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 G.o.dhead.
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 G.o.d 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 _Gla.s.sites_, after its founder, Mr. John Gla.s.s, a minister of the established church.
The Sandemanians consider that faith is neither more nor less than a simple a.s.sent 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 circ.u.mstances 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 t.i.tus; 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 princ.i.p.al 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 G.o.d, not only preceding all acts of sin, but the existence of the sinner himself.
"For nothing new can arise in G.o.d; 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 a.s.surance of faith."
(Heb. 10:22.) "He that believeth on the Son of G.o.d, hath the witness in himself," (2 John 5:10;) i. e., he has as much evidence as can be desired.
"5. That G.o.d sees no sin in believers; and they are not bound to confess sin, mourn for it, or pray that it may be forgiven.
"For G.o.d 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 G.o.d 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 G.o.d, as well as derogatory to the satisfaction of Christ.
"7. That by G.o.d"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 G.o.d 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 G.o.d"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 G.o.d, 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.