Chapter 11

“8. The condition of man, after the fall of Adam, is such, that he cannot turn and prepare himself, by his own natural strength and works, to faith, and calling upon God; wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will.

“9. We are accounted righteous before God, only for the merit of our Lord and Savior Jesus Christ by faith, and not for our own works or deservings. Wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort.

“10. Although good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God’s judgments, yet are they pleasing and acceptable to God in Christ, and spring out of a true and lively faith, insomuch that by them a lively faith may be as evidently known, as a tree is discerned by its fruit.

“11. Voluntary works, being over and above God’s commandments, which are called works of supererogation, cannot be taught without arrogancy and impiety. For by them men do declare that they do not only render unto God as much as they are bound to do, but they do more for his sake than of bounden duty is required; whereas Christ saith plainly, ‘When ye have done all that is commanded you, say, We are unprofitable servants.’

“12. Not every sin willingly committed after justification, is the sin against the Holy Ghost, and unpardonable. Wherefore, the grant of repentance is not to be denied to such as fall into sin after justification; after we have received the Holy Ghost, we may depart from grace given, and fall into sin, and, by the grace of God, rise again, and amend our lives. And, therefore, they are to be condemned who say they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.

“13. The visible church of Christ is a congregation of faithful men, in which the pure word of God is preached, and the sacraments duly administered according to Christ’s ordinance, in all those things that of necessity are requisite to the same.

“14. The Romish doctrine concerning purgatory, pardon, worshipping and adoration as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the word of God.

“15. It is a thing plainly repugnant to the word of God, and the custom of the primitive church, to have public prayer in the church, or to minister the sacraments, in a tongue not understood by the people.

“16. Sacraments ordained of Christ are not only badges or tokens of Christian men’s profession, but rather they are certain signs of grace, and God’s good-will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm, our faith in him.

“There are two sacraments ordained of Christ our Lord to the gospel; that is to say, baptism and the supper of the Lord.

“Those five commonly called _sacraments_—that is to say, confirmation, penance, orders, matrimony, and extreme unction—are not to be counted for sacraments of the gospel, being such as have partly grown out of the _corrupt_ following of the apostles, and partly are states of life allowed in the Scriptures, but yet have not the like nature of baptism and the Lord’s supper, because they have not any visible sign or ceremony ordained of God.

“The sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation; but they that receive them unworthily, purchase to themselves condemnation, as St. Paul saith. (1 Cor. 11:29.)

“17. Baptism is not only a sign of profession, and mark of difference, whereby Christians are distinguished from others that are not baptized, but it is also a sign of regeneration, or the new birth. The baptism of young children is to be retained in the church.

“18. The supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather is a sacrament of our redemption by Christ’s death; insomuch that to such as rightly, worthily, and with faith, receive the same, the bread which we break is a partaking of the body of Christ, and likewise the cup of blessing is a partaking of the blood of Christ.

“Transubstantiation, or the change of the substance of bread and wine in the supper of our Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions.

“The body of Christ is given, taken, and eaten, in the supper, only after a heavenly and scriptural manner. And the means whereby the body of Christ is received and eaten in the supper, is faith.

“The sacrament of the Lord’s supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.

“19. The cup of the Lord is not to be denied to the lay people; for both the parts of the Lord’s supper, by Christ’s ordinance and commandment, ought to be administered to all Christians alike.

“20. The offering of Christ, once made, is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone. Wherefore the sacrifice of masses, in the which it is commonly said that the priest doth offer Christ for the quick and the dead, to have remission of pain or guilt, is a blasphemous fable and dangerous deceit.

“21. The ministers of Christ were not commanded by God’s law either to vow the estate of single life, or to abstract from marriage; therefore it is lawful for them, as for all other Christians, to marry at their own discretion, as they shall judge the same to serve best to godliness.

“22. It is not necessary that rites and ceremonies should in all places be the same, or exactly alike; for they have been always different, and may be changed according to the diversity of countries, times, and men’s manners, so that nothing be ordained against God’s word. Whosoever, through his private judgment, willingly and purposely doth openly break the rites and ceremonies of the church to which he belongs, which are not repugnant to the word of God, and are ordained and approved by common authority, ought to be rebuked openly, that others may fear to do the like, as one that offendeth against the common order of the church, and woundeth the consciences of weak brethren.

“Every particular church may ordain, change, and abolish, rites and ceremonies, so that all things may be done to edification.

“23. The president, the congress, the general assemblies, the governors, and the councils of state, _as the delegates of the people_, are the rulers of the United States of America according to the division of power made to them by the Constitution of the United States, and by the constitutions of their respective states. And the said states are a sovereign and independent nation, and ought not to be subject to any foreign jurisdiction.(2)

“24. The riches and goods of Christians are not common, as touching the right, title, and possession, of the same, as some do falsely boast. Notwithstanding every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.

“25. As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and James his apostle, so we judge that the Christian religion doth not prohibit but that a man may swear when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophet’s teaching, in justice, judgment, and truth.”

METHODISTS, OR THE METHODIST PROTESTANT CHURCH.

The Protestant Methodists adhere to the Wesleyan Methodist doctrines, but discard certain parts of the discipline, particularly those concerning episcopacy and the manner of constituting the general conference. They seceded from the _Methodist Episcopal Church_ in 1830, and formed a constitution and discipline of their own.

The following preamble and articles precede the constitution:—

“We, the representatives of the associated Methodist churches, in general convention assembled, acknowledging the Lord Jesus Christ as the only HEAD of the church, and the word of God as the sufficient rule of faith and practice, in all things pertaining to godliness, and being fully persuaded that the representative form of church government is the most scriptural, best suited to our condition, and most congenial with our views and feelings as fellow-citizens with the saints, and of the household of God; and whereas, a written constitution, establishing the form of government, and securing to the ministers and members of the church their rights and privileges, is the best safeguard of Christian liberty. We, therefore, trusting in the protection of Almighty God, and acting in the name and by the authority of our constituents, do ordain and establish, and agree to be governed by, the following elementary principles and constitution:—

“1. A Christian church is a society of believers in Jesus Christ, and is a divine institution.

“2. Christ is the only Head of the church, and the word of God the only rule of faith and conduct.

“3. No person who loves the Lord Jesus Christ, and obeys the gospel of God our Savior, ought to be deprived of church membership.

“4. Every man has an inalienable right to private judgment in matters of religion, and an equal right to express his opinion in any way which will not violate the laws of God, or the rights of his fellow-men.

“5. Church trials should be conducted on gospel principles only; and no minister or member should be excommunicated except for immorality, the propagation of unchristian doctrines, or for the neglect of duties enjoined by the word of God.

“6. The pastoral or ministerial office and duties are of divine appointment, and all elders in the church of God are equal; but ministers are forbidden to be lords over God’s heritage, or to have dominion over the faith of the saints.

“7. The church has a right to form and enforce such rules and regulations only as are in accordance with the holy Scriptures, and may be necessary or have a tendency to carry into effect the great system of practical Christianity.

“8. Whatever power may be necessary to the formation of rules and regulations, is inherent in the ministers and members of the church; but so much of that power may be delegated, from time to time, upon a plan of representation, as they may judge necessary and proper.

“9. It is the duty of all ministers and members of the church, to maintain godliness, and to oppose all moral evil.

“10. It is obligatory on ministers of the gospel to be faithful in the discharge of their pastoral and ministerial duties, and it is also obligatory on the members to esteem ministers highly for their works’ sake, and to render them a righteous compensation for their labors.

“11. The church ought to secure to all her official bodies the necessary authority for the purposes of good government; but she has no right to create any distinct or independent sovereignties.”

We omit the constitution, as the preceding elementary principles sufficiently develop the peculiarities of this denomination.

PROTESTANTS.

A name first given, in Germany, to those who adhered to the doctrine of Luther; because, in 1529, they protested against a decree of the emperor Charles V., and the diet of Spires, declaring that they appealed to a general council. The same name has also been given to the Calvinists, and is now become a common denomination for all sects which differ from the church of Rome.

SABELLIANS.

A sect, in the third century, that embraced the opinions of Sabellius, a philosopher of Egypt, who openly taught that there is but one person in the Godhead.

The Sabellians maintained that the Word and the Holy Spirit are only virtues, emanations, or functions of the Deity, and held that he who is in heaven is the Father of all things; that he descended into the Virgin, became a child, and was born of her as a Son; and that, having accomplished the mystery of our salvation, he diffused himself on the apostles in tongues of fire, and was then denominated the _Holy Ghost_. This they explained by resembling God to the sun; the illuminated virtue or quality of which was the Word, and its warming virtue the Holy Spirit. The Word, they taught, was darted, like a divine ray, to accomplish the work of redemption; and that, being re-ascended to heaven, the influences of the Father were communicated after a like manner to the apostles.

SANDEMANIANS.

So called from Mr. Robert Sandeman, a Scotchman, who published his sentiments in 1757. He afterwards came to America, and established societies at Boston, and other places in New England, and in Nova Scotia.

This sect arose in Scotland about the year 1728, where it is distinguished at the present day by the name of _Glassites_, after its founder, Mr. John Glass, a minister of the established church.

The Sandemanians consider that faith is neither more nor less than a simple assent to the divine testimony concerning Jesus Christ, delivered for the offences of men, and raised again for their justification, as recorded in the New Testament, They also maintain that the word _faith_, or belief, is constantly used by the apostles to signify what is denoted by it in common discourse, viz., a persuasion of the truth of any proposition, and that there is no difference between believing any common testimony and believing the apostolic testimony, except that which results from the testimony itself, and the divine authority on which it rests.

They differ from other Christians in their weekly administration of the Lord’s supper; their love-feasts, of which every member is not only allowed, but required, to partake, and which consist of their dining together at each other’s houses in the interval between the morning and afternoon service; their kiss of charity, used on this occasion, at the admission of a new member, and at other times, when they deem it necessary and proper; their weekly collection, before the Lord’s supper, for the support of the poor, and defraying other expenses; mutual exhortation; abstinence from blood and things strangled; washing each other’s feet, when, as a deed of mercy, it might be an expression of love, the precept concerning which, as well as other precepts, they understand literally; community of goods, so far as that every one is to consider all that he has in his possession and power liable to the calls of the poor and the church; and the unlawfulness of laying up treasures upon earth, by setting them apart for any distant, future, or uncertain use. They allow of public and private diversions, so far as they are not connected with circumstances really sinful; but, apprehending a lot to be sacred, disapprove of lotteries, playing at cards, dice, &c.

They maintain a plurality of elders, pastors, or bishops, in each church, and the necessity of the presence of two elders in every act of discipline, and at the administration of the Lord’s supper.

In the choice of these elders, want of learning and engagement in trade are no sufficient objections, if qualified according to the instructions given to Timothy and Titus; but second marriages disqualify for the office; and they are ordained by prayer and fasting, imposition of hands, and giving the right hand of fellowship.

In their discipline they are strict and severe, and think themselves obliged to separate from communion and worship of all such religious societies as appear to them not to profess the simple truth for their only ground of hope, and who do not walk in obedience to it. (See John 13:14, 15; 16:13. Acts 6:7. Rom. 3:27; 4:4, 5; 16:16. 1 Cor. 16:20. 2 Cor. 4:13. 1 Pet. 1:22.)

ANTINOMIANS.

As we elsewhere give the sentiments of the ancient _Bereans_, _Pelagians_, and _Sabellians_, it is proper to notice those of Agricola, an eminent doctor in the Lutheran church, who flourished about the middle of the sixteenth century. The word _Antinomian_ is derived from two Greek words, signifying _against law_.

It will be observed that the above names are used to denote sentiments or opinions, rather than sects or denominations.

The principal doctrines of the Antinomians, together with a short specimen of the arguments made use of in their defence, are comprehended in the following summary:—

“1. That the law ought not to be proposed to the people as a rule of manners, nor used in the church as a means of instruction; and that the gospel alone is to be inculcated and explained, both in the churches and in the schools of learning.

“For the Scriptures declare that Christ is not the lawgiver; as it is said, ‘The law was given by Moses; but grace and truth came by Jesus Christ.’ Therefore the ministers of the _gospel_ ought not to teach the _law_. Christians are not ruled by the law, but by the spirit of regeneration; according as it is said, ‘Ye are not under the law, but under grace.’ Therefore the law ought not to be taught in the church of Christ.

“2. That the justification of sinners is an immanent and eternal act of God, not only preceding all acts of sin, but the existence of the sinner himself.

“For nothing new can arise in God; on which account, he calls things that are not, as though they were; and the apostle saith, ‘Who hath blessed us with all spiritual blessings in heavenly places, in Christ Jesus, before the foundation of the world.’ Besides, Christ was set up from everlasting, not only as the Head of the church, but as the surety of his people; by virtue of which engagement, the Father decreed never to impute unto them their sins. (See 2 Cor. 5: 19.)

“3. That justification by faith is no more than a manifestation to us of what was done before we had a being.

“For it is thus expressed, in Heb. 11:1: ‘Now, faith is the substance of things hoped for, the evidence of things not seen.’ We are justified only by Christ; but by faith we perceive it, and by faith rejoice in it, as we apprehend it to be our own.

“4. That men ought not to doubt of their faith, nor question whether they believe in Christ.

“For we are commanded to ‘draw near in full assurance of faith.’ (Heb. 10:22.) ‘He that believeth on the Son of God, hath the witness in himself,’ (2 John 5:10;) i. e., he has as much evidence as can be desired.

“5. That God sees no sin in believers; and they are not bound to confess sin, mourn for it, or pray that it may be forgiven.

“For God has declared, (Heb. 10:17,) ‘Their sins and iniquities I will remember no more.’ And in Jer. 50:20, ‘In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found; for I will pardon them whom I reserve.’

“6. That God is not angry with the elect, nor doth he punish them for their sins.

“For Christ has made ample satisfaction for their sins. See Isaiah 53:5, ‘He was wounded for our transgressions, he was bruised for our iniquities,’ &c. And to inflict punishment once upon the surety, and again upon the believer, is contrary to the justice of God, as well as derogatory to the satisfaction of Christ.

“7. That by God’s laying our iniquities upon Christ, he became as completely sinful as we, and we as completely righteous as Christ.

“For Christ represents our persons to the Father; and we represent the person of Christ to him. The loveliness of Christ is transferred to us. On the other hand, all that is hateful in our nature is put upon Christ, who was forsaken by the father for a time. See 2 Cor. 5:21, ‘He was made sin for us, who knew no sin; that we might be made the righteousness of God in him.’

“8. That believers need not fear either their own sins or the sins of others, since neither can do them any injury.

“See Rom. 8:33, 34, ‘Who shall lay any thing to the charge of God’s elect?’ &c. The apostle does not say that they never transgress, but triumphs in the thought that no curse can be executed against them.

“9. That the new covenant is not made properly with us, but with Christ for us; and that this covenant is all of it a promise, having no conditions for us to perform; for faith, repentance, and obedience, are not conditions on our part, but Christ’s; and he repented, believed, and obeyed for us.

“For the covenant is so expressed, that the performance lies upon the Deity himself. ‘For this is the covenant that I will make with the house of Israel, after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people.’ Heb. 8:10.

“10. That sanctification is not a proper evidence of justification.

“For those who endeavor to evidence their justification by their sanctification, are looking to their own attainments, and not to Christ’s righteousness, for hopes of salvation.”

PELAGIANS.

A denomination which arose in the fifth century, so called from Pelagius, a monk, who looked upon the doctrines which were commonly received, concerning the original corruption of human nature, and the necessity of divine grace to enlighten the understanding and purify the heart, as prejudicial to the progress of holiness and virtue, and tending to establish mankind in a presumptuous and fatal security. He maintained the following doctrines:—

“1. That the sins of our first parents were imputed to them only, and not to their posterity; and that we derive no corruption from their fall, but are born as pure and unspotted as Adam came out of the forming hand of his Creator.

“2. That mankind, therefore, are capable of repentance and amendment, and of arriving to the highest degrees of piety and virtue, by the use of their natural faculties and powers. That, indeed, external grace is necessary to excite their endeavors, but that they have no need of the internal succors of the divine Spirit.

“3. That Adam was, by nature, mortal, and, whether he had sinned or not, would certainly have died.

“4. That the grace of God is given in proportion to our merits.

“5. That mankind may arrive at a state of perfection in this life.

“6. That the law qualified men for the kingdom of heaven, and was founded upon equal promises with the gospel.”

PRE-ADAMITES.

This denomination began about the middle of the sixteenth century. Their principal tenet is _that there must have been men before Adam_. One proof of this they bring from Rom. 5:12, 13, 14. The apostle says, “_Sin was in the world till the law_;” meaning the law given to Adam. But sin, it is evident, was not imputed, though it might have been committed, till the time of the pretended first man. “_For sin is not imputed when there is no law._”