It may not be so generally known, perhaps, as it ought to be, that there are many terms and expressions current in popular theology which are not to be found in the Bible, but which have acquired an authority and sanction as if they were derived from an inspired source. Among these are the following: “Original sin”; “Experiencing religion”; “New birth”; “Change of heart”; “Holy Trinity”; “Triune God”; “God-man”; “God the Son”; “Three persons in the Godhead”; “Human nature of Christ”; “Divinity of Christ”; “Atoning Lamb”; “Eternal Son”; “Imputed righteousness”; “Self-righteousness”; “Absolute election”; “Decrees of God”; “Being under concern”; “Ark of safety”; “Obtained a hope”; “Interest in Christ”; “Seed of grace”; “Unpardonable sin”; “Merits of Christ”; “Christ died in our stead”; "His death was expiatory," &c.
The above form a kind of technical language, by which it is readily known to what creed those who use it are attached. It exercises a greater influence than is usually supposed in shaping the religious opinions of the mass of Christian believers and worshippers, and causes “their minds to be corrupted from the simplicity that is in Christ.” This phraseology, which gives an unvarying tone to almost every sermon, prayer, and religious conversation of a certain class, crept into Christianity very probably by degrees, as the fruit of human invention, and only by degrees can it be extirpated, as the language of the New Testament more and more becomes the medium by which the doctrines and precepts of religion are expressed. The language which Christ and his Apostles used to define the doctrines and duties of religion can require no improvement from fallible hands; and it is not a little surprising that mankind should fabricate terms to define their position in the Christian fold, which in many instances convey a meaning quite different from anything contained in God's revelation to man. This course has had the direct tendency to erect partition-walls, and sow the seeds of discord among brethren.
During the early period of Christianity, when disciples taught and received their views of faith and duty in the uncorrupted language of Scripture, there were no very serious controversies in the Church; but when they began to invent new terms to be used as a key to unlock, as it was mistakenly thought, the divine mysteries, and to talk of “hypostatical union,” “trinity,” “original sin,” “transubstantiation,” &c., then discord entered the family of Christ, and has ever since disturbed its peace. It is only by laying aside language of human authority, and adopting that which the Holy Spirit has dictated and sanctioned, — and let this be our aim and work as Liberal Christians, — that the followers of the same Master can best express their doctrinal views and understand each other, at the same time allowing to every one the liberty to put his own interpretation upon it. Those who are willing, in all meekness, to take this course, will be more likely to attain to a correct faith and to a plainer course of duty, and they will do much to diffuse brotherly love and universal charity. This, and only this, can restore a divided household to “the unity of the spirit in the bonds of peace.”
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