Notes on the twenty-five articles of religion as received and taught by Methodists in the United States

Front matter

NOTE JL-

TWENTY-FIVE ARTICLES OF^REUM.

ON THE

Preface

In a little over one hundred years the "Methodist Society/ 7 organized by Mr. Wesley, in London, in 1739, has increased to the astonishing number of two million ninety-three thousand nine hundred and thirty. This number includes the present ministry and membership of Methodism, in its several grand divisions, both in Europe and America, and in the Provinces, as well as her ministry and membership in her several foreign mission stations.

In the United States this great Christian community is divivided as follows : — Methodist Episcopal Church seven hundred and twenty-three thousand six hundred and sixty-four; Methodist Protestant Church, sixty-five thousand and fifty-three ; Methodist Episcopal Church South, five hundred and sixteen thousand six hundred and one ; making in all an aggregate Membership of thirteen hundred and five thousand, three hundred and eighteen. With these facts before us, we may say with the Psalmist, " God has prepared room for this vine, and caused it to take deep root. The hills are covered with the shadow of it, and the boughs thereof are like the goodly cedars. She sent out her boughs unto the sea, and her branches unto the river/' These words aptly express the wonderful effects which have followed the meeting of the "eight or ten persons/' with Mr. Wesley, in London. If we inquire for the visible bond of union in this immense ''Society/' which has long since resolved itself into a distinct and independent church organization, it will not be found in her ecclesiastical polity, but in her doctrines. Every branch of this rapidly increasing community subscribes to, and believes in the doctrines of the Twenty Five Articles of Religion. These articles were extracted, by Mr, Wesley, from the Thirty -nine Articles

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PREFACE 3 of the Church of England* These Articles were first drawn up and adopted, as symbols of a Protestant faith, during the reign of Edward VI, in 1552. Queen Mary, in the succeeding reign, had them repealed, in order to give place to the restoration of the Papacy in England. Mary was succeeded by Elizabeth, whose reign was distinguished by zealous efforts to restore Protestanism. In the beginning of her reign the present Articles of the Anglican Church were again adopted, being reduced from the original for ty-two of Edward VI, to the present thirty -nine. They were printed for the first time, in 1663. This embraces an outline history of all the Articles of Religion, as received by Methodists, except the twenty -third article. This article was drawn up in 1784, for the benefit of Methodists in the United States, and was inserted anions the other Articles of Religion, in 1786. These Articles as they come to us, in their abridged and amended form, mark out the Scriptural landmarks of doctrine and duty, and show very conclusively the position of the church with regard to the claims of the Bible, and the extirpation of heresy. And although these articles were arranged in opposition to errors that existed when they were adopted, they are still as relevant and important as they were then, because the same errors still exist, though some of them have assumed different forms and different names. This is a strong reason why every member of the church, next to the Holy Scriptures, should make himself thoroughly acquainted with the Articles of Religion, of the church to which he belongs, and be able at all times to defend them against the encroachments of error.

The doctrines of these Articles are from God, and while we must feel greatly humbled by the repeated contentions about polity and usages, and the continued unwillingness, upon the part of some, to meet the claims of " times and men's manners," we rejoice that no strife has arisen, in our church about doctrines. These are immutable because they are clearly taught in the Scriptures ; and because they are a just exposition of the method of Redemption. True, these doctrines have their enemies, because of their supposed peculiarity, both in the

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vii scoffs of infidelity and the sweeping charges of some professed Christians. But whatever may be the designs of these enemies, and whatever may be the means they are fond of employing to accomplish these designs, certain it is that in every fair contest they are compelled to yield.

It may be admitted, however, that the style in which these Articles of Religion are written, is somewhat obscure, and the manner in which the doctrines are presented in some of them, may be considered objectionable, especially in this age of so great beauty in theological language, and so much consecutiveness in doctrinal statements ; but against the doctrines they contain, objections have never been successful.

The success with which the preaching of these doctrines has ever been attended in the up-building of Christ's kingdom in all countries, proves that the Holy Spirit sanctions them, and that the seal of God is upon them. Other Articles might have been added, so as to make a more complete theological system, and which might include other important doctrines of the Scriptures, which are in opposition to some modern corruptions of Bible doctrines, as the denial of future and eternal punishment ; and the divine obligations of the Sabbath. For these omissions we have but a word of explanation. The doctrine of future and eternal punishment is contained by necessary implication in many of the Articles, and is embraced in the system of which each Article is a part. Again, the denial of the doctrine of future and eternal punishment, and the divine obligation of the Sabbath, was not in existence as a distinct error in England, at the time the Thirty Nine Articles were drawn up ; nor indeed were these errors scarcely known in America at the time the Twenty-Five Articles were adopted, as the symbols of the Methodistic faith. All the framers of these Articles contemplated was, to raise up a standard of Scripture truth, and to send forth a protest against the fatal errors and corruptions of Romanism.

And it is believed that the power of the truth does not consist in the number of its symbols, but in the abstract truth itself. And if we consider the fact that these Articles were not drawn up by a select council of divines, viii

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assembled for that specific purpose, but were drawn up at different times, in opposition to the destroying encroachments of heresy, we may find a substantial reason for the manner of composition, and the order of arrangement. We may likewise find the reason here for the omission of what might otherwise be supposed to be important Articles of faith. But "brief" and "informal" astheArminian creed may seem to be, it is, nevertheless, the embodyment of the sublime doctrines of human salvation.

That these doctrines might be more fully understood by the great body of the church, the author of the following notes has long desired to see what is now presented in the form of an exposition of these Articles. How far he has succeeded in this humble effort to disseminate the truth, and to build up the faith of the mass, for whose special benefit the work has been prepared, is left for them to determine.

Nothing is more desirable for the permanency of the church, and the spread of religion, than a clear understanding of the doctrines of Christianity. To be familiar with the doctrines of the church, and to be able to support them in some good degree by pertinent quotations from the Bible, is surely the duty of every church member, and more especially of every young minister.

When the author entered the ministry, in 1 840, he knew but little about these doctrines, and felt constantly embarrassed with the fact that no book could be found bearing directly upon this subject. In vain did he look for help, in these hours of trial, either from an exposition of these Articles, or from the members of the church to whom he was then attempting to minister in word and doctrine. After four years of faithful reading in Watson's Institutes of Theology, and such other Theological works as time would permit him to study, still he felt that something was needed for the people. For them these notes have been prepared, and whatever of defect they may find in them, may be overlooked when they remember that the duties of a pastor, and the weekly preparations for the pulpit, were not neglected during the whole time this work was in course of preparation. But if it be said; "A man of more mature age, should have written

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such a work," the only reply is, why did not such a man do this long since ? If it is clearly shown that such a work is not needed, then the author is mistaken in his experience and observation, and has a good reason for not being able to find a commentary on the Articles of Religion. But he thinks he is not mistaken in discovering the wants of his own church, and especially when these wants are discovered by a sister church. A paragraph from the sermon of Rev. E. P. Humphrey, D.D., delivered before the General Assembly of the Presbyterian Church, in Charleston, S. C, May 25, 1852, may show that that church sees the necessity of some such work as is now presented to the public. The Doctor says: "It is to be remembered, also, that the Arminian scheme has yet to be reduced to a systematic and logical form. Where are its written formularies, pushing boldly forth to their final and inevitable conclusions ; all its doctrines touching predestination, free will and efficacious grace? We have its brief and informal creed in some five and twenty articles ; but where is its complete confession of faith, in thirty or forty chapters ? Nay, where is even its shorter catechism ? Where is its whole body of divinity, from under the hand of a master, sharply defining its terms, accurately stating its belief, laying down the conclusions logically involved therein, trying these conclusions, no less than their premises, by the Word of God, refuting objections, and adjusting all its parts into a consistent and systematical whole? It has furnished us, indeed, with some detached negations and philosophical theories. We have, for example, its flat denial of our doctrines of predestination; but has it, to this day, met, for itself, the problem of foreknowledge infinite, by a more plausible solution than the celebrated sophism, that although God has the capacity of foreknowing all things, he chooses to foreknow only some things ? We have, also, its notion of the 'freedom of the will/ wherein there was supposed to be the germ of a systematic Arminianism ; but this budding promise was long since nipped by the untimely frost of Jonathan Edward's logic. It is clear that an exposition of this theology which shall satisfy the logical consciousness is indispensable to its perpetuity, otherwise it

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cannot take possession of educated and disciplined minds, educated by the Word and Spirit of God, and disciplined to exact analysis and argument ; otherwise again, although it may exert a temporary influence, it will retire before advancing spiritual and intellectual culture. It is also clear, that the first century of its existence has not produced that exposition. Another century may clearly demonstrate that such a production is clearly impossible, by showing that the logical and Scriptural element is not in the Arminian system ; that the law of affinity and crystalization is wanting to its disjointed principles ; that this theology, combining many precious truths and capital errors, resembles a mingled mass of diamonds and fragments of broken glass and broken pottery, which no plastic skill of man or power of fire can mould into one transparent, unclouded, many sided, equal sided crystal, its angles all shining, and its points all burning with light — a Kohinoor indeed."

Not to make a single remark upon the unmasked absurdities of this paragraph, nor to say a word about the Doctor's real or assumed ignorance of Arminian theology ; nor to assume that the following exposition of Arminianism " shall satisfy the logical consciousness" of the author of the sermon ; nor to believe with this gentleman that "the logical and scriptural element is not in the Arminian system nor that the next hundred years will blot out the whole system, however desirable this might be to the enemies of the system ; yet we admire the Doctor's discovery of the necessity of such a book as we now present, and quote this part of his sermon as a reason for its speedy issue. And it may be that the logic of these Articles and notes, supported by the Scriptures as they are, when narrowly examined, may be more than a match for the Doctor's system of unconditional election and reprobation. Arminianism always has been sustained, even in the hands of the uneducated, and we are not apprised, that for the last hundred years it has been shorn of any of its strength, not even "by the untimely frost of Jonathan Edward's logic." True, during that time it passed through the crucible, but the fire only made it shine the brighter, and now it stands up

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xi as a mighty shaft of moral demonstrations, whose sides flash with the fires of lofty and invincible truth, and whose base is established upon the well known fact, that 4 4 Jesus Christ, by the grace of God tasted death for every man." But to leave this digression. Whatever may be the fate of these notes, the author shall ever feel their influence on himself, in his improved habits of study and close application ; and in the proper management of his hours of leisure. These, by the help of God, shall never be "unemployed," nor "trijlingly employed."

But other items of the history of these notes may be given under appropriate heads, as

1. The Name. — When this work was commenced in its present form, nothing more was intended but an expository remark on each member and doctrine of the Article, with as many proofs from the Scriptures as might seem to be necessary. But when it was fairly under way, one remark and quotation suggested another, until it was swelled beyond the original design. The name was still retained, and because it is short it is now adopted as the permanent outside index to the matter and design of the book.

2. The Style. — An attempt has been made to avoid, on the one hand, the dry argumentative style, and on the other, the loose and diffuse ; and to adopt such a medium between these two extremes as may interest the careful as well as the rapid reader. How far the effort has been successful, remains to be determined by the intelligent reader.

3. The Character. — It has been the author's most ardent desire to be conclusive in all his arguments, and to exhibit the doctrines in their simplest form. In this he thinks he has been successful, especially in those sections where the free use of the Scriptures has been indulged. The sections on the Trinity, the Humanity of Christ, the Union of the two natures, the Resurrection of Christ, the Sacraments, the right of infants to church membership, and the errors of Romanism, are somewhat lengthy, though condensed as much as possible. But it is believed they are clear and conclusive; and so of most, if not all the others.

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It may be said that too much has been said on Romanism ; but we think not when we consider the fact, that Christianity struggled with Paganism, until, by the blood of her martyrs, her divine truths found their way to the throne of the Roman Empire, and that there she unfortunately assumed the form of the Papacy, and welcomed to her arms Pagan Europe ; and that now, instead of a pure faith, among Romanists, she has become an inflexible creed of error, and a gorgeous ceremonial. Paganism, but half divorced from its main errors, has been received into the Romish system, and the unnatural embrace of error into what little of truth there is in the Romish Church, has left its corroding blotches deeply impressed even upon the present age, in ceremonies, and pompous demonstrations, which have their origin far into remote heathenism.

Romanism is as relentless in its animosities now, as it was when it stamped with ignomy and death, all who desired to wash it from the corruptions of Pagan error. These, with the fact that, many of the Articles directly oppose Romish superstitions have been deemed sufficient to justify all that has been said upon this dark subject.

4. Divisions. — Each Article might have been analyzed and discussed in a single chapter, but for the sake of clearness, ease in writing and reading, it was thought best to divide it into sections with respective and appropriate headings, each section including remarks on a single doctrine. The textual examination of the Article has been adhered to as closely as was possible, in view of the nature of the Article itself. Long chapters, such as are common to Burnett on the Thirty-Nine Articles, should never be pressed upon that class of mind unaccustomed to close thought, and careful reading ; and especially should they not be pressed upon the young. These are reasons sufficiently impressive, for the division of our book into so many sections, and for the division of the sections themselves into paragraphs.

5. The materials of which it is composed. — It is impossible to tell at this time where they come from. The author read all he could find, having any bearing on the doctrines brought to view, and after reading, and carefully digesting the particular and general scope of the Article,

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xiii then he wrote without the use of any book but the Bible and Cruden's Concordance. But when a sentence or paragraph was drawn directly from any book, the regular acknowledgment has always been made, definitions excepted of course. The work is indebted chiefly to Bickerstreth for the quotations from the Fathers ; and to the Catechism of the Council of Trent, the Rheimish Testament, Edgar's Variations of Popery, and Ranke's History of the Pope's, for what is said upon the absurd dogmas of Romanism. Some sacred poetry is quoted to illustrate doctrine and duty, and to break the monotony of the closely written page. These were chiefly taken from the standard hymn book. Originality of matter has not been attempted, but rather originality in the arrangement and presentation of the matter.

6. Object of the Notes. — While the author looks upon the progress of Methodism with delight, and while he regards it as the most efficient system for the propagation of the truth among all people ; and while many very distinguished scholars have graced her pathway and adorned her literary departments in elaborate treatises on various theological and scientific subjects, he regrets that so little has been written for the special edification of candidates for full membership in the church. This is a very interesting department of the work of the church ; and these are like infants, depending upon proper management in the nursery for whatever of future usefulness or greatness may adorn and beautify their lives. The six months usually designated as their probationary state, should be employed in studying the doctrines and polity of the church, so that they may come into the church with a clear and full understanding of what the church is. And during this trial state, the pastor should have, at least, two meetings every month with them, for instruction and prayer, to prepare them for an intelligent and satisfactory examination before the church. A course of this kind is contemplated in the organic law of the church, and tends not only to intelligence in religious doctrines, but to firmness and stability in the Christian life. The author has tried this plan and proved it in every respect to be just what should be in operation xiv

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in all our churches. He pursued this course in two of his congregations, including in both, over one hundred persons on trial, some of whom promised but little to the church, as is often the case ; but thorough instruction in doctrine laid the foundation of permanency of Christian character and usefulness in the church ; and he rejoices to know that all of these, except a very few, are prominent and useful members of the church.

A course of training of this kind cannot fail to create a habit of reading and thought, as well as a love for the Bible, which will be felt in the periodical offices and book depositories of the church, in the family, the community, the world.

This is said to be an age of remarkable progress, and so it is ; civilization is extending and approaching its highest summit. Literature is marching 1 onward, offering its blessings to all, and the church is causing the wilder-

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ness and the solitary places to be glad, and is offering the blessings of the gospel of reconciliation to all nations. These things remind us of our duty to the young, that we should by all possible means give permanency and intelligence to the rising membership of the church, and qualify them, as fully as we can, for piety and usefulness.

While the good is spreading and diffusing its blessings every-where, the evil is in close pursuit, sometimes in advance. Romanism and infidelity, with their multitude of shades and modifications, are using every effort to uproot the gospel, and the church, and to supply their places with the dreams of reason, and the superstitious phantoms and idolatry of the dark ages. Even some professed Christians are loosely attached to the old foundation of true Protestanism, for which the Fathers of the Reformation periled their lives, and upon which the church has stood for ages. The Bible as it is, " homely and unchaste" as its verbal garb may be, is quite sufficient to sustain all useful Christian doctrines, and to support all orthodox churches, if their ambition is to do good rather than to sustain the dogmas of a sinking sect. These tendencies to evil should stimulate the church to a thorough knowledge of the Bible, and of whatever par-

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XV ticular doctrines of the Scriptures may be set forth in her Articles of Religion.

That the following notes will fully accomplish this> is not the vain hope of the author, but that they will greatly assist, he has no doubt. They will show at least how fully the Articles are sustained by the Bible, and how applicable they are to a pure morality, and to the claims of the experience and true practice of our holy religion. Whatever will cast light upon these subjects cannot fail to be useful when properly applied, and should deeply engage the attention and prayers of every Christian.

When Bunyan entered upon a religious life, his fund of knowledge was very limited, but by close and prayerful application to the Bible and other books, his mind expanded, and the shadows of the Almighty nourished and enlarged his soul, so that his Pilgrim's Progress issued upon the world, the prince of allegory, with a literary polish, and a light but little inferior to those of the Bible itself. Such an instance of successful selfculture and pure devotion and usefulness, stands out in the living poetry of holy consecration, as a balmy incentive to all Christians to "go and do likewise. " The nursery, the sabbath school, the bible class, should all be so many consecrated tributaries to the great stream of human intelligence and spiritual dedication to God.

The author believes that time might be profitably spent in preparing a small volume on the Articles of Keligion, for the use of the sabbath school. A book of this kind would indoctrinate our children in the leading principles of Christianity, and if properly and perseveringly applied to the youthful mind and heart, in connection with the Bible, would undoubtedly tell most favorably on the future interests of the church. He has the plan of such a book in his mind, but knows not whether he shall ever commit it to paper. But if the suggestion is favorably received, he hopes some one will undertake the pleasant task.

With no other desire than to be useful to the church and its hosts of ransomed ones, the following Notes on the Twenty -Five Articles of Religion, are commended

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to the three great divisions of American Methodism; the Methodist Episcopal Church, the Methodist Protestant Church, and the Methodist Episcopal Church South; and may the blessings of our kind Benefactor accompany the heart of the reader, and the writer, to "the house that is not made with hands, eternal in the heavens." Maysville, Nov. 25, 1852.

Table Of Contents

Article I.

There is but one God, - 21

Attributes of God, — Eternity, - - 36

SECTION FIRST. There is but one God

1. The opening terms of this Article, according to

tbeir Scripture import, are terms of opposition to atheism,

polytheism, the false gods of the heathen, and dualism,

or the doctrine of two eternal and ultimate principles

inherent in matter, the one good and the other evil.

The existence of God is clearly taught in this Article ;

but atheism says, "there is no God." This Article

teaches the doctrine of but one God; but polytheism

says there are many gods. This Article teaches the

doctrine of a "living and true God;" but the heathen

oppose to this their hosts of dumb idols. This Article

teaches that "God is a spirit;" but pantheism makes no

such distinction, it teaches that God and matter are one.

This Article teaches that God is the "maker" of all

BUT ONE GOD.

material substances, and, consequently independent of matter; but dualism teaches that God is necessarily inherent in matter, as its principle of good in opposition to its principle of evil, and that matter is therefore essential to his existence. All the terms of this Article will be fully noticed hereafter.

2. " There is one God." — This is the most sublime conception of the human mind. It is not only sublime, but exceedingly awful. The idea of an infinite, eternal first cause of all things is too great for the grasp of the human mind ; and yet it is an idea that is every way suited to our intellectual and moral wants. It infinitely more than fills the mind, and at the same time it produces a feeling of reverence, which is felt to be a right emotion. If there is no God, as "the fool hath said," then there is nothing within the whole compass of truth, that can compare in solemn grandeur with the illusion that there is a God. But it cannot be that the noblest of all human conceptions should be false. The fact that man has such a sublime conception, is some proof, at least, that such a being as God does exist. The philosophical proof of this great fact depends upon the validity of the axiom that every effect must have a cause. No process of reasoning is necessary to prove this, for the axiom itself is an intuitive truth. We see changes going on all about us, and we feel them within us, and we know that they do not take place without a cause. So fully admitted is this fact, that it has become an acknowledged principle in science, to which no exception has ever been known.

Apply this truth to the question, Is there a cause of the existence of the universe, with all its vast works and sublime movements? And the universal answer is, — There is a first cause.

BUT ONE GOD.

Belief in this truth is so universal among nations and men, that it must ever be regarded as the great central truth of both natural and revealed religion. Hence we have, in what is known as the Apostles' Creed, this general confession: "I believe in God the Father, Almighty, Maker of heaven and earth." This is the avowed confession of every Christian nation, as it is the faith of every single believer. It lies at the foundation of true religion, and gives order and dignity to every form and act of religious worship. But if " there is no God," there can be no such a thing as religion, and men have nothing to hope for, or to fear. They can propose to themselves no higher motives than the enjoyment of the present moment ; and the passing events of time are propelled either by chance, or the stern dictates of inflexible necessity. But so clear are the evidences of a God, that it were difficult to entertain the notion of such a prodigy of unreasonableness as an atheist. To say with certainty 1 ' there is no God," a man must assume Omnipresence and Omniscience ; he must have searched the highest heavens and investigated the lowest depths of the earth, without seeing any evidence of his existence. As this is clearly impossible, atheism must be false, and the Bible must be true, when it says, ' 'The fool hath said in his heart, there is no God." The most one can say is, that there is nothing he has seen in nature or revelation sufficient to indicate to his mind the generally received notion of a God. In saying this he assumes a stand-point very much below the ordinary standard of human reason, and voluntarily applies to himself the Scripture epithet which distinguishes him from the rest of mankind.