adoption, and sanctification, and the several benefits, which do either accompany or flow from them; that the souls of believers are at their death made perfect in holiness, and do immediately pass into glory; that their bodies, being still united to Christ, will at the resurrection be raised up to glory, and that the saints will be made perfectly blessed in the full enjoyment of God to all eternity; but that the wicked will awake to shame and everlasting contempt, and, with devils, be plunged into the lake that burneth with fire and brimstone for ever and ever. I moreover believe that God, according to the counsel of his own will, and for his own glory, hath foreordained whatsoever comes to pass, and that all beings, actions, and events, both in the natural and moral world, are under his providential direction; that God's decrees perfectly consist with human liberty, God's universal agency with the agency of man, and man's dependence with his accountability; that man has understanding and corporeal strength to do all that God requires of him, so that nothing, but the sinner's aversion to holiness, prevents his salvation; that it is the prerogative of God to bring good out of evil, and that he will cause the wrath and rage of wicked men and devils to praise him; and that all the evil, which has existed, and which will for ever exist in the moral system, will eventually be made to promote a most important purpose under the wise and perfect administration of that Almighty Being, who will cause all things to work for his own glory, and thus fulfil all his pleasure." Now, Sir, you will acknowledge, that this creed was manufactured by frail, fallible, prejudiced mortals. You will also admit, that scarcely an article of the whole can be expressed in Scriptural language. You will likewise grant, that many of the most learned and pious Christians have rejected the peculiarities of this human formulary as unchristian. Should a prayerful perusal of the sacred writings lead you to an open denial of the truth of any one of these articles, you must lose your situation as Professor. Now which is made your standard of religious truth, as a Professor; this human creed, or the Bible? The creed, surely. For should you refuse to profess your belief in all its statements, you could not be inducted into the office of Professor. And should you refuse to renew your assent every five years, you must be dismissed from the Seminary; although you should firmly adhere to the Bible, and offer to express your belief in the very words of inspiration, and continue to exhibit a Christian temper and character. And is not this use of the human creed subversive of free inquiry, religious liberty, and the principles of congregationalism? For what inquiries have you liberty to pursue? Would you inquire into the truth of your creed, so as to correct any errors that may pertain to this human composition? No; this liberty you have sacrificed. You must never presume to make a single alteration in this human formulary; but you and your successors must sacredly use it as the perfect standard of religious truth FOR EVER. For so you are bound to do, by the following authoritative injunction from the constitution of your seminary. "It is strictly and solemnly enjoined, and left in sacred charge, that every article of the above said creed shall for ever remain entirely and identically the same, without the least alteration, addition, or diminution." - Would you inquire into the meaning of the Scriptures, so as to communicate to your pupils the result of your investigations? No; this liberty you have sacrificed. You have bound yourself most firmly to make your religious instructions conform exactly to the sentiments of the human creed. These are the words of your solemn obligation. "And furthermore I do solemnly promise, that I will open and explain the Scriptures to my pupils with integrity and faithfulness; that I will maintain and inculcate the Christian faith, as expressed in the creed, by me now repeated.” — Would you inquire into the peculiar religious opinions of other Christian denominations, so as to ascertain if their belief is not founded on the plain teachings of inspiration? No; this liberty you have sacrificed. You have pledged yourself to regard the sentiments of other sects as erroneous, and to defend your creed in opposition to all who dissent from any of its articles. These are the words of your sacred oath. "And furthermore I do solemnly promise, that I will maintain and inculcate the Christian faith, as expressed in the creed, by me now repeated—in opposition to Papists, Arians, Pelagians, Antinomians, Arminians, Socinians, Sabellians, Unitarians, and Universalists, and to all other heresies and errors, ancient or modern."- Should a prayerful study of the Bible enable you to discover a slight error in some one article of this long creed, could you retain your situation as Professor? No; this liberty you have sacrificed. The moment you advance in religious knowledge and truth one step beyond the ideas of this human formulary, you must vacate your office; you must be cast on the wide world with a dependent family; you must encounter coldness and frowns and reproaches from your former associates; you must be privately and publicly denounced as an apostate, a heretic, an infidel; and above all, you must be sentenced to endless torments for your honest preference of the teachings of revelation to the articles of a human creed, if treated as others have been who have embraced unitarianism. These are the words of your constitution. "The preceding Creed and Declaration shall be repeated by every Professor on this foundation, at the expiration of every successive period of five years; and no man shall be continued a Professor on said foundation, who shall not continue to approve himself a man of sound and orthodox principles in divinity, AGREEABLY TO THE AFORESAID CREED." Sir, is this the way you show your respect and reverence for the Bible? Is this the way you divest yourself of all party prejudices, when you proceed to search the Scriptures? Is this the way you prepare yourself to - investigate religious subjects with honesty, and boldness, and fearlessness? Is this the way you enjoy the meridian splendor of free inquiry, religious liberty, and the principles of congregationalism? But perhaps you will aver, that there is no possible danger of your ever dissenting from the sentiments of this human creed. Then why all these fortifications? And have not many divines, as wise, as learned, as honest, as pious as yourself, been led, by a patient and prayerful study of the Scriptures, to renounce their belief in the peculiarities of your standard of religious truth? Is it not a fact, that one of the principal founders of your institution, one of the principal framers of this very creed, and one of the earliest Professors in your seminary, became a Liberal Christian after dissolving his connexion with your theological faculty, and warmly opposed to many of your illiberal and exclusive measures? Is it not a fact, that several ministers, who pursued the regular course of theological studies in your institution, and who were regarded as amongst the most talented, the most learned, the most sincere, the most pious of your students, have since embraced unitarian sentiments? Is it not a fact, that several others, of high standing and good Christian character, were led to renounce orthodox views, even before they had completed the usual term of education in your seminary? Is it not a fact, that many of the most distinguished unitarian preachers of the age were once as zealously orthodox as you now are? Is it not a fact, that every year witnesses the conversion of more or fewer orthodox ministers to the unitarian faith? And could you be placed in similar circumstances, what would prevent similar results? I do not mean to insinuate that you are knowingly influenced by your peculiar oaths and obligations to make the Scriptures bend to the articles of your creed. But I must be permitted to declare, that almost all earthly motives, which can operate on the human heart, combine to make it your interest to find none but orthodox views in the Bible. And I must further aver, that I am unable to conceive of a situation, more unfavorable to free inquiry and religious liberty, than the office of Professor in orthodox theological seminaries. 2. Admission to Churches. Look at the use made of human creeds in admitting members to orthodox churches. Let a person apply to one of your churches for admission; let him relate the most satisfactory experiences; let him declare his unwavering belief in divine revelation; let him offer to express his peculiar views of religion in the very words of Scripture; let him exhibit undoubted evidence of virtue and piety, — and would you admit him to the privilege of church membership? No; you would exclude him from the Lord's table unless he would first profess his hearty belief in all the articles of a creed; a creed, made by erring, imperfect, polluted mortals; a creed, scarcely an article of which can be expressed in Scriptural language; a creed, which many of the wisest and most pious Christians have pronounced erroneous. Some of the best Christians in the country have been refused admission to orthodox churches, because they could not honestly subscribe to the human standard of truth. Here then is a notorious fact. No person can be admitted to many orthodox churches, unless he will first assent to the articles of a human formulary of faith. I say no person, and I mean to be understood in a literal sense. Yes; let our blessed Saviour himself appear among his followers; let him conceal from observation his miraculous powers; let him exhibit the same character as when preaching the gospel in Judea; let him apply for admission to the church in your seminary; let him offer to express his articles of faith in any words used by himself when on earth; let him refuse to subscribe your very peculiar human creed, and would you admit him to your communion? I ask this question with unfeigned reverence. I answer it with horror and shuddering. But I speak the words of truth and soberness when I declare, that if you acted consistently with your present practice, you must exclude him from your church. Yes; your adored Saviour would not be permitted to approach that feast of love, of which he is, or ought to be, the sole Master; he could not be be received into that body of disciples, of which he is, or ought to be, the only Head; he must be driven from that company of subjects, by their own unauthorized regulations, of which he is, or ought to be, the only acknowledged Lawgiver! Is this making the Bible, or a human creed, your standard of religious truth? The creed, surely. For no man can obtain admission to your church, unless he will profess his hearty belief in all the articles of a long human creed; although he adheres most firmly to the Bible, and is willing to express his belief in the words of his Saviour, and exhibits evidence of Christian holiness. And is not this use of human creeds subversive of free inquiry, religious liberty, and the principles of congregationalism? Just notice the actual operation of this unchristian measure in our community. Look at those parts of our land in which unitarian churches are not yet established. In almost every orthodox society you find individuals who are prohibited from the Christian ordinances by this unauthorized usurpation. They consider themselves to be Christians. They have studied the word of God as faithfully and prayerfully as their neighbours. They exhibit as good evidence of conversion as the admitted professors. They earnestly desire to have their beloved offspring initiated into the school of Christ by baptism. They ardently wish to commemorate the dying love of their ascended Lord. They are ready to acknowledge their belief in the Bible, and their determination to make it the standard of their faith and practice. They cannot honestly assent to the articles of the human creed, because they cannot find them supported by revelation. They are persons of as much influence, usefulness, respectability, and goodness, as any in the place. No objection to their moral and religious character is made by the orthodox church. They are persons whom you would be proud to admit to your communion, if they would only give their assent to your human creed. They are persons whom you would glory in pointing out as orthodox believers. But no; having set up a golden image, you must make them bow down to your idol, or you will deprive them of the Christian name, rights, and privileges. You are willing they should enjoy liberty to think as you do; but the moment they refuse assent to your interpretations of Scripture, you deny them access to the Christian ordinances. And by what authority? You indeed have a perfect right to say who may sup at your private table. You may also frame creeds to exclude, from your board of refreshment, members of your own household, friends, and strangers. But from what source do you obtain your right to drive sincere believers of good character from the Lord's table? Is not this feast his own? Has he not given out his invitations? Does he not entreat all, who feel qualified, to come and partake freely? Has he commissioned you to stand at the door, and examine the claims of all candidates for admission?-to try their qualifications by your human standard? Has he not rather given definite instructions for the regulation of his own supper? If any come without a wedding garment, will he not execute the threatened punishment? Has he authorized you to beat some, and stone others, who come in compliance with his invitation? In so doing, do you not often deprive as worthy Christians as yourself of their equal and inalienable rights; the rights of free inquiry, religious liberty, and congregationalism? I put these questions to the consciences of all concerned. 3. Excommunication from Churches. Look at the use made of a human creed in excommunicating members from orthodox churches. Let it be known that one of your church members has renounced his belief in some of the articles of your human formulary, and he will be called to an account for his honest opinions by the church to which he belongs. Perhaps he will not even be allowed on trial to give the Scriptural reasons for his change of sentiments. He will be commanded to renounce his heretical opinions, or suffer the consequences. Now he can no more renounce his belief in a supposed doctrine of revelation, without evidence of its falsity, than he can create a world out of nothing. He is accordingly denounced as a heretic, and publicly excommunicated from the fellowship of the church. And for what crime is this severe punishment inflicted? Has he been guilty of any immoral or unchristian conduct? Nothing of the kind is alleged. He has indeed obeyed Jesus Christ; and prayerfully searched the Scriptures; and readily embraced what appeared to be the true meaning of the sacred writers; and openly acknowledged his honest belief. Yes; this he has done; and this is all, for which orthodox churches have repeatedly |