The Book of Religions Part 30

"To this confidence that G.o.d is both able and willing to sanctify us now, there needs to be added one thing more-a divine evidence and conviction that he doeth it. In that hour it is done: G.o.d says to the inmost soul, 'According to thy faith be it unto thee.' Then the soul is pure from every spot of sin; it is clean 'from all unrighteousness.' The believer then experiences the deep meaning of those solemn words, 'If we walk in the light as he is in the light, we have fellows.h.i.+p one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.'

" 'But does G.o.d work this great work in the soul gradually, or instantaneously?' Perhaps it may be gradually wrought in some: I mean, in this sense, they do not advert to the particular moment wherein sin ceases to be. But it is infinitely desirable, were it the will of G.o.d, that it should be done instantaneously; that the Lord should destroy sin 'by the breath of his mouth,' in a moment, in the twinkling of an eye. And so he generally does-a plain fact, of which there is evidence enough to satisfy any unprejudiced person. _Thou_, therefore, look for it every moment."-See _Wesley's Sermons_, vols. i. and ii.

Oberlin Views Of Sanctification.

In the fall of 1836, during an interesting revival of religion in Oberlin, Ohio, the minds of many became deeply interested in the inquiry, "Can we live holy lives? and, if we can, how?" At first, fears were entertained that some would run into the errors of the Perfectionists; but, finally, after much prayer and investigation, they adopted the following views of sanctification:-

"1. That entire obedience to the moral law const.i.tutes entire sanctification or holiness.

"2. That all moral agents are able to render this obedience.

"3. That because all moral agents are able to render this obedience, they are bound to do so.

"4. That sufficient grace for the actual attainment of this state is abundantly in the gospel, and that nothing prevents any Christian from making this attainment in this life, but a neglect to avail himself of the proffered grace of Christ.

"5. That all are bound to aim at and pray for this attainment in this life, and that aiming at this state is indispensable to Christian character.

"6. That obedience to the moral law, or a state of entire sanctification, is in such a sense attainable, as to make it an object of rational pursuit, with the _expectation of attaining it_.

"7. That the philosophy of the mind, the commandments of G.o.d, the promises and provisions of the gospel, and the attainments of Paul and many others, should be presented, to induce men to aim at a state of entire sanctification, with the expectation of attaining it."

Since these views were embraced at Oberlin, they have been extensively circulated by many books and pamphlets, and a paper, ent.i.tled the _Oberlin Evangelist_. By many Christians and ministers of different denominations these views have been received; but by others they are opposed.

WALDENSES.

Many authors of note make the antiquity of this denomination coeval with the apostolic age. The following is an extract from their confession of faith, which is said to have been copied out of certain ma.n.u.scripts, bearing date nearly four hundred years before the time of Luther:-

"1. That the Scriptures teach that there is one G.o.d, almighty, all-wise, and all-good, who made all things by his goodness; for he formed Adam in his own image and likeness; but that, by the envy of the devil, sin entered into the world; and that we are sinners in and by Adam.

"2. That Christ was promised to our fathers, who received the law; that so knowing, by the law, their unrighteousness and insufficiency, they might desire the coming of Christ, to satisfy for their sins, and accomplish the law by himself.

"3. That Christ was born in the time appointed by G.o.d the Father; that is to say, in the time when all iniquity abounded, that he might show us grace and mercy, as being faithful; that Christ is our life, truth, peace, and righteousness, as also our pastor, advocate, and priest, who died for the salvation of all who believe, and is risen for our justification; that there is no mediator and advocate with G.o.d the Father, save Jesus Christ; that, after this life, there are only two places, the one for the saved, and the other for the d.a.m.ned; that the feasts, the vigils of saints, the water which they call holy, as also to abstain from flesh on certain days, and the like, but especially the ma.s.ses, are the inventions of men, and ought to be rejected; that the sacraments are signs of the holy thing, visible forms of the invisible grace; and that it is good for the faithful to use those signs, or visible forms, but that they are not essential to salvation; that there are no other sacraments but baptism and the Lord's supper; that we ought to honor the secular powers, by subjection, ready obedience, and paying of tribute."

ALLENITES.

The disciples of Henry Allen, of Nova Scotia, who began to propagate his doctrines in that country about the year 1778, and died in 1783, during which interval he made many proselytes, and at his death left a considerable party behind him, though now much declined. He published several treatises and sermons, in which he declares that the souls of all the human race are emanations, or rather parts, of the one great Spirit; that they were all present in Eden, and were actually in the first transgression. He supposes that our first parents, in innocency, were pure spirits, and that the material world was not then made; but that, in consequence of the fall, that mankind might not sink into utter destruction, this world was produced, and men clothed with material bodies; and that all the human race will, in their turn, be invested with such bodies, and in them enjoy a state of probation for immortal happiness.

JOHNSONIANS.

The followers of Mr. John Johnson, many years Baptist minister at Liverpool, in the last century, of whose followers there are still several congregations in different parts of England. He denied that faith was a duty, or even action of the soul, and defined it "an active principle"

conferred by grace; and denied also the duty of ministers to exhort the unconverted, or preach any _moral duties_ whatever.

Though Mr. Johnson entertained high Supralapsarian notions on the divine decrees, he admitted the universality of the death of Christ. On the doctrine of the Trinity, his followers are said to have embraced the indwelling scheme, with Calvinistic views of justification and the atonement.

DONATISTS.

A denomination which arose in the fourth century. They derived their name from Donatus, bishop of Numidia. They maintained that their community was alone to be considered as the true church, and avoided all communication with other churches, from an apprehension of contracting their impurity and corruption. Hence they p.r.o.nounced the sacred rites and inst.i.tutions void of all virtue and efficacy among those Christians who were not precisely of their sentiments, and not only rebaptized those who came over to their party from other churches, but, with respect to those who had been ordained ministers of the gospel, they either deprived them of their office, or obliged them to be ordained the second time.

SE-BAPTISTS.

A sect of small note, which was formed in England about the beginning of the seventeenth century, by one John Smith, who maintained that it was lawful for every one to baptize himself. There is at this day an inconsiderable sect in Russia who are known by this name, and who perform the rite upon themselves, from an idea that no one is left on earth sufficiently holy to administer it aright.

RE-ANOINTERS.

A sect in Russia, which sprang up about the year 1770. They do not rebaptize those who join them from the Greek church, but insist on the necessity of their having the mystery of the chrism or unction again administered to them. They are very numerous in Moscow.

TAO-SE, OR TAOU-TSZE.

The name of a famous sect among the Chinese, who owe their rise to _Laou-tsze Lao Kian_, or _Laokium_, a philosopher, who lived, if we may credit his disciples, about five hundred years before Christ. He professed to restore the religion of _Tao_, (_Taou_,) or Reason. Some of his writings are still extant, and are full of maxims and sentiments of virtue and morality. Among others, this sentence is often repeated in them: "_Tao_ hath produced one, one hath produced two, two have produced three, and three have produced all things."