r L Q \ K r:R s A - " f: o u n d e
CONGREGATIONAL
tiLVb^O
IX
THE CONGREGATIONALISTS
IN our study of the denominations, we pass from those in
which more or less ecclesiastical authority is vested in repre-
sentative bodies to those in which each local church is indepen-
dent. We have spoken heretofore of a denomination as a church,
as, e.g., " the Presbyterian Church," " the Lutheran Church." Now
we are not treating of an organic system, but of a fellowship of
churches, so we say "the Congregational churches," "the Bap-
tist churches."
The distinguishing feature of Congregationalism is the form
of polity to which it has given the name " Congregational," the two
distinctive principles of which are independency and fellowship.
But, like other denominations. Congregational churches have
something else to live for than simply their distinctive character-
istic.
1. History.— The first Congregational church in this country
came in the calnn of the " Mayflower," landing at Plymouth, De-
cember 21, 1620— a familiar story. But who were these Pil-
grims ? They were a company of people from Leyden, Holland,
setting sail from Delfthaven. In Leyden there had been for
eleven years a flourishing church under the pastoral care of John
Robinson. The members were from England, some, with their
pastor, having come from the town of Scrooby. In 1602 there
273
274
CORNER-STONES OF FAITH
had been organized in Gainsborougli, England, a Separatist
chnrch ; four years after it was divided into two congregations
—one meeting in Gainsborough as before, and the other going
to Scrooby, twelve miles away, the meeting-place of the latter
being in the manor-house of William Brewster. The Separatists
were those who renounced the established church and claimed
the right of separate, independent churches. These Separatist
principles had been sown in England in the previous century,
and had grown amid opposition and persecution, watered by
The "Mayflower" in Plymouth Harbor, hmding the Pilgrims (1620).
martyr blood. Among those who laid down their lives for
the sake of Separatist principles were John Greenwood, Henry
Barrowe, and John Penry. Mention should be made of Robert
Browne, one of the leaders of the Separatist movement in Eng-
land. He gathered a considerable following, suffered much per-
secution, and finally returned to the establishment. Persecution
drove many to Holland, where they found religious toleration.*
But further liberty was sought in America, whither Pastor Rob-
* Douglas Campbell's "Pm-itan in Holland, England, and America" will
be fonnd interesting and suggestive to the student.
THE CONGREGATIOXALISTS
275
iiison sent a part of his flock. These were the '^ Mayflower " Pil-
grims, who were followed by others at different times. Promi-
nent among the Pilgrim leaders were William Brewster, William
Bradford, John Carver, Edward Winslow, and Miles Standish.
But the Pilgrims were
followed by larger
numbers, w^lio came
directly from England
—the Puritans, who
settled the Massachu-
setts Bay Colony. The
distinction between
Puritan and Pilgrim
should be kept clearly
in mind. The Puritan
was not a Separatist;
his purpose was to re-
main in the established
church and purify it.
The Pilgrim was a
Separatist, renouncing
the theory of the na-
tional church. The
Separatists were also
called "Independents,"
a name that they still
hold in England, while in this country the}^ have only the name
'' Congregationalists." Transplanted to the New World, the Puri-
tans found it expedient to separate from the church of the mother
country and to assimilate themselves with the older Pilgrim colony
at Plymouth. " The smaller body gave strength to the larger.
In due time the two bodies were marvelouslv alike : all were
John Eliot preaching to the Indians.
Born in England in 1604, died 1690.*
* Called the "Apostle to the Indians." He acquired the language of the
Indians, was missionary among them, and translated the Bible into the In-
dian tongue (1661-63).
276
CORNER-STONES OF FAITH
Separatists from the establishment ; all met together iu ecclesi-
astical synods ; the civil and religions life became a unit. Little
Plymouth had proved stronger than larger Massachusetts Bay." *
In Salem, Mass., the Puritans formed a church in 1629 on the
Congregational basis, the people choosing their own pastor and
Meetiug-liouse, Hiiigham, Mass.
Built in 1681. t
teacher by ballot,— the first recorded instance of the printed bal-
lot in America,— and adopting their own covenant. It was a
great step for them to take— to set aside bishops and priests and
set apart their own ministers, and instead of rites and ceremo-
* Bishop Hurst, '^Sliort History of the Christian Church," p. 446.
t The oldest place of worship in the United States which has been con-
tinuously used for that purpose. In use 141 years before stoves were intro-
duced for heating purposes iu 1822.
THE CONGREGATIONALISTS 277
nies have simple forms of worship. Of course progress was made
slowly and against opposition ; but Congregationalism had come,
and come to stay. Among the Puritan leaders were John Win-
throp, John Endicott, Thomas Hooker, John Cotton, and Richard
Mather.
The peace of the Puritan churches was early disturbed: at
first by Roger Williams, who, mainly for civil reasons, was ban-
ished in 1635 ; and then by Mrs. Anne Hutchinson, whose anti-
nomian teachings gained considerable following. She was finally
excommunicated. Later, Quakers were imprisoned, whipped,
and even put to death. Baptists also suffered at the hands of
the Puritans. The Plymouth colonists, be it said, were not con-
cerned to any great extent in these intolerances. The severity
of the Puritans is only partly excused by the exigencies of the
times, but they do not deserve the harsh invective to which they
are often subjected. In 1650 there were fifty-one Congregational
churches, almost all in New England.
After a prolonged discussion as to the relation of baptized
but unregenerate persons to the church, and the right of their
children to be baptized, the " Half-way Covenant " was adopted
in 1662. It declared "that the members of the visible church
are subjects of baptism ; that believers who have entered into
covenant and their minor children are members of the visible
church; and that the children of church-members admitted in
minority, who are not scandalous in life and have owned the
covenant, are also to be baptized." This covenant continued
in vogue in some churches into the present century. Doctri-
nal and ecclesiastical discussic^ occupied much time in New
England, and resulted in the putting forth, as the expression of
the consensus of opinion, of the Cambridge Platform, adopted in
1648 after long discussion, and the Saybrook Platform in 1708.
The Great Awakening of 1737 and the following years, led
by Jonathan Edwards, George Whitefield, and others, had no
little effect upon the Congregational churches of New England,
which had suffered from religious declension. A quite extensive
278
CORNER-STONES OF FAITH
revival prevailed for several years and permanently uplifted the
spiritual character of the churches ; but extravagances of teach-
ing and method dur-
ing the revival were
mainly responsible for
starting the liberal
movement that re-
sulted in the Unitarian
churches (to be re-
ferred to hereafter).
Puritan antecedents
and Congregational
principles madestrong
and patriotic men, as
is evidenced by the
part New England
had in the Revolution.
Church and state were
quite closely con-
nected in New Eng-
land, a connection
that was not com-
pletely severed until
well on into the pres-
ent century.
The gulf between
the Presbyterians and
the Congregational-
ists was not so wide in
the early days, by any
There was an interchange of representatives
The Old South Clniroh, Boston.
Tlie society was orsainzed in 1669. Presaig^ structure
built in 1729, and since 1874 used as an Historical
Museum.*
means, as now.
between the Congregational State associations of New England
* Benjamin Franklin was baptized and attended worship here. The
Boston "Tea-Party" was organized within its walls, 1773. It was used as
a riding-school during the occupancy of Boston by the British troops, 1775.
THE CONGREGATIONALISTS
279
and the General Assembly of the Presbyterian Church, and a
cooperation in foreign and home missionary work. The Ameri-
can Board did not become fully Congregational until 1870, the
Home Missionary Society in 1861. From 1801 to 1858 there
existed a ^'Plan of Union"
in home missionary work be-
tween the two denominations.
Its working, however, was in
large part such as to lead some
one to remark that " the Con-
gregational churches had their
rise in New England, flowed
south and west, and emptied
into thePresby terianChm'ch."
Since the Plan of Union was
abandoned the Congrega-
tional churches have spread
more rapidly in the West.
2. Organization.— The or-
ganization of Congregational
churches is on the basis that
all ecclesiastical authority is
vested in the local church.
Each duly organized church
has full power to elect its own
officers, admit or exclude its
own members, form its own
creed, regulate its own wor-
ship, and manage all its con-
cerns. It is not responsible
to any ecclesiastical authority
above itself; it is responsible only to God. Congregational
chm-ches have two regularly elected classes of officers— pastors
and deacons. The number of deacons in a local church varies
according to the size. The pastor is elected by the church, and
Governor John Winthrop's statue,
Scallop Square, Boston.
The first governor of tlie colony.
Union Park C'oiigregational Churcli, Chicago, 111.
Church orgauized May 22, 1860 ; dedicated November 12, 1871.
THE CONGREGATIONALISTS
281
)
#
iMi
the deacons from among the membership. Congregationalists
claim that their polity is a return to that of the primitive
churches.
To facilitate the busi- r" ""^^ ' ' '
ness of the local church
there is a committee con-
sisting of the pastors,
deacons, and sometimes
several others chosen
from the membership.
They only perform such
duties as are assigned
them by the church, as,
e.g., examining candi-
dates for admission
(never, however, admit-
ting; the church votes
upon that), projecting
lines of work, suggesting
plans, etc. The deacons
assist the pastor in ad-
ministering the com-
munion. No ecclesiasti-
cal power is intrusted to
the officers ; they are ser-
vants of the church. The
temporal affairs of the
church are in the hands
of trustees elected by
the congregation. Along
with this principle of in-
dependency there is the
Faith Monument, Pljnnouth, Mass.*
* This is said to be the largest granite statue in the workt, being 36 feet in
height, and standing on a granite pedestal 50 feet high, and on a hill which
can be seen from far out at sea.
282
CORNER-STONES OF FAITH
Monument to missions, Williamstown, Mass.
Erected 1867.*
* Upon the site of the haystack under whose
of tlie five William's College students was held
other principle of fel-
lowsliip. Congrega-
tional cliurclies are not
a disintegrated denomi-
nation, but are united
1 »y a bond of fellowship.
This is maintained by
eonneils, conferences,
and associations. No
anthoi-ity over the
ehnrcli is vested in
them. Councils are
cnlledf or advice, as, e.g.,
in settling a pastor, rec-
ognizing a new church,
ordaining a minister,
or adjusthig disputes.
They are made up of
the pastor and one or
more delegates from
each Congregational
church in the vicinity.
District associations
or conferences are com-
posed of pastors and
d elegates f rom churches
in a prescribed district,
large or small, as the
case may be, meeting at
stated intervals. State
associations are com-
posed of the pastors
and delegates from the
shelter the prayer-meeting
in 1806. Upon the face of
THE CONGREGATIONALISTS
283
Congregational churches of a State, meeting usually once a year.
There is a National Council, meeting once in three years, com-
posed of delegates from local and State bodies. It was not regu-
larly established until 1871. All these are simply conferences,
with no authority- over the churches ; their actions, when any are
taken, are in the form of recommendations.
3. Teaching.— It is not easy to define the teaching of Con-
gregational churches, for the reason that the theological views
of ministers and churches
range from a strong Cal- ^ _ f'^ ""^^^^s^^
vinism to the newest of ..-?^sr;/i, ^^'
the '^new theology." In
1880 the National Council
took steps that resulted in
the selection of a commis-
sion of twenty-five leading
men of the denomination,
representing a wide range
of views, who drew up " a
clear, simple, and compre-
hensive exposition of the
truths of the glorious gos-
pel of the blessed God, for
the instruction and edifi-
cation of the churches."
This creed was issued in
1883, and, while not bind-
ing, is quite generally accepted as a statement of Scripture teach-
ing. It sets forth the general evangelical teachings— belief in
the Trinity, the freedom and responsibility of num, the ahena-
tion of all from God, the providence of God, the inspmition of
the pedestal is sculptured a representation of the haystack, and the names
of the five students : Samuel J. Mills, James Richards, Francis L. Robbins,
Harvey Loomis, and Byi'am Green ; the other inscriptions are : " The field is
the Avorld ; " '' The birthplace of American missions, 1806."
Rev. Charles G. Finney, D.D. (1792-1875).
Evangelist and theologian ; president of Ober-
liu College and Theological Seminary (1834^75).
284
CORNER-STONES OF FAITH
tlie Scriptures, the resurrection of the dead, and a final judg-
ment * Many Congregational churches require of their mem-
bers only an assent to a simple covenant. At the National
Council in 1892 the following minute was adopted :
"Each Congregational church has its own confession of faith,
and there is no authority to impose any general confession upon
it 5 nor are our ministers
required to subscribe to
any specified doctrinal
standards. But as a basis
of fellowship we have cer-
tain creeds of acknow-
ledged weight, to be used,
not as tests, but as a testi-
mony ; and we have also, in
ecclesiastical councils and
associations of churches,
recognized organs for ex-
pressing thefelk)wship and
declaring tlie faith held by
our churches to be essential,
as well as guarding the lib-
erty of thought generally
allowed in our churches."
4. Woii SHIP.— The wor-
shi}) of the Congregational
churclies is non-liturgical ; but Congregationalists are free to
:i(loi)t, and always ready to use, whatever nuiy seem an aid to
worship and an enrichment of the service. They o])serve the
two sacraments, baptism and the Lord's Supper. The usual
mode of baptism is sprinkling, but Congregationalists do not re-
fuse to recognize other modes as valid. The Lord's Supper is
administered b,y the deacons passing the elements to the congre-
* A copy of the creed may be had from the Congregational Sunday-scliool
and Publisliing Society, Boston, for five cents.
Rev. Lyman Beecher, T).T). (1775-186:^).
Pastor in Boston iuid elsewhere, and i)resideiit
ot Lane Tbcol()f:,ieal Seminary, Cineinnati, O.
THE CONGREaATIONALISTS
281
gation. The invitation to commune is given to all members of
evangelical elinrches, sometimes broadly to all who are disciples
of the Lord Jesus Christ. Congregationalists hold mid-week
prayer and conference meetings, in which all are at liberty to
take part. Persons who have been voted to membership are
received communion Sundays (generally every two months) on
their entering into cove-
nant.
Congregationalists are
an active missionary
church both at home and
abroad. The American
Board of Commissioners
for Foreign Missions, or-
ganized by them in 1810,
is the oldest foreign mis-
sionary society in the
country. It is doing a
large and important
'work. The work of the
denomination in this
country is carried on
by the following soci-
eties : the Congrega-
tional Home Missionary
Society; the American Henry Ward Beeeber (1813-1887). '
Missionary Association,
working among the freedmen, the Indians, the Chinese, and the
mountain whites ; the Congregational Church Building Society,
for the erection of churches and parsonages ; the Congregational
Education Society; and the Congregational Sunday-school and
Publishing Society. They have also the Ministerial Relief Fund,
for the care of sick and disabled ministers and their families.
There are efficient w^omen's societies doing an auxiliary home and
foreign work.
^ '- I'' ••'' ?
^ . o « la
5 sM^e„
L / //
=m7 s fl
® c S ®
O-^
S e: a^ fl o
>. - - o
= ^ fl
■ t*j
'"' '* r .
— ^ _ bi i;
•^ 'S 2 rH ^
OPS
THE CONGREGATIONALISTS
287
Congregationalists take a foremost place in education. This
is seen in the position their ministers and laymen hold, and in
the institutions they have established, amonp: which are Harvard,
Yale, Amherst, Dartmoutli, Bowdoin, Obcrlin, Beloit, Marietta,
Lowell Mason, Mtis. D.
Author of hymns, and composer of wacred music (1792-1872).
Williams, Fisk, Howard, and many others. The theological
training of their ministers is cared for by seven theological sem-
inaries. Several important magazines and weekly papers are
ably edited by Congregationalists. The Christian Endeavor
288 COENER-STONES OF FAITH
movement originated with a Congregationalist, tlie Rev. F. E.
Clark^ D.D., in 1881, then pastor of a Congregational church in
Portland, Me.
For f m-ther study see :
'' Congregationalism," Henry M. Dexter (1865).
" Congregationalists in America," A. E. Dunning (New York,
J. A. Hill & Co., 1894).
'' Congregationalists," Williston Walker (New York, Christian
Literature Company, 1894). (This is vol. iii. of the American
Church History Series.)
"Creeds of Congregationahsm," Williston Walker (Scribners,
1893).
"Manual of Principles," J. E. Roy (Boston, Congregational
Publishing Society).
"Congregationalism," G. N. Boardman (Chicago, Advance
Publishing Company). A pamphlet sold at ten cents (midtum in
parvo).
There is an extensive literp^ure, but these are sufficient for the
2:eneral reader.
WHY I AM A CONGREGATIONALIST
BY THE REV. WILLIAM E. BARTON, D.D.,
Pastor of the Shawmut Avenue Congregational Church, Boston
SO far as we have knowledge, Jesus spoke twice only of tlie
organized church. In one of these references * He states to
Peter that His church shall be founded upon a rock, and that the
gates of Hades shall not prevail against it. Whether the rock re-
ferred to was Peter's confession of the Christ, or Peter himself
as the representative of those who, joining with him in that con-
fession, were to constitute the church, is of little consequence.
To Peter, as such representative, were given the promises of
poAver and authority which were later conferred upon the church
at large.t The other specific reference relates to the forgiveness
of offenses and the means of restoration to be applied to the of-
fender.l The important words as related to the matter of the
founding of the church are those which indicate that the court of
last appeal was to be the local body of believers: "And if he
shall neglect to hear them, tell it unto the church : but if he
neglect to hear the church, let him be unto thee as a heathen
man and a publican." Between the individual effort to efee('t
reconciliation and the last official act of excommunication there
is room for all hopeful attempts at discipline through deacons,
committees, and other officers of the church. But the last effort
* Matt. xvi. 18. t Cf. Matt. xvi. 19 and xviii. 18.
t Matt. x\aii. 15-20.
289
290
CORNER-STONES OF FAITH
on the part of the local body of believers is counted final, with-
out appeal to conference, presbytery, synod, bishop, or pope.
1. The Words of Christ Sustain the Congregational Sys-
tem OF Local Self-government.— My first and most important
reason, then, for being a Congregationalist is that Christ, in His
two recorded references to the church as an organization, spoke
in one of the church as com-
posed of those who have their
bond of fellowship in the
truth embodied in Peter's
confession, and in the other
indicated clearly that the
government of that body is
to be vested in the member-
ship. Concerning this gov-
ernment He uttered a further
word : " Where two or three
are gathered together in
My name, there am I in the
midst."* This is not prima-
rily a promise for the devo-
tional meetings of the church.
It relates to the matter which
Christ was then discussing.
It is a specific promise of
Christ, giving authority to
the local Iwdy of believers, organized for Cliiistian service, and
guided by His Spirit.
2. The New Testament Use of the Word ^' Church."— In
that sense tlie word "churcli" is always used in the New Testa-
ment. It is applied collectively to the company of believers
tln-oughout the world.t or to a local organization, embracing the
Christians who regularly worship together, and not, in the singu-
* Matt, xviii. 20. t Eph. i. 22.
Rev. William E. Barton, D.D.
WHY I AM A CONGREGATIONALIST 291
lar, to the clinrches of a district or denomination * To snch a
church, thus organized, Paul wrote, commanding them, being
assembled together with the power of the Lord Jesus, to put away
an unworthy member ; t and afterward f wrote to them to receive
him again, in view of his penitence and sorrow under his punish-
ment inflicted by majority vote.§ The directions of Jesus find, as
we might expect, their clear interpretation and amplification in the
usage of the apostles, which usage becomes an authoritative guide.
Equal Rank of Ministers.— In the New Testament churches
the ministers were of equal rank. They were sometimes called
elders or presbyters, and sometimes bishops. These words,
wherever used together, are used interchangeably, || as where Paul
tells Titus to ordain presbyters or elders, stating their qualifica-
tions, and giving as his reason, " For the bishop must be blame-
less, as God's steward " ; and where, addressing the elders of
Ephesus, he says, as properly translated in the Re\dsion : " Take
heed ... to all the flock, in the which the Holy Ghost hath made
you bishops." The apostles were a board of missionary superin-
tendents, having their special work in matters growing out of
their personal relation to Christ and the exigencies incident to
organization. There is no Scripture authority for the idea that
the apostolic office is perpetuated either in the papacy, or in the
episcopate of any other church which has a graded ministry,
as opposed to the equal rank of all Congregational clergymen.
Peter expressly discarded any such claim, and if there had been
a difference between elders and bishops, he claimed the inferior
office ; as a matter of fact, he declared the ofiicial equality of
all.^ One is our Master, even Christ ; and Peter, Paul, popes,
bishops, and ministers, with faithful laymen in the church, are
* Cf. Gal. i. 2 ; Rev. i. 4 ; ii. 7, etc. t 1 Cor. v. 4.
t 2 Cor. ii. 6. ^ The Greek is TT/ielSvcov, "the more," "the majority."
II Titus i. 5, 7; Acts xx. 17, 28. The Greek words are wpealSvTepog, t-'iOKo-
Tiog. They mean elder or presbyter, and bishop or pastor.
H 1 Pet. V. 1, 5.
292 CORNER-STONES OF FAITH
brethren. There are differences among us, but they are differ-
ences of ability, scholarship, character, and experience, not of
rank ; and this system accords with the truth which Paul sets
forth in three great classic chapters.*
The Sisterhood of Churches.— But Congregationalism is
more than mere independency. It believes not only in the
brotherhood of believers, but in the sisterhood of churches.
Following the example of the apostles as recorded in the fifteenth
chapter of Acts, and tracing with interest the progress of fellow-
ship by which was healed the threatened breach between the
gospel as understood in Jerusalem and the gospel as preached at
Antioch, Congregational churches now assemble by pastors and
accredited delegates for the decision of important cpiestions
affecting the welfare of the (churches. These gatherings are not
courts, but councils ; yet it is usually possible for them to say,
as did the council of Jerusalem, as the result of their combined
wisdom and the fulfilled promise of divine guidance, '^It seemed
good to the Holy Ghost, and to us." t The decisions of councils
have thus great weiglit, the greater because it is moral weight
only, and it is extremely rare that any church calling a council
refuses to accept its finding.
Congregationalism and Creeds.— For its documentary basis
Congregationalism is content to found its claims on nothing less
than the New Testanu^nt, and it has no other creed that is bind-
ing upon its members. It acknowledges the wisdom and learn-
ing displayed in certain historic confessions, and its represen-
tatives at national gatherings have more than once adopted
confessions which indicate the spirit in which this body interprets
the Scriptures. It is altogethc^r probal)le that from time to time
Congregational bodies will continue to issue such statements.
These have weight as a testimony and not as a test.
This Claim Conceded by Scholars.— It may be added that
the claim of Congregationalism that the New Testament churches
enjoyed local self-government is generally conceded, and most
* Rom. xii. 4-8 ; 1 Cor. xii. ; Eph. iv. 1-16. t Acts xv. 28.
WHY I AM A CONGREGATIONALIST 293
scholars of other denominations agree essentially as to the polity
of the primitive churches. It would be easy to adduce testimo-
nies from the most eminent church historians and commentators
of all denominations to support this statement. A single quota-
tion will suffice :
^^ Although all the churches were, in this first stage of Chris-
tianity, united together in one common bond of faith and love,
and were in every respect ready to promote the interest and wel-
fare of each other by a reciprocal interchange of good offices, yet
with regard to government and internal economy every individ-
ual church considered itself as an independent community, none
of them ever looking beyond the circle of its own members for
assistance, or recognizing any sort of external inffiience or au-
thority. Neither in the New Testament nor in any ancient docu-
ment whatever do we find anything recorded from wliicli it
might be inferred that any of the minor cliurches were at all de-
pendent on, or looked up for direction to, those of greater mag-
nitude or consequence." *
Practical Proof. — To this practically unanimous testimony
of scholarship there is constantly added testimony of the highest
order to the New Testament authority of the Congregational sys-
tem. Ten years ago, traveling in a part of the country where
Congregationalism was absolutely unknow^n, I found a man who
joyfvdly hailed me as a fellow-Congregationalist. Seeking a
more rational faith than the churches about him afforded, he
studied his New Testament to find what kind of a church its
teachings contemplate. A man of bright and candid mind, he
was not long in learning, but knew no name that gave his faith
a local habitation. A peripatetic book- a gent sold him a copy of
a book which contained, besides almost everything else, a brief
description of the names and doctrines of different Christian
sects ; and when I met him he asked, " Are you a Congregation-
alist?" and added : '' I never saw one before, but I also am one."
A larger iUustration of the same principle was show^n at the
* Mosheim, "De Rebus Christianorum," chap, i., sec. 8.
294 CORNER-STONES OF FAITH
International Congregational Conncil in London, wliere a new
body sought representation. Coming out of the body with which
they had been connected, these Scandinavian Christians sought
to find for themselves a new faith which they might have from
the simple teaching of the New Testament. They organized their
churches and preached the gospel, and, coming to the council, it
was found that their faith and practice were essentially one with
modern Congregationalism as known in England and America.
It is impossible to add weight to reasons such as these. If
they are true, as is conceded by scholars of the first order in all
denominations, then Congregationalism may look the world in
the face without shame. AAHiatever reasons there may have been,
providential or prudential, which have led to the organization of
other bodies,— and we would not question their right to exist, nor
forbid them to cast out devils because they foUow not with us,
—we may claim, in all modesty, a preeminent reason for the hope
that is within us.
Honorable History.— But while my real reason is the first,
namely, thai I believe that Congregationalism cau trace its spirit-
ual lineage from the New Testament churches, I find an added
reason for my faith in the history of Congregationalism in
America. Congregatii )n<dism in the United States came over in the
" Mayflower " and rests its foot firmly on Plj^nouth Rock. Those
noble men Avhose names aud deeds are now the glorious heritage
of all our land and the world were Congregationalists, and they
placed the mint-mark of their free and high thought on every
institution which they consecrated at that Pilgrim shrine. The
type of family life which they have given us, the conception of
government which grew out of the compact in the cabin of the
'^ Ma^^ower," the character of popular education fitted to produce
men capable of self-government— all these ideals in home and
school and state may be traced in tlunr inception to the ideal
which they cherished in the church.
I do not forget that other denominations have had a share in
the extension of religious liberty j I do not forget that Congre-
WHY I AM A CONGREGATIONALIST 295
gationalists did not in every place and all at once rise to the full
noon of the truth which dawned upon them in those early days.
But I remem])er with profound gratitude to God that they were
true to the light which they had, and true to the words of their
pastor, John Robinson, who exhorted them to expect more light
to break from God's Word. I do not forget Roger Williams ;
but I remember that it was not for being a Baptist that he was
banished by the Congregationalists, but for definite and specific
charges against the King of England— charges certain to endan-
ger the already precarious relations between the colonists and
the mother country unless they were repudiated by them. They
bore with him long and labored with him patiently. I wish they
could have been more patient ; I am surprised that they were
so much so. The charter of Massachusetts, which the colonists
more than once risked life to obtain or have restored, he denounced
as worthless, and persisted in a disturbance of the peace of the
Bay Colony that imperiled its very existence. They allowed him
to remain in the colony on condition of his ceasing to teach the
objectionable doctrines, which were all but one political, and that
one had nothing to do with his later Baptist principles; and
when he broke his implied contract they were for sending him to
England, where he might speak for himself, and not appear to
speak for the colonies, in his application to the king of the most
objectionable passages in the Apocalypse. As an alternative he
fled to Rhode Island, where two years later he became a Baptist,
but remained one for a short time only, doubting the efficacy of
his own immersion, and becoming a " Seeker." It is a strange
perversion of history which has described his alleged persecution
at the hands of Congregationalists as due to his subsequent faith.
He was a good, erratic man with some great truths in his mind.
It is a pity that he and his Puritan friends had a falling out, but
it is not to be wondered at. Both his descendants and theirs, it
is hoped, have learned some things since then. But the circum-
stances of that time should never l)e made to teach that Congre-
gationalists were guilty of more than the truth will bear.
296 CORNER-STONES OF FAITH
The Puritans Broad Men for their Time.— For their time
the early American Cougregationalists were broad-minded men.
They did not learn at once that chnrch and state are better wholly
separate, and they attempted the only kind of a chnrch they
knew— a church supported by public taxation, but on broader
and more liberal lines than they had known. They deserve to
be judged, not by the incidental infelicities of the experiments
which they made in their progress toward a more perfect liberty,
but by the improvement which they introduced, and the ideal
which they cherished, and the foundations which they laid. And,
going back over that history and tracing their painful progress,
I honor their honesty, I forgive them for their mistakes, and I
thank God for their upright, downright manliness and godliness,
which w^as sometimes mistaken, but was never cowardly and
never afraid to try again. When they made mistakes they were
the first to admit it. There is no more heroic picture in the an-
nals of our country than that of Samuel Sewall, Chief Justice of
Massachusetts, standing up in the broad aisle of the Old South
Meeting-house w^hile there was read from the pulpit his confession
that he had come to believe himself wrong in his part in the
witch trials. With all the WT)rld still hanging witches, as it still
w^as, and the custom nowhere as yet abandoned save in New
England, where there had been a recent terrible experience, a
confession such as that should have saved the memory of such
a man the callow and flippant criticism of a later age. And the
same nuiy be said for the spirit of the people whom he repre-
sented. Sad as were their mistakes, I am not ashamed of such
men nor to accept my inheritance through them.
Congregationalism and American Institutions.— I am not
surprised, therefore, to learn the large part which this system had
in the shaping of American institutions. Just because church
and state were then so near akin, it came to seem to men an in-
congruous thing that, having learned to manage their own affairs
in the one, they could not be trusted with the other. We talk
of "civil and religious liberty." We should reverse the order.
WHY 1 AM A CONGREGATION ALIST 297
Religious liberty came first. Having found their " church with-
out a bishop," they sought for and obtained their " state without
a king." Free and democratic government, guided by the divine
Spirit, in the church came to be to them an inspiration and in-
centive toward the securing of a similar government and similar
guidance in civil affairs. Hence it is not surprising that while
Episcopalians, with certain notable exceptions, were loyalists,—
and that fact need not now imply disgrace,— Congregationalists
were, in the Revolution, almost to a man for the independence of
the colonies. The village poAvder was stored in the top gallery
of the flreless meeting-house ; but in the pulpit there was now and
again a tongue of flame ; and it was the church-bell that was rung
to call forth the minute-men. And when the new-born nation
burst its swaddling-clothes, and began to stand erect and define
its position among the nations of earth, its democratic spii-it was
nothing more nor less than the incarnation in the state of what
was already embodied in the church which had given it birth,
the sublime truth which is the corner-stone of Congregationalism :
'^ One is your Master, even Christ ; and all ye are brethren.''
The Working of the System; A Progressive Church.— If
the reasons thus far given relate especially to the past, then there
are present reasons why I am a Congregationalist.
The first of these is that the system works well. It magnifies
the man and minimizes the machine. It makes much of the spirit
and holds the letter of only relative value. It is flexible. It is
rooted deep in the past, but its life is not all in its roots. It is
at liberty to grow, and does grow, upward. It has an honorable
past, and rejoices in it, yet it will not be fettered by its past. It
fears a creed that cannot change. It reserves to itself the right
to be wiser to-morrow than it has been to-day. It profoundly
believes in the message of the Spirit as expressed in Holy Scrip-
ture, and in the same Spirit, whose diversified gifts find expres-
sion also in the enlightenment of the minds of those who now
love Christ, and the authority of the church of the Living God,
which is the pillar and ground of the truth.
298 CORNER-STONES OF FAITH
Promotes Intelligence.— The next reason is that Congrega-
tionalism produces intelligent citizenship and makes for the en-
lightenment of the communities in which it exists. Side by side
stand in its thought the school-house, the town-house, and the
meeting-house. Harvard, Yale, Amherst, Williams, Dartmouth,
Mount Holyoke, Wellesle}^, and a score of other Christian col-
leges are its jewels, and a half-dozen theological seminaries tes-
tify to its work for an educated ministry. If its influence were
subtracted from the educational work and the literature of the
nation, past and i)resent, the result would be greater than would
be modest for a Congregationalist to describe.
Benevolence and Missions.— It is also, and has been, a be-
nevolent denomination. In the metropolitan water district of
Greater Boston, Congregationalism is numerically a little stronger
than any other denomination, and its recorded benevolence a
little larger than any two of the others. It is well known that
its American Board of Commissioners for Foreign Missions, with
a half-dozen official agencies for home missionar}^ work, is
among the most effective of all such organizations in the world
to-day. It is a legitimate part of the system to make men and
women broad-minded and liberal. That it does not succeed in
every case or in every church is sadly to be confessed ; but judged,
as it has a right to be, by its best work or by its average, it is,
as liTiman nature goes, a system of great efficiency and power.
A Common Denominator.— Another point deserves mention—
that Congregationalism stands in favorable position for the pro-
motion of the reunion of Christendom. It is already a common
denominator among the denominations. Again and again peo-
ple in a new community have come together, saying : " Let us
sink all denominational differences and join in one union church."
And when the church has Ix^en orgauized on simple New Testa-
ment principles, some one has asked, ''In what respect are we
now different from a Congregational church f " And the answer
has been : " In none, save that we lack the name and association."
Sometimes they have added these, and sometimes they have not.
WHY I AM A CONGREGATIONALIST 299
But it has been shown in many cases that it requires an effort
little short of violent to keep a church of this character from
becoming in name what it already is in fact; and in my judg-
ment therein lies a prophecy for the future of Christendom.
Other Congregational Bodies.— There are several younger
bodies, that are known by distinctive names, whose form of
government is Congregational, and whose system is derived from
ours, such as the Unitarians, the Universalists, the Baptists, and
the Disciples. It is not my present purpose to state at length why,
among the different bodies that maintain Congregational govern-
ment, I am a Congregationalist, other than to remark that each
of these other bodies seems to me to have added to tlie simple
Congregational idea an element of exclusion or negation wliich
is not consistent with its perfect development. I am not a
Unitarian, not because I do not believe in one God,— I most pro-
foundly do,— but because I believe that God is more than can be
expressed by the multiplication to infinity of mere human attri-
butes ; because I believe tliat the multitude of His historic reve-
lations may best be classified by conceiving of them in three
inclusive relations; because the great truth— after which pol}'-
tlieism blindly groped— that God is more than indivisible unity
seems to me to express itself best in the truths of the di^^ne
paternity, the human hfe of God, and the personality of the ever-
present Spirit of God ; because I cherish the Holy Scriptures ;
and because Jesus is to me more than I can account for in terms
of simple humanity, though gladly I admit the reality of His
human nature. I am not a Baptist because I believe that ev^en
if immersion was the original mode of baptism, the spirit of the
gospel is opposed to the exaltation of the external into that which
is fundamental. He who ate the passover not standing, nor with
loins girded, nor with staff in hand, nor yet in haste, but pre-
served the spirit of the rite in a wide latitiule of form, He who
went out of His way to disregard forms when they had come to
seem sacred in themselves, did not without reason leave obscure
the precise form for the administration of the two simple rites
300 CORNER-STONES OF FAITH
which constitute the sacraments of the church. Dr. Mac Arthur,
ill his excellent article, '' Why I am a Baptist," says : " If ever
there is organic unity, it will begin at the ba|)tistery." If ever
there is organic unity, it will begin, not with the letter, but with
the spirit. Baptists and Congregationalists have more in com-
mon than any other large and distinct Protestant bodies. They
are one in polity, and one in their demand for a regenerate church-
membership, and one in their appeal to the Bible and the Spirit
of God witliin the membership of the church. Not upon the
Congregationalist, who refuses to legislate for the conscience of
his brother or to judge another man's servant, is the responsi-
bility for the division between them. With close communion,
which has practically gone from many large Baptist churches,
logically goes close baptism. They stand or fall together. When
the test is made, as in time it must be made, on other than ex-
ternal rites, there will be room for the unity of the Spirit, which
already exists in so large measure, to attain its more complete
manifestation. After all has been said that can be said in de-
fense of immersion, it cannot be held to affect Christian charac-
ter. I have received at one time into church-membership mem-
bers whom I baptized by sprinkling and members whom I gladly
baptized by immersion. No living man could tell which was
which, save for one half-hour or less. That is too small a differ-
ence to justify the placing of a lifelong bar between them. On
the acceptance of Christ and on Christian character the test at
last must come ; and no church has the right, by doctrinal or
sacramental test, to exclude from its communion or membership
any one who gives evidence of acceptance with Christ, or to limit
the apostolic benediction, "Grace be to all them that love our
Lord Jesus Christ in sincerity."
So much for my reasons for being not simply an adherent of
a body that has Congregational government, but the Congrega-
tional body itself. Congregationalism, as such, has the greatest
possible liberty consistent with coherence and strength. It holds
its own convictions with the greatest possible charity. Between
WHY I AM A CONGREGATIONALIST 301
the negations of Unitarianism and the exclusiveness of the Bap-
tist polity it stands, with deep-rooted faith, bnt with the broadest
Christian fellowsliip.
God gives to every star its peculiar glory, and we would not
dim the luster of any of our sister denominations. In some
lands it has been given to particular branches of the church of
Christ to do a divinely ordained work for Him. What Luther-
anism is to Germany, what Presbyterianism is to Scotland, that,
in its relation to our history- and the genius of our institutions,
Congregationalism is to America. It has no fear for the future.
It has encouraged learning and free thought, and still is able, in
the light of all present or prospective knowledge, to read its
Bible undismayed by the results of criticism. It stands secure
in the liberty wherewith Christ has made it free, with face ever
to the sunrise.
X
UNITARIANS AND UNIVERSALISTS
THE Unitarians, though widely apart from the Congregation-
alists in teaching, took their origin largely from them in their
beginning. The first Congregational church in this country, the
one at Plymouth, is now a Unitarian church. The Universalists,
too, had not a little of their strength from Congregationalists in
New England, and are more conveniently considered in this
group of churches.
THE UNITARIAN CHURCH
1. History.— Unitarianism as it exists to-day is a develop-
ment. In the early church it had its beginning in Ai-ianism.
When the Reformation had given an impulse to free inquuy,
Unitarianism appeared in various places, and spread to a con-
siderable extent, not without opposition and persecution. The
Unitarian churches in America grew out of a theological split
among the Congregational churches of New England. While
the first distinctively Unitarian church was formed from the first
Episcopal church in New England, of which the Rev. James
Freeman was pastor, yet the controversy was almost entirely
within the Congregational ranks, and twentj^-eight of their old-
est settled churches in New England became Unitarian very early
in the present century. Among these are the first churches in
Plymouth, in Salem, and in Boston. They exist to-day under
303
304
CORNER-STONES OF FAITH
the original covenants and the original names. The one at
Plymouth, for example, is the " First Congregational Church/^
though not an "orthodox'' church, as the Congregational churches
are frequently called in New England. The movement began at
a time when Arminianism was influencing Puritan Calvinism, on
one side, and when, on the other side, certain Calvinistic beliefs
were extravagantly emphasized by Congregational divines. The
^7_
,1
i 1
-^ r
Harvard College, Cambridge, Mass. (1726).
appointment of Dr. Henry Ware to the chair of divinity in Har-
vard College, in 1805, caused the fires that had been smoldering
to burst forth. Later (1808) Andover Theological Seminary
(Congregational) was established to counteract the teachings of
the new Divinity Scliool of Harvard. Foremost among the
leaders of the Unitarian movement was Dr. William E. Channing,
a man of admired character and al)ility. On the 5th of ^lay,
1819, he delivered his celebrated discourse in Baltimore at the
ordination of Jared Sparks, which marks an important step in
Unitarianism ; it became more clearly defined then. When Dr.
Lyman Beecher came to Boston, in 1823, he says : ^^ All the lit-
UNITARIANS AND UNI VERBALIST S 305
erary men of Massachusetts were Unitarian ; all the trustees of
Harvard College were Unitarian; all the elite of wealth and
fashion crowded Unitarian churches ; the judges on the bench
were Unitarian." The American Unitarian Association was
formed in 1825, but the first truly national conference of Unita-
rians was organized in 1865.
2. Organization.— Unitarian churches are organized accord-
ing to the Congregational polity : each local church is indepen-
dent, but the churches have a bond of feUowship in conferences
and associations.
3. Teaching. — Unitarianism may be distinguished primarily
by the belief in the oneness of God and the rejection of the
Trinity, or three persons in the Godhead. There is no Godhead,
according to their view, as understood by the evcingelical
churches. Channing emphasized the Fatherhood of God and
the brotherhood of man, and he held that Jesus was an angel or
spirit incarnate. But the majority of Unitarians of to-day hold
to a purely human view of Jesus and the purely human charac-
ter of the Bible. Their position is characterized by three prin-
ciples : " 1. The right and duty of every man to exercise his
freest thought upon the highest themes. 2. The right and duty of
making reasonableness or rationality the final test of truth.
3. The superiority of character to creed, of conduct to belief."* i
Worship. — The worship of Unitarian churches is mostly non-
liturgical. They do but a small amount of missionary work, but
are active in education and philanthropy. They have always
had among their members a large number of educated men. To
name the literati of New England is but, for the most part, to
name Unitarians. The chief organ of the Unitarians is the
" Christian Register."
For further study see the following :
"Unitarianism since the Reformation," Joseph Henry Allen
* Rev. J. W. Chadwick, in "Why I am what I am," p. 87.
306 UNITARIANS AND UNIVERSALISTS
(New York, Christian Literature Company, 1894). (This is in
voL X. of the American Chnrch History Series.)
" Modern Unitarianism," James Freeman Clarke (Philadelphia,
Lippincott & Co., 1886).
" Unitarianism : Its Origin and History" (Boston, American
Unitarian Association, 1890).
" Old and New Unitarian Belief," J. W. Chadwick (Boston,
1895). .
THE UNIVERSALIST CHURCH
Universalist churches, so named, exist only in the United States ;
but this does not mean that Universalist views are confined to
this country, or to modern times. Among the early Christians
there were those who believed in the reconciliation of all souls to
God, and from the Reformation to the present day this view has
been held in various places. Dr. Edward Beecher says : " All
who held to universal restoration in the early ages were, as a
universally conceded fact, eminent and devoted Christians. . . .
Beyond all doulit, in the age of Origen and his scholars and in
the times of Theodore of Mopsuestia (a.d. 200-420), the weight
of learned and influential ecclesiastics was on the side of univer-
sal restoration."
1. History. — The Universalist churches in this country date
back to the preaching of John Murray, at one time a Methodist
preacher. He received his views from the preaching of James
Relly, in London, where a church had been established about
1750. Mr. Murray came to America in 1770, The first church was
organized in Gloucester, Mass., in 1779. Universalist teachings,
however, had found advocates in this country before Murray
came. The spread of Universalism owes much to the Rev.
Elhanan Winchester, who had T)een a Baptist preacher in Phila-
delphia, and to the Rev. Hosea Ballon, the son of a Baptist
preacher in New Hampshire. The fii'st association was held in
1785, in Oxford, Mass., but ceased to exist in two years. In the
meantime Universalists gained the legal right of exemption
from taxation for the support of any ministers but theu- own.
309
310
CORNER-STONES OF FAITH
In 1790 a convention was held in Pliiladelphia, which established
a more perfect organization by adoi3ting a platform of govern-
ment and a profession of faith. This convention was dissolved
in 1809. A convention for the New England chnrches was or-
ganized in 1793, adopting the Philadelphia platform and profes-
sion. The present one,
known as the Win-
chester Profession, was
adopted in 1803. This
convention exists to-day
as the Universalist Gen-
eral Convention. Its last
biennial meeting was
held in Meriden, Conn.,
in OctoT)er, 1895.*
2. Organization.—
The polity of theUniver-
salists is a modified Con-
gregationalism. Each
parish manages its own
general concerns. The
parishes are organized
into State conventions,
which exercise within
State limits a jurisdic-
tion over the clei-gymen and cliurches. The State conventions are
composed of all ordained clergymen in fellowship residing in the
State and engaged in the work of the ministry, of the officers of
Rev. John Murray.
* At tlio meeting of the General Convention in October, 1897, the follow-
ing summary of doctrine was adopted : '' A belief in the universal fatherliood
of God ; the spiritual authority and leadership of his Son, Jesus Christ ; the
trustworthiness of the Bible as containing a progressive revelation from God ;
and tlie final harmony of all souls with God."
If this is endorsed by the next biennial convention it will become the
recognized creed of the denomination.
Second Univer«alist Cliiirch, Columbus Avenue, Boston, Mass.
312 CORNER-STONES OF FAITH
the convention, and of lay delegates chosen by parishes in fellow-
ship. The General Convention has jurisdiction over all clergymen
and 2^arishes of the denomination. It is composed of all presi-
dents and secretaries of State conventions, and of delegates,
clerical and lay, chosen by the State conventions, the number
representing each State being determined by the number of
parishes and clergymen in the State. It is the court of final
appeal. Parishes are bound to observe the laws enacted by the
conventions. The settlement and dismissal of pastors rest mth
the parishes.
3. Teaching.— Universalists are distinguished by the teaching
of '' the reconciliation of all souls to God, through the grace that
is revealed in the Lord Jesus Christ." They give a very prom-
inent place to the inculcating of morality and the practice of
good works. The}' quite generally reject the strictly Trinitarian
view of Christ as a part of the Godhead, man 3^ regarding Him
as perhaps superhuman ; but the younger generation are moving
toward the Unitarian view of His nature and person, but, like
the newer Unitarians, ascribe to Him divine and infallible au-
thority as a spiritual guide and counselor, commissioned and
anointed and endowed of God for the great work of the world's
salvation from all sin, which they believe He will at length com-
pletely accompHsh. At the last General Convention the follow-
ing statement was adopted, subject to confirmation by the next
convention, which perhaps best expresses the present teaching
of the Universalists and will take the place of the Winchester
Profession :
''Art. I. We ])elieve in the universal Fatherhood of God and
in the universal brotherhood of man.
''Art. II. We beUeve that God, who has spoken through all
His holy prophets since the world began, hath spoken unto us
by His Son, Jesus Christ, our example and Saviour.
"Art. III. We believe that salvation consists in spiritual one-
ness with God, who, through Christ, wiU gather in one the whole
familv of mankind."
THE UNIVERSALIST CHURCH 313
4. Worship.— The worship in Universalist churches is non-
liturgical. Mid-week prayer and conference services are generally
held by them. They observe the two sacraments of baptism and
the Lord's Supper, baptism being generally by sprinkling, but
other modes being permitted if preferred, or the rite even being
omitted if desired. Members are received if they are in sympathy
with the teachings of the Universalist Chui-ch and give evidence
of a desire to live a Christian life.
The young people of the church are organized into the Young
People's Christian Union, simihir in most respects to the Christian
Endeavor Society. The Universalists do very little foreign mis-
sionary work ; they, however, have a flourishing mission in
Japan. Education has l)een given an important place by them j
their leading institution is Tufts College. They publish a number
of periodicals, the most prominent being the ^' Christian Leader."
For further study see the following :
'^ Universalism in America," Richard Eddy (Boston, Universal-
ist Publishing-house, 1886).
Vol. X., American Church History Series (New York, Christian
Literature Company, 1894).
" The Columbian Congress of the Universalist Chui-ch " (Boston
Universalist Publishing-house, 1894).
'' Ancient History of Universalism " (Boston, Universalist Pub-
lishing-house).
-M f- i-^ ^^L^^'
proM i:ks ^^kb fol nder^>.3
BAPTISTS
XI
THE BAPTISTS
WE turn now to the denominations that teach that baptism is
to be administered to believers only, and that by immer-
sion. It is true, of course, that this does not constitute their only
right to be ; they have something else to live and work for, as will
be seen ; but it gives them a mark by which they are more readily
known. The largest of them, and as far as the distinctive teach-
ing is concerned the parent body, is the Baptists.
1. History. —In the sixteenth century Anabaptists fled from
persecution in the Netherlands and settled in England. The
Anabaptists, or rebaptizers, were so called because they rebap-
tized those who had been baptized in infancy, rejecting infant
baptism. They contended for other principles and practices as
well, which are found in a measure among the Mennonites and
Friends. Under the influence of these Anabaptist refugees was
started the Separatist movement in England, ^\'ith Robert Browne
as leader, of whom we spoke more fully in Chapter IX. As the
movement extended and the Separatists were persecuted in
England, many of them found asylum in Holland. The con-
dition of things had changed.* There the English Separatists
came under the influence of Anabaptists, or Mennonites, as the
* The influence of Holland has recently been emphasized in a very able
work by Douglas Campbell, " The Puritan in Holland, England, and Amer-
ica." On the subject in hand, see vol. ii., pp. 177 et seq.
317
318
CORNER-STONES OF FAITH
Anabaptists in Holland were then called from their leader, Simon
Menno. As a result they became Baptists, and some of these
returned to their native land and formed the first Baptist church
in London in 1611, with the Rev. Thomas Helwys as pastor, who,
with the others, had been baptized in Holland by the Rev. John
Smyth. They were called General Baptists, because of their be-
Joliii B
Pastor of Baptist congi-egatiou, Bedford, Euglaud (it;.")5-G() aud 1672-88).
lief that the grace of God was for all mankind through the merits
of Christ. They were Arminians in theology. At the outset the
mode of baptism was not so strenuously insisted upon as was the
opposition to infant baptism. The above does not, of course,
give a complete account of Baptist origins, but some of the steps
leading up to the formation of the first Baptist church in Eng-
land. Dr. Lorimer remarks : '' Our people maintain, in view of
THE BAPTISTS
319
all the facts tlins far attainable, that they are the children of the
Anabaptists and the grandchildren of the Waldenses ; and, with-
out claiming any succession of churches or asserting that all the
Waldenses preserved inviolate their earlier creeds, they assign
the date of their birth to a period ' whereof,' in the language of
common law, ' the memory of man runneth not to the contrary.'
They concede that they may not have let their light shine in one
Bedford Jail.
Wliere Btmyan was imprisoned (1660-72), and wliere lie wrote " Tlie Pilgrim's
Progress."
continuous, steady, unbroken stream through all the centuries ;
but they are sure that it has shed intermittent rays like those that
flash from a revolving light over the ocean's vast expanse, now
penetrating the darkness, then fading for a moment into the
night, only, how^ever, and forever, to return again."*
* George C. Lorimer, " The Baptists in History," p. 50.
Jiunyan's Monument, Bedford, England.
Erected in 1874 by the Duke of Bedford. Tlie statue is of bronze, ten feet liigh,
cast of cannon and bells brought from China. The figure is from a painting by
Sadler. Boehm, sculptor.
THE BAPTISTS 321
The first Particular or Calvinistic Baptist churoh was estab-
lished in England in 1633.
But, coming over to America, the honor of beginning the Bap-
tist churches belongs to Roger Williams, although there were
those with Baptist views here before him, and, in fact, when he
came he was not a Baptist, but a Separatist. His pronounced
views and fearless advocacy of them in the Massachusetts Colony
soon got him into trouble. The story of his banishment in 1635
is too familiar to need recital here. It has been the occasion of
much discussion and controversy— with denunciation, sarcasm,
and ridicule on one side, and countercharge, resentment, and
palliation on the other. But we will let the bones of the out-
spoken and not over-discreet Williams rest under the old apple-
tree where they were buried, and tlie ashes of our stern and
prudent Puritan forefathers remain undisturbed in their last
resting-place. It was when Roger Williams was baptized by
Ezekiel Holliman, and he in turn baptized Holliman and eleven
others, in 1639, that the first Baptist churfli in this country was
formed. Williams's connection with it was brief. Questions
arose in his mind as to the validit}^ of his baptism, and he left
the church and became a " Seeker." Whether the church itself
had continuous existence is a matter of dispute. Another church
was organized in Newport, R. I., in 1644, whicli lays claim to
being the oldest Baptist church in America. It is thus seen that
the Baptists in America have no direct historical connection with
those in the old countr3\ Roger Williams and his followers es-
tablished a colony in Rhode Island where religious toleration
was fully granted. Baptists are wont to m.ake much of their
early teaching and practice of religious freedom. There was
found a considerable following of the Baptist views,— the first
president of Harvard College, Henry Dunster, was a Baptist,—
but their spread was amid great persecution. *' Massaphusetts
banished and whipped tliem. New York fined, imprisoned, and
banished them. Virginia cast them into i)rison for preaching the
gospel and even for hearing it. The first church established in
322
CORNER-STONES OF FAITH
Maine was so harried by violence, fines, and imprisonments that
it was broken up. Milder treatment was experienced in some
of the colonies, notably in Pennsylvania, Maryland, and South
Carolina ; and in the latter State Baptists increased rapidly." *
Up to the time of the Revolution the Baptists were not very
numerous in the colonies ; but from that time on, and especially
after religious liberty was granted, their growth was marked and
Landing of K()ij:(>r Williams at Providence (1636).
rapid. Associations of churches were formed in different locali-
ties as the churches multii)lied, but a general organization was not
made until 1814. In that year was organized the General Con-
vention, primarily for the purpose of carrying on foreign mis-
sionary work, brought about by the change of views of Judson
and Rice, who had been sent out by the American Board of Com-
* ''Concise Dictionary of Religions Knowledge," article "Baptists."
THE BAPTISTS 323
missioners for Foreign Missions (Congregational). On the voy-
age to India, by private study, they adopted Baptist principles,
and were baptized by Ward on their arrival there. The result
of their letters and a visit of Rice to this country was the com-
ing together of the General Convention. This gave more unity
and impetus to the Baptist cause. The convention met there-
after every three years, and is therefore known as the Triennial
Convention. The attention of the convention was very early
directed to the need of a better-educated ministry, for in many
places there were uneducated and unsalaried ministers. The
success of such men in arousing the feelings and creating an
excitement gave them a prestige in certain quarters. The bet-
ter carrying on of the work of the denomination brought about
the formation of State conventions at different times as they
could be effected ; and these, with the general body,, made wise
provision for an educated ministry and the diffusion of know-
ledge. Brown University had been estal)lished, but Hamilton
College and Colunil)ian College and other institutions were a re-
sult of the new movement. The Baptist family was not without
its dissensions and divisions, which will be mentioned later.
2. Organization.— The government of the Baptist churches
is of the Independent or Congregational type. Each local con-
gregation governs its own affairs. In this respect they are
identical with the Congregationalists, Disciples, and Christians.
They have associations, conventions, and congresses, but simply
for fellowship and discussion, and without ecclesiastical authority.
Councils ordain and install ministers, and recognize new churches.
While each congregation is independent in its action, they are
bound together by these fellowshipping bodies, which are com-
posed of pastors and delegates from the churches. The denomi-
nation acts as one body in missionary, educational, and like
enterprises, through organized boards and conventions. Each
church has its pastor and deacons, who have charge of the
spiritual affairs of the church, and its board of trustees, who
have charge of the property, all subject to the action of the
324
CORNER-STONES OF FAITH
church. Members are received and dismissed by vote of the
local church. It is a simple democracy.
3. Teaching.— The teaching of the Baptists maybe charac-
terized in the main as a somewhat liberal Calvinism. There
being no centralized anthority, the Baptists have no formally
adopted creed or confession for the denomination. Each church
- nt.
First Baptist Church, Provideuee, R. 1.
Founded by Roger Williams.
is at liberty to formulate or adopt its own articles of belief— a
liberty that is not abused ; but evangelical, and, for the most
part, Calvinistic teachings are followed. They accept the Bible
as the only infallible rule of faith and practice. The point of
departure in tlieir teaching is that only believers are to be bap-
tized, and that baptism is the immersion of the believer in water.
THE BAPTISTS 325
Baptists claim as their distinctive feature that the church of
Christ is a spiritual body consisting only of such as have given
creditable evidence of regeneration and liave been baptized on
profession of faith. This regenerate membership, and not the
rejection of infant baptism or the mode of baptism, it is insisted,
is the most fundamental teaching with them ; and yet, when
plans of union are on foot, it is the matter of immersion that is
urged. This must still serve in large measure to characterize
them. For the most part, they limit their fellowship in the
celebration of the Lord's Supper to those who have been baj)-
tized, i.e., immersed. Not a few are opposed to this '' close com-
munion." The essential elements of a Baptist church are thus
set forth : '' The Bible for its creed ; believers who have been
duly baptized (immersed) on their personal profession for its
members ; democracy, clergy and laity exercising equal riglits,
for its government ; and an upright life, full of good works to-
ward all men, for its ritual and vindication." *
4. Worship. — The worship of the Baptist churches is non-
liturgical, resembling that of the Congregationalists, the Presby-
terians, and others. They observe the tW'O ordinances, baptism
and the Lord's Supper. Mid-week prayer services are held by
them. Members from other churches are not received if they
have not been immersed, unless they submit to that ordinance.
As has been intimated before, the Baptists carry on a large and
important missionary and educational work at home and abroad.
The foreign missionary work is under the direction of the Ameri-
can Baptist Missionar}^ Union, which was organized in 18-1:5
after the withdrawal of the Southern Convention. They have
missions in Burma, India, China, Japan, Africa, and elsewhere.
The home missionary work is carried on by the American
Baptist Home Mission Society. The Education Society was or-
ganized in 1888. The Baptists have a number of large and im-
portant educational institutions more or less closely connected
with them, among them Brown University, the University of Chi-
* Lorimer, "The Baptists iu History," p. 78.
Roger Williams Monument, Providence, E. I.
Erected 1877. Is twenty-seven feet bijfb, crowned by a statue seven uud one-balf
feet in ]iei.ii:bt. As no genuine portrait of Roger Williaius exists, tbis likeness is
purely ideal.
THE BAPTISTS
327
cago, Colgate University, the Uni\'ersity of Rochester, Crozier
Theological Seminary, and Newton Theological Institution. The
American Baptist Publication Society, located in Philadel})hia,
is among the largest puhlishing-houses in the country. While
the young people of many of their churches are connected with
Rev. Adoiiiram Jiidson, D.D. (178S-1850).
First American Foreign Missionary.
the Christian Endeavor movement, there has ))een formed the
Baptist Young People's Union, to which a large number belong.
In 1844 there occurred a split in the Baptist denomination
growing out of the antislavery agitation, and the convention of
Southern Baptists was formed in May, 1845. These churches
THE BAPTISTS
329
of the South are identical in organization, teaching, and worship
with the churches of the North. They carry on their missionary
work through their General
Convention. Their most in-
teresting foreign work is that
in Cuba, but besides this they
have other important enter-
prises.
Another body, and numer-
ically the largest of the Regu-
lar Baptists, is the Colored
Baptists. Before emancipa-
tion they had some churches
of their own, going as far
back as the formation of
the First African Baptist
Church of Savannah,Ga., in
1788. But it was after their
freedom that they became in-
dependent and their remark-
able growth began. In teach-
ing and polity they are the
same as the above ; but their
worship is more demonstrative, especially among the ignorant.
They carry on a missionary work in Africa. Their missionary
and educational work is done through the National Baptist Con-
vention, a recently consolidated body with three departments.
Besides the above Regular Baptists, the following separate
bodies should be mentioned :
The Freewill Baptists, or, as they prefer, the Free Baptists,
* This memorial tablet and bas-relief portrait of Oliver Holden, composer
of ''Coronation," first sung in 1793, was erected by the Unitarian Society and
placed in the old parish church at Shirley, Mass., of which at one time he
was connected. He was one of the first to organize the Baptist church in
Charlestown, Mass., and "gave the land for a meeting-house." He was the
Oliver Holden.
Composer of " Coronation.
330
CORNER-STONES OF FAITH
date from 1780, when their first church was formed in New Dur-
ham, N. H,, by Benjamin Randall, who was formerly a Congre-
Saiiuul F. .Smith.
Author of " My country! 'tis of tlioe."
Rationalist. They are Congregational in government, hold to
baptism by immersion, and are Arminian in theology, teaching
author of some of our best church hymns and tunes ; the following is found in
many of the hymnals of the present day :
" They who seek the throne of grsice.
Find that throne in every place ;
If w^e live a life of prayer,
God is present everywhere.
"In our sickness or our health,
In our want or in our wealth,
If we look to God in prayer,
God is present everywhere."
THE BAPTISTS 331
a general atonement and the free will of man to accept or reject
Christ. The separation occurred when more rigid Calvinistic
views were held than now. The Freewill Baptists are "open-
communionists." Their first General Conference convened in
1827; they also have yearly and quarterly conferences, which
have advisory and admonitory powers. In 1841 they were joined
by the Free-communion Baptists of New York. They sustain a
vigorous mission work in India, besides other work. Hillsdale
College in Michigan and Bates College in Maine, connected Tvith
which is Cobb Divinity School, are their leading institutions.
The Original Freewill Baptists, found in North and South
Carolina, are in substantial agreement with the foregoing. They
are Arminian Baptists. The observance of the communion
and the washing of the saints' feet are usually held by them
quarterly.
The Seventh-day Baptists, at first called Sabbatarian Bap-
tists, date back to 1671, when their first church was established
in Newport, R. I., by Stephen Mumf ord. Their General Conference
was formed in 1806. It has the right to exclude churches out of
harmony, but the government of the church in the main is Con-
gregational. The conference appoints boards for the administra-
tion of the work of the denomination. Their distinctive teaching
is that the seventh day of the week, and not the first, should
be observed as the Sabbath. They carry on some missionary
work. Their leading institution and headquarters are at Alfred
Center, N. Y.
The General Baptists are another body in essential agree-
ment with the Freewill Baptists. They are found principally in
Indiana, Illinois, Kentucky, and Missouri. Their first organiza-
tion in that region was in 1824, but there had been General Bap-
tists in England and in New England and in the South.
The Anti-mission Baptists, also called Primitive or Old School
Baptists, used to be known as " Hard-shell Baptists." They sepa-
rated from the Regular Baptists early in this century. They hold
hyper-Calvinistic doctrines, and are opposed to missions, Sunday-
schools, and all '^contrivances which seem to make the salvation
332 CORNER-STONES OF FAITH
of men depend on human effort." They are found ahnost ex-
chisively in the Southern States and chiefly in the country
regions.
The Six-principle Baptists had their origin among the early
members of the church at Newport, R. I., wlio adopted the six
principles found in Hebrews vi. 1, 2, viz. : repentance from dead
works, faith toward God, baptism, hiying on of hands, resuiTcc-
tion from the dead, eternal judgment. A small remnant, less
than a thousand, now exist. They are found, for the most part,
in Rhode Island.
The Separate Baptists, fonnerly more numerous and impor-
tant than at present, are found only in Indiana. Tliey arose
durhig the preacliing of Whitcfield in the last century. They
believe in a general atonement and are free-comnuinioiiists.
The United Baptists are what are left of the union of the
Separate and Regular Baptists about a century ago. Their
teaching is a moderate Calvinism. They l)elieve that feet-wash-
ing ought to be practised by all ba})tized believers. They are
close-C(mimuni()n Baptists.
The Baptis'i^ Ciiurc^ii of Christ is another moderate Calvinistic
and small body dating back to the beginning of this century.
They teach a general atonement, and they believe that washing
of believers' feet, as wtdl as ba])tism and the Loi-d's Supj)er, are
to be observed until Christ's secoiul coming. The majority are
found in Tennessee.
The Old Two-seed-ix-the-8i»irit Predestixarian Baptists
are an obscure body found mostly in the Southwest. They be-
lieve in "two seeds"— one im})lanted in man at the fall, which is
the seed of death, the other given by the Holy Spirit to those
who are called. There are various differences anu)ng them and
some variations in tlieir name.
The student is referred to the following works on the Baptists :
'' History of the Baptist Churches in the United States," Pro-
fessor A. H. Newman (American Church Historv Series, with an
THE BAPTISTS 333
excellent bibliography. New York, Christian Literature Com-
pany, 1894).
" History of the Baptists of New England," Backus.
" History of the Baptists," Dr. Thomas Armitage (New York,
1887).
'^ A Short History of the Baptists," Henry C. Vedder (Pliila-
delphia, 1892).
Article by the same in " Concise Dictionary of Religious Know-
ledge."
" The Baptists in Histor}^," G. C. Lorimer (Boston, Silver, Bur-
dett & Co., 1893).
" History of the Freewill Baptists," Stewart.
For statistics see Appendix.
Calvary Baptist Cluircli, Fifty-seventli Street and Sixth Avenue, Xew York.
Organized 1846. Present edifice erected in 1883.
WHY AM I A BAPTIST?
BY THE REV. ROBERT STUART MAC ARTHUR, D.D.,
Pastor of Calvary Baptist Church, New York City
THE question, " Why am I a Baptist ? ■' I should answer by say-
ing til at it is because I believe that Baptist doctrines are the
doctrines of the New Testament as interpreted alike by the high-
est scholarship and by the understanding of unlearned but devout
readers ; and, furthermore, because these doctrines are in many
respects in harmony with the views adopted by the best thought
of to-day, whether in the churches or without. If one were asked
to state the fundamental idea of the Baptists, he might give it as
this : personal faith in the Lord Jesus alone saves the soul ; or,
stating the thought negatively in its relation to baptism, baptism
will not make a man a Christian. He might also enlarge the
thought by saying, obedience to the will of Christ as expressed
in the inspired Scriptures, including personal faith in Christ as
the ground of salvation, baptism into the name of the Trinity as
the profession of that faith, and loyalty to Christ in all other
things which He has commanded. A Christian should, of course,
be baptized, as a soldier should put on a uniform ; but as it is
not putting on the uniform which makes a man a soldier, so it is
not baptism that makes a man a Christian. The man puts on
the uniform because he is already a soldier ; and so a man should
be baptized when he has become a Christian. A true church,
therefore, consists of truly regenerated persons who have been
baptized on the profession of their faith. Thus Baptists refuse
335
336
CORNER-STONES OF FAITH
to give baptism to unconscious infants. They baptize only those
whom they believe to have already become Christians— only those
who show evidence of having met with an internal spiritual
change.
Till a recent date the idea that baptism will not make one a
Christian was distinctively a Baptist doctrine. In the middle
ages all but Baptists
held the doctrine of
baptismal regenera-
tion. If one had been
baptized it was as-
sumed by most church-
men that he had been
made a Christian, and,
without any demand
for evidence that he
was changed in char-
acter, he was admitted
to all the rights of the
church. This is true,
for the most part,
among the Roman
Catholics, Episcopali-
ans, and Lutherans of
to-day, and to some de-
gree even among those
who claim to be more
evangelical. All who
were baptized in infancy are considered to be Christians, though
they show no evidence whatever of an internal spiritual change.
The rapid growth of Baptist churches in modern times results
from a more general discarding of the doctrine that baptism will
make a man a Christian. Evangelical revivals, like those of the
days of Edwards and Whiteiield, or like those which foUow Mr.
Moody's preaching, add greatl}^ to Baptists' numbers. When
Kcv. Kobert Htuart MacArtliur, J).l).
WHY AM I A BAPTIST? 337
Mr. Moody says that baptism will not make a man a Christian,
that no man is a Christian till he has truly repented of his sins
and exercised personal faith in Jesus Christ, people immediately
ask, " Why, then, should infants be baptized ?"
Baptists adopt the principle that as no man puts on the
military uniform till he has already enlisted as a sohlier, so no
one should be baptized till he has already repented and believed
and become a CMstian.
THE NEW TESTAMENT PRINCIPLE
Now, the Baptist principle is the New Testament prin<?iple.
When certain Pharisees asked John the Baptist to baptize them,
he told them they must bring forth fruits meet for repentance
—that baptizing them would not make them holy men ; that they
must first give evidence of repentance and then they could be
baptized. First belief, then baptism, and then the Lord's Supper.
This is the New Testament order, and this is the order of the
Baptist churches still. This Baptist idea that baptism will not
make a man a Christian, that it is unreasonable to baptize him
till he has already met with a change of heart, commands the
approval of all sensible men outside of the church, and it is being
rapidly adopted by all the more evangelical religious bodies.
These churches must make more of infant baptism, or less.
There is absolutely no place for infant baptism in an evangel-
ical system of theology. Those wdio believe in baptismal regen-
eration are logical though unscriptural ; those who do not so
believe and who practise infant baptism are both illogical and
unscriptural. Many evangelical churches are beginning to real-
ize their inconsistency. Not near so many infants are baptized
among the Presbyterians, Congregationalists, and Methodists
as among the Roman Catholics, Episcopalians, and Lutherans.
Why is this f It is because, while the last-named churches still
adhere to the doctrine of baptismal regeneration, the former, for
the most part, have abandoned it, and they are coming more and
338 CORNEE-STONES OF FAITH
more to see that if baptism will not make a child a Christian,
there is no reason for baptizing the child.
AUTHORITIES AGAINST INFANT BAPTISM
I nnhesitatingly assert that there is not in the New Testament
a single command for or example of infant baptism. If there
were, it could easily be found, but no one yet has made this dis-
covery. How can men who adopt the famous dictum of Chilling-
worth, '^ The Bible, and the Bi1)le only, the religion of Protes-
tants,'' practise infant baptism ? In so doing they at once depart
from their fundamental principle ; they cannot successfully
antagonize the " churchianity " and traditionalism of the Church
of Rome. Secular common sense and the evangelical religious
thought of to-day are in this respect in harmony with the New
Testament. The scholarship of the world is in agreement with
this view. Many more authorities miglit be cited, but the follow-
ing are sufficient :
Luther says : " It cannot be proved by the sacred Scriptures
that infant baptism was instituted by Christ or begun by the
first Christians after the apostles." *
Neander says: "Baptism was administered at first only to
adults, as men were accustomed to conceive of hapfisiu mid fa if h
as strictly connected. We have all reason for not deriving infant
baptism from apostolic institution." f
Professor Lange says : " All attempts to make out infant bap-
tism from the New Testament fail. It is totally opi)osed to the
spirit of the apostolic age and to the fundamental principles of
the New Testament." f
Dr. Hanna says : " Scripture knows nothing of the baptism of
infants." §
* "Vanity of Infant Baptism," Part II., p. 8.
t "Church History," vol. i., p. 311 ; ''Plant and Train," vol. i., p. 222.
t "Infant Baptism," p. 101.
§ "North British Review," August, 1852.
M ! S!X! p t- S^ .— .. — II 3 3 1
SB ilEll^SS^ppff'Hpi-fetUffl
Adoniram Judsou Memorial Cluireh, Washington J^iinave,
Orgaiiized September, 1838,
Siinare, New York.
340 CORNER-STONES OF FAITH
TertuUian is the first who mentions the custom, and he opposes
it. This was at the close of the second century, or about a.d. 200.
His opposition to it proves two things : fii'st, that it was in occa-
sional use, at least; second, that it was of recent origin, since
had it been long used some earlier record of it could be found.*
''All students of ecclesiastical history know that at an early
period corruptions perverted Christian faith and practice.
Among these, one of the earliest Avas that of an undue efficacy
attributed to baptism. Its sanctity was so exalted that it was
believed to have power to wash away sins and cleanse the soul
for heaven. By it the sick were supposed to be prepared for
death, and salvation made more certain b}^ its efficacy. Anxious
parents, therefore, desired their dying children to be thus pre-
pared—'washed in the laver of regeneration,' as it was termed
—that they might be sure of salvation. And here came in that
peridcious error of 'baptismal regeneraticm,' which gave rise to
infant baptism, and which has thi-ough all these ages clung with
more or less pertinacity to the clergy and laity of all churches
which have practised it.-' t
Professor Lange's words are wciglity, and should be carefully
pondered by Protestant defenders of this papal emanation. He
says : "Would the Protestant Church fulfil and attain to its final
destiny, the baptism of new-born children must of necessity be
abolished. It has sunk down to a mere formality, without any
meaning for the child." |
BAl'TISM NOT NECESSARY TO SALVATION
Another statement of the Baptist principle is this : baptism is
not necessary to salvation. The assertion sometimes made that
Baptists hold that no man can be saved unless he is baptized
is the falsest, absurdest, most idiotic declaration that ever was
* Neander, "Church History," vol. i., p. 311.
t Dr. Edward S. Hiscox. t "History of Protestantism," p. 34.
WHY AM I A BAPTIST? 341
made in ecclesiastical controversy. It is difficult to speak with
courtesy of sucli ignorance or malice. The very reason why
Baptists practise baptism and not some substitute for it, such as
pouring or sprinkling, is the fact that they hold that baptism is
in no w^ay essential to salvation. The history of the matter is
this : the baptism of the apostolic churches was immersion, if the
tautology of the expression may be permitted. So say Luther,
Calvin, and Wesley ; so say all standard church historians, as Dr.
Philip Schaff, Dean Stanley, Neander, Hase, Guericke, and Kurtz.
On this point there is absolutely no difference of opinion among
specialists in church history. No writer worthy of being classed
with the historians named w^ould dissent from their position.
There is no proof that sprinkling was ever practised before the
middle of the third century. Take the following among many
other learned witnesses to the meaning of baptism :
Grimm's " Lexicon of the New Testament," which in Europe
and America stands confessedly at the head of Greek lexicog-
raphy, as translated and edited by Professor Thayer, of Harvard
University, thus defines haptizo: •' (1) To dip repeatedly; to im-
merse, submerge. (2) To cleanse by dipping or submerging. (3)
To overwhelm. In the New Testament it is used particidarly
of the rite of sacred ablution, first instituted by Jolm the Bap-
tist, afterward by Christ's command received by Christians and
adjusted to the contents and nature of their religion, viz., an im-
mersion in water, performed as a sign of the removal of sin, and
administered to those who, impelled by a desire for salvation,
sought admission to the benefits of the Messiah's kingdom. With
eis to mark the element into which the immersion is made ; en
with the dative of the thing in which one is immersed."
Professor Moses Stuart, one of the ablest scholars America has
produced, declared: ^^ Baptizo means to dip, plunge, or immerse
into any liquid. ^Vll lexicographers and critics of any note are
agreed in this." *
" The Greek language," as Dr. Hiscox has said, '^ is rich in
•Essay on Baptism," p. 51 ; ''Biblical Repository" (1833), p. 298.
if a
342 CORNER-STONES OF FAITH
terms for tlie expression of all positive ideas and all varying
shades of thought. Why, then, did our Lord in commanding,
and His apostles in transmitting His command to posterity, use
always and onhj that one word haptizo to describe the action, and
that one word hapfisnui to describe the ordinance to which He
intended all His followers to submit ? The word louo means to
wash the body, and nipto to wash parts of the body ; but these
words are not used, because washing is not what Christ meant.
Banfizo means to spHuTxle, and if si)rinkling were baptism this
would have been the word above all others 5 but it was never so
used. Keo means to pour^ but pouring is not baptism, and so
this word was never used to describe the ordinance. KatJiarko
means to purify, but is not used for the ordinance. The facts are
clear and the reasoning conclusive."
John Calvin, the great tlieologian, scholar, and commentator,
whom Scaliger pronounced the most learned man in Europe,
says : '' From the words of John (iii. 23) it ma}' be inferred that
baptism was adnunistered by John and Christ by plinKjiny the
whole body under water." *
Luther, the great German Reformer, snys : " The term ^ bap-
tism' is Greek: in Latin it may be translated ruersio, since we
immfrse anything into water that the wliole uuiy be covered with
the water." f
Melanchtliou, the most scholarly and able c()-la])orer with
Luther, says : " Baptism is immersion into water, with tliis admi-
rable benediction." X
Adam Clark, the great Methodist commentator, says : " Allud-
ing to the immersions practised in the case of adults, wherein the
person appeared to be buried under the water as Christ was
buried in the heart of the earth." §
Frederick Meyer, one of the al)lest and most accurate exegetes
* Commentary on John iii. 23.
t Works, vol. i., p. 71 (Wittenberg edition, 1582).
X Melanchthon, Catechism (Wittenberg, 1580).
^ Commentary on Colossians ii. 12.
WHY AM I A BAPTIST? 343
of the present age, says: ^^ Immersion, which the word in classic
Greek and in the New Testament ever means." *
Dean Alford says : " The baptism was administered by the wi-
mersion of the whole person." t
Dr. Schaff, the well-known church historian, says : " Immersion,
and not sprinkling, was unquestionably the original form. This
is shown by the very meaning of the words hapfizo, hajjtisma, and
l)aptismoSj used to designate the rite." |
Dean Stanley, the distinguished scholar and historian of the
Oriental Church, says : " The practice of the Eastern Church, and
the meaning of the word, leave no sufficient ground for question
that the original form of baptism was complete immersion in the
deep baptismal waters." §
Professor Fisher, of Yale College, the accomplished scholar
and historian, says of the apostolic age : '' The ordinary mode of
baptism was by immersion^ \\
John Wesley, the celebrated founder of Methodism, says :
'' ' Buried with Him,' alluding to the ancient manner of baptizing
by immersion.^^ ^]
Neander says : " In respect to the form of baptism, it was, in
conformity to the original institution and the original import
of the symbol, performed ])y immersion, as a sign of entire bap-
tism into the Holy Spirit, of being entirely penetrated with the
same." **
Schaff says : " Finally, so far as it respects the mode and man-
ner of outward baptizing, there can be no doubt that immersion,
and not sprinkling, was the original normal form." ft
Pressense says : " Baptism, which was the sign of admission
into the church, was administered by immersion. The convert
* Commentary on Mark vii. 4. t Greek Testament, Matt. iii. 6.
X "History of the Apostolic Church," p. 488 (1851).
$ "History of the Eastern Church," p. 34.
II "History of the Christian Church," p. 41.
% Note on Romans vi. 4.
** "Church History," vol. i., p. .310 ; also "Plant and Train," vol. i., p. 222.
tt ''History of the Apostolic Church," p. 488.
344 CORNER-STONES OF FAITH
was i^lunged beneath the water, aud as he rose from it he received
the laying on of hands." *
Kurtz says : '' Baptism took place by a complete inmiersiony f
In regard to the teaching of the New Testament touching
alike the subjects and the act of baptism, the scholars of the
world are practically unanimous. The way that infant baptism
and substitutes for baptism came to be practised is easily stated.
The idea had erroneously arisen that no one coidd be saved with-
out baptism ; and when a, man was converted on a dying bed
when too sick to be ba|)tized,— that is, immersed,— the question
arose as to what should be done. The idea was advanced that in
such a case of necessity it would suffice to pour water on him.
Thus the use of pouring and sprinkling came in witli the unscrip-
tural, unreasonable, and dangerous doctrine that baptism was
essential to salvation. At first they were used only in cases of
necessity. In the Greek Church immersion is still the standard
of baptism. It continued such in the Roman Catholic Church
for over a thousand years.
Immersion was the nsage in the Church of England down to
the time of the Reformation, and is still prescribed in the Prayer-
book. But pouring and sprinkling, from their greater con-
venience, came to be nsed more and more, till they finally largely
supplanted baptism. But their use would never have been
thought of but for the superstitious and abominable idea that a
man's soul would be lost if he died withoTit baptism. Now, the
Baptist declares that baptism is not necessary to salvation. He
thinks a Christian should be baptized ; he thinks a Christian who
can obey Christ in this ordinance, and refuses to be obedient,
may imperil liis salvation ; but he does not think it is a thing
indispensable in all circumstances.
Therefore the Baptist says that if a Christian can be baptized
according to apostolic nsage and divine command he should be ;
but if a man is converted on a dying bed, when he cannot be
* "Early Years of Cliristiauity," p. 374.
t "Church History," p. 41.
WHY AM I A BAPTIST? 346
baptized, let him die without baptism. If a man's physical con-
dition makes it impossible to obey the command, in his case it is
not binding. The thief on the cross could not obey this com-
mand; still Jesus promised him Paradise that very day. A
Baptist does not consider that he is ever at liberty to use a human
substitute, such as pouring or sprinkling, for the divine command
of baptism. Not considering l)aptisni to be essential to salvation,
he is not troubled at the idea of a convert's dying without bap-
tism, when it is not possible for him to receive it. It has been
said that Baptists make too much of baptism ; but in fact no
religious body, except the Quakers, make so little of it as they.
And the reason why they do not practise pouring and sprinkling
as well as baptism (immersion) is because it does not trouble
them in the least to let a convert who cannot yield obedience in
baptism die unbaptized.
Their adherence to baptism, which in rare cases cannot be ad-
ministered, shows that they are not in the least " ritualistic," but
have very low ideas as to the necessity of baptism. They, how-
ever, regard Jesus Christ as the only King and Lawgiver in Zion,
and His Word as the sole authority in all matters of faith and
practice ; and so they observe baptism as He commanded and as
the apostles practised and taught. And now this Baptist doc-
trine, that baptism is not necessary to salvation, the idea that a
man's soul will not be lost even though he dies unbaptized, is a
doctrine which not only is suj^ported by the Bible, but is one
which commands the respect of men outside the church. The
Baptists are not medievalists, but they are the especial exponents
of biblical and also of nineteenth-century ideas.
RELIGIOUS LIBERTY
Another point in which Baptists are the exponents both of New
Testament and modern ideas is their doctrine of religious free-
dom, the tenet that the civil magistrate has no authority over a
man's religious creed and usage. Tliis was originally a distinc-
346 CORNER-STONES OF FAITH
lively Baptist idea. For this idea tliev have again and again
shed their blood. It is not long since that if a man advanced the
doctrine of religions freedom it was known thereby immediately
that he was a Ba23tist. Baptists have been mnch praised for
having first preached this great doctrine, now held nniversally in
onr own conntry and inereashigly in other lands; bnt this doc-
trine is mereh^ a logical dednction from the fnndamental Baptist
principle.
In the Jewish nation, and, for that matter, in ancit^it Gentile
nations, as, for instance, the Roman emj)ire, the chnrcli and the
state were one. The Jewish high priest was a civil officer, and
the Roman emperor was pontlfcx ni(i.rinH(s. The civil and the
ecclesiastical governments Avere identical, or at least organically
affiliated; and of course the magistrate had antliorit}' in matters
of religion. And in the middle ages the prevalence of the doc-
ti'ine of baptismid regeneration, and the conscMjuent nearly uni-
versal l)aptism of infants, made every child not^ only a citizen,
but also a member of the church. Thus church and state became
again identical, or at least conterminous : and the civil magistrate
became the servant of the church as well as the state.
The logical development of Baptist }>rinci])les led to the great
doctrine of religious freedom. A moment's thought will show
that there is no ground f(»r saying that tlu^ (►nly reason why
Baptists did not persecute, as did others, was l)ecause they did
not have the ])ower so to do. They often had occasion to speak
on this snbject. For instance, one Thomas Van Imwalt, a Baptist
confessor in the Tyrol, when examined in i)ris()n, was asked
Avhether, in case his ])eoi»le had the power, they would not force
their doctrine on all nations, and answercMl: "No; for it would
be foolish for them to endeavoi- to bring any one to belief by
force, for God will accept only a willing and unconstrained
lieart." They saw that, while a man might by force be brought
to baptism and the Lord's 8u])per, he could not l\v force be
brought to believe. As they l^elieved that it was not baptism
and other ceremonies, but only nnconstrained belief, that made
WHY AM I A BAPTIST? 347
a man a Christian, they saw that it was impossible to make a
man a Christian by force, and so they never attempted it, even
when they had the power.
SALVATION OF INFANTS
There i§ a doctrine now held by all intelligent Christians which
formerly was set forth by Baptists alone, namely, the doctrine
of the salvation of all who die in infancy. It is only in very
recent times that this doctrine has been generally held. It was
not very long ago that if a man said the dying infant of a heathen
or Turk was saved, all who heard him knew at once that he was
a Baptist. Bnt this doctrine, denied by others, was adopted by
Baptists as a logical outcome of their fundamental princii^le.
The doctrine that baptism ^^Tought salvation led to the so-called
baptism of infants. Infant baptism would never have been
thought of ))ut for this doctrine of baptismal regeneration. This
doctrine is the root of which infant baptism is the fruit, and its
story is one of the most fearful the student of history anywhere
finds.
In Lecky's "History of Rationalism" occur the following
burning lines : " According to the unanimous belief of the early
church, all who were external to Christianity were doomed to
eternal damnation, and therefore even the new-born infant was
subject to the condemnation unless baptism had united it to the
church. At a period which is so early that it is impossible to
define it, infant baptism was introduced into the church. It was
universally said to be for the remission of sins ; and the whole
body of the fathers, without exception or hesitation, pronounced
that all infants who died unbaptized were excluded from heaven.
All through the middle ages we trace the influence of this doc-
trine in the innumerable superstitious rites which were de\dsed
as substitutes for regular baptism. Nothing, indeed, can be
more curious, nothing can be more deeply pathetic, than the
record of the many ways by which the terror-stricken mothers
348 CORNER-STONES OF FAITH
attempted to evade the awful sentence of their church. Some-
times the baptismal water was sprinkled upon the womb ; some-
times the still-l^orn child was baptized, in hopes that the Almighty
would antedate the ceremon}-. These and many similar prac-
tices continued all through the middle ages, in spite of every
effort to extirpate them ; and the severest censures were unable
to persuade the people that they were entirely ineffectual, for the
doctrine of the church had wrung the motlier's heart mth an
agony that was too poignaut even for that submissive age to bear.
Weak and superstitious women, wlio never dreamed of rebelling
against the teacliing of their clergy, could not acquiesce in the
perdition of their off'spriug, and they vaiidy atte]iii)ted to escape
from the dilemma by midtiplving su])erstiti()us practices or by
attributing to them a more than orthodox efficacy."
To illustrate Mr, Lecky;s remarks, we may quote from the
decrees of a synod at Cologne in 12S() a.d. After prescribing
immersion as the only regular bai)tism (as it was in the Roman
Catholic Church for more than a thousand years) it goes on to
say : " But in case there is fear that an infant will die before it is
born, if the head of th(^ infant . . . some one shall pour water
over the head, saying, ' I bai)tize thee/ etc." It will not l)e denied
that the Cfesarean opei-ation has often been performed in Roman
Catholic countries, and oeeasionally in other countries, that the
child may be saved by baptism even tlumgli th(^ nu)ther should
die, her eternal safety being already seeui-ed. One does not like
to refer to matters of this delicate nature ; but it is time that
the superstitions and barbarities which are thus connected with
infant baptism were rebuked with great })lainness of speech, as
unworthy even of the most degraded heathen. Some have called
infant ba|)tisin a beautiful ceremony. But in fact it is the
efflorescence of a most gross superstition, and, viewed in the light
of church history, it is only horrible and repulsive. As the little
infant is borne in its gay robes down the aisle, the language of
the ceremonial is tliat, except some drops of water be sprinkled
on its forehead, that beautiful little beinii: would "^Tithe in the
WHY AM I A BAPTIST? 349
flames of hell. Wlio dare, even in symbol, teacli so horrible a
doctrine ? How can a few drops of water, or an ocean, change
the child's relations to God ? In any case, the child has no more
penal sin than a rose or a snowflake.
The doctrine that all dying in infancy are saved was first
taught by the Baptists. They held that not only an adult believer
would be saved, though he died without baptism, but that all
dying in infancy w^ere saved. This doctrine continually appears
in the charges against Baptists who were put to death for their
faith. For instance, Henry Craut, Justus Mueller, and John
Peisker were beheaded at Jena in 1536, not by Roman Catholics,
but by their Protestant brethren the Lutherans. Among their
announced views was the doctrine that " all infants, even those
of Turks, Gentiles, and Hebrews, are saved without baptism."
The first time this doctrine appears in a non-Baptist creed, it is
mentioned only to be condemned. The Augsburg Confession of
1530 says : " Damnant Anabaptistas, qui improbant baptismum
puerorum et affirmant pueros sine baptismo salvos fieri" ("They
[the churches putting forth this creed] condemn the Anabaptists
[a nickname of the Baptists], who reject the baptism of children
and declare that children are saved without baptism ").
Even in our own country similar opposition was once mani-
fested against the Baptist faith. When Clarke, Holmes, and
Crandall were imprisoned and fined in Boston, Mr. Clarke, when
standing stripped at the whipping-post, had his fine paid by a
humane man, who was greatly affected by the sight of a scholar,
a gentleman, and a di\dne in such a situation. On asking what
law of God or men had he (Clarke) broken, Endicott replied to
Clarke : " You have denied infant baptism, and deserve death."
Persecution of these who so deny is the natural result of the
belief which led to the practice of infant baptism. We again
affirm that it is a practice contrary to Scripture, even as inter-
preted by non-Baptist scholars, and also to the sound reason of
all intelligent men who are not prejudiced by early training and
one-sided education.
350 CORNER-STONES 01 FAITH
SUMMARY
To Slim up, I would say that tlie fundamental principle of the
Baptists, and one formerly held b}^ them alone, is that a man's
salvation depends solely on personal faith in Christ and the re-
sultant change of inward character, and not on baptism and
other church ordinances. As a result, they affirm that faith must
be personal ; that no man can believe for another— no parent for
a child ; and that therefore the church is not made \i\) of " be-
lievers and their children," except so far as the children are
themselves believers. They hold that any other view of the
church is Avithout tlie authority of Scripture or common sense.
They administer l)aptism only to those who profess faith in Christ
and give evidence in daily life of having been converted. They
administer immersion, the act of baptism in the apostolic church,
and when this is im})racticable they let the convert die without
baptism. Holding that a man is not made a Christian by baj)-
tism and other outward acts, but only by a change in his spiritual
nature, which cannot be brought about l)y force, they therefore
insist that no outward force or form shall be used to make men
Christians, and that the civil magistrate shall confine himself
entirely to civil affairs, not interfering in purely religious matters.
Holding that baptism is not necessary to salvation, they hold
that not only believing adults, but also all who die in infancy,
even heathen children, are saved.
These ideas, which not ver}- long ago were held by Baptists
alone, are nov/ held by the most enlightened men outside the
Ba])tist ranks, and I consider them also the teachings of the New
Testament. This is another reason ^'why I am a Baptist."
If I take the Bible only as my guide I must be a Baptist ; if I
discard it, and take the traditions of men, I could not consistently
stop until I had reached Rome. But I am not likely to start on
that downward grade. If I were not a Baptist, logically I should
have to be a Eoiuan Catholic. The Catholics are perfectly con-
WHY AM I A BAPTIST? 351
sistent, but nnseriptiiral. Grant their premises, and logically you
must adopt their conclusions. The Baptists are also consistent
and at the same time scriptural. Grant the Baptist premise, and
you must accept the Baptist conclusion. But the Congrega-
tionalists, the Methodists, the Presbyterians, and the Episcopa-
lians are not consistent. Their position is half Romanist, half
Baptist. They have no logical standing-ground. There are but
two consistent and logical positions, one of which is held by the
Romanists, and the otlier by the Baj)tists. Every consistent,
logical, and unprejudiced thinker will take one or the other.
Here, on the Word of God, Baptists stand. They are consistent
Protestants; they antedate existing denominational divisions;
they are truly apostolic. Baptism is the Catholic and apostolic
ordinance. Their position is impregnable. Historically, Baptists
are not Protestants; doctriually, they are the most consistent
Protestants. While the Bible stands they shall stand, and tlie
'' Word of God shall stand forever." God has given them won-
derful prosperity. They are increasing in the United States
to-day much faster than the population of this the most rapidly
populating country in the world. They are in sympathy with
all progressive American ideas, and at the same time are loyal to
the Word of God. They love their brethren of all denominations ;
they are ready to unite with them in all forms of Christian ac-
tivity. They use constantly the Master's prayer for His disciples :
" That they all may be one ; as Thou, Father, art in Me, and I in
Thee, that they also may be one in us."
If ever there is organic unity, it will begin at the baptistery.
Every denomination in Protestant Christendom and in the entire
Roman and Greek churches can agree upon baptism, that is,
immersion, as taught by our Lord and His apostles. The Greek
Church, numbering quite 90,000,000 adherents, has ever been a
stout witness on behalf of baptism ; the Roman Church joyfully
accepts it ; and all the Protestant churches join liands with these
two great bodies. On no substitute for baptism can all the de-
nominations agree. We are not now arguing a point ; we are
352 CORNER-STONES OF FAITH
simply stating an incontrovertible fact. Do men really want
organic Christian nnion'? Are they in earnest when they pro-
claim this desire? Are they willing to follow Christ into the
waters of baptism ? Are they willing to join hands with their
brethren in all centuries and in all climes f Here is the oppor-
tunity ; here is the truly apostolic and Catholic ordinance.
If they will but follow apostolic injunction and example, then
all can say : " We are buried with Him by baptism unto death."
And then ther(^ may be, if it is desired, organic union without
doing violence to the convictions of any, and in acknowledged
harmony with the Word of God and its recognized interpreta-
tions. On Imt few points is the scholarship of the world so
nearly a unit as it is in regard to the meaning of the word " bap-
tism " and as to the practice of the apostles and the early church ;
it would l^e easy to fill pages with the names of learned authori-
ties on all these points ; and the simple-minded disciple of the
Lord Jesus, with no guide but the New Testament, comes to the
same conclusion. May the Holy Spirit lead all believers into all
truth !
P,LQNFERS5 ^so FOUNDERS,
DI5C1PLES.
XII
THE DISCIPLES AND CHRISTIANS
THESE two denominations are closely allied to the Baptists
in that they baptize by immersion. In polity also they are
the same.
THE DISCIPLES OF CHRIST
This denomination is often known as the " Christians," bnt
shonld not be confonnded with the body of that name to be
mentioned hereafter. Sometimes they are called '' Campbellites,"
a term, however, that they deem offensive and do not recognize.
Each one of the Disciple churches is nsnally called " the Church
of Christ " in that place.
1. Origin. — The Disciples look to Thomas Campbell, and
especially his son Alexander, as the founders of their denomina-
tion, as do the Baptists to Roger Williams. The Campbells came
to this country early in the century from Ireland, where they had
been " Seceders." Alexander had studied for a time at Glasgow
University. At first they were associated with the Presbyte-
rians ; but being convinced that immersion was the proper mode
of baptism, they became affiliated with the Baptists and were
immersed. They joined the Redstone (Pa.) Association ; but
shortly after, Alexander Cami)bell and the church of which he
was pastor went into the Mahoning (O.) Association. There his
355
356
CORNER-STONES OF FAITH
teachings and influence prevailed so that, after several churches
that did not agree had withdrawn, the association was dissolved
and the new movement was fully started. This was in 1827.
They were joined about that time by the Rev. B. W. Stone and
his " Christian " followers. Stone had been a Presbyterian min-
ister, but, having left that body, was engaged with others in a
great revival movement in Kentucky, Tennessee, and Ohio. The
Disciples grew very
rapidly and have
continued to do so.
Many from other de-
nominations joined
them. A potent
agency in this early
success was the ex-
tensive circulation
of the "Christian
Baptist," a monthly
periodical, in the
<'onduct of which,
as well as in evan-
gelistic labors, Mr.
Campbell found an
able coadjutor in
Walter Scott, who
had, like himself,
been educated for
the Presbyterian ministry in Scotland. The present numerical
strength of the Disciples, according to their published reports, is
not far from 700,000 ; and this is doubtless far below their actual
numbers, as they have no organized plan for collecting statistics,
and many churches take little interest in furnishing them. As
with many other denominations, the Disciples owe their origin
as much to the ignorance and perversit}^ of their opponents as to
their own opinions and efforts. Opposition to progress or to new
First nioeting-house of the Disciples in America.
Built about 1827, near Wasliington, Pa.
THE DISCIPLES AND CHRISTIANS 357
light or new movements has been the cause of the beginning of
not a few denominations. If there had been less ignorance in
some quarters among the Baptists, and a more fraternal spirit,
there would have been less occasion for Campbell's belligerency
and a strong likelihood that we should not have the Disciples as
a separate denomination. Strenuous advocacy of hyper-Calvin-
ism has set in motion several new movements. But we are di-
gressing.
2. Organization.— In government the Disciples agree sub-
stantially with the Congregationalists and Baptists, with the
exception that the distinction of clergy and laity is repudiated
in theory. However, for " the sake of order and efficiency" they
have elders or ministers and deacons. But all Christians are
" royal priests of God," and may baptize, administer the Lord's
Supper, and do whatever needs to be done. The Disciples have
district, State, and national assemblies for consultation and co-
operation in Christian work, but these bodies have no authority
over the local churches. Members are received into the local
church by baptism, on a simple confession of belief in Jesus
Christ as the Son of the living God. Letters of dismissal are
given, but non-immersed persons are not received unless they
submit to immersion.*
3. Teaching. — In teaching the Disciples are evangelical, hold-
ing the generally accepted orthodox teachings of the Arminian
type. They, however, only ask a simple confession of faith in
Christ, and believe that the only " divinely authorized creed " is
this: "I believe in my heart that Jesus is the Christ, the Son of
the living God, and my Saviour." While accepting the Old Testa-
ment as inspired and as containing many invaluable lessons in
righteousness and holiness, yet " as a book of authority to teach
* Eecently a church in Cleveland, O., has received persons that were not
immersed, the pastor and people Tjelieving this to be their Christian privilege
and obligation. The action is not indorsed by the denomination, and a col-
lection sent to the Foreign Missionary Society was returned for the above
reasons.
358 COK^ER-STOXES OF FAITH
US what we are to do, the New Testament alone, as embodying-
the teachings of Christ and His apostles, is our standard." They
" take the Bible, the whole Bible, and nothing but the Bible, as
the foundation of all Christian union and communion." With
them the one essential of baptism and cliurch fellowship is faith
in Jesus as the divine Lord and Saviour. Tlie Disciples agree
with the Baptists in holding tiuit immersion is the only proper
mode of baptism ; but, differing from the Baptists, they claim
that the believer does not merit nor procure nor earn, but ap-
propriates in l)aptism what the mercy of God has provided and
offered in the gospel. Tlie believer is not l)aptized because he is
forgiven, but in ba})tism he a])propriates God's promise of for-
giveness. This is not the doctrine of baptismal regeneration,
for forgiveness is something different from regeneration. They
emphasize the promise, " He that believeth and is baptized shall
be saved." They, of course, do not baptize infants.
4. Worship.— The worshij) of Disciple churches is similar to
that of other evangelical (*hurchcs, and is non-liturgical. The}^,
however, observe the Lord's Supper on every Lord's day, as " a
joyful and refreshing feast of h)ve." Mid-week prayer ser\dces
are held l)y tliem. Tliey take an active part in the Christian
Endeavor movement. They iinve a considerable foreign mis-
sionary work, carried on by tlie Foreign Christian Missionary
Society ; and the work at home is under the direction of the
General Convention and its boards. They have some thirty col-
leges and schools of various grades, that are in flourishing con-
dition. Among these are Bethany College, Kentucky University,
llirjim College, and Butler L^niversity.
The Disciples publish numerous weekly i)apers, the most widely
(drculated of which are the " Christian Standard " and '■ Christian
Leader" (Cincinnati, O.), " Christian Evangelist" (St. Louis, Mo.),
nnd '^ Christian Guide " (Louisville, Ky.). The " Christian Quar-
terly " is also issued from the office of the '' Christian Evangelist."
The l)iscii)les are distinguished by their claim of simple New
Testament teaching and the desire for Christian union sini}>ly on
THE DISCIPLES AND CHRISTIANS 359
this basis. They repudiate as necessarily schismatic all attempts
at union on the basis of creeds or confessions of faith formulated
by uninspired men. ''The Disciples do not claim to be the
church of Christ, but to be an organized movement within the
church of Christ, in behalf of Christian unity and union l)y
a return to the religion of Jesus, its creed, its ordinances,
and its life, as these are presented on the pages of the New
Testament." *
For further study see the following :
" Disciples," Rev. B. B. Tyler, D.D. (This is in vol. xii. of the
American Church History Series.)
"Memoirs of Alexander Campbell," Robert Richardson (Cin-
cinnati, Standard Publishing Company, 1888).
" Origin of Disciples of Christ," \V. H. Whitsitt (New York,
Armstrong & Son, 1888).
" Our Position," Isaac Errett (Cincinnati, Standard Publishing
Company). This pam])lilet is an excellent tract on the denomina-
tion, and may be had for three cents a copy.
* B. B. Tyler, D.D., in "Concise Dictionary of Keligious Knowledge."
Vermont Avenue Christian Churcli, Wasliington, D. C.
Organized 1843. Present clnirch editic-e dedicated Jauuary 20, 1884.
WHY I AM A DISCIPLE OF CHRIST
BY THE REV. F. D. P0^\T:R, D.D.,
Pastor of the Vermont Avenue Christian Church, Washington, D. C.
ECCLESIASTICALLY I stand with the people known as
'^ Disciples of Christ," or "Christians":
1. Becanse they stand for the original names for the church and
the followers of Christ. "The disciples were called Christians
first at Antioch." Not only is it scriptural and right that the
Lord's people should be known by His name, but human names
are divisive and wrong. Disciples in no sense esteem themselves
better than others, still less the "only Christians"; but they
would be known as Christians only, and their churches as " Chris-
tian churches " or " churches of Christ."
" Almost thou persuadest me to be a Christian," said Agrippa
to Paul. "If a man suffer as a Christian, let him not be
ashamed; but let him glorify God in this name," said Peter.
" Every one of you saith, I am of Paul ; and I of Apollos ; and
I of Cephas. ... Is Christ divided ? was Paul crucified for you ?
or were ye baptized in the name of Paul ? "
Only under the names found in the New Testament will the
great body of the Lord's peo^^le become united. "I pray you,"
said Luther, "leave my name alone, and do not call 3'ourselves
Lutherans, but Christians. Cease to cling to these party names
and distinctions. Away with them all, and let us call ourselves
Christians after Him from whom our doctrine comes." " Would
361
362
CORNER-STONES OF FAITH
to God/' said Wesley, " that all sectarian names were forgotten,
and that we, as humble, loving disciples, might sit down at the
Master's feet, read His holy Word, imbibe His spirit, and tran-
scribe His life into onr own."
As the bride of Christ the church should wear the Bride-
groom's name, not the
name of the Bride-
groom's friend, John
the Baptist, nor the
names of the Bride-
groom's servants, Lu-
ther, Cahdn, Wesley,
or Campbell. Party
names perpetuate
party strife. It is
enough to be a Chris-
tian, and the only name
in death, in judgment,
and in eternity will be
Christian. "His name
shall be in their fore-
heads." So we would
persuade men to be
Christians, simply
Christians, and have
all the King's people
wear the King's name.
2. Because the Dis-
ciples plead for tlie res-
toration of the original creed of the church in place of all human
substitutes.
Said Jesus in answer to Peter's confession, ''Thou art the
Christ, the Son of the living God": "On this rock I will build
My church." Peter's declaration is the only Apostles' Creed, the
divine New Testament creed, the statement that must ultimately
Rev. F. D. Power, D.D.
WHY I AM A DISCIPLE OF CHRIST 3G3
be the universal creed of tlie universal cliurcli. It is the grand-
est proposition in the universe— tlie one that shall stand when
the heavens and the earth shall pass away. Martha said: "I
believe that Thou art the Christ, the Son of God, which should
come into the world." John declared : '' These are written, that
ye might believe that Jesus is the Christ, the 8on of God ; and
that believing ye might have life through His name." Paul
commanded : " Believe on the Lord Jesus Cln-ist, and thou
shalt be saved," and declared, '^ Other foundation can no man
lay than that is laid, which is Jesus Christ." The apostles
preached " Christ," '' earnesth' testified that Jesus was the Christ,"
"determined not to know anything else but Christ and Ilim
crucified"; and when men heard, believed, and would confess
their faith, they said, " I believe that Jesus is the Christ."
It is a person, not a system, upon which faith centers. It is a
divine Person, not a body of human speculations, upon which
the church is founded. " Wliat think ye of Clirist ? " is tlie great
question. " Thou art the Messiah, the Son of the living God," is
the great answer. " On this rock I will build My churcli," is tlie
great oracle. Not upon a liook, a statement, a series of proposi-
tions, but upon Himself Christ founded His church. "Jesus is
the Christ," is the creed of Christianity : the creed of the churches
in Judea and Samaria, in Corinth and Ephesus and Rome ; the
only article of faith in the creed of inspired men and the clnirches
established by inspired men. All other creeds stand in the way
of the peace, union, cooperation, and triumph of the foUowers of
the Son of God, and should l)e put away.
3. Because Disciples stand for fltp adiiiiiiisfrafio)} of tin ordi-
nances as girfjt hjj Christ nud the aposUes.
Taking Christ as our creed, we must necessarily hold to what
Christ taught and ])ractised and the things He connnanded His
apostles to teach and practise as God gives us to see them. Prot-
estants are unanimous in accepting two ordinances, baptism and
the Loi-d's Supper, but they differ widely in their observance.
All agree that the institution of the Lord's Supper was observed
364 CORNER-STONES OF FAITH
weekly, but many celebrate it monthly or quarterly, instead of
on every first day of the week. Not so with the Disciples. In
their nine thousand churches on every Lord's day the Lord's table
is spread, and all the Lord's people are welcomed to the sacred
feast.
Universal agreement also obtains as to the action of baptism,
that it was administered in the time of the apostles by immersion
only, but many have departed from the original practice. Dis-
ciples read the Word, and do the thing. " And it came to pass
in those days, that Jesus came from Nazareth of Galilee, and was
baptized of John in the Jordan. And straightway coming up out
of the water, . . . the Spirit descended upon Him," ''John was
baptizing in ^Enon near to Salim, because there was much
water there." ^' He commanded the chariot to stand still : and
they went down both into the water, both Philip and the eunuch ;
and he baptized him. And when they were come up out of the
water, the Spirit of the Lord caught away Philip, that the eunuch
saw him no more : and he went on his way rejoicing." We are
^^ buried with Christ in baptism," " planted in the likeness of His
death, and raised in the likeness of His resurrection." So, in
administering this ordinance, Disciples go to the water, go where
there is much water, go down into tlie water, bury men in the
likeness of Christ's death, plant them, raise them in the likeness
of Christ's resurrection, come up out of the water, and thus men
are born of water. This is done not to unconscious little ones,
but to intelligent, believing persons who, on their own motion,
accept Christ. This is in accord with the decision of scholarship
as to what is the action of Christian baptism ; in harmony with
the lexicographers, who, mth united voice, give ''dip," "im-
merse," as the meanings of the Greek word htptizo; in agreement
with ecclesiastical history, the universal practice of the Greek
Church, free admission of the Catholic Church, and frank ac-
knowledgment of such reformers as Lutlier, Calvin, and Wesley.
Disciples of Jesus should recognize fnlly and only the authority
of Jesus, and find the scriptural basis, " One Loi'd, one faith, and
one baptism."
WHY I AM A DISCIPLE OF CHRIST 365
4. Because the Disciples plead for the resfor((fioii of the primi-
tive life in regeneration and service. They would give to inquirers
the Scripture answers to tlie question, " Whjit must I do to be
saved!" In times of revival sinners are bidden to pra}^, or to
stand up and be prayed for. They are kept seeking, waiting,
and in doubt as to when they are accepted ! Disciples say to the
unbeliever, '' Believe on the Lord Jesus Christ," and preach to
him the Word of the Lord that he may l)elieve. They tell Ije-
lievers crying under conviction, " Men and brethren, what shall
we do ? " to " repent, and be baptized every one of you in the name
of Jesus Christ for the remission of sins," and they " shall receive
the gift of the Holy Spirit." They instruct the penitent believer,
like Saul of Tarsus, in the words of Ananias, " Arise, and be
baptized, and wash away tliy sins, calling on the name of the
Lord." They assure those who thus believe, repent, and obey
the Lord Jesus that their p.ist.sins are pardoned, as our Lord
said: ''He that believeth and is baptized shall be saved."
Born again, having entered the kingdom, subjects of the King
are to follow the New Testament rule of life : '' Continuing stead-
fastly in the apostles' doctrine and fellowship, and in l)reaking of
bread, and in prayers," adding to their faith all the graces of
Christian service.
5. Because the Disciples are pleading for the union of Christians
upon the basis of New Testament Christianity. They believe that
sectarianism is the curse of the church ; that the millennium will
never dawn upon a divided Christendom ; that the kingdoms of
this world will not become the kingdom of our Lord and of His
Christ so long as our sinful and foolish divisions prevail ; that
millions of money are wasted, and thousands of souls lost, and
the heathen made to stumble, and God's name to be blasphemed,
by the differences, controversies, and conflicts among the Lord's
people. They maintain that the teaching of the apostles is the
only and all-suflfieient means of uniting all the people of God, and
that the union of Christians with the apostles' testimony is all-
suflficient and alone sufficient to the conversion of the world to
Christ. With the restoration of the original, evangelical, apos-
366 CORNER-STONES OF FAITH
tolic, New Testament foundatioiis^ doctrine and title, ordinances
and fruits, the Disciples humbly and confidently believe will come
the glorious answer to the prayer of our adorable Redeemer, that
" they all may be one, that the world may believe that Thou hast
sent Me."
Because the Disciples stand for these things, which seem to me
eminently Avorth standing for, I am a Disciple.
THE CHRISTIANS
THE Christians are often confounded with the foregoing,
wliom they resemble in having no creed l)nt the Bible, and
in generally believing that immersion is the true form of bap-
tism, and in emphasizing the union of all believers in Christ ; but
there are radical points of difference, as will appear. The Chris-
tians are sometimes called " Christian Connection," but it is a
name that they wholly repudiate as a proper name.
1. Origin. — The Christians owe their origin to three distinct
movements in the beginning of this century. One was the re-
vival movement, referred to before, under Barton W. Stone and
other Presbyterians in Kentucky. Another was in Vermont,
where Abiier Jones, M.D., a Baptist, was joined by some of his
own denomination and by Freewill Baptists in an effort to
eschew sectarian names and human creeds. The third was in
Virginia, where a Methodist presiding elder, James O'Kelly, who
came in conflict with Bishop Asbury, started a movement with
the Bible as the only creed. These three "Cliristian" bodies in
different sections came together about 1800, taking the name of
Christian. Afterward St(me and some of his followers joined
the Disciples. Tlie largest growth of the Christians has been in
Ohio and Indiana. Their origin was purely American. They
do not go liack to the Old World for ecclesiastical pedigree. Init
they do claim to be spiritually descended from the church at
Jerusalem.
2. Organization.— In government the Christians are usually
367
368
CORNER-STONES OF FAITH
Congregational. Eacli local churcli is independent, but in fellow-
ship with the others. They have local conferences, and a general
convention called the American Christian Convention, meeting
every four years. The missionar}^, educational, and other enter-
prises of the denomination are carried on through this conven-
tion and its different
departments. Each
chui'ch manages its
own affairs and is
amenable to no coun-
cil or synod. Members
are received and dis-
missed by the local
church. The officers of
the local church are the
pastor, deacons, etc.
3. Teaching. — In
teaching the Chris-
tians are evangelical,
of the liberal Armin-
ian type. Naturally
there is considerable
diversity of doctrinal
opinion among them,
due to the threefold
origin and to the lib-
erty of belief allowed; and yet there is greater harmony than
would be suj)posed. Christians have been charged with being
antitrinitarians ; but a recent editorial in the " Herald of Gospel
Liberty " (November 21, 1895), their leading religious paper, shows
that the}^ have entire freedom on this subject. It grows out of
the fact that they refrain from doctrinal formulas, and because
there are many who hold that God is strictly one, and yet that
Jesus Clirist is the Son of God in a high sense— a sense that can-
not be suggested by nor in harmony with the phrase "very man."
'^,\'^-
Rev. Barton W. Stone.
Chuveh o£ the Disciples of Christ, K.fty-s.x.h Street, Xew Yorlc.
Erected 1883.
370 CORNER-STONES OF FAITH
It is claimed that there are no ministers among them that believe
that Christ is only a man. Christians believe that immersion is
the true form of baptism, bnt they will receive and fellowship
witli those who have not been immersed. They have no leader
but Christ, no name but Christian, no creed but the Bible, and
character is the only l)asis of fellowship. Dr. J. J. Summerbell,
editor of "Herald of Gospel Liberty," says: "We have liberty
of doctrine. We do not profess to allow liberty, and then dictate
an interpretation of the Bible which we compel our brother to
receive at the risk (to him) of church fellowship; that is, we do
not say that we liave no creed, and tlieu say that our brother
must be immersed in order to remission if he w^oidd unite wdth
ns."* This is a radical point of difference between them and
the Disciples. No one is del)arred from membership in their
churches on account of doctrinal differences, nor does difference
of opinion as to the mode of baptism keep any one out.
4. Worship.— The worship of the Christian churches is the
same as that of other evangelical churches. The Lord's Supper
is not ()l)served by them every Sunday as by the Disciples. De-
votional and fellowship meetings are held by the Christians.
Some missionary work is done by them through several boards.
Education is not neglected. They have a number of schools and
colleges, among them Christian Biblical Institute (Stanfordville,
N. Y.), Palmer (la.) College, Franklinton (N. C.) CoHege for
Colored People, Union Christian College (Merom, Ind.), Elon
College (N. C), and others.
lu l<Sr)4 a split occurred among them. The Southern churches
wi til drew on account of differences on the slavery (piestion. They
are uow united. At the American Christian Convention in 1894
the Southern churches were represented ; and in that year was
completed the Norfolk (Ya.) Memorial Church and dedicated as
a memorial of the union of the two branches.
At the National Council of tlu^ (\)ngregationalists in Syracuse,
October, 1895^ the Kev. J, B. Weston, D.I)., was received as a
* Preface to tlie Quadrennial Book for 1891, p. G.
THE CHRISTIANS 37l
fraternal delegate from the Christians. This and other overtures
by local conferences, covering substantially the same territory ni
each denomination, have l)een made. There is quite a marked
fraternal feeling and a considerable hope for a closer union.
'' Christians believe in union, not because they arose for its prop-
agation, but because the Bil)le teaches it."
For further studv see the following :
^'Christian Principles" (Dayton, O., Christian Publication
Association).
Vol. i. (pp. 91-94), vol. ii. (pp. 501, 502), and vol. xn.^ (pp.
22-33) of the American Church History Series (New York, Chris-
tian Literature Company).
Article in "American Christian," December, 1891, by Dr. J. J.
Summerbell.
XIII
THE FRIENDS
THE Society of Friends are more commonly known as Qua-
kers. They Lave ever been an important and helpful ele-
ment in the making- of this country, taking a prominent part
in all movements for the welfare of humanity. They therefore
deserve fuller mention than their numbers at present might in-
dicate.
1. Origin.— Their origin, about the middle of the seventeenth
century, one hundred years prior to the introduction of Metho-
dism by the Wesleys,* was a result of the preaching of George
Fox, who was born in England in 1624— a man of little learning
but of a devout spirit. He began his study of the Scriptures and
the preaching of his views at a time of religious unrest, to say
nothing of the political commotions. Converts were gained quite
rapidly, and they in turn became apostles of the new sect. The
early Friends were filled with missionary zeal. Persecution was
early encountered, and some sought a refuge in America. Qua-
kers began to come to America in the middle of the seventeenth
century. Here, too, they met with opposition, but toleration was
granted them in Rhode Island and in the new colony of Penn-
sylvania, that the Quaker, William Penn, established under
* It is accredited to John Wesley as having said : " Had the Friends been
faithful to their mission, there would have been no need of tlie Metliodist
Chui'ch."
373
374
CORNER-STONES OF FAITH
charter granted by James II. in lieu of pa^^ment for service
rendered by Penn's father, Admiral Penn. Thither many Friends
came, where they formed a peaceful and prosperous community,
retaining the ascendency of government for several generations.
This colony offered freedom to settlers of other faiths ; several
communities were thus settled within the bounds of Penn's grant.
William Penn's treaty with the Indians (1682).
George Fox visited America, traveling from Rhode Island, where
he attended the Yearly Meeting of 1()72, to Carolina. At the
close of the seventeenth century meetings of Friends were estab-
lished in all the English colonies in America.
2. Organization.— The organization of the Society of Friends
is a simple democracy. The local congregation is called a meet-
ing. A number of these meetings unite to form the monthly
meeting j these again to form the quarterly meeting ; and all the
THE FRIENDS
375
meetings of a given State or region unite to form the Yearly
Meeting, which is the supreme authority. There are now four-
teen Yearly Meetings. The various Yearly Meetings are inde-
pendent, but maintain fellowship by fraternal correspondence.
Each meeting has authority over those below it. All members
have a right to attend and to take part in the meetings, and
there is no presiding officer; a clerk receives and records the
sense of the meeting by common agreement. Women have an
equal place with men.
The officers of the Society
are ministers, elders, and
overseers. The latter
carry out the will of the
meeting; the elders assist
the ministers; and the
ministers are not a speci-
ally educated and paid
class, but those that seem
to be ordained by God and
then are approved by the
Society; they are not or-
dained. They are not
paid for theii' services, but
if need be are supported
by the Society. Women
may be ministers.
3. Teachings.— The teachings of the Friends are for the most
part those of evangelical Christians. The central thought in
their teaching is the immediate influence of the divine Spirit in
the heart of every man, and the guidance in worship and all
religious acts by the Spirit. ^^ The Spirit abides in every con-
verted soul." The '' inner light" or grace of God is given to all,
though it may be disregarded and smothered. Creeds are for
the most part eschewed, Bible statements being deemed sufficient,
William Penn (1644-1718).
376
CORNER-STONES OF FAITH
tliougli articles of belief have been put forth. ^^No document
exactly answering to a creed has ever been put forth by the So-
ciety as a whole."
4. Worship.— The worship of the Friends is very simple.
There are no pre2)ared sermons ; any one may speak if moved
by the Holy Spirit. Those who show fitness and prove accep-
table as ministers are
L;i\'en seats at the head
; )f the meeting. Notices
;»f their services do not
say who will preach, but
say that So-and-so will
be present; the infer-
ence is that the Spirit
will mo\'e him to speak.
Meetings of the mem-
1 )ers are sometimes held
without a word being
uttered: it is enjoined
hat in the silent meet-
ings the time be spent
in self-examination and
in profitable meditation,
and onh^ when they con-
ceive that they are led
by the Spirit to address an audience do they offer anything in the
wa}' of teaching or testimony. There is a tendency in some quar-
ters to a preai'rangement of the service aud to tlie introduction of
music. This is resisted, as limiting the action of the divine Spirit.
Friends believe that all forms and rites were, done away with in
Christ, and therefore tlu^y do not baptize nor observe the Lord's
Supper— these are si)iritual. They believe that all shedding of
human blood is wrong, therefore they are opposed to war.
During the Revolution there were those w^ho thought a defensive
George Fox (lGli4-lGl»l).
THE FRIENDS
377
war justifiable ; they were known as " Free Quakers." * They do
not take an oath, but affirm. Friends were among the first to
cry out against human slavery, and even in the South they freed
their slaves. ^' In the year 1787 there was not a slave in the pos-
session of an acknowledged Quaker." Although William Penn was
a slave-owner, he provided for the freedom of the slave after four-
teen years of service. They are
ardent advocates of temperance.
They have Sabbath-schools and
encourage Bible study.
Friends are known by the
simplicity of their life and dress,
and by their plain speech. They
use "thee" and 'Hhou" instead
of '^you." Those who marry
out of the order are not now
disciplined, as former^. Their
view of marriage is that God
joins, and not man ; they do not
perform the marriage, but wit-
ness to it. They object to the
use of the heathen names for
the days and months, preferring
''first day," "first month," etc.
The Friends— and we are speak-
ing here of those known as the
Orthodox Friends— carry on a
considerable home and foreign
missionary work, having flourishing missions in Japan. Syria,
and Mexico. They support liome missionaries in Alaska, among
the Indians on the frontier, and the colored people of the South.
They also give much attention to education, having good col-
* The reader will find Dr. S. Weir Mitchell's " Hugh Wynne " interesting
and instructive in this connection.
femTTTIT
r'ii<ii>iiii'ini«ii«^!t«ii"i'vniiivi\iiiiir
Monument to William I\'im.
Fairmount Park, Philadelpliia, Pa.
y!/\
THE FRIENDS 379
leges at Haverford and Bryn Mawr, Pa., the latter for women,
with high-grade boarding-schools at Providence, R. I., Philadel-
phia, Pa., and elsewhere. Their organ is the " American Friend,"
published in Pliiladelpliia. One of tlie most prominent Quakers
of the present century was John Or. Wliittier. '' Great changes
have taken place sin(^e the tide has turned, and Friends have be-
come an aggressive, growing ])ody, instead of a diminishing one."*
The Hicksites.— This is the theologically liberal branch of the
Friends, so called from their leader, Elias Hicks, who was bom
on Long Island in 1748 and died in 1830. He was a minister
of strong personal influence, largely by reason of his practi-
cal preaching. The division occurred in 1827-28 on doctrinal
grounds, and was quite wide-spread among the Friends. Out of
it grew several lawsuits for the possession of property.
The liberal teaching of Elias Hicks as to the office and work of
Christ laid him open to the charge of Unitarianism, and liis fol-
lowers have been accused of holding Unitarian views. While
many repudiate this, these are views found among them as a
result of the liberty of thought that is granted. At the Friends'
Congress during the Parliament of Religions a statement was
made which declares their belief in the divinity of Christ : •' The
divine nature, the Christ-sx)irit, the Word, dwelt in Jesus in un-
paralleled and finitely immeasurable degree. He is ^ the highest
possible manifestation of God in man.'" They also declared
their belief in '' the divine immanence, God's direct self-revelation
to our perceptions, His shining into our souls if admitted " ; and
their belief in ^'the Scriptures as confirming that immediate
divine revelation, recording God's A'isits to the soul in the past
ages, and in the New Testament presenting the crowning truths
of the Christian dispensation. We revere the Scriptures and
desire enlightenment from the Sjiirit who gave their truths." t
One of the most prominent leaders in this branch was Lucretia
* American Chnrcli History Series, vol. xii., p. 300.
t "The World's Parliament of Reli^ons," edited by Dr. J. H. Barrows,
vol. ii., p. 1458,
380 CORNER-STONES OF FAITH
Mott, who was very radical in her teachings concerning Jesus
Christ and the Bible. The Hicksites have a flourishing college
at Swartmore, Pa., and are deeply interested in all kinds of phil-
anthropic and reform work.
The Wilburites.— This is another branch of the Friends,
comprising at present seven small Yearly Meetings. Their
separation occurred in tlie first half of the present century be-
cause of their objection to the new methods of evangelistic and
missionary work. They still have a strong attachment for old
forms and look with disfavor upon changes and innovations.
They have an educational establishment at Barnes ville, O.
The " Primitive " Friends are a still more conservative body.
They are a small number who are zealous "of maintaining the
ancient testimonies of the Society intact, with the idea of bearing
witness to the sj)irituality of the gospel rather than propagat-
ing it."
For further study see the following :
" History of the Society of Friends," Professor A. C. Thomas
and Dr. R. H. Thomas (New York, Christian Literature Company,
1894). (This is in vol. xii. of the American Church History
Series.)
Article " Friends " in '• Concise Dictionary of Religious Know-
ledge," edited by Dr. S. M. Jackson, and in " Schaif-Herzog En-
cyclopedia."
"History of Friends in America," James Bowden (London,
1850).
" The World's Parliament of Religions," edited by Dr. Barrows,
vol. ii., pp. 1450 et seq.
" Religious Forces of the United States," H. K. Carroll, chap,
xxi.
"The Hicksite Quakers and their Doctrines," James M. De
Oarmo, Ph.D. (New York, Christian Literature Company, 1897).
" The Society of Friends in tlie Xineteenth Century," WiUiam
Hodgson (Philadelpliia, 1876).
THE FRIENDS 381
The Shakers are sometimes confounded with the Quakers, but
are quite diflferent. They are the followers of Ann Lee, who
w^as born in England, but died in this country in 1784, "the
second incarnation of the Christ, this time in the female line."
Their first community was established at Mount Lel)anon, N. Y.,
ill 1792. They are strict celebates, depending ui)on proselytes
for their increase, but they are decreasing. Rejecting the Trini.
tarian conception of God, they hold to the duality of persons in
the Deity, male and femah.' ; the distinction of sex, they believe,
inheres in the soul and is eternal. They live in connnunities, and
have all things in common.*
* See " Shaker Sermons " (gives Shaker theology), by H. L. Eads ; also
<'The World's Parliament of Religions," edited b}^ Dr. Barrows, vol. ii,,
p. 1380; and Carroll's ''Religious Forces of the United States," p. 111.
THE FAITH OF OUR FATHERS ; OR, WHY
I AM A FRIEND
CHRIST'S followers were first called Christians ahoutthe year of
our Lord 42 or 43, at Antioch . The important decision to admit
the Gentiles to Christian fellowship had already been made at
Jerusalem, though it took a miracle to convince Peter that Cod
was no respecter of persons, and that Jew and Gentile could l^e
partakers of the same spiritual blessings. Paul and Peter began
almost simultaneously the work of evangelizing the heathen.
Some of the Hellenistic Jews, natives of Cyrene, had accepted
their teaching, and preached Jesus to the Greeks at Antioch.
Vast numbers believed, and it was soon evident that an experi-
enced teacher and caretaker should be j^laced over them. And
the brethren sent to them Barnabas, who also took to help
him Paul. These two earnest men for one whole year preached
Christ, and vast numbers of Jews and Gentiles of all classes
believed and were joined to the brethren. These brought with
them distinctive characteristics, and the church soon lost its
appearance of a Jewish sect and stood out as a separate com-
munity. When they so fraternized as a common brotherhood,
without the necessity of circumcision or the Passover, the Mosaic
features of this society were lost in the wider character of the
New Covenant. They called themselves brethren, believers,
saints, disciples. Probably the name " Christian " was given by
383
384
CORNER-STONES OF FAITH
the Romans, who, having so often heard them speak of Christ,
gave them the name '^ Christian " in ridicnle.
But certain Jewish brethren, believers, who had not as clearly
understood the spirituality^ of the Christian dispensation, " came
down from Judea, teaching that, except ye be circumcised after
the manner of Moses,
ye cannot be saved."
Paul and Barnabas
had no small dissen-
sion and disputation
with them, and the
churcli sent them and
certain others up to
Joi-usalem that these
(|iicstions might be
settled. The deci-
sion of the council we
find recorded in Acts
XV. 24-29: ^^Foras-
much as we have
heard, that certain
which went out from
us have trouliled 3'ou
with words, subvert-
ing your souls, say-
ing, Ye must be cir-
cumcised, and keep the law : to whom we gave no such com-
mandment: ... it seemed good to the Holy Spirit, and to us,
to lay upon you no greater ))urden than these necessary things ;
that ye abstain from UK^nts offered to idols, and from blood, and
from things strangled, and from fornication : from which if ye
keep yourselves, ye shall do well. Fare ye well." Profession of
faith in Jesus, followed by a pure life, was all that the council
required of the Gentile church.
There seems to have been nothing in th(^ public service, for the
Rev. F. O. C'artland.
WHY I AM A FRIEND 385
first one hundred years, premeditated or liumanh^ arranged. The
early church believed in the real presence of the Lord Jesus
Christ in the assemblies of His people, and that His Holy Spirit
would lead in the exercises and inspire individuals to varied acts
of devotion. Consequently, as was evidently the practice of the
patriarchs and prophets, they worshiped God in silence. Bing-
ham tells us: ''It was the custom of the ancient Jews upon en-
tering the synagogue to remain for some time in reverent silence,
that they might meditate upon the divine attril^utes and the
majesty of the Lord God of Israel." Zechariah ii. 13 says : " Be
silent, O all flesh, before the Lord." Isaiah xli. 1 says : " Keep
silence before Me, O islands ; and let the people renew their
strength: let them come near; then let them speak." The
psalmist (Ps. Ixxxv. 8) says : " I will hear what God the Lord will
speak : for He will speak peace unto His people, and to His saints."
The apostolic church for about the first centmy practised the
observance of an interval of silence in their public assembhes.
Pressense writes of the early Christian church : " The whole as-
sembly joins first in prayer. Its supplications rise to God in
deep silence ; then the solemn silence is broken by the voice of
the minister, who directs the secret prayer by calling to mind
those great objects of supplication which should never be for-
gotten.'* There was no person appointed to read the Scriptures,
but each approved member in the congregation Avas at liberty to
read such portion as he felt called upon to present for the con-
sideration of the assembled church. The vocal service was not
confined to t^. e recognized minister. "Where the Spirit of the
Lord is, there is liberty," was their faith and practice. They
were at liberty, one by one, to speak a word of exhortation or
prayer as their own need or that of the congregation might be
impressed upon their minds. Others, one or more, sang songs
of praise, passages from the Holy Scriptures, the Psalms espe-
cially being used, ending at times with the doxology taken from
Revelation i. 5, 6, or Luke ii. 14. Extempore hymns were also
chanted, as the members were inspired. Other words of the
386 CORNER-STONES OF FAITH
saints were sometimes used. Guerieke tells ns that, in the first
century, hymnology was extremely simple and artless, being
chiefly recitative. For more than one hundred years after the
Scotch Reformation the practice of hymn-singing was almost
unknown in the churches of Great Britain, although the German
Reformers largely availed themselves of its popular aid, both in
their social and public worship. The Scotch churches, having
been so recently delivered from the bondage of the Romish ritual,
feared to what this might lead. Hymns were an element of
trouble very earh' in the church. As early as the fifth century,
which called into existence i)rofessional singers, church music
and hymns received more attention and became more varied.
Elaborate hymns, as well as more artificial style of singing, were
then introduced. " The Arians," Guerieke further states, " in the
depth of night, walked in procession l\v torch-light, singing beau-
tiful hymns and anthems, to hear which the people flocked in
troops." The sentiments expressed in their hyiinis and anthems
were not altogether orthodox. Accoi-dingly. St. Chrysostom
believed that nothing better could l)e done than to attempt to
surpass these Arians by still more beautiful singing in the use of
orthodox hymns, therel)y introducing a church psalmody of a
more solemn and moving charactei-.
Notwithstanding the departure from the simplicity of the an-
cient church by many in this service, we gladly acknowledge that
the singing of the beautiful hymns of Isaac Watts, Wesley, Top-
lady, and others, many of which were doubtless inspired, has
been a means of blessing to many. Robert Barclay, a standard
author and minister of the early Friends, says that " singing of
psalms was used by the saints ; that it is a part of God's worship
when performed in His will and by His Spirit. That it may
be, and is, warrantably performed among the saints, is a thing
denied by no Quaker (so called), and it is not unusual among
them, whereof I have myself been a witness, and have felt the
sweetness and quickening virtue of the Spirit therein and on
such occasions ministered."
WHY I AM A FRIEND 387
In the Hebrew cliurch, musical instruments were doubtless
used, but we liave failed to discover any evidence that the}^ were
used during' the early days of the Christian disi^ensation. The di-
versity of gifts by the same Spirit was recognized by the apostles,
and all were directed to wait upon their gifts : '^ whetlier prophecy,
let us prophesy according to the proportion of faith ; or ministry,
let us wait on our ministering." The distinction of clergy and
laity was unknown in apostolic times. There was the same High
Priest for all. All men being reconciled to God were themselves
made kings and priests unto Him. The advancement of the
cause of Christ depended not alone on one select (dass, but all
were called to work for the spread of the gospel, each exercising
the special gift which God had bestowed upon liim, his nature
being renewed and ennobled by the Holy Spirit.
The distinction which St. Paul made between Christians is
based not upon office, but upon spiritual power, and gifts of the
Spirit were not confined to men— women also being called upon
to prophesy. When the Holy Ghost, on the day of Pentecost,
descended on the disciples, women as well as men began to speak,
Peter declaring that what was then happening was the fulfilment
of the prophecy of Joel : " I will pour out of My Spirit upon all
flesh : and your sons and your daughters shall prophesy." The
apostle Paul did at one time say : ^' Let your women keep silence
in the churches." We have good evidence, however, that he did
not refer to the ministry, as he said if they would learn anything,
let them ask of their husbands at home. The custom of the day
gave them, with others, the privilege of asking questions of the
minister, and at this place they were doubtless troublesome, and
interfered with the work of the gospel. He unmistakably sanc-
tions their preaching and praying, for he gives explicit directions
liow they shall appear while doing so, and he mentions Phihp's
four daughters who did prophesy, besides others " wlio labored
in the Lord." Pliny the Younger, in his celebrated letter to the
emperor Trajan (written about a.d. 107), speaks of liaving vainly
sought to extract " by torture, from some handmaidens who were
388 CORNER-STONES OF FAITH
called ministers/' some admissions of the crimes charged upon
the Christians by their enemies.
The only limitation which Paul, or any apostle, sets to the
free exercise of spiritual gifts is that all things shall be done
'' decently and in order," and he declares that the " spirits of the
prophets are subject to the prophets."
What they offered as prayer was from the heart, and as they
felt their present need. No such thing as written prayer was
known in the worshij) and service of the primitiv^e church. So
far as known, not even the Lord's Prayer was used as a custom-
ary part of worship. Neither the New Testament nor any of the
earlier writers give any intimation of its being so used until we
come to TertuUian, al)out the middle of the second century.
Clement of Alexandria writes : " Not in specified place or selected
temple, or at certain festivals and on appointed days, but during
his whole life, the mature Christian honors God, that is, offers
his grateful thanks for the knowledge of the way to live."
During the twenty-five years following the Pentecost we find
no mention of the Passover, except as an indication of time in
Acts xii. 3, nor any further notice of tlie daily breaking of
bread. About the year 58 we come upon tlie practice in full
activity in the Corinthian chnrcli, and the ai)Ostle then takes
notice of it to correct grave abuses whicli had crept into its ob-
servance, those who met on these occasions no longer doing it*in
remembrance of their Lord, T)ut each serving himself before the
others, eating and drinknig to excess. For some time the repast
retained its original character— that of a social meal. No priest
was needed to consecrate what was eaten. Those who were able
furnished the simple meal, and what was left was given to the
poor. The occasion was made a social one, as well as a religious
observance ; and as, with closed d(X)rs, the faithful mingled and
broke bread together, in remembrance of their Lord and Master,
they were refreshed spiritually as well as ])hysically. From this
simple meal gradually grew up by the addition of one observance
after another the sacerdotal element, or sacrament of the Lord's
WHY I AM A FRIEND 389
Supper. The idea of the social and the spiritual became sepa-
rated. Stanley says that the repast was parted from the religious
act, which became more and more sacred. For a time the meal
immediately preceded or followed the sacrament. From century
to century the breach widened. The daily administration ceased
and was confined to the Sabbath and festivals. Finally the meal
itself fell under suspicion. Augustine and Ambrose condemned
it, and, in the fifth century, that which had been the original
form of the eucharist was forbidden as profane by the councils
of Carthage and Laodicea. It is remarkable that Clement of
Rome and the authors of the letter to Diognetus and the epistles
to Barnabas make no mention of the Lord's Supper. ^\nien we
look carefully over the words of the Bible concerning this so-
called ordinance, we find that John does not mention the Passover
supper, although he was present on the occasion of our Lord's
partaking of the meal with His disciples. Matthew and Mark
make no mention of His saying, ''This do in remembrance of
Me." Had they supposed that He was instituting an ordinance,
it seems strange that they should have been unmindful of their
duty to record it. Luke states that it was the Jewish Passover
of which they were partaking together, and that when partaken
of thereafter it was to be in remembrance of the '' Lamb slain
from the foundation of the world." The only reference else-
where in the Scriptures to these words is in 1 Corinthians xi. 25,
26, where Paul answers the questions of some, and reproves
others who ate and drank unworthily ; and ^' many," he says,
" are weak among you, and many sleep from this cause." Ter-
tullian, about 208 a.d., seems to have been the first to call this
supper " sacrament," which, in Latin, means mystery, and the
converting of material bread and wine into the literal body and
blood of Christ is being taught by some in this day.
Ignatius, who had changed from a kniglit to a priest by study-
ing the Xew Testament and by prayei'. lias notliing to say of the
outward sacrament, but pours out his soul for the communion,
saying : '^ I seek the Bread of God, which is Jesus Christ, and I
390 CORNER-STONES OF FAITH
seek the blood wliicli is incorruptible." The term '^sacrament"
is uot iu the Bible. It was not used in connection with Chris-
tianity until the church had fallen away.
Xeander tells us that Anacetus, who was Bishop of Rome, al-
leged that his predecessors, in a church of Gentile Christians who
followed St. Paul, had introduced nothing of that sort, although
Polycarp, Bishop of Smyrna, admits that he had, with the Jew-
ish apostle John, obser\'ed the Passover.
There is no question about the use of water by the Jews and
by John who was called the Baptist, on account of its being the
especial feature of that dispensation, and yet he forcibly presents
the true baptism, of which his was tlie figure, and tells the people
plainly, "I indeed baptize you with water unto repentance: but
He who Cometh after me. tlie latchct of wliose shoes I am not
worthy to stoop down and unloose, He shall baptize you Avith the
Holy Ghost and with fire." And when Jesus, recognizing the
correctness of tlie figure or type, came to Jolm to be baptized,
John hesitated and confessed his own need of the true baptism.
The Master insisted, saying, '^ Suffer it to be so now: for thus it
becometh us to fulfil all righteousness," and, as was the case with
all other figures, He fulfilled this in Himself. There is no doubt
that the apostles practised watc^r baptisin. Paul w^as the most
noted exception, and he admits that he ba])tiz('d (rains, the
household of Stephaiuis, and Cris])ns. but (Mn})hatically declares
that he was not sent (l)y Christ) to l>aptize, Imt to j)reach the
gospel. At first the act was of the simplest kind, and any of the
members might perform it. Tertullian says concerning baptism :
"Even layinen have the right to baptize, for what is e([ually re-
ceived may be e(iually given " : and Justin Martyr, one of the first
apologists whose works have come down to us, says: "What
need have I of that other baptism, who have the baptism of the
Holy Ghost?"
Swearing is emphatically forbidden in the Xew Testament.
Our Lord's words in His Sermon on the Mcmnt are very plain :
" Ye have heard that it hath been said bv them of old time. Thou
WHY I AM A FRIEND 301
shalt not forswear thyself, but shalt perform unto the Lord thine
oaths : but I say unto you, Swear not at all." James v. 12, in
strong terms, forbids tlie practice : "Above all things, my breth-
ren, swear not." Clement says : " He who possesses true know-
ledge does not swear, but prefers making his affirmations by yea
and his denials by nay." Tertullian says : " I do not speak of
perjury, since all swearing is forbidden." William Penn said :
'' A true word needs no oath."
When Christ disarmed Peter He undoubtedly meant to remove
the sword from His followers forever. The prophet Isaiah clearly
predicted it. Micah says, in much the same words : " And He
shall judge among many people, and rebuke strong nations afar off ;
and they shall beat their swords into plowshares, and their spears
into pruning-hooks : nation shall not lift up a sword against
nation, neither shall they learn war any more'- (Micah iv. 3).
Clear as are the teachings of the New Testament, faithful as
were the apostles and early Christians to the light they had, the
church became formal, cold, and corrupt. The dark ages fol-
lowed, and in the sixteenth century the condition had become
one of great corruption among the people and clergy. Ecclesi-
astical penance was confounded with Christian repentance. In-
stead of expecting pardon for sins from Christ only b}-^ faith,
it was expected chiefly from the church by works of penance.
Winpheling, a priest and preacher clamoring for reform before
Luther, says : '' In the rural districts the persons selected for
preachers were miserable creatures who had been previously
raised from beggary— cast-off cooks, musicians, grooms, and still
worse." The higher clerg}^ were often sunk in deep ignorance,
congratulating themselves that they had never leai-ned Greek
or Hebrew. ''The New Testament," says one of them, ''is a
book full of briers and serpents." Luther says : '' Evil had spread
to all ranks. A spirit of error had been sent to men. C^irrup-
tion of manners kept pace with corruption of faith." A great
motive of the Protestant Reformation was the corrupt and
worldly character of the priesthood.
392 CORNER-STONES OF FAITH
Rulers were dictated to by the priests, and governments were
under the authority of the church ofificials, who hesitated not to
use their power against the persecuted Christians. Nor did this
evil pass away entirely with the renunciation of the Church of
Rome. During the early days of George Fox, Bishop Burnet,
who died in 1625, a leading ecclesiastic of the Church of England,
writes : " I cannot look without deepest concern on the imminent
ruin hanging over the church. The outward state of things is
bad enough, God knows ; but that which excites my fears is the
inward condition into which the church has unhappily fallen.
None but those who are obliged to know can adequately compre-
hend the religious ignorance of those who present themselves for
ordination. They are strangers to the plainest parts of Scripture,
which, they sa}^ in excuse for their ignorance, their tutors in the
universities had never mentioned their reading; so that they
could give no account, or a very imperfect one, of the contents
of the gospels."
Not Roman Catholics alone persecuted the believers, but Eng-
lish Protestants, having obtained liberty for themselves, tried to
compel those of different religious opinions to conform to their
beliefs. Under this condition of things, George Fox, the founder
of the Society of Friends, appeared. He was a humble shoe-
maker. He proclaimed an insurrection against every form of
authority over conscience. He resisted every attempt at the
slavish subjection of the understanding, but he circumscribed
this freedom by obedience to truth. He declared that if the
truth made men free, then were they free indeed, and no church
dignitary or government official had the right to lund men's
consciences, bearing in mind, however, that the conscience which
cannot obey the hiw must suffer the penalty of the law.
Between IGGl and 1697, in England alone, 13,562 persons,
followers of George Fox, were imprisoned for conscience' sake;
198 were transported beyond the sea; 338 died in prison or of
their wounds. All this was greatly aggravated by the confisca-
tion of their property and spoiling of their goods to enormous
WHY I AM A FRIEND 393
amounts for tithes and church-rates. Yet, without faltering,
they regularly kept up their meetings, preached without fear
'^ Jesus Christ, and Him crucified," as the only way of salvation,
and that no tithes or penance would be accepted by God as a sin-
offering. He requires the offeiing of a contrite heart and ac-
ceptance of the price which has been paid by Jesus Christ of His
own life on the cross.
Sometimes so many were imprisoned that the chiklren only
were left to keep up the meetings. George Fox wouhl not be
silenced. He preached, wrote, talked, and traveknl very exten-
sively. He visited kings and priests wdth equal freedom, and
hesitated not to declare the Word of God to all. Though of
humble parentage, his " gift made room for him." Among all
classes he found those who were tired of religious bonds and
longing for freedom in the truth. The Friends were often
brought before the magistrates by their religious opponents on
various pretexts, and required to take the oath, which it was well
known they would not do, and, upon refusing, they were thrust
into prison without reference to the charges upon which they
had been arrested.
Accepting the command of the Lord, '^ Thou shalt not kill,''
they agree with Justin Martyr and Tertullian that all war is un-
lawful for Christians ; hence they refuse to bear arms, agreeing
with the early church that when our Lord commanded Peter to
put up his sword He meant forever to disarm His followers.
Great have been the sufferings of Friends on this account, and
perhaps never greater than during the Civil War in tliis country,
when they were pressed into the Southern army and various
means of torture used to compel them to fight. Repeated at-
tempts were made to have them shot, but the soldiers refused to
do it. On some occasions they were taken into battle, though
they would not carry arms ; but none Avere wounded.
George Fox, seeing the undue importance placed by church-
members upon water baptism, was constrained with Justin ^lar-
tyr to say, '^ What need have I of that other baptism, avIio have
394 CORNER-STONES OF FAITH
the baptism of the Holy Ghost ? " He testified, as to his follow-
ers, not so much against the other as for the baptism of the
Holy Ghost, of which the immersion in water is but the figure.
Having the real, we need not the shadow.
The Master knew the Jews would continue to observe the
Passover, and He would have their attention turned to HimseK.
With Ignatius, the Friends would say : " We pour out our souls
for that spiritual communion, and seek the Bread of God, which
is Jesus Christ, and the blood which is incorruptible."
Friends have ever kept to the custom of the early church of
worshiping God in silence ; not that meetings for worship should
be silent meetings, but that there should be silence in meetings
of the believers, and an opportunity to commune with God and
to "hear what God the Lord will speak." With the apostolic
church, they say and ]:)elieve that where the Spirit of the Lord is,
there is liberty, and all who are reconciled to God being kings and
priests unto Him, any one of them who feels led thereto may
read a portion of Scri})ture, offer a prayer, or sing a hymn ; and
the service need not be confined to the men, but liberty in the Spirit
may be exercised by women as well. As. after the day of Pen-
tecost, sons and daughters prophesied, so they believe that God
has poured out His Spirit upon all flesh, and daughters as well
as sons may and do prophesy. Good women, in obedience to
the call of their Lord, have braved ])ul^lic opinion, sacrificed
much that is dear to the heart of wife and mother, and, as her-
alds of the cross, gone upon their Master's errands, to the sa\^ng
of many souls. In view of all the proof that God calls and blesses
faithful women in the work of the ministry, who shall say that
Christ's command, " Go preach My gospel," is not addressed to
women ?
In the administration of church affairs Friends recognize as
having equal liberty of speech the ministers, the elders, and the
members, women as Avell as men, while the direct care of the
church affairs naturally falls upon those most experienced.
Their monthly, quarterly, and yearly meetings are for church
WHY I AM A FRIEND 395
government and arranging for the extension of Christ's kingdom
on the earth in educational, missionary, peace, temperance, and
gospel work at home and abroad. The care of these several de-
partments is assigned to committees composed of persons inter-
ested in and qualified for each line of service.
The fundamental doctrines of the gospel are accepted in com-
mon with other evangelical churches, accepting the Lord Jesus
Christ as the " Word who was with the Father before the world
was," God manifest in the flesh, who gave His life for the world,
and in the shedding of whose blood there is plenteous redemp-
tion. They acknowledge the fall of man and the necessity of
redemption through repentance toward God and faith in our
Lord Jesus Christ. They believe in the indwelling presence of
God in the heart of the believer who has opened the door and let
Christ by His Spirit come in. The doctrine of sanctification by
the Spirit has ever had an important lAaae in the teaching of
Friends, and that to keep one's self unspotted from the world is
the Christian's duty. Eternal punishment of the wicked, and
everlasting bliss for the righteous, they believe to be Bible
teaching. The resurrection of the dead and final victory over
death, hell, and the grave is the privilege of all who continue
faithful. The Bible is accepted as the revealed will of God and
as our rule for faith and practice. All immediate influence or sup-
posed guidance or teaching of the Spirit must be tested thereby.
Not because the circumstance of my birth gave my name a
place upon the church record, neither because my environments
have been favorable, am I a Friend, but because, after careful
study and research, I have come to believe most fully that on
those points in which they differ from other Christian denomi-
nations their understanding of gospel truth accords most nearly
with Christ's teaching and vnth. "the faith and practice of our
fathers."
c^,^^
XIV
ADVENTISTS, BUNKERS, MENNONITES, CHURCHES
OF GOD, THE NEW CHURCH, AND OTHERS
THE denominations in this group and in that to follow can-
not receive as full a description here as the larger and more
prominent ones that have preceded. But sufficient will be given
that the reader may know whence they came and wherein lie
their distinguishing characteristics.
THE ADVENTISTS, OR ^HLLERITES
The origin of the Adventists is to be found in the preaching of
William Miller, and hence they are sometimes known as Mil-
lerites. Miller was a man of somewhat limited education and at
the outset a deist. He afterward became converted and joined
a Baptist church. As a result of a study of the Scriptures, es-
pecially the prophecies, he proclaimed the near approach of the
second coming of Christ; and he taught that the millennium
would follow, not precede, the end of the world. He began his
preaching and predictions about 1831, and 1843 was named as
the time for the end of the world. That failing, the fall of 184-t
was named as the time. After that Miller and others discour-
aged the setting of any definite time. Miller gained many fol-
lowers and helpers through his preaching and publications, not
a few of whom remained although the predictions failed of ful-
filment. His death occurred at Low Hampton, N. Y., in 1849.
397
398 CORNER-STONES OF FAITH
The teacMng of the Adventists in general is that the kingdom
is to be set up on the earth, which is to be refined by fire, and
that Christ is to come in person before the millennium. They
accept the inspiration of the Scriptures, and take it as their
creed, interpreting it, for the most part, literally. Otherwise the
xldventists teach the generally accepted evangelical doctrines.
They baptize by immersion.
The government of Adventist churches is Congregational, except
the Seventh-day Adventists, who have a Presbyterian form in part.
There are the following separate branches of the Adventists :
1. The Evangelical Adventists are the oldest body. They
proclaim a near advent of Christ without setting the exact date.
They hold to the consciousness of all the dead in Hades, and the
natural immortality of the soul, and to future rewards and punish-
ments, the righteous rising at the beginning of the millennium
and being awarded etei-nal bliss, the wicked rising at the end of
the millennium and being sent away into everlasting punishment.
Their organ is '^ Messiah's Herald," published weekly in Boston.
2. The Advent Christians began about 1855 in a division
over immortality. In 1861 a General Association was formed.
They believe that the dead sleep in unconscious repose until Christ
comes ; that immortality is conditioned upon receiving Christ ;
the wicked will utterly perish. '' They make much of Sunday-
schools, and are free and simple in worship." Their chief organ
is the " World's Crisis," pubHshed weekly in Boston. At Yar-
mouth, Me., is the Scriptural Pul)lication House.
3. The Seventh-day Adventists arose in 1845. They teach
that the observance of tlie seventh day, or Saturday, as the Sab-
bath is obligatory, in which they differ from all other Adventists,
as well as from all other denominations except the Seventh-day
Baptists. They teach, further, that man is not immortal, but
receives immortality in accei)tiug Christ; that the dead sleep
until the resurrection ; that tlie millennial reign of Christ is not
on the earth, but in the holy city in the skies. They believe that
the beast of Revelation xiii. 11 is this government. Each year
THE ADVENTISTS, OK MITJ.EKITES 399
quite a nnm])er of their members are tried and punished for
working' on Sunday— an unjust persecution, as they Ijelieve-
They practise feet-washing in eonnec^tion with the Lord's Sui)per.
They make health reform quite prominent, and give much atten-
tion to industrial training. A considerable missionary work is
carried on by them. Their headquarters are at Battle Creek,
Mich., where is published the ''Advent Review and Sabbath
Herald."
4. The Church-of-God Adventists are a body that seceded
from the foregoing in 1866. They are few in numbers, the nui-
jority being in Missouri. They reject the application of Revela-
tion xiii. 11 to the United States, and they do not receive as real
and inspired the visions of Mrs. Ellen G. White. Their head-
quarters are at Stanberry, Mo., where the ''Advent and Sabbath
Advocate " is published.
5. The Life and Advent Union was established in 1864, al-
though there were adherents of their views previous to that time.
They believe in conditional immortality, but, unlike the others,
they teach that the wdcked will not rise, but are destined to ever-
lasting sleep ; only the righteous dead will rise. Their organ is
the " Herald of Life," published at Springfield, Mass.
6. The Age-to-come Adventists were duly formed in 1888 by
the organization of a General Conference in Philadelphia. They
are also known as Churches of God in Christ Jesus. They hold
that man is mortal ; that eternal life is alone for the good : that
the Jews will receive Jesus as the Messiah, be restored to the
Holy Land, and reestablish Jerusalem, becoming the head of the
nations ; that the kingdom of God will be established on earth,
the saints being associated with Clirist in the government : that
the millennium is a period of proliation. Their chief organ is
the "Words of Cheer," publislied in Brooklyn, X. Y.
In other denominations thei'e are some who liold Adventist
views as to the second coming of Christ and the miUennium.
Considerable literature is published and quite widely circulated
by the various branches of the Adventists. An independent and
400 CORNER-STONES OF FAITH
undenominational Scriptural Tract Repository sends out litera-
ture of this kind in considerable quantities, besides publishing
the "Christian."
For further study see the following :
" Concise Dictionary of Religious Knowledge," edited by Dr.
S. M. Jackson, article " Adventists," by D. T. Taylor ; also article
in Appendix of " Schalf-Herzog Encyclopedia."
" Religious Forces of the United States," H. K. Carroll (Ameri-
can Church History Series, vol. i.), pp. 1 ef seq.
"Rise and Progress of Seventh-day Adventists," J. N. Longh-
borough (Battle Creek, Mich., General Conference Association,
1892).
" History of the Second Advent Message," J. C. Wellcome (Yar-
mouth, Me., 1874).
"Life of William Miller," White (Battle Creek, Mich., 1875).
THE BUNKERS, OR BRETHREN
They are variously known as " Dunkards." " Tunkers," " Breth-
ren," and "German Baptists." Among themselves and in their
literature they are referred to as Brethren. They owe their origin
to the followers of Alexander Mack, a German Pietist, who came
to this countrv from Germanv in 1719 and the years followini>\
Mack himself did not come over until 1729. Their settlement
was near Germantown, Pa., wliere a church was formed in 1723.
" One of their number edited and printed the first German Bible
in America, the unbound sheets of whicli were used by the British
soldiers to litter their horses after the battle of Germantown in
the Revolutionary War." * He carried on a considerable publish-
ing business. Some of the Sunday-school cards he printed are
still in existence.
The church government of the Dunkei-s is in part representa-
tive. The decisions of the annual meeting or conference are
* Carroll's "Religious Forces," p. 129.
THE DUNKERS, OR BRETHREN 401
binding upon tlio district conferences and the chnrehes. They
have bishops or elders, ininisters, and deacons, all chosen by the
congregation. Most of their ministers are paid no salary, having
other means of support. They are not a specially educated class,
the Dunkers having no theological schools. In later years more
attention has been given to education. They have now six well-
conducted educational institutions ; in some there is a Bible de-
partment. Their teachings are in the main evangelical. They
strive to give strict heed to the letter as well as the spirit of the
Bible. They hold that faith, repentance, and baptism are condi-
tions of pardon. They baptize by immersion, plunging three
times, dipping forward, once for each person of the Trinity.
Their communion is in the evening, after having partaken of a
full meal. Before the Supper the brethren wash one another's
feet and give the salutation of the holy kiss, the sisters perform-
ing the same service among themselv^es. The Dunkers enjoin
plainness of dress and nonconformity to the world, take no part
in war, are opposed to secret societies. The anointing of the
sick with oil, in the name of the Lord, is a common practice
among them. They endeaA^or to follow closely what they believe
to be the plain teaching of the Scriptures and the simplicity of
the apostolic church. The}' do some missionary work, having
started it within a few years, carrying on a work in Sweden,
Denmark, Norway, Asia Minor, and India. Their foreign mis-
sionary and publication headquarters are at Mount Morris, 111.
Their church organ is the '' Gospel Messenger."
There are three branches of the Dunkers— the Conservatives,
the Progressives, and the Old Order Brethren. The Progressives
separated because of a too strict enforcement of the princi])le of
nonconformity to the world, and an opposition to innovations in
manner of life and worship on the part of the others. The Con-
servatives hold a middle position between them and the Old Order
Brethren, who oppose all Sunday-schools, all educational institu-
tions, and mission work. The Conservatives are not so rigorous
in their enforcement of nonconformity, but are not quite so ag-
402
CORNER-STONES OF FAITH
gressive as the Progressives. They are the strongest branch. By
far the largest number of Dunkers are in Pennsylvania, Ohio,
and Indiana. The German Seventh-day Baptists are an offshoot
of the Dunkers.
See article " Tunkers '' in '' Schaff-Herzog Encyclopedia " ; also
Carroll's " Religious Forces," chap. xix.
THE MENNOXITES
The Mennonites trace their origin to the Waldensians and their
predecessors who never submitted to the Romish yoke in the
dark ages. Their present name was given them by their oppo-
nents in the sixteenth century,
when Menno Simons labored very
zealously and successfully to gather
the scattered congregations into
one body or conference. Menno
Simons, w^ho was born in Holland
in 1492 and died in 1559, was
brought up a Roman Catholic and
educated as a priest ; but in 1536
he changed his faith, became an
Anabaptist minister, and after a
time l^egan to organize churches
on the principle of non-resistance
and of opposition to infant bap-
tism. It was Anabaptist or Men-
nonitc influence that gave rise to
the Ba])tists.*
The first party of Mennonites to come to this country came
from Germany in 1683, and settled at Germantown, Pa., where a
meeting-house erected bv Mennonites in 1 770 still stands. " Tlie
^Ifiiiio Simons.
Born 1492, died 1559.
* See pac:e 349 ;
and America," vol.
also Douglas Campbell's
ii., p. 200.
Puritan in Holland, England,
THE MENNONITES 403
indebtedness of the Friends to the Anabaptists of Holland was
amply repaid by the cordial welcome given to the Mennonites in
the colony of Pennsylvania." They are at present most numerous
in that State. The majority of the Mennonites in America are
descendants of Germans, but there are also a large number that
emigrated from Switzerland. The so-called Russian Mennonites,
who emigrated from southern Russia within the last twenty-five
years, are likewise Germans, and these, with the Swiss and the
American Mennonites, use the German language. Those, how-
ever, who emigrated in an early day, and whose descendants have
now been in this country for four or five generations, must be
designated as Americans, and these are growing into the use of
the English language in their services and in their literature.
The government of the Mennonite clnirehes is of the Congi-e-
gational type, with some modifications. Their officers are bishops,
ministers, and deacons ; the}' are chosen by lot from the congre-
gations. Bishops have charge of districts. The churches meet
together in conferences. Mennonite teachings are presented in
eighteen articles adopted in 1632 at Dordrecht, Holland. They
are evangelical, of a very orthodox type. Their confession " en-
joins the practice of washing tlie feet of the saints, the marriage
only of members of the same faith, the non-resistance of violence,
counseling fliglit rather than the use of the sword." Baptism is
administered to believers only, not, however, by immersion, but
by pouring. They reject infant baptism. Persons from other
denominations, who have been baptized on confession of their
faith in adult years, are not rebaptized unless they desire it. The
Lord's Supper is observed twice a year, and in connection with
it the washing of the saints' feet, the members of each sex per-
forming the office among themselves. The holy kiss is given to
the new members, the pastor's wife or the wife of a deacon per-
forming the service for the women. The holy kiss is also given
when officers are ordained. Missionary work has been quite
recently begun by the Mennonites, and is carried on by them to
some extent at present.
404 CORNER-STONES OF FAITH
The Mennonites are divided into twelve branches, some of them
qnite small. They are known as the Mennonite Chnrch (the
parent and largest body), the Bruederhoef, the Amish, the Old
Amish, the Apostolic, the Reformed, the General Conference,
the Chnrch of God in Christ, tlie Wisler, the Brueder-Gemeinde,
the Defenseless, the Brethren in Christ. The divisions arose
mainly as a resnlt of differences as to discipline and observances.
The Amish Mennonites (second in point of nnmbers) take their
name from Jacob Ammen, who drew off a following on the subject
of chnrch discipline. Tlie}^ are a plain people, and are sometimes
known as " Hookers," from the fact that they use hooks and eyes
instead of buttons.
The '' Herald of Truth " is the organ of the parent body and of
the Amish, these two largest bodies being closely related in
general church and missionary work ; it is printed at their pub-
lishing-house in Elkhart, Ind.
For further atudy see :
"History of the Mennonites," John Harsch (Elkhart, Ind.,
1893).
Article " Menno and the Mennonites" in ^'Concise Dictionarj'
of Religious Knowledge."
Carroll's " Religious Forces," chap, xxviii.
THE CHURCHES OF GOD, OR WIXEBRENNERIANS
The Churches of God, or " Winebrennerians," as they are often
called by others, not by themselves, became a distinct organiza-
tion in 1830. They owe their origin to the Rev. John Wine-
brenner, a minister of tlie German Reformed Church and pastor
of a church in Harrisbnrg, Pa. Extensive revivals took place in
different counties under his preaching, which met witli opposition.
This opposition and the change of views on the part of Wine-
brenner nuide necessary the new organization. Their annual
THE NEW CHURCH, OR SWEDENBORGIANS 405
conferences are called elderships. There is also a General
Eldership, meeting every three years. Their ministry is itinerant.
The Churches of God may be characterized Ijriefly as follows :
In polity and usage they are Methodists. They hold that the
division of believers into sects is unscrii)tural, and that each
church should be kuown as the Church of God at , and any
number of churches as Churches of God . This clause was adopted
at the General Eldei-sliip meeting- in May, 1<S96. They believe
that creeds are unn<?cessary and divisive, and tliat the Bible,
without note or comment, is a sufficient rule of faith aiul practice.
They recognize only immersion of believers as baptism. They
practise the washing of tlie feet of the saints as an ordinance.
The Lord's Supper is administered to Christians only, in a sitting
posture, and in the evening.
Their publishing-house is at Harrisburg, Pa., and they have a
college at Findlay, O. They are still strongest in Pennsylvania,
where they originated. Their organ is the *• Church Advocate."
THE NEW CHURCH, OR SWEDENBORGIANS
The members of the New Church, or the New Jerusalem
Church, are more commonly known as Swedenborgians. They
accept the doctrines of the Christian faith as set forth from the
Word of God in the writings of Emanuel Swedenborg, a man of
great scholarship and of a deep religious spirit. He was born in
Sweden in 1688. He held important educational and civic posi-
tions. After a. devout and diligent study of the Scriptures, and
prayerful meditation, lie began to put forth the ])rincii)les of the
New Church. He was a voluminous writer upon scientific and
theological sulijects.
The first Swedenborgian congregation in this c<uintry was or-
ganized in Baltimore in 1792. Their General Convention was
incorporated in 1 817. There is no distinct and Avell-defined polity.
A modified epis(;opacy exists, for the most ])art. Encli State has
its general pastor, or overseer, a permanent olficer. The separate
406
CORNER-STONES OF FAITH
congregations have much lil^erty in government. Their worship
is partty liturgical. The teachings of Swedenborg are peculiar
and considerably elaborated, too much so for even a full sum-
mary here. Only a few strik-
ing features can be referred
to in this article. He teaches
that Christ's second coming
occurred in 1757, when a gen-
eral judgment took place in
the spiritual world, and he
(Swedenborg) was intromitted
to that world by the opening
of his spiritual senses. A new
heaven and a new earth (Rev.
xxi. 1), wLich signifies a new
dispensation of divine truth
in heaven and on earth, were
at that time inaugurated. Swe-
denborg was in continued com-
munication with the spiritual
world, unsought by him, but
He conceived of the Trinity as wholly
God is one ; the divine in Christ is
the Father; the divine and human together is the Son. The
only life is that of God. Man's apparent life is the divine pres-
ence freely communicated to him. The spirit of man has form
and gives form to the body. The spiritual body exists within the
natural. After death the spiritual body is separated from the
corruptible and lives as in the previous life. There is no resur-
rection of the natural body. The visible universe is a counter-
part of the unseen and spiritual. There are no created angels ;
they are the spirits of redeemed nu^n and Avomen in heaven.
Heaven consists in a good life and in the charity and faith which
inspire it; hell consists in the burnings of the false and evil
mthin.
Emanuel Swedenborg.
Born 1688, died 1772.
voluntarily tendered him.
embodied in Jesus Christ
THE CHRISTIAN UNION CHURCHES 407
The headquarters of their Home and Foreign Missionary Board
are in Boston ; their Board of Puldication is in New York. The
organ of the General Convention is the '' New Church ^Messenger."
For fuller exposition see Swedenborg's works, especially " True
Christian Religion"; also article "New Church" in "Concise
Dictionary of Religious Knowledge."
THE CHRISTIAN UNION CHURCHES
The churches comprised under this name became organically
associated in 1864. A leader in the movement was the Rev. J. F.
Given, a graduate of Marietta College. Elder Flack, of the
Methodist Churcli, was prominent in starting the movement. It
grew out of opposition to political preaching, and especially be-
cause they would take no part in furthering the Ci\dl War. The
idea kept prominent by them is Christian union. Their polity is
Congregational. They have a General Council, meeting every
four years, and State councils, meeting yearly. These bodies
are simply advisory. In teachings the Christian Union Churches
are generally evangelical. The following are briefly the principles
of the denomination: (1) the oneness of the church of Christ;
(2) Christ the only Head ; (3) the Bible our only rule of faith and
practice ; (4) good fruits the only condition of membership ; (5)
Christian union without controversy; (6) each local church
governs itself; (7) partizan preaching discountenanced. The
body has had a somewhat rapid growth, and is most numerous in
Ohio, Indiana, and Missouri. A few years ago efforts were made
by the Christians to have the Christian Union Churches unite
with them, but they met with only partial snccess. Wliile some
joined in, others did not. The president of the Christian Union
General Council was made secretary of the Christian publisliing-
house. What little union there was seems to have been by ab-
sorption.
XV
THE SALVATION ARMY, AMERICAN VOLUNTEERS,
CATHOLIC APOSTOLIC CHURCH, PLYMOUTH
BRETHREN, AND OTHERS
THE SALVATION ARMY
THE Salvation Army, like most other organizations, did not
spring full-fledged from the brain of the founder, but was a
growth. Its precursor was the Christian Mission, started by the
Rev. William Booth, a preacher of the Methodist New Connection
of England. Working among the lowest classes of London's
poor, he evolved methods that seemed best adapted to the people
among whom he labored. The Salvation Army was the result,
which came into being in 1878, thirteen years after the beginning
of the Christian Mission. General Booth was ably seconded by
his wife, who found time, while bringing up a family of eight
children, all of whom are actively engaged in the work of the
army, to do much speaking and wi-iting. She died in 1890.
The army came to this country, or, in their parlance, invaded
America, in 1880. The groT\i:h in numbers and in favor has been
quite rapid.
The organization, as the name implies, is of a military charac-
ter throughout. The divisions of the work in this country com-
prise stations under the charge and command of a captain,
sections under an adjutant subject to a major, districts under a
411
412
CORNER-STONES OF FAITH
major, divisions under a major or brigadier, and a territory
under the charge and comnumd of a comnussioner. Over the
whok^ army are the general-in-chief and his staff. The members
of the army wear a sim-
ple unif oi-m of dark blue,
trimmed with red, that
has l)ecome familiar to
almost every one. That
which is required of each
member is prompt and
unquestioning obedience
to superiors, open and
even ostentatious con-
fession of personal reli-
gion, renunciation of the
world, self-denial, and
su})port of local work.
They strive to utilize all
the powers of every in-
dividual member, and
press their work with
great vigor.
In teaching the army
follows very closely that
of the Methodists. Their
theology is of the Arnunian type. They do not observe the
sacraments, and are not strictly a church, but rather an organ-
ized missionary or evangelistic movement ainong the lowest
classes of society. Although the army has been severely criti-
cized for some of its methods, it has had a rapid growth, and
in the last few years has gained in favor, largely through the
efforts and influence of Commissioner Ballington Booth (son of
General William Booth) and his wife, Maud Booth. A number
of persons of prominence have joined the auxiliary of the army
in this country. Many, however, are strongly of the opinion that
General Willijvm Booth.
Eujiland, 1878;
Foinuler of the Salvation Army
Aiuerica, 1880.
1 ill h?. Vi'Siff
(!
Salvation Army Headtiuarters, Fom-teeuth Street, New York.
414 CORNER-STONES OF FAITH
the i30sition they take, that " no matter how peculiar or how out-
rageous a measure seems, if it leads up to soul-saving it shall be
done/' is a wide stretch of the principle of Paul, '^ all things to all
men." And yet, as some one has said, "The Salvation Ami}" is
the modern fulfilment of the parable of the Good Samaritan. . . .
If any one does not like the Good Samaritan's method, let him set
about doing the Good Samaritan's woi'k with methods that are
better." Their efforts are largely among the destitute and de-
praved, the waifs and strays of society ; they have several prison-
gate homes for ex-convicts, where they receive men just dis-
charged from prison. They also su]>})ort rescue-homes for fallen
women, and lodging-houses and shclt«'rs for men.
Their organ is the ''War C'ry," whicli has a large circulation.
The army flag is red, with dark-l)lue border, and a yellow star in
the center.
For further study see the following :
''Salvation Soldiery" and ''Orders and Regulations for Field
Officers," both by General William Booth.
THE a:mekicax voluxteers
In 1896 there was a division in the American branch of the
army. Commissioner Balliugton Booth and his wife having been
removed from the command of the army in this country, they at
once formed an organization called God's American Volunteers
(later changed to American Volunteers), spoken of briefly as the
Volunteers. The trouble seems to have arisen out of an unwise
effort on the part of the general of the army, or his advisers, to
push autocratic methods in democratic America. The claim,
however, is that the change was sim])ly a following out of the
policy of the army to transfer commanders from one place to
another after a few years of service in a territory. On the one
side there was failure to comply with the commands of a superior
officer,— whether the commands were wise or not is not the ques-
THE AMERICAN VOLUNTEERS
415
tion— "theirs not to reason wliy/'— and on the other hand a
failure to appreciate the American needs and spirit.* Articles of
faith, called " Cardinal Doc-
trines of the Volunteers of ^,.^'T^'*!^P'
America," have been adopt-
ed, which are distinctly
evangelical.
The ordination of some |
of the more important offi-
cers of the Volunteers has
been introduced. The sac-
raments of the Lord's Sup-
per and Baptism are admin-
istered by these ordained
officers. The observance of
these ordinances is not con-
sidered as an essential con-
dition of membership. The
children of Volunteers may
be baptized. The equality
of men and women in ser-
vice and in office is fully
recognized. The commander-in-chief is elected by the soldiers
from among the officers that have served for not less than five
Ballington Booth.
* General Booth of the Salvation Army arrived in New York, January 15,
1898, and met his son Sunday afternoon. Following is the official state-
ment of what occurred at the meeting :
'' (1) General William Booth and Commander Ballington Booth met in the
Tindsor Hotel in the presence of Dr. Josiah Strong and Dr. Charles Cuth-
l)ert Hall, on Sunday, January 16," 1898. (2) Tlie interview was purely as
between father and son. (3) Nothing transpired calculated to lead to any
union of the two movements. (4) It was agreed that all public controversy
in the press and otherwise between representatives of the two movements
should, as far as possible, come to an end.
"(Signed) Charles Cuthbert Hall,
Josiah Strong."
416 CORNER-STONES OF FAITH
years ; he shall hold office ten years. A Yoluiiteer may or may
not be a member of a church, as he chooses.
For further information the reader must apply to their head-
quarters in New York City, where a copy of the constitution of
the organization and reports can be had.
For further study see the following :
'' Beneath Two Flags," Maud B. Booth (New York, Funk &
Wagnalls, 1889).
Article " Salvation Army" in '' Concise Dictionary of Religious
Knowledge."
THE CATHOLIC APOSTOLIC CHURCH
The origin of the Catholic Apostolic Church was in certain
manifestations of the Spirit in Scotland and in London. There
were those who said they had the gift of tongues, being used
by the Holy Spirit to utter " prophesyings." Divine power and
healing accompanied these manifestations, and the fame of them
spread, wliicli resulted in the withdrawal of many from the de-
nominations to which they belonged, and the fonnation of this
church, al)out 1835. The Rev. Edward Irving, an eloquent Scot-
tish preacher who was an assistant of Dr. Chalmers, was one of
the original and most influential promoters of the movement,
though they do not acknowledge him ns the founder. " Ir-
vingites" is a name by which they have sometimes been known.
The first to come to this country came to New Yoi'k about the
middk^ of the century.
The church was organized on an elaborate basis. Its fourfold
ministry includes apostles, prophets, evangelists, and angels, or
pastors, all cliosen directly l)y the Holy Ghost. Each local church
has elders, deacons, and deaconesses, chosen by the congregation.
There were originally twelve apostles ; l)ut they have all died, and
successors have not been chosen.
The Catholic Apostolic Church believes in the plenary inspira-
THE PLYMOUTH BKETJIRKX 417
tiou of tlie Bible, and bases its teaching on the Apostles' CVeed
and the Nicene and Atlianasian creeds. They emphasize the near
approach of the second coming of Christ. Baptism, they believe,
conveys the new life, and the Lord's Supper is not only a sacra-
ment, but a sacrifice. Their worship is liturgical, un elaborate
ritual being used. The Lord's Supper is given prominence, and
is celebrated every Sunday. There are only a little over a thou-
sand members in this country.
For further study see :
Ai'ticle " Catholic Apostolic Church " in " Schaff-Herzog Ency-
clopedia."
Same in ''■ Concise Dictionar}^ of Religious Knowledge.'^
Carroll's " Religious Forces," chap. vi.
THE PLY^IOUTH BRETHREN
The Plymouth Brethren, or simply Brethren, as they desire to
be called, had their origin about 1830 in England. As a large
company early gathered in Pl^-mouth, England, they came to be
known as Plymouth Brethren. In England they are also known
as Darbyites, from a prominent leader, the Rev, J. N. Darby.
The organization of the Brethren is very simple. They have no
regularly paid ministry, nor do they believe in ordination, em-
phasizing the x>arity of all believers. They own no churclu^s in
this country, but worship in halls. They meet every Sal)l)atli for
the " breaking of bread," the Lord's Supper. A characteristic of
the Brethren is the endeavor to keep the unity of the Si)irit.
They believe that the church is one. While they are agreed in
opposing sectarianism, there are at present internal differences.
In the United States the little more than six thousand Brethren
are divided into four branches. In theohigy they are for the
most part Calvinistic. Their interpretation of the Scriptures,
which are their only creed, is (piite literal and narrow.
418 CORNER-STONES OF FAITH
For further study see :
'^History and Doctrine of the Plymouth Brethren," Tevlon
(Loudon, 1883).
Article ''Plymouth Brethren" in '' Schaff-Herzog Encyclo-
pedia."
Carroll's " Religious Forces," chap. iv.
THE SOCIAL BRETHREN CHURCH
In Arkansas and Illinois there are several congregations known
as the Social Brethren Church. This association of churches
was organized about 1867. "It is quite evident that the de-
nomination was originally formed of Baptists and Methodists,
the ideas of both of these denominations and some of their
usages being incorporated iri the new body."* Their organiza-
tion is of tlie Congregational type. Their teaching is evangeli-
cal. They allow three modes of baptism.
THE RIVER BRETHREN
This small body, numbering only a few thousand all told, are
closely allied to the Mennonites. In 1750 a party of Swiss
Anabaptists came to this country and settled in Pennsylvania
near the Susquehanna River, from whom the River Brethren
are for the most part descended. Their name is probably de-
rived from the fact that they were baptized in the river.
They are organized into conferences. They practise trine
immersion ami feet- washing, and advocate non-resistance and
nonconformit}^ to the world.
Small as are their numbers, there are three l)ranclies, known as
The Brethren in Christ, Tlie Old Order or "Yorker" Brethren,
and The United Zion's Children.
* Carroll, in " Religious Forces," p. 347, where tlie facts for this paragraph
were obtained.
CHRIST ADELPHIANS AND SCHWENKFELDERS 419
See "History of the Baptists/' A. H. Newman (Artierican
Church History Series, vol. ii.), p. 500.
Carroll's " Religious Forces/' p. 55.
THE CHRISTADELPHIANS
This is a small sect that owes its origin to John Thomas, M.D.,
an Englishman who came to this country about tlie middle of the
present century. He was at first a Disciple, but came to believe
that the teachings of the churches were apostate. These views
he proclaimed, and began to organize societies. Their congre-
gations are called "ecclesias." Instead of ordained ministers
they have lecturing or serving brethren. They have but four
church edifices in this country, their meetings being held in halls
or priv^ate houses. Their name was not adopted until the time
of the Civil War, when tliey applied to be relieved from military
service. Christadelphians believe that Christ manifested divine
pow^r, although they reject the doctrine of the Trinity and that
Christ works out man's salvation. They hold that immortality
is conditioned on man's righteousness ; that only those who are
true Christadel^^hians will have eternal life ; the rest will be an-
nihilated. They teach that baptism by immersion is necessary
to salvation ; that Christ is coming to the earth to set up His
kingdom in place of human governments.*
THE SCHWENKFELDERS
In Pennsylvania there are a few hundred people who are de-
scendants of the followers of Kasper von Schwenkfeld, a noble-
man of Germany (born 1490, died 1561), who came here in 1784.
He differed in many points from the Reformers, but did not
himself organize a separate sect. His followers, however, did.
Their organization is on the Congregational basis. Their service
* See Carroll's "Religious Forces," p. 91, and "A Declaration of the First
Principles of the Oracles of the Deity."
420 CORNER-STONES OF FAITH
is non-liturgical. Tliey teach that the indwelling Word, which
is Christ, is necessary to the understanding of the Scriptures;
that the human nature of Christ, associating with the di\dne,
came to have a divine nature peculiarly His own; that the
Lord's Supper is a medium of spiritual nourishment ; that the
mode of baptism is not essential. They do not regard l)aptism
or the Lord's Supper as obligatory, and consider the Scriptures
co-equal with other testimony of the Spirit. "Among the cus-
toms peculiar to the Schwenkfelders is a service of prayer and
exhortation over newly born infants, repeated in church when
the mother and child appear." * Each year they celebrate the
day of their landing in America, September 24th.
* Carroll's "Religious Forces, " p. 344. See also articles " Schwenkfelders "
and '^ Schwenkf eld " in ''Concise Dictionary of Religious Knowledge."
XVI
MORMONS, SPIRITUALISTS, CHRISTIAN SCIENTISTS,
AND OTHERS
IN this article will be briefly mentioned tlie denominations not
heretofore named in these articles, completing the divisions of
the church in this country, not forgetting, however, that there
are independent congregations of considerable local influence and
importance that cannot be separately mentioned within the limits
of our space.
THE 3E0RM0NS
The official name of this body is the Church of Jesus Christ
of Latter-day Saints. Their faith is based on the Bible, the
revelations made to their leaders, and on the Book of Mor-
mon. This book, it is claimed, is the condensed record of the
history, faith, and prophecies of the ancient inhabitants of
America, made on golden plates by the prophet Mormon, and
left to the custody of his son Moroni, who buried them. Tlie
first edition of the Book of Mormon contains 588 pages, of wliich
555 are devoted to the history of the descendants of Lehi and
God's dealings with tliem, and 33 pages to an abbreviated liistory
of the ancient elaredites, wdio came from the Tower of Babel
shortly after the confusion of tongues.* The plates were found
* The title of the book is as follows : " The Book of Mormon : an account
written by the hand of Mormon, upon plates taken from the plates of Nephi.
Wherefore it is an abridgment of the Record of the People of Nephi ; and
also of the Lamauites ; written to the Lamanites, wliich are a remnant of
423
424
CORNER-STONES OF FAITH
by Jose])li Smith, as he says, in the hill Cumorah, in the western
part of New York State. Mormon is said by them to be the last
of the sacred prophets
of ancient America, a
descendant of Lehi, of
the tribe of Manas-
seh, who emigrated to
America in B.C. 600.
It has been widely
asserted that the Book
of Mormon is based on
a manuscript written
b}' one Solomon Spanl-
ding, a Presbyterian
minister of Pennsylva-
nia; bnt there is not
sufficient proof that
Smitli liad Spaulding's
manuscript, or any
otlier, as a basis. The
manuscript of Spaul-
ding is now in tlie
library of Oberlin Col-
lege, and could not
have been tlie foundation for the Book of Mormon, except pos-
sibly by way of suggestion. Fi-om a Gentile standpoint the
origin of tlie book is a mystery, though, as has recently been
said, " nothing in the book seems in any way beyond the inven-
the House of Israel ; and also to Jew and Gentile ; written by way of com-
mandment, and also by the spirit of Pro])heey and of Revelation. Written,
and sealed up, and hid up unto the Lord, that they might not be destroyed ;
to come forth l)y the gift and power of God unto the interpretation thereof ;
sealed by the hand of Moroni, and hid up unto the Lord, to come forth in
due time by the way of Gentile ; the interpretation thereof by the gift of God ;
an abridgment taken from the Book of Esther. Also, which is a Record of
the People of Jared, which were scattered at the time the Lord confounded
Brigham Young.
Boru 1801, died 1877.
THE MORMONS 425
tion or ability of an ignorant young man, such as Joseph Smith
confessedly was." Early associated with Smith was Sidney Rig-
don, Avho had been successively a Baptist and a Campbellite, then
a Mormon. To him, no doubt, is kirgely due the Mormon eccle-
siastical and theological system. Rigdon, however, did not join
Smith until after the church had lieen organized several months.
It was under Smith's lead that the churcli was organized in Fay-
ette, Seneca County, N. Y., in 1830, with six members; others
soon joined. The first conference was held in Manchester, X. Y.,
in June. The first gathering-place of the saints was Kirtland, O.,
where a temple still stands.
The Mormons were obliged to flee from one place to another
on account of persecution. They went to Missouri, then to Illi-
nois, and finally to Utah, where they began their temple at Salt
Lake City. Joseph Smith was shot and killed by a mob in Car-
thage, 111., June 27, 1844. He was succeeded by Brigham Young
as prophet and first president.
The organization of the Church of Latter-day Saints is hier-
archical, with two classes of priesthood, the Melehizedek and the
Aaronic. The former includes the offices of apostle, seventy,
patriarch, high priest, and elder. These officers are all elders,
and their duties are to preach and baptize, to ordain, and to ad-
minister the Lord's Supper. The Aaronic priesthood includes
the offices of bishop, priest, teacher, and deacon. In practical
affairs the president of the chui-ch, with his two counselors,
forming the First Presidency, is the sovereign authority. The
high court of the church is the Council of the Twelv^e, called a
'' quorum of twelve apostles." A third quorum is the ^' seventy."
tlie language of the people when they were building a tower to get to Heaven ;
which is to show unto the remnant of the House of Israel how gi'eat things
the Lord hath done for their fathers ; and that they may know the covenants
of the Lord, that they are not cast off forever ; and also to the convincing of
the Jew and Gentile that Jesus is the Christ, the Etfrnal God, manifesting
Himself unto all nations. And now if there be fault, it be the mistake of
men ; wherefore condemn not the things of God, that ye may be found spot-
less at the judgment-seat of Christ,"
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THE MORMONS 427
These three are the leading quorums of the church in directing
its affairs abroad in all the world. Besides these, in the same
jiriesthood, the Melchizedek, is a quorum of high priests, twelve
of which form what is known as the High Council, over which
the First Presidency presides as its head. It is an appellate court,
and its decisions are final. Their territory is divided into
''stakes," including a chief town and surrounding towns, each
with its president and two counselors. It is a compact system,
with the people subservient to the leaders.
The Latter-day Saints adopt the Bible and their sacred books,
which are a continuation of divine revelation, as their inspired
Scriptures. They baptize by immersion, baptizing no children
under eight years of age. They confirm by the laying on of
hands of the elders. They celebrate the sacrament of the Lord's
Supper usually every Sunday, using water instead of wine. They
teach that God exists in the form of a man ; that Jesus Christ is
the Son of God, but of a different substance from the Father ;
that the Hoh^ S|)irit is onh' an influence ; that all men are sinners
through actual transgression, and not because of Adam's sin 5
and that the atonement of Christ is for all who accept and obey.
They place much importance upon revelations, visions, and pro-
phesyings, which are not of the past, for God has much yet to
reveal. They believe in the preexistence of human spirits, and
that it is only through earthly existence that they can attain
final bliss ; hence it is a work of great benevolence to pro%'ide
earthly bodies for them. They believe that Christ will return to
reign personally, setting up His Zion at Salt Lake City. It is
stated in the Book of Mormon that Jesus came to America in
the interval between His burial and resurrection, and after preach-
ing awhile to the people departed to go and preach to the lost
ten tribes of Israel. They baptize for the dead, believing that for-
giveness of sins is dependent upon immersion. The practice of
polj^gamy was begun about 1850, it l)eing proclaimed that this was
enjoined by revelation. The patriarchs had many wives, so should
they. The present president, Wilford Woodruff, claims to have
428 CORNER-STONES OF FAITH
received a divine revelation that the faithful should abstain from
plural marriages. The Gentiles are wont to think that it is a revela-
tion of expediency by reason of the action that Congress has taken
in reference to polygamy. It is difficult to tell how far the com-
mand to abstain from plural wives is obeyed. Utah has been
accepted as a State, and July 4, 1896, we added another star to
our flag, making forty-five.
The Mormons do an aggressive missionary work. Their mis-
sionaries are to be found in many countries, where they gain
proselytes that are sent to Utah.
THE REORGANIZED CHURCH OF JESUS CHRIST
OF LATTER-DAY SAINTS
This branch of Mormonism claims to be the true followers of
Joseph Smith. When Smith was put to death in 1844, as stated
above, a dispute arose as to his successor, and this branch claims
that the true and rightful successor of Jose})li Smith was not
Briglinni Young, l)ut Smith's eldest son, Joseph. The chief point
of difference between them and the Utah Mormons is that they
repudiate the revelation of plural marriages, insisting strenuously
that Joseph Smith received no revelation to that effect, but that
he taught distinctly that a man should liave but one Avife. Be-
sides repudiating the so-called revelation of polygamj', the Reor-
ganized Chiu'ch naturally rejects the teaching that Utah is to be
the gathering-phice of the Saints. And, further, they repudiate
the theory of Adam-God; that is. that Adam was God, "and the
only God with whom we have to do." * In a memorial addressed
to Congress in April, 1870, they quote from the Book of Mor-
mon as follows: "Wherefore, my brethren, hear me, and
hearken to the word of the Lord ; for there shall not any man
* Sermon by Brigliam Yoimg, ''Journal of Discourses," vol. i., p. 50.
The writer is c^reatly indebted to Elder Willard J. Smith for important doc-
uments and valuable information.
THE LATTER-DAY SAINTS 429
among you have save it be one wife ; and concubines he shall
have none." *
In organization this branch is similar to the otlier. Their first
conference was held in 1852. They believe in the Trinity and
in the atonement of Christ. Tliey Ijaptize by immersion for the
remission of sins. They believe in the resurrection of the body
— "that the dead in Christ will rise first, and the rest of the dead
will not live again until the thousand years have exi)ir<'d." Their
Scriptures are the Bible, the Book of Mormon, and the Book of
Doctrine and Covenants.
The Reorganized Church has memljers in nearh^ every State
in the Union. Their chief strength is in Iowa and Missourir
Their headquarters, where they have a pul)lishing-liouse, are in
Lamoni, la. .The leading church organ is the '-Saint's Herald."
They observe the Lord's Supper usually the first Sunday of each
month. Joseph Smith, the eldest son of the original Joseph
Smith, is president of the church.
For further study see the following :
Book of Mormon, and Book of Doctrine and Covenants.
Article " Mormons "in " Schaff-Herzog Encyclopedia."
Article '' Mormonism " in " Concise Dictionary of Religious
Knowledge."
'' History of all Religions," Schmucher, pp. 98 et seq.
" Religious Forces," H. K. Carroll, chap. xxvi.
''The Mormon Delusion," M. W. Montgomery (Boston, Con-
gregational Sunday-school and Publishing Society, 1890).
* In the Court of Common Pleas, Lake County, Ohio, February 23, 1880,
Judge L. S. Sherman handed down tlie following decision touching the Kirt-
land Temple suit: ''The court do find as matters of fact . . . that the
church in Utah, the defendant, of which John Taylor is lu-esident, has ma-
terially and largely departed from the faith, doctrines, laws, ordinances, and
usages of said original Church of Jesus Christ of Latter-day Saints, and has
incorporated into its system of faith the doctrines of celestial marriages and
a plurality of wives, and the doctrine of Adam-God worship, contrary to the
laws and constitution of said original church."
430 CORNEK-STONES OF FAITH
"From Palmyra to Independence," Rudolph Etzenliouser,
2 vols.
" Memorial to Congress " (printed at Piano, 111.).
THE CHURCH TRIOIPHANT
This is the name assumed by those who recognize George Jacob
Schweinfurth as the Christ of the second coming. He was a
Methodist minister, but resigned to become a disciple of a Mrs.
Beekman, who declared herself the "spiritual mother of Christ
in the second coming," and that Schweinfurth was the " Messiah
of the new dispensation." She died in 1883. The Bible is ac-
cepted by them as the Word of God. Christ, they believe, re-
ceived the Spirit of God and became divine by being freed from
the power and curse of sin. While accepting Schweinfurth as
the Christ of the second coming, they do not claim that he is
Jesus of Nazareth. ' • He claims to be sinless, to perform miracles,
and to be able to bestow the Spirit on whomsoever he chooses.
He also declares his power over sin, not only to save from its
curse, but to save from its commission." * Under him are apos-
tles who preside over separate companies and who read the
sermons of Schweinfurth. Persons are received to membership
who acknowledge him as the second Messiah. Their headquarters
are near Rockford, lU. It is reported that Schweinfui'th married
one of his converts in September, 1896.
THE SPIRITUALISTS
Spiritualism had its beginning in certain demonstrations in the
family of John D. Fox, in New York State, in 1848. The move-
ment gained considerable following. Spiritualists claim to re-
ceive communications from those who have died, their spirits
being still living and in an active state. The communications
are received through mediums, who generally go about as
* CaiToir.s ''Religious Forces," p. 105.
THE CHRISTIAN SCIENTISTS 431
speakers or lecturers. They have no strict denominational or-
ganization. They have meeting-places, and camp-meetings hold
quite a prominent place among them. Spiritualists generally
reject the doctrine of the Trinity, believing that Christ was one
of the great teachers of mankind. They do not hold that God
is a personal being, but that He exists in all things. It is diffi-
cult, however, to define exactly the belief of spiritualists, for
there is considerable variety, and there are many connected with
the various denominations, who accept the spiritualist teachings
concerning the communication of the departed. Their follow-
ing comes largely from the bereaved who desire, if possible,
to receive communication from the departed. Spiritualists lay
great stress on the future life as a continuation of the present
life, and the possibility of receiving messages from those who
have gone on before. Undoubtedly there are phenomena hard
to explain in the doings of spiritualistic mediums; but a com-
mittee of learned gentlemen in Philadelphia a few years ago,
know^n as the Seybert Commission, made a careful investigation,
and gave it as their opinion that all the phenomena presented to
them were the result of easily detected fraud. It is a calm, ju-
dicial statement, and deserves careful reading.*
THE CHRISTIAN SCIENTISTS
The Christian Scientists ow^e their origin to Mrs. Mary Baker
G. Eddy, who claims to have discovered the science of healing in
1866. A church was not formed until 1879, of which Mrs. Eddy
became pastor. It was in Boston, Mass. Other churches and
organizations were formed, and the movement spread throughout
the country. Their organization is simple, and they are bound
together by a national association. The science teachers and
healers are for the most part women. The teachings of the
Christian Scientists may be seen from the following definitions.
* ''The Seybert Commission ou Spiritualism" (Philadelphia, J. B. Lip-
pincott Company).
432 CORXER-STONES OF FAITH
Mrs. Edd}^ says : " The Scriptures are ver}^ sacred to me. I aim
only to have them understood spiritualh^ for thus only can truth
be gained." " God is defined as infinite and immortal mind, the
soul of man and the universe." ''We teach that man was and is
the idea of God, coexistent and coeternal with the divine mind."
" What we are wont to call the external world exists in the mind,
and nowhere else." " Matter never Avas made, and is a belief, a
chimera, an error." " Sin and sinners are mythology. Death is
real, and sickness and sin are real, only as beliefs." " Disease is
a thing of thought. Fear is the procurator of the thought which
causes sickness and sufi:*ering. What seem to be disease and
mortality are illusions of the physical senses. These illusions
are not real, but unreal." '' A young child may be sick by the
anxiety of the mother." No drugs or external helps are used in
healing ; cure is spiritual. The aim is to overthrow the belief in
the reality of sickness. It has been said that the difference be-
tween faith-healing and science-healing is that the former seeks
to get the patient info a belief, and the latter to get him out of a
belief. Mrs. Eddy's claims amount to an assertion of infallibility.
Their organ is the " Christian Science Journal," and from its
issue of December, 1897, we quote : " One of the most conspic-
uous events in the external history of the Christian Scientists
the past year is the erection and dedication of the First Church
of Christ, Scientist, in Chicago." Mrs. Mary Baker Eddy, who
made an address on that occasion, claims that it is the fruition of
her seed-sowing in 1884, when she taught a class in Christian
Science in Chicago. In closing her address she said : '' Humbly,
gratefully, trustingly, I dedicate this beautiful house of worship
to the God of Israel, the divine love that reigneth above the
shadow, that launched the earth in its orbit, that created and
governs the universe — guarding, guiding, giving grace, health,
and immortality to man."
The l)uilding is of Bedford stone, which is believed to be the
most durable to be liad. The lot has a frontage of eighty-five
feet and a depth of one hundred and eighty feet. The building
THE INSPIRATIOXISTS 433
is eighty by one liinulred and seventy-three feet. Its seating
capacity is sixteen hundi-ed, with sj^acc in the outer circle of tlie
amphitheater for two or three Inindred temporary seats. Its
auditorium is more capacious than tluit of any other Protestant
church in Chicago. Its total cost, including ground and furnish-
ings, is $108,000— all paid for, not a dollar of indebtedness. The
entire cost of it was contributed by thirteen hundred persons.
For further study see the following :
''Historical Sketch of Metaphysical Healing" and "Science
and Health," Mrs. Eddy.
Article " Science (Christian) " in " Concise Dictionary of Re-
ligious Knowledge."
" Christian Science : Its Truths and Errors " (pamphlet), Rev.
H. M. Tenny (Cleveland, Burrows Brothers).
THE INSPIRATIOXISTS
This religious body occupies seven villages, the principal of
which is Amana, in the State of Iowa, where they are engaged
in farming and manufacturing. They originated in Germany,
whence they came to New York State in 1841, moving to Iowa
in 1856. " They hold to the Trinity, to justification by faith, to
the resurrection of tlie dead, but not to eternal punishment. The
wicked are to be purified by fire. They do not observe the sacra-
ment of baptism, but make much of that of the Lord's Supper,
which, however, is celebrated not often er than once in two years.
They believe that an era of inspiration began at the opening of
the eighteenth century, the Holy Ghost revealing the secrets of
the heart and conscience to messengers or new prophets."*
The Sioux City "Journal" says: "Amusements generally are
forbidden. Even photographs and pictures are not allowed.
Their rules of daily life are very sti-ict and severe, enjoining
abstinence, penitence, and deep devotion. The society is suc-
* Carroll's "Religious Forces," p. 114.
434 COENER-STONES OF FAITH
cessfiil financially, to say the least. The members are good
citizens, pay theii* taxes, avoid litigation ; and if they find happi-
ness in complying with their rigid rules of government, who can
say them nay ? " * They now number about 1600.
THE HARMONY COMMUNITY
This community is located in Economy, Beaver County, Pa.,
where it has been since 1824. The Harmonists were originated
by George Rapp, of Wurtemberg, Germany, who came to this
country in 1803, and established a colony in Butler County, Penn-
sylvania. In 1815 they moved to Indiana, and founded a colony
on the Wabash River. This was sold in 1824 to Robert Owen,
who started there one of his communities, and caUed it New
Harmony. It lasted about three years.
George Rapp aimed to restore "primitive Christianity," and
taught the speedy second advent of Christ. His followers are
celibates. They beheve in the ultimate salvation of all mankind.
Those who marry have to undergo a pi-obation of purification.
The Harmonists have accumulated considerable property; they
number about 250.
THE SEPARATISTS
This small religious body was started in Germany in the latter
part of the last century. By whom begun tliey do not know,
but one of the first behevers to whom they point is Stephen
Huber. Their desire was for a more spiritual faith than could
be had in the state church, as they believed. A connnunity
with a present membership of 136 is located in Zoar, 0. Their
creed is similar to that of the Friends. They have no religious
ceremonies of any kind. Marriages are by civil compact. lu
their services there is no |)ublic prayer. They are decreasing.
* Quoted by Dr. Dorchester in 'H'liristianity in the United States," p. 645.
THE ONEIDA COMMUNITY 435
THE ONEIDA COMMUNITY
This body of so-called religious perfectionists was founded by
John H. Noyes, a graduate of Dartmouth College, a student of
theology at Andover and New Haven, who was licensed to preach
in 1833. After attempting to form the community at New Haven,
he organized it at Putney, Vt., in 1837, and in 1847 removed it
to Oneida, Madison County, N. Y., where the community owned a
farm of 640 acres, which it cultivated with success, and at one
time numbered about 300 members. An affiliated society was
also established at, Wallingford, Conn., which owned a farm of
340 acres, including a valuable water-power, and numbered GO
members.
The community taught and practised a community of goods
and wives, and was long an offense to its neighbors. In 1879 a
movement, led by clergymen of different religious denominations,
was made to break up the organization ; when they resolved, in
deference to public sentiment, to abandon the community of
wives and reorganize the society according to law.
THE SOCIETY FOR ETHICAL CULTURE
This society was founded by Professor Felix Adler, in New
York City, in 1876. '^ Its one distinguishing characteristic is
that it attempts to unite men in a fellowship which is based
purely on what may be called the ethical passion— the desire to
know the good and to practise it. The value of religious doctrine
is by no means depreciated ; but it is held that the primary and
essential thing is to do the deed, and that those who earnestly
try to act right may be trusted, in time, to discover the right
doctrine. The bond of union in the Society for Ethical Culture,
therefore, is practical, not doctrinal." * At their Sunday meetings
addi-esses or lectures are delivered. Quite a little educational
and philanthropic work is carried on by the society. Besides
* Letter from Professor Adler to the author.
436 CORNER-STONES OF FAITH
tlic society in New York, there are societies in Chicago, Phila-
delphia, and 8t. Louis. They number in all a little over 1000
members.
THE THEOSOPHISTS
The Theosophical Society in the United States now numbers
about 3000, the most of the members being in California. The
society was founded in New York in 1875, and has since spread
until it now has branches in all parts of the world. Its objects
are (1) to establish the nucleus of a universal brotherhood, without
distinctions of race, creed, sex, caste, or color ; (2) to promote the
study of Aryan and other religions, literatures, and sciences, and
demonstrate the importance of the study ; (3) to investigate
unexplained laws of nature and the psychical powers latent in
man.* Theosophy, or the Wisdom Religion, teaches that there
is "an eternal principle, called the unknown, which can never be
cognized except through its manifestations. This eternal prin-
ciple is in, and is, every thing and being. It periodically and
eternally manifests itself and recedes again from manifestation." t
Man, who is the flower of evolution, is a sevenfold being: one
spirit, three souls, a life principle, and two bodies. The three
souls are the spii-itual, called huddhi, the human, called manas,
and the animal, called Jcaiua. Thought and meditation are
greatly emphasized by them.
See further Carroll's '' Religious Forces," p. 353.
"Theosophy or Christianity, Which?" Rev. I. M. Haldeman
(New York, Croscup & Co.).
THE WALDENSES
The first colony of Waldenses came to America in 1893, and
settled in Burke County, North Carolina, under the leadership
* See " World's Parliament of Religions," edited by Dr. Barrows, p. 1517.
t Ibid, p. 1518.
THE WALDENSES 437
of Dr. Teofilo Gai and the Rev. C. A. Troii. Several thousand
acres of hind were purchased, and their eoh)nization efforts have
been very snccessfuh A large number are expected in the
spring.
The Waldenses are the native free church of Italy. Their
origin is somewhat obscure, but generally traced to Peter Waldo,
a merchant of Lyons in France in the twelfth century. His fol-
lowers were long known as the " Poor Men of Lyons." Influenced
by the Reformation, their teaching is Calvinistic and their polity
is presbyterial.
XVII
MOVEMENTS TOWARD A UNITY OF THE DENOMI-
NATIONS
'•' O Lord and Master of us all,
Whatever our name or sign,
We own Thy sway, we hear Thy call,
We test our lives by Thine."
Whittier.
THE discussion of the unity of Christian denominations is
not only in the air, but it is in conventions, assemblies,
conferences, and in newspaper and magazine articles. Not a
conference of any importance meets without discussing it ; con-
vention preachers preach about it; and then "great contest
follows, and much learned dust." Are these platforms adopted
by others ? Not one without qualification so far ; and the present
indications are that there is little likelihood that they wi\l be.
The sincerity of the brethren that make these platforms need
not be questioned. They discuss the problem fully and frankly,
pass a set of resolutions expressive of their position, and then go
home to have their action commended by some and condemned
by others. At the next gathering the subject is taken up again.
It is probable that this process will lead to some good result, but
it is a long process, and thus far little has been accomplished,
aside from a cooperation in Christian work. The little that has
been accomplished has been a better understanding of the spirit,
439
440 CORNER-STONES OF FAITH
purpose, and position of one another, a fuller realization of the
difficulty in the way of union, and perhaps a greater appreciation
of the importance of some kind of union. The cooperation of
Christians in various lines of work, which exists more or less
through the Evangelical Alliance, the Christian associations, the
Endeavor societies, and kindred organizations, points to unity of
Christians, and not to union of churches, which is a somewhat
ditferent story and will be considered presently. That which
present discussions contemplate is the doing away with the
hurtful divisions of the Christian forces, the reconciling of the
injurious schisms among competing sects. There seems to be a
growing feeling that something ought to be done to bring
together the separated members of the church of Christ. That
those whose position and ability give them the right to be heard
are carefully considering the subject, and endeavoring to present
some wise and comprehensive plan, is evident. The difficulties
to be met, and the importance of the result, demand most judi-
cious consideration.
An important step in the right direction was taken by the
General Convention of the Protestant Episcopal Church, at
Chicago, in 1886. A basis of union was presented in four arti-
cles, which, the next year, the l)ishops of the Anglican Church, at
the Lambeth Palace in London, adopted, with slight modification.
The Chicago-Lambeth Articles are as follows :
" L The Holy Scriptures of the Old and New Testaments as
containing all things m^cessary to salvation, and as being the
rule and ultimate standard of faith.
'^11. The Apostles' Creed as the baptismal symbol, and the
Nicene Creed as the sufficient statement of the Christian faith.
''III. The two sacraments,— baptism and the Supper of the
Lord,— ministered with unfailing use of Christ's' words of insti-
tution and of the elements ordained by Him.
''IV. The historic episcopate, locally adapted in the methods
of its administration to the var3dng needs of the nations and
peoples called of God into the unity of His church."
UNITY OF THE DENOMINATIONS 441
A joint commission was appointed by the General Convention
to confer with other denominations. For several years a confer-
ence was carried on between this commission and a committee of
the Presbyterian General Assembly ; but it met with no definite
result, and was abandoned. The articles liav'e been very widely
discussed, the discussion centering largely around the " historic
episcopate" of the fourth article. The Christian spirit and sin-
cere purpose of the Episcopal brethren who put forth these j^ro-
posals was not questioned, but it was held that their adoption
would simply mean that all become Virtually Episcopalians.
One Episcopal writer candidly remarks that true unity is to be
found in joining "that body that can show that it has never
broken itself off from the church which the apostles founded.
That stream which flows in an uninterrupted course from the
very fountainhead must needs be the true one.''* This, of
course, he believes is the Episcopal Church.
The spirit and position taken in the Chicago-Lambeth platform
has been largely nullified by the Episcopalians refusing to allow
bishops to take under their care unattached churches which are
willing to receive episcopal oversight, but which are not fully
connected with the Episcoi3al Church.
Professor Charles W. Shields, of Princeton University, has
lectured and written extensively upon the subject of union as
set forth by these articles.f His work and influence have greatly
assisted in a wider presentation and a fuller study of the subject.
The League of Catliolic Unity has been formed to further the
cause of unity along the line of the proposals. The signers
of the declaration say, among other things : '^ We believe that
upon the basis of these four principles as articles of agreement
the unification of the Christian denominations of this country
may proceed, cautiously and steadily, without any alteration of
* Rev. E. B. Boggs, in ''Christian Unity Proved by Scripture," p. 43
(New York, Thomas Whittaker).
t See ''The Historic Episcopate" (New York, Charles Seribner's Sons,
1894) ; " The United Churcli of the United States " {ibid).
442 CORNER-STONES OF FAITH
their existing standards of doctrine, polity, and worship which
might not be reasonably made in a spirit of brotherly love and
harmony, for the sake of nnity, and for the furtherance of all the
great ends of the church of Christ on earth."
These articles have been followed by others, commanding more
or less attention. The Disciples of Christ have issued a declara-
tion of essentials which have been condensed as follows: 1. The
original creed of Christ's church : Jesus is the Christ, the Son of
the living God. 2. The ordinances of His appointment, baptism
and the Lord's Supper. 3. The life which has the sinless Son of
man as its perfect exemplification.* This statement, however,
must be understood in the light of their insistence that baptism
must be by immersion.
The National Council of the Congregaticmal churches, in Octo-
ber, 1895, presented the following proposals as a basis of unity :
1. The acceptance of the Scriptures of the Old and New Testa-
ments, inspired l)y the Holy Ghost, to be the only authoritative
revelation of God to man. 2. Discipleship of Jesus Christ, the
divine Saviour and Teacher of the world. 3. The church of
Christ, which is His body, whose great mission it is to preach
His gospel to the world. 4. Liberty of conscience in the inter-
pretation of the Scriptures and in the administration of the
church. Such an alliance of the churches should have regular
meetings of their representatives, and should have for its ob-
jects, among others: 1. Mutual acquaintance and fellowship.
2. Cooperation in foreign and domestic missions.- 3. The pre-
vention of rivalries between competing churches in the same
field. At the same time the following resolution was adopted :
"And whereas it cannot l)e expected that there shall be a
speedy corporate union of the numerous bodies into which the
Christian chin*cli of our own land is divided, we do therefore
desire that their growing spiritual unity should be made manifest
by some form of federation which shall express to the world their
common purpose and confession of faith in Jesus Christ, and
* American Church. History Series, vol. xii., p. 98.
UNITY OF THE DENOMINATIONS 443
which shall have for its object to make visible their fellowship,
to remove misunderstandings, and to aid their consultations in
establishing the kingdom of God in the world ; and to this end
we invite correspondence with other Christian. bodies."
The first response to this action of the Congregational Council
came from the Christians. In April, 189G, a conference of the
Congregational and Christian churches of central and southern
Ohio was held, which is but the beginning, it is hoped, of others
to be held, from which good results are expected. In April, 1888,
a conference on union was held, in Philadelphia, between the
Reformed Church in the United States (German Reformed) and
the Reformed Church in America (Dutch Reformed). A very
full and frank discussion was had, but it has not yet resulted in
their uniting.
In 1891 was formed the Brotherhood of Christian Unity, of
which Professor Theodore F. Seward, Mus. Doc, is the enthusi-
astic secretary. Its brief creed is as follows :
^^I hereby agree to accept the creed promulgated by the
Founder of Christianity, love to God and love to man, as the
rule of my life. I also agree to recognize as fellow-Christians
and members of the Brotherhood of Christian Unity all who
accept this creed and Jesus Christ as their leader.
" I join the brotherhood with the hope that such a voluntary
association and fellowship with Christiajns of every faith will
deepen my spiritual life and bring me into more helpful relations
with my fellow-men.
" Promising to accept Jesus Christ as my leader means that I
intend to study His character with a desire to be imbued ^Wth
His spirit, to imitate His example, and to be guided by His pre
cepts."
This has had quite wide acceptance, and representatives of
various denominations have become members of the brother-
hood.
The following paragraph from " The Mind of the Master," by
Dr. John Watson (Ian Maclaren), has been widely cii'culated as
444 CORNER-STONES OF FAITH
an all-sufficient creed : " I believe in the Fatherhood of God. I
believe in the words of Jesus. I believe in the clean heart. I
believe in the service of love. I believe in the unworldly life.
I believe in the Beatitudes. I promise to trust God and follow
Christ, to forgive my enemies, and to seek after the righteous-
ness of God."
One of the latest utterances upon the subject of union is the
Pope's encyclical, sent forth by him, in 1896, because he is ''in-
tent upon the work of bringing all to the one fold of Christ."
He says, among other things: "As the divine Founder of the
church decreed that His church should be of one faith in govern-
ment and communion, so He chose St. Peter and his successors
as the jirincipal and, as it were, the center of this unity."
A meeting of the ministers of all the denominations in Hamp-
den and Hampshire counties, Massachusetts, was held in Novem-
ber, 1895, at which the following was adopted :
"1. We avow as our desire and aim the unity of the church of
Christ throughout the world, and resolve to promote that unity
by all means and in every way accordant with the spirit of
Christ.
" 2. We accept as bases of sjnnpathetic consideration and study
the Lambeth Articles, the propositions of the National Council of
the Congregational churches, and similar declarations by other
bodies.
" 3. We i:)ropose for immediate action the fcn-mation of an An-
nual _ Union Conference for Worsliij) and Work, which shall
include both clerical and lay representatives of every Christian
congregation in Hampden and Hampshire counties, and we advise
the appointment of a committee to arrange for the meeting of
such a union conference within the ensuing year.
"4. We recommend affiliation on this basis with the League
of Catholic Unity."
A federation between the Lutherans of the General Synod,
General Council, and United Synod of the South has been effected.
They propose to have the same hymnal and a common " Manual
UNITY OF THE DEXO:\[IXATIOXS 445
of Ministerial Acts," with a common order of service. Coopera-
tion in work and uniformity in worship is their object.
Thus the various proposals and overtures are made toward the
union of Christendom. There is need of more of just such action ;
with it, Christian unity would not be far away.
In the foregoing discussions of our denominational character-
istics it has been seen that the denominational differences are
of three general classes— differences of government, teaching,
and worship. Various causes have conspired to produce the
divisions. Some churches that had their origin in old-world
controversies have been perpetuated in this country. Some
separations have occurred in the midst of theological contro-
versy when certain tenets were strongly emphasized and rigidly
held. Some differences were caused by war issues. Now that
the causes are removed, why should tlie divisions be perpetuated ?
It is very easy for one with a new idea in his head to gain a
following and thus start a denomination ; and, with zeal enough,
and some persecution to give holy zest to the cause, his sect may
attain considerable size and importance. This has been done
more than once. It is these various denominations that are the
organized means of spreading the gospel of Jesus Christ. Is it
any wonder that it does not spread any faster, when so much
energy and time and money are spent in strengthening de-
nominational bulwarks? There is money enough expended
in proclaiming sectarian peculiarities and church platforms
alone to send all the missionaries needed to those who know
not Christ, to say nothing of what might be accomplished
at home.
Organic union, it will hardly be doubted, is very far off. Dr.
Theodore L. Cuyler has said : " My observation is that, while
bigoted sectarianism is dying out (except among the extreme
High-church Episcopalians), yet denominational es2))'it cU corps
is about as strong as ever. If men don't work in their denomi-
national lines, they don't work much anywhere. Christian unity
I go for; church union, on any basis, looks like an ^ii'idescent
446 CORNER-STONES OF FAITH
dream ' at present." * Some would find a union in a return to
the church as it was in apostolic times. Ah, yes ; but what was
it? The Presbyterians think that their church is the "nearest
to the scriptural idea"; Congregationalists generally have no
doubt but that theirs is ; Episcopahans are sure theirs is ; and the
Disciples of Christ have already returned to apostolic simplicity.
The question shouhi not be, Which church is like the primitive ?
but, Which is best adapted to the present needs and conditions ?
The fact is that it would be as unwise and as unnecessary to go
back to the condition of things in the very earhest Christian
clnircli as to go back in customs and in intellectual status gen-
erally, and as impossible. What would be gained by organic
union? There are some churches in the same body that are
farther apart from one another than some churches of different
polities. Simple union of government wiU never bring Christians
together. " We cannot secure unity by binding the branches of
the tree together. We must find it in a common stock and in a
common root, leaving liberty of movement to the branches."
What is needed first is not union, but Christian unity. And this
can be oljtained when we have (1) a clear understanding of what
is essential and what non-essential, (2) more oneness of aim,
(3) charity toward all, and (4) more of Christ in the heart and
life. With our strong denominational love, we are wont to think
that some characteristic of (uir own is essential. A plan of union
is suggested by a large-hearted, Uberal-minded Baptist divine,
but one necessary plank is the immersion of believers only ; Epis-
copalians suggest a platform, and put into it the historic episco-
pate ; and so it goes.
'"Tis with our judgments as our watches : none
Go just alike, vet each believes his own."
We have one Master, and one enemy. Have we time to spend
in making our accoutrements grander or simpler than another's,
* " The Question of Unity, " edited by Dr. A. 11. Bradford, p. 27 (New York,
Christian Literature Company).
UNITY OF THE DENOMINATIONS 447
and parading them ? Each should enlist in some regiment, and
be loyal to it, but give his strength and means to fighting the
common foe. Ever^^ soldier loves his regiment, but is there any
the less love or loyalty to the cause and country ? At the battle
of Trafalgar, Lord Nelson took two of his captains who were at
variance to a point where they could see the fleet of their oppo-
nents, and said to them : " There, gentlemen, is our enemy.
Shake hands and be friends." We are all brethren, and if a man
love not his brother,— his Presbyterian, his Episcopal, his Bap-
tist brother,— whom he hath seen, how can he love God, whom
he hath not seen? Is it simply ^'for decency's sake and for
courtesy's sake" that we call one another brethren ? "When the
tide is out, you see little depressions on the beach, little pockets
of water scattered here and there over the sand. When the tide
comes in, the pockets are still there, but so blended with the over-
flowing fullness that no one perceives them, even if they do not
altogether forget the matter themselves." When there shall be
an overflowing fullness of Christ, then there will l3e Christian
unity. We are branches of the same \'ine, the vine Christ Jesus.
The trouble is not so much that there are divisions, but that
there are rivalries. The various denominations find their use in
meeting the different tastes, needs, and conditions of people. It
is the rivalries and contentions that are the scandal to Christian-
ity. As Dr. Philip Schaff says : ''Variety in unity, and unity in
variety, is the law of God in nature, in history, and in His king-
dom. We must therefore expect the greatest variety in the
church of the future."*
The various movements that bring Christians together in fel-
lowship, in conference, and in work will help to hasten Christian
unity. The Christian Endeavor movement is a great unifier, and
might be still more so if some of the denominations did not see
fit to withdraw from the interdenominational fellowship and
organize along denominational lines. The evangelical Free
* "World's Parliament of Religions," edited by Dr. J. H. Barrows, vol. ii.,
p. 1194.
448 CORNER-STONES OF FAITH
clmrclies of England (the dissenting or nnestablislied churches)
have formed a federation to oppose sacerdotalism and to promote
evangelization. They present a united front against political
and social evils. Already they are a power in the country. The
Free churches of a city or district are organized into local coun-
cils, which divide the field among the churches for visitation.
Then there are councils of larger districts, and a national coun-
cil. The effort is not to do away with the denominations, nor to
have one organized church. It is a unity of effort in the cause
of righteousness. The Rev. Charles A. Berry, D.D., of Wolver-
hampton, England, representative of the federation, has recently
been in America and spoken in various places. The Evangelical
Alliance and the Young Men's Christian Association are valuable
helps toward a like unity of work in the United States. These
secure a more united fellowship and a larger acquaintance with
one another. Unity must come gradually, and these are steps
toward it.
The one thing above all others that keeps the denominations
apart is denominational pride. Loyalty to one's own is good ; it
has its place ; but it ought not to be abused. Oftentimes those
who are the most ignorant of the features that distinguish their
church from others are the most strenuous in pushing their
denomination. They have a jealous zeal for tlieir church ; each
wishes to see his own grow and prosper. While we ought not
to love our own church the less, we ought to love Christ and His
cause the more. " Let us therefore follow after the things which
make for peace, and things wherewith one may edify another"
(Rom. xiv. 19).
The more of cooperation and federation we can obtain, the
nearer is Christian unity, which can be helped on by a more
practical Christianity, a better understanding of one another, a
willingness to concede that each denomination does not have all
the truth, that there are good features in others, and that some-
thing may have to be surrendered by us. Thus by a united
church, cooperating in the work of Christ on earth, we shall be
UNITY OF THE DENOMINATIONS 449
able to present to Him, when the Lord comes to receive His
bride, a glorious church, without blemish, not having spot or
wrinkle or any such thing, one family in Christ Jesus ; for " one
is your Master, even Christ ; and all ye are brethren."
"When, soon or late, we reach that coast,
O'er life's rough ocean driven,
May we rejoice, no wanderer lost,
One family in heaven."
APPENDIX
CHRONOLOGY, SUMMARY, GROUPINGS, AND STATISTICS
CHRONOLOGICAL EVENTS IN THE RELIGIOUS HISTORY OF THIS COUNTRY
1565. Earliest Roman Catholic church established at St. Augustine, Fla.,
and, about the same time, the church at Santa Fe, N. Mex.
1607. Founding of Jamestown, Va.
1611. The Rev. Alexander Whitaker comes to Jamestown with a company of
English Puritans.
1612. Building at Jamestown of the church in which Pocahontas was mar-
ried; long used as an Episcopal church ; a ruin of it said to be still
standing.
1620. The one hundred and one Pilgrims of the " Mayflower " land at Plym-
outh, and establish the first Congregational church in America.
1624. First Puritan settlement in New England, at Cape Ann.
1629. Six vessels with emigi*ants from England arrive at Salem.
1630. Settlement of Boston.
1635. Colonies from Dorchester and Watertown, Mass., remove to Connecti-
cut.
Roger Williams banished from Boston.
1636. Thomas Hooker and his company found a Congregational church in
Hartford, Conn.
Roger Williams settles in Rhode Island.
Harvard College founded at Cambridge, Mass.
1638. Anne Hutchinson excommunicated in Boston for antinomianism, and
banished.
John Davenport founds New Haven, Conn.
A colony of Swedish Lutherans settle on the banks of the Delaware.
451
452 APPENDIX
1639, Organization of Baptist churches in Rhode Island.
1644. A Presbyterian church established at Hempstead, Long Island, N. Y.
1645. The New England ministers approve Hooker's "Survey of the Sum
of Church Discipline."
1646. John Eliot begins preaching to Indians.
1648. The fifty-one Congregational churches of New England adopt the
Cambridge Platform.
1651. The Cambridge Platform approved by the General Court of Massa-
chusetts.
1656. Mary Fisher and Anne Austin, Quakers, come to Boston, but are
imprisoned and then banished.
1657. A Lutheran minister comes to New Amsterdam, where a number of
Lutherans are living, but is expelled by the Dutch authorities.
Ministerial convention in Boston recommends the Half-way Covenant.
1661. Yearly Meeting of Friends (Quakers) established in Rhode Island.
John Eliot's Indian Bible published.
1662. Half-way Covenant adopted by Congregational synod in Boston.
1669. First Lutheran church built in Philadelphia.
1671. Seventh-day Baptists begin their first church in Newport, R. I.
1672. George Fox attends Friends' Yearly Meeting in Rhode Island.
1682. William Penn's colony begun in Pennsylvania.
1683. Francis Makemie comes to America, sent by the Presbytery of Laggan,
Ireland.
First Mennonites come to America.
1685. Sir Edmund Andros seizes Old South Church, Boston, for Episcopal
services.
1689. King's Chapel, Boston, erected for Episcopal worship.
1692. Witchcraft delusion in Salem, Mass.
Episcopalians, Baptists, and Quakers exempted from taxes for the
support of Congregational churches in Massachusetts.
1700. First German Lutheran church in the United States established in
Montgomery Count/, Pennsylvania.
1701. Yale College, New Haven, Conn., chartered.
Society for the Propagation of the Gospel (Episcopal) organized in
England.
1704. Episcopal Church established by law in the Carolinas.
French Huguenot church built in Pine Street, New York.
APPENDIX 453
1705. First presbytery in America.
1708. Saybrook Platform adopted by Congregational synod, convened by
order of Connecticut legislature.
1717. First Presbyterian church organized in New York.
1719. Presbyterian church built in Wall Street, New York.
1720. About this time first Dunkers come to America.
1722. Cutler, rector of Yale College, and others, become Episcopalians.
1734. Great Awakening in New England begins, under the preaching of
Jonathan Edwards and others.
1735. First Moravians come to America, and begin a colony in Georgia.
1738. George Whitefield's first visit to America.
1741. German Reformed church organized in Montgomery County, Penn-
sylvania.
Zinzendorf comes to America, and founds Moravian church at Bethle-
hem, Pa.
1742. Arrival of the Rev. Henry M. Muhlenberg, and beginning of his im-
portant work for the Lutheran Church.
1746. Princeton College, New Jersey, founded.
1747. First German Reformed synod meets.
1748. First Lutheran synod meets in Philadelphia.
1750. Edwards, missionary to Indians at Stockbridge, Mass.
1754. Columbia College chartered in New York, under the name of King's
College.
1760. Early German Methodists come to New York.
1765. St. Paul's Episcopal church built in New York.
1766. A group of Methodist families gathered in New York, with Philip
Embury as preacher.
1768. First Methodist church in this country erected in New York City.
Brick Presbyterian church built in New York opposite the Commons.
1770. Rutgers College (then Queen's), New Brunswick, N. J., founded.
1773. First Methodist conference meets in Philadelphia.
1779. First Universalist church organized at Gloucester, Mass.
1780. Free Baptist Society organized.
1782. Associate and Reformed churches united as Associate Reformed
churches.
Settlement of Pennsylvania, with its religious liberty, begun.
454 APPENDIX
1782. James Freeman becomes rector of King's Chapel, Boston ; under him
it becomes Unitarian.
1784. First General Conference of Methodists meets in Baltimore.
Saybrook Platform no longer civil law in Connecticut.
1785. First association of Universalists meets in Oxford, Mass.
Perfect religious liberty established in Virginia.
First Protestant Episcopal General Convention held in Philadelphia.
1789. Roman Catholic See established in Baltimore.
First Presbyterian General Assembly convened in Philadelphia.
1790. John Carroll consecrated the first Roman Catholic bishop in the United
States.
Methodists organized in Massachusetts.
A Sunday-school society formed in Philadelphia.
1792. First New Church (Swedenborgian) organization in America.
Ecclesiastical separation between the German and Dutch Reformed
churclies ; each takes on new form and life.
First community of Shakers in this country, Mount Lebanon, N. Y.
1794. First General Synod of Dutch Reformed Church.
1800. First camp-meeting held in America ; a new era of revival work.
Evangelical Association originated about this time.
United Brethren organized.
1801. Plan of Union between Congregationalists and Presbyterians (until
1852).
1805. Henry Ware, Unitarian, chosen professor of divinity at Harvard.
1806. Cumberland Presbyterians expelled from Synod of Kentucky.
1808. Andover Theological Seminary founded by Congregationalists.
1810. Christian Church started.
Cumberland Presbyterian Churcli started in Kentucky.
American Board of Commissioners for Foreign Missions established.
1813. Union American Methodist Episcopal Clnirch organized in the South.
1814. First General Association of Baptists meets.
1816. American Bible Society organized in New York.
African Methodist Episcopal Churcli organized in Philadelphia.
African Methodist Protestant Church comes into existence.
1818. General Convention of New Church (Swedenborgian) organized.
Connection of church and state wholly abolished in Connecticut.
APPENDIX 455
1819. Sermon of the Rev. W. E. Chauuing ii; Baltimore that crystallized
the Unitarian movement.
1820. African Methodist Episcopal Zion Church organized in New York.
1824. American Sunday-school Union formed, and Sunday-school work
begun on a large scale.
1826. Welsh Calvinistic Methodist Church first brought to this country.
1827. First Disciple church formed in Pennsylvania.
1827-28. Hicksite Friends organized.
1828. Methodist Protestants expelled from Methodist Episcopal Church.
1830. Church of God becomes distinct organization.
Mormon Church organized.
1833. Separation of the two branches of the Reformed Presbyterian Church.
Complete separation of church and state in Massachusetts.
1835. Adventists organized about this time.
1837. Presbyterian General Assembly abrogates the Plan of Union.
1838. Old and New School (Presbyterian) separation.
1840. German Evangelical Spiod of North America organized.
1843. Wesleyan Methodists withdraw on account of slavery.
1844. Southern Baptists begin separate organization.
1845. Seventh-day Adventists arise.
Methodist Episcopal Church South organized, separating from the
parent body on the question of slavery.
About this time spiritualists arise.
1846. Evangelical Alliance founded.
1851. Young Men's Christian Association organized (begun in London in
1844).
1852. First conference of Reorganized Church of Jesus Christ of Latter-
day Saints (Mormon).
Plan of Union ended (begun in 1801).
1854. Christian Church South started.
1858. United Presbyterian Church formed.
1860. Free Methodists form a separate organization.
1861. Presbyterian Church South separates from the Northern Assembly.
1863. General Synod of the South (Lutheran) formed.
1864. Christian Union churches organized.
1866. Mrs. Mary Baker Eddy claims to have discovered the science of healing.
456 APPENDIX
1867. General Council (Lutheran) organized.
1869. Old and New School Presbyterians effect a union.
Cumberland Presbyterian Church, Colored, becomes separate organ-
ization.
1870. Colored Methodist Ex^iscopal Church organized.
1872. Lutheran Synodical Conference formed.
1873. Keformed Episcopal Church organized.
Present system of International Sunday-school lessons adopted.
1879. First Christian Science church established, with Mrs. Eddy as pastor.
1880. Salvation Army introduced into this country.
1881. First Christian Endeavor Society organized in Portland, Me., by the
Rev. F. E. Clark, D.D.
1886. Protestant Episcopal General Convention in Chicago adopts four
articles as a proposed basis of union of the denominations.
Lutheran General Synod of the South, with others, becomes the United
Synod of the South.
1888. Chicago articles of union adopted by the Anglican Church bishops at
Lambeth Palace, England.
General Conference of Age-to-come Adventists formed.
1889. Division occurs in the United Brethren Church.
1891. Split occurs in the Evangelical Association, and the United Evan-
gelical Church formed.
Second Ecumenical Council (Methodist) meets in Washington, D. C.
(first in London in 1881).
1893. Meeting of the Parliament of Keligions in Chicago.
First colony of Waldenses come to this country and settle in North
Carolina.
1896. American Volunteers, under Mr. and Mrs. Ballington Booth, separates
from the Salvation Army.
The Christian Catholic church organized in Chicago by Rev. John
Alexander Dowie.
1897.
Colored Presbyterians of tlie South organized into a separate body,
SUMMARY OF DENOMINATIONS
AD VENTISTS.— Originated with the preaching of William Miller, about
1835, who proclaimed the near and personal return of Christ. They believe
that the kingdom is to be set up on the earth, which is to be refined with
fii-e, and that Christ is to come in person before tlie millennium. They bap-
tize by immersion. They accept the Bible and for the mo§t part interpret it
literally. Some observe the seventh and some the first day of the week as
Sabbath. Some set a time for the second coming of Christ ; others do not.
Some teach conditional immortality. There are six separate bodies of Ad-
ventists : Evangelical, Advent Christians, Seventh-day, Chureh-of-God, Life
and Advent Union, Churches of God in Jesus Christ.
ALBRIGHTS.— See Evangelical Association.
AMISH. — See Mennonites.
BAPTISTS.— Their principles originated in Europe; but the American
Baptist churches owe their origin to Roger Williams, who came here from
England, and finally settled in Rhode Island, about 1636. Their distinctive
principle is that only believers are to be baptized, and that the only true
baptism is immersion. Their teachings are evangelical ; polity independent.
There are thirteen bodies.
In 1844 the Southern Baptists separated on slavery issues.
Free Baptists date from 1780. They are Methodists in theology, em-
phasizing free will to accept divine grace, and are open-communionists.
Primitive or Anti-mission Baptists, once known as ''Hard-shell
Baptists," are opposed to missions, Sunday-schools, and all human con-
trivances.
Seventh-day Baptists date from 1671. They teach that the seventh day
of the week should be observed as the Sabbath.
Other branches are : Colored, Six-principle, Original Freewill, General,
Separate, United, Baptist Church of Christ, Old Two-seed-in-the-Spirit
Predestinarian Baptists.
BRETHREN. -See Plymouth Brethren, River Brethren, United Brethren,
and Bankers.
457
458 SUMMARY OF DENOMINATIONS
CAMPBELLITES.-See Disciples of Christ.
CATHOLIC APOSTOLIC CHURCH (called Irvingites, after Edward Ir-
ving, their most distinguished founder).— It was formed about 1835, and in
this country about 1850. They accept the ancient creeds, and teach the near
approach of the second coming of Christ. Elaborate organization.
CATHOLICS. — The Roman Catholic Church was established here by set-
tlers from Spain, France, and Great Britain. The head of the church is the
Pope, the vicar of Christ and the successor of St. Peter. Under him are the
clergy. All utterances of the Pope ex cathedra are infallible. Clergy are
celibates. They have seven sacraments ; worship liturgical.
CHRISTADELPHIANS.- Originated with Dr. John Thomas, who came to
this country about the middle of the present century. Reject the doctrine
of the Trinity ; teach that immortality is conditional ; that baptism by im-
mersion is necessary to salvation ; that Christ is coming to the earth to set
up His kingdom.
CHRISTIAN CATHOLIC CHURCH. -Organized in Chicago by Rev. J. A.
Bowie, February, 1896.
CHRISTIAN REFORMED CHURCH. -See Reformed Church in America.
CHRISTIAN UNION CHURCHES. -Organized, in 1864, by those op-
posed to the Civil War and to political preaching. Their principles are : the
oneness of the church of Christ ; Christ the only Head ; the Bible the only rule
of faith and practice ; good fruits the only condition of membership ; Chris-
tian union without controversy; each local church to govern itself; partizan
preaching discountenanced.
CHRISTIAN SCIENTISTS. -Organized by Mrs. Mary Baker G. Eddy, in
1879. They teach the science of healing. Have had a considerable growth.
CHRISTIANS (not the same as Disciples, q. v.).— This denomination grew
out of the union, in 1810, of three distinct movements that had for their aim
simple Bible teaching : one among the Methodists in Virginia, one among the
Baptists in Vermont, and one among the Presbyterians in Kentucky. In
teaching they are evangelical. They practise immersion, but are liberal
open-communionists. In polity they are independent.
The Christian Church South was organized in 1854, but they are now
practically united in all parts of the country.
CHURCHES OF GOD (often called by others Winebrennerians). -Be-
came a distinct organization in 1830, as the result of the revival preaching
of the Rev. John Winebrenner, of the German Reformed Cliurch. In polity
they are like the Methodists ; they recognize only the immersion of believers
as baptism ; they practise wasliing of the disciples' feet ; their only creed is
the Bible without note or comment.
CONGREGATIONALISTS. -Congregational churches were planted in this
country by Independents from England. The first to come were the Pilgrims
SUMMARY OF DENOMINATIONS 459
in the " Mayflower "' in 1G20, liaving sojourned a few years in Holland. Each
local congregation manages its own affairs, but is in fellowship with the others ;
councils, conferences, and the like are only advisory. In teaching they are
evangelical, and have no established creed, but generally accepted confes-
sions ; baptize usually by sprinkling.
COVENANTERS.— See Reformed Presbyterian Churches, under Presby-
terians.
DISCIPLES OF CHRIST (often called Christians, sometimes called Camp-
bellites).— Grew out of a revival movement in Kentucky and Tennessee,
and the work of Alexander Campbell. First church formed about 1827. In
polity same as Congregationalists ; baptize by immersion ; teaching evangeli-
cal and simple, and based on the New Testament ; observe the Lord's Supper
every Sabbath.
DUNKERS (or German Baptists; known among themselves always as
Brethren).— They came first from Germany about 1720, where they originated
with the preaching of Alexander Mack, a Pietist. They endeavor to follow
closely what they believe to be the plain teaching of Scripture ; baptize by
immersion, plunging three times head foremost ; practise feet-washing. There
are three di\dsions : Conservatives, Progressives, and Old Order Brethren.
DUTCH REFORMED. -See Reformed Church in America.
EPISCOPAL.— The Protestant Episcopal Church was established in this
country by members of the Church of England. The government of the
church is vested in the clergy, — bishops, priests, and deacons, — having, how-
ever, representative bodies— the general and diocesan conventions, and the
vestry of each local cliureh or parish. They hold to the apostolic succession
of the ministry, the High-church party especially insisting upon it. Their
doctrinal basis is the Thirty-nine Articles ; special prominence is given to the
Apostles' Creed ; their worship is liturgical.
The Reformed Episcopal Church was organized, in 1873, by members
of the Low-church party who were opposed to ritualistic tendencies and to
the restrictions against non-episeopally ordained clergymen.
EVANGELICAL ASSOCIATION (sometimes known as Albrights). -
Originated with the preaching of the Rev. Jacob Albright, of the Methodist
Church, about 1800, among the Germans of Pennsylvania. In government,
teachings, and worship they are like the Methodists.
The church is now divided into two bodies. The seceders are known as
the United Evangelical Church.
FREE BAPTISTS. -See Baptists.
FREE METHODISTS. -See Methodists.
FRIENDS (or Quakers). — They came from England, where they originated
with the preaching of George Fox. The central thought of their teaching is
"the divine Spirit in the heart of every man." This is their inner light.
460 SXJMMAEY OF DENOMINATIONS
They do not baptize, nor have the Lord's Supper. Silent communion is ac-
ceptable worship.
The HiCKSiTES are the liberals among them.
GERMAN BAPTISTS. -See Dunkers.
GERMAN EVANGELICAL PROTESTANT CHURCH. -No synodical
organization, but association of ministers. In teaching liberal and rational-
istic.
GERMAN EVANGELICAL SYNOD OF NORTH AMERICA. -Organ-
ized in 1840. Represents the state church of Prussia, which is a union of
the Lutheran and Reformed bodies.
GERMAN REFORMED. -See Reformed Church in the United States.
HICKSITES. -See Friends.
LATTER-DAY SAINTS. -See Mormons.
LUTHERANS.— Came to this country from Germany, where the church
originated with the Reformation of Luther; Lutherans from other countries
also came. The government of the church is in the hands of each local con-
gregation, with councils and synods having delegated powers. The Bible is
the only infallible rule of faith and practice, the Augsburg Confession being
a correct exposition of it. A liturgy is provided, but there is liberty in its
use.
There are four large divisions of Lutherans : General Sjmod, United Synod
of the South, General Conference, and Synodical Conference ; also twelve
independent synods.
MENNONITES. — Came from Holland, the first in 1683, where they origi-
nated with the preaching of Menno Simons. Tliey are a plain people, practise
the washing of the saints' feet, and baptize by pouring. Their teaching is
evangelical ; polity is Presbyterian.
There are twelve divisions, the Amish Mennoxites being second in point
of numbers ; they drew off, undcn- .Jacob Amnion, on the subject of church
discipline.
METHODISTS.— Metliodism was the result of a movement, begun at Ox-
ford, England, to purify the religious life of that time. The chief movers
were John and Charles Wesley. Metliodism was brought to America about
1760. The government of the churcli is by conferences and meetings of
officers ; bishops are superintendents ; the ministry is itinerant, and they have
also local preachers and exhorters. In teaching they emphasize free will to
accept divine grace, lay stress on lioliness of character, have spiritual fervor
and revival methods. Class-meetings and probation of candidates for mem-
bership are features. Worship ih non-liturgical. There are several di\asions,
the Methodist Episcopal being the original ami tlie largest.
The Methodist Episcopal South separated, in 1848, on the slavery
question.
SUMMARY OF DENOMINATIONS 461
Methodist Protestant,— Expelled, in 1828, because of opposition to
otfice of bishop and desire for lay representation. Have no bishops, but pres-
idents of annual conferences. Itinerancy regulated by conferences, and not
limited.
Free Methodists.— Organized in 1860 by those expelled from the Meth-
odist Episcopal Church. Their purpose was to restore the simplicity of Wes-
leyan Methodism in doctrine and practice. Have no bishops ; oppose ex-
pensive churches, rented pews, and secret societies.
Wesleyan Methodists.— Withdrew from the Methodist Episcopal Church
in 1843, because of strict views on slavery. In local affairs churches are
independent, but they have annual and general conferences. Itinerancy
arranged by mutual agreement.
Congregational and Independent Methodists are Congregational in
polity and Methodists in teaching and antecedents.
Primitive Methodists came direct from England, where they originated
with those who advocated camp-meetings, which were opposed there.
There are the following separate colored Methodist bodies : African Meth-
odist Episcopal, African Methodist Episcopal Zion, Colored Methodist Epis-
copal, Union American Methodist Episcopal, African Union Methodist
Protestant.
MORAVIANS.— Originated in Moravia in the fifteenth century. The first
Moravians came to this country in 1735. Their government is similar to the
Episcopal, but their bishops are not diocesan. They have no formal creed ;
emphasize life above belief ; preeminently a missionary church. Their wor-
ship is liturgical.
MORMONS.— Originated with Joseph Smith and Sidney Rigdon, about
1830. Government is hierarchical. Teaching is found in the Book of Mor-
mon. They baptize by immersion. There are two divisions : the Church of
Jesus Christ of Latter-day Saints, found principally in Utah, and the Reor-
ganized Church of Jesus Christ of Latter-day Saints. The former until
recently practised polygamy (perhaps now secretly). The latter claim to be
the true followers of Joseph Smith, and deny the genuineness of the revela-
tion of polygamy.
NEW CHURCH. —This is the name adopted by the New Jerusalem Church,
or Swedenborgians. Introduced here by the followers of Emanuel Sweden-
borg. First organization in America in 1792 at Baltimore. Each congrega-
tion has much liberty in government, but general oversight by associations.
Worship partly liturgical. Teaching elaborate : man's life is the divine
presence freely communicated to him ; spirit of man has form ; no resiu-rection
of the natural body ; heaven consists in a good life and the charity and faith
that inspire it, hell in burnings of false and evil life within.
PLYMOUTH BRETHREN, -Originated in England about 1830. Simple
462 SUMMARY OF DENOMINATIONS
organization. Have no church buildings— use halls. No paid ministry.
Teaching for the most part Calvinistic.
PRESBYTERIANS. —Were among the early settlers, especially those who
came from Scotland and the north of Ireland. First presbytery in America
Avas organized in 1705. The government is vested in representative bodies-
session, presbytery, synod. General Assembly. In teaching, emphasize divine
sovereignty and lay stress upon sound doctrine. Doctrinal standard is the
Westminster Confession. Worship is non-liturgical. There are several
divisions.
Presbyterians South came out of the above in 1861, on political issues.
Teaching and polity the same.
Cumberland Presbyterians.— Expelled from the Synod of Kentucky in
1806, because a few of their ministers were ordained without the customary
qualifications ; organized in 1810. Originally more liberal in teaching than
the parent body. The Cumberland Presbyterian Church, Colored, is a
separate organization.
United Presbyterians.— Formed by the union of the Associate and As-
sociate Reformed churches, in 1858. Psalms only sung in worship ; denounce
secret societies ; very conservative in teaching and practice.
Reformed Presbyterian Churches. — Two l)ranches (separation occurred
in 1833) : Synod of the Reformed Presbyterian Church in America,
and General Synod of the Reformed Presbyterian Church, or Cove-
nanters. Former forbid members to vote or hold political connection ;
latter permit members to exercise their own discretion. Both denounce
secret societies and sing only psalms in worsliip.
Associate Presbyterians. —Came from Scotland; strict in teaching and
worship.
PROTESTANT EPISCOPAL. -See Episcoi)al.
QUAKERS. -See Friends.
REFORMED CHURCH IX AMERICA (<^r Dutch Reformed Church, as
it is often called).— Came from Holland. First organization at New York in
1628. Polity and teaching similar to the Presbyterians. Doctrinal standards
the Heidelberg Catechism and the Canons of the Synod of Dort. Their wor-
ship is semi-liturgical, a few forms ])cing i)rescribed.
The Christian Reformed Church is ;i branch of a church of the same
name in Holland, which separated fi'om tlie established church in 1835 for
the purpose, as they declared, of greater ])urity in doctrine and polity, and
was brought by emigrants to America.
REFORMED CHURCH IN THE IGNITED STATES (or German Re-
formed Church).— Came from Germany. First synod formed in 1747 in
Pennsylvania. Polity, teaching, and worship substantially the same as the
preceding. Emphasize sacraments and catechetical instruction.
SUMMARY OF DENOMINATIONS 4G3
REFORMED EPISCOPAL. -See Episcopal.
RIVER BRETHREN. — They are closely allied to the Mennonites, coming
to this country from Switzerland. Their name is probably derived from
baptizing in the river. There are three small branches,
SALVATION ARMY. —An organization begun by the Rev. William Booth
in London in 1878, and introduced into this country two years later. Military
organization ; teaching evangelical, of the Methodist type.
Volunteers, organized by those who left the Salvation Army in 1896, led
by Ballington Booth and wdfe.
SCHWENKFELDERS.— Originated with the followers of Kasper von
Schweukfeld, a nobleman of Germany, in the fifteenth century. Only a few
hundred in this country.
SHAKERS.— Followers of Ann Lee, born in England. First community
in this country in 1792. Strict celibates ; live in communities ; reject doc-
trine of the Trinity ; worship with peculiar forms.
SPIRITUALISTS.— Began with deihonstrations in the Fox family about
1848. Claim to receive communications from the departed.
SWEDENBORGIANS.-See New Church.
SWEDISH EVANGELICAL MISSION COVENANT. -A union of two
Swedish Lutheran synods in 1885, led by Dr. Waldenstrom. L'^nited for the
purpose of furthering missionary enterprises. Have sirajile basis of faith.
UNITARIANS.— Arose from a theological split chiefly among Congrega-
tionalists, although the first church was formed from the first Episcopal
church in New England. Teach the oneness of God, and reject the doctrine
of the Trinity ; Jesus and the Bible purely human ; more radical now than at
first. Each congregation independent, as with the Congi-egationalists.
UNITED BRETHREN. — Originated with the preaching of Philip William
Otterbein, of the Reformed German Church, and Martin Boehm, of the
Mennonites. Organized in 1800. Polity similar to the Methodists. No
bishops, but superintendents ; one order of clergy ; ministry itinerant ; teach-
ing evangelical ; worship non-liturgical.
A division occurred in 1889, the minority objecting to the revision of the
constitution and confession.
UNITED EVANGELICAL. -See Evangelical Association.
UNITED PRESBYTERIANS. — See Presbyterians.
UNR^ERSALISTS.— Originated with the preaching of John Murray, at one
time a Methodist preacher, who came to America in 1770. First church or-
ganized in 1779. Have a modified Congregational polity; each parish is
bound to observe the laws enacted by State and general conventions. Teach
the final reconciliation of all souls to God ; believe in one God, revealed in
one Lord Jesus Christ, and in one Holy Spirit of grace. Worship non-
liturgical.
464 SUMMAKY OF DENOMINATIONS
VOLUNTEERS.— See Salvation Army.
WALDENSTROMIANS.-See Swedish Evangelical Mission Covenant.
WELSH CALVINISTIC METHODIST.-Brought to this country about
1826 from Wales. Historically belongs to Methodists, but is Presbyteiian in
teaching and polity.
WINEBRENNERIANS.-See Churches of God.
DENOMINATIONAL GROUPING
/. According to Origin
With reference to their origin, the denominations may be placed in two
groups— the transplanted and the indigenous.
1. The transplanted denominations (that is, those which came here from
organized bodies in the Old World, or the elements of which came) are :
Baptists— parent body.
Catholic Apostolic.
Congregational.
Dunkers.
Evangelical Synod of North America.
Friends.
German Evangelical Protestant.
Lutherans— parent body.
Mennonites.
Methodist Episcopal.
Moravians.
New Church.
Plymouth Brethren.
Presbyterians— parent body.
Primitive Methodists.
Protestant Episcopal.
Reformed Church in America.
Reformed Church in the United State ^.
Reformed Church, Christian.
River Brethren.
Roman Catholics.
Salvation Army.
Schwenkfelders.
Shakers.
Welsh Calvinistic Methodists.
2. The indigenous denominations (that is, those that grew up in the United
States through schism, secession, expulsion, or some new teaching) are :
Adventists— all branches.
Baptists — all but parent body.
Christadelphians.
Christian Union.
Christians.
Church of God.
Colored churches.
Disciples.
Evangelical Association- both
branches.
Lutherans, the branches of.
Methodists, Congregational.
Methodist Episcopal South.
Methodist, Free.
465
466
DENOMINATIONAL GROUPING
Methodist Protestant.
Methodists, Wesleyan.
Presbyterians, Cumberland.
Presbyterians, Reformed.
Presbyterians South.
Presbyterians, United.
Reformed Episcopal.
Unitarians.
United Brethren.
Universalists.
//. According to Polity
There is considerable diflficulty in classifyijig the denominations with refer-
ence to their government, because of tlie variations, in many cases very
slight. But we may place them in three groups with some degree of exact-
ness, noting the variations as they occur :
1. Hicrarchdl (power vested in one man with subordinate functionaries) :
Mormons. Salvation Army.
Roman Catholics.
2. Reprcftentatire (the management
bodies) :
Protestant Episcopal (in part prclati-
cal, having niueh power vested in
the order of the clergy— bishops,
priests, ami deacons).
Reformed Episcopal.
Methodists— all branches (large i)()wer
in the lumds of bishops and minis-
ters).
United Brethren.
of affairs is vested in representative
Evangelical Association— both
branches.
Presbyterians— all branches.
Reformed Church in America.
Reformed Church in the United States
Christian Reformed Church.
Moravians.
Church of God.
Volunteers.
3. Independent (the management of affairs is in the hands of the individual
congregations ; each church is independent, but in fellowship with the others) :
Congregational.
Baptists— all In-anches.
Disciples.
Unitarians.
Christians.
Christian Union.
Adventists— all branches except Sev-
enth-day.
Friends.
Christadelphians.
Lutlierans (have councils and s^^^ods
with delegated powers, but each
congregation is independent).
Similar are the
Universalists.
New Church.
Mennonites.
River Brethren.
Dunkers.
Seventh-day Adventists,
Wesleyan Methodists.
DENOMINATIONAL GROUPING 467
III. According to ITorshij)
It is in this particular that people are wont more especially to note the
differences. Some churches have certain forms ; others have different forms ;
some more, some less. There are several groups into which the denomina-
tions may be placed with reference to forms and methods of worship. First,
as to the general form of worship, there are three groups :
1. Liturgical (prescribed forms of worship) :
Moravians. Reformed Episcopal.
Protestant Episcopal. Roman Catholics.
2. Semi-liturgical (prescribed forms used in part) :
Lutherans. Reformed Church in America.
New Church. Reformed Church in the United States.
3. Non-liturgical (no prescribed forms) :
Adventists. Evangelical Association.
Baptists— all branches. Methodists— all branches.
Christadelphians. Plymouth Brethren.
Christian Union. Presbyterians— all branches.
Christians. Schwenkfelders.
Church of God. Unitarians.
Congregational. United Brethren.
Disciples. Universalists.
Dunkers.
The mode of baptism separates the denominations into three groups :
1. Those who j)Oi<r ;
Roman Catholics. Mennonites (reject infant baptism).
2. Those who immerse :
Baptists— all branches. Christadelphians.
Disciples. Mennonites— some branches.
Adventists. Mormons.
Dunkers. Christians (will use other mode when
Church of God. preferred).
3. Those who sprinkle :
Congregationalists. Methodists— all branches.
Presbyterians— all branches. United Brethren.
468 DENOMINATIONAL GROUPING
Reformed Church in America. Moravians.
Reformed Church iQ the United States. Christian Union.
Lutherans. Plymouth Brethren.
Evangelical Association— both Universalists.
branches.
The following denominations -pructise fee f-iv ashing :
Seventh-day Adventists. Church of God.
Dunkers. United Baptists.
Mennonites.
Roman Catholics have seven sacraments ; Protestants have two. Some
churches pass the elements at the Lord's Supper, as the Presbyterians, Con-
gregationalists, and Baptists ; some go to the altar, as the Methodists and
United Brethren. Some observe the sacrament every Sabbath, some once a
month or once in two months. The Friends do not baptize nor celebrate the
Lord's Supper ; they spiritualize all forms.
IV. Accord i II <j to Teaching
It is when we come to the subject of doctrine that the difficulty of group-
ing is found. A classification will not be attempted ; not because the differ-
ences are so great and so many, but because they are really so few. There
is, of course, a wide difference between the orthodox denominations and the
liberal; but within the bounds of each of these oftentimes the divergence is
so slight as to be scarcely appreciable except to tlie theologians. There are
wider separations between the members of the same denomination, in some
cases, than between different denominations. As President Hyde has said :
'* Between Congregationalists, Presbyterians, Methodists, Baptists, and Epis-
copalians, doctrinal differences are insignificant. Not one in a hundred of
the members of these churches could state the differences in doctrinal views
which separate them." * The differences, where they exist, come from lean-
ing to one phase or the other of the same truth— of emphasizing one aspect
more than another. Presbyterian and Reformed churclies generally em-
phasize divine sovereignty; Metliodists empliasize free will to accept divine
grace ; Congi-egationalists and Baptists sometimes lean to the former, more
often to the latter view. Unitarians are the so-called liberals, who eliminate
the supernatural and emphasize morality ; Universalists emphasize the final
reconciliation of all men to God. The impossibility of making satisfactory
groups will be readily seen. The various teachings have been noted in
presenting the denominational characteristics.
* Article in "Forum," April 1893.
STATISTICS OF DENOMINATIONS IN THE UNITED STATES
DENOMINATIONS.
Adventists and branches
Baptists
" Seventh-day
" Free
'' Primitive
Catholics, Roman
Christians
Christian Scientists
' * Union
Churches of God
Congregationalists
Disciples of Christ
Dunkers and branches
Episcopal, Protestant
" Reformed
Evangelical Association
Friends, Orthodox
*' Hicksite
German Evangelical Synod . . . .
Latter-day Saints (Mormons) . .
'' '^ Reorganized
Lutherans and branches
Mennonites and branches
Methodist Episcopal
" Episcopal, South
'' Protestant
" Free
" Wesleyan . .
Colored
Moravians
New Church (Swedenborgians) . . . .
Plymouth Brethren
Presbyterians, Northern
" Southern
" Cumberland
" United
Reformed Church in America
" '' United States
River Brethren
Salvation Army
Spiritualists
United Brethren
Unitarians
Universalists . .
Volunteers
1835
1639
1671
1780
1565
1810
1879
1864
1830
1620
1827
1720
1612
1873
1800
1661
1827
1840
1830
1852
1669
1683
1766
1845
1828
1860
1843
1870
1735
1792
1830
1644
1861
1806
1858
1628
1747
1750
1880
1848
1800
1819
1779
1896
2,262
40,658
109
1,640
3,530
14,526
1,300
343
294
600
5,625
10,029
1,100
6,183
115
1,792
830
1,130
600
500
10,901
1.262
26; 114
13,919
2,294
708
565
1,794
112
99
314
7,631
2,816
2,915
950
634
1,653
111
716
334
4,249
455
1,006
200
1,713
27,257
123
1,423
2,130
10,911
1,200
3,500
183
450
5,465
5,780
2,665
4,678
111
1,524
1,298
878
2,000
6,693
2,042
17,468
11,882
2,716
908
600
2,784
120
101
7,129
1,393
1,872
895
654
1,039
179
2,444
2,328
535
773
650
90,946
3,824,038
9,205
93,087
126,000
8,271,309
120,000
40,000
18,214
40,000
630,000
1,051,079
101,000
659,268
10,000
115,465
90,921
194,618
259,000
40,000
1,524,288
109,088
2,851,525
1,482,665
182,583
28,135
18,600
^ i-'p'rt'd,
i 512,750
14,220
6,496
6.661
960,911
211,694
175,642
123,541
107.960
234,612
4,739
50,000
45,030
243,183
70.000
50,744
7,000
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