s not as Romanists
and Puseyites imagine, a mere seminal principle or germ, to which
equally binding additions may be made by the church of every generation;
but on the contrary, that the _church of the New Testament_ is the
church in its most perfect and faultless form, _is the model church for
all ages_, which in its development and adaptation to different
countries and generations, must ever remain faithful to its primitive
and inspired lineaments. This church, whilst administered by inspired
men during the first century, must also have been more pure, than in
its subsequent periods, when placed under uninspired and fallible
teachers, and in corrupting contact with Pagan philosophy, as well as
in debasing union with civil governments.

Now, in this apostolic age, this golden era of the church, we hear of
no other creed than the word of God itself, which was regarded as
sufficient. And certainly, if as Romanists, after the report of
_Rufinus_, believed the Apostles had either written or employed this
creed, the piety of that age would have enrolled it in the Scripture
canon, and the early church have guarded it with special care. But
there is not a word in the Old or New Testament authorizing or
commanding the church of any future age to frame a creed in addition to
the Bible, as a rule for admission into the church, or exclusion from
it. The only scriptural ground for such a creed is inferential. We are
instructed "earnestly to contend for the faith (doctrines) once
delivered to the saints," and "not to bid God speed," to him who
preaches another Gospel, or denies that Jesus is the Christ. In order
to obey these injunctions we must demand, of applicants for church
membership or ordination, their views of the prominent doctrines of
the Bible, and judge whether they accord with ours. Or we may state to
them our views of these topics, and require their assent. In either
case, we have a creed, and for obvious reasons it is preferable for us
to prepare a carefully written statement of Bible truth, so that it may
be known, examined and improved by renewed comparison with God's word.
On the other hand, the Apostle commands us to "receive into our
community the brother (him whom we regard as a true disciple of Christ,)
who is weak in the faith, (imperfect in some of his views of the truth)
but not for doubtful disputations;" not for the purpose of disputing
with him on doubtful points. Moreover, the primitive disciples, of