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The Catholics, both in Europe and America, acknowledge the following Rule is "All that, and only that, belongs to Catholic belief, which is revealed in the word of God, and which is proposed by the Catholic Church to all its members, to be believed with divine faith."

"Guided by this certain criterion," they say, "we profess to believe, 1. "That Christ has established a church upon earth, and that this church is that which holds communion with the see of Rome, being one, holy, Catholic, and apostolical.

2. "That we are obliged to hear this Church; and therefore that she is infallible, by the guidance of Almighty God, in her decisions regarding faith.

3. "That Saint Peter, by divine commission, was appointed the head of this church, under Christ its founder; and that the Pope, or Bishop of Rome, as successor to Saint Peter, has always been, and is at present, by divine right, head of this church.

4. "That the canon of the Old and New Testament, as proposed to us by this church, is the word of God; as also such traditions, belonging to faith and morals, which being originally delivered by Christ to his apostles, have been preserved by constant succession.

5. "That honor and veneration are due to the angels of God and his saints; that they offer up prayers to God for us; that it is good and profitable to have recourse to their intercession; and that the relics, or earthly remains of God's particular servants, are to be held in respect.

6. "That no sins ever were, or can be remitted, unless by the mercy of God, through Jesus Christ; and therefore that man's justification is the work of divine grace.

7. "That the good works, which we do, receive their whole value from the grace of God; and that by such works we not only comply with the precepts of the divine law, but that we thereby likewise merit eternal life.

8. "That by works done in the spirit of penance we can make satisfaction to God for the temporal punishment, which often remains due, after our sins, by the divine goodness, have been forgiven us.

9. "That Christ has left to his church a power of granting indulgences, that is, a relaxation from such temporal chastisement only as remains due after the divine pardon of sin; and that the use of such indulgences is profitable to sinners.

10. "That there is a purgatory or middle state; and that the souls of imperfect Christians therein detained are helped by the prayers of the faithful.

11. "That there are seven sacraments, all instituted by Christ; baptism, confirmation, eucharist, penance, extreme unction, holy order, matrimony.

12. "That in the most holy sacrament of the eucharist, there is truly, really, and substantially, the body and blood, together with the soul and divinity of our Lord Jesus Christ.



13. "That in this sacrament there is, by the omnipotence of God, a conversion, or change, of the whole substance of the bread into the body of Christ, and of the whole substance of the wine into his blood, which change we call TRANSUBSTANTIATION.

14. "That under either kind, Christ is received whole and entire.

15. "That in the mass or sacrifice of the altar, is offered to God a true, proper, and propitiatory sacrifice for the living and the dead.

16. "That in the sacrament of penance, the sins we fall into after baptism are, by the divine mercy, forgiven us.

"These are the great points of Catholic belief, by which we are distinguished from other Christian societies; and these only are the real and essential tenets of our religion. We admit also the other grand articles of revealed and natural religion, which the gospel and the light of reason have manifested to us. To these we submit as men and as Christians, and to the former as obedient children of the Catholic Church." (See Appendix, Note Q.)


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.


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. He died at Danbury, Conn. in 1771, aged 48.

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.

This denomination is called Glasites in Scotland, from Mr. John Glas, the founder of this sect. Mr. Glas died in Scotland, in 1773, aged 78.


This term is used among Christians to denote those who form separate communions, and do not associate with one another in religious worship and ceremonies. Thus, we call Papists, Lutherans, Calvinists, different sects, not so much on account of their differences in opinion, as because they have established to themselves different fraternities, to which, in what regards public worship, they confine themselves; the several denominations above mentioned,



having no intercommunity with one another in sacred matters. High, Strict and Moderate Calvinists, High church and Low church, we call only parties, because they have not formed separate communions. Great and known differences in opinion, when followed by no external breach in the society, are not considered constituting distinct sects, though their differences in opinion may give rise to mutual aversion.

The Jewish, Christian, Mahometan and Pagan world is divided into an almost innumerable variety of sects; each claiming to themselves the title of orthodox, and each charging their opponents with heresy.

Where perfect religious liberty prevails, as in the United States and the British Provinces, and where emigrants from all quarters of the globe resort, in great numbers, it is not surprising that most of the Christian sects in foreign countries, with some of native origin, should be found in this part of the American continent.



Are those who keep the seventh day of the week as the Sabbath. They are to be found principally, if not wholly among the Baptists. They object to the reasons which are generally alleged for keeping the first day; and assert, that the change from the seventh to the first was affected by Constantine, on his conversion to Christianity, A. D. 321. The three following propositions contain a summary of their principles as to this article of the Sabbath, by which they stand distinguished:

1. That God hath required the observation of the seventh, or last day of every week, to be observed by mankind universally for the weekly Sabbath.

2. That this command of God is perpetually binding on man till time shall be no more.

3. That this sacred rest of the seventh day Sabbath, is not (by divine authority) changed from the seventh and last to the first day of the week, or that the Scripture doth no where require the observation of any other day of the week for the weekly Sabbath, but the seventh day only. They hold, in common with other Christians, the distinguishing doctrines of Christianity. (See Appenix, Note R.)



THE Editor gives an account of the religious tenets, &c. of this Society, in the precise words of his worthy friends and correspondents at Enfield, N. H.

"Respected Friend. Having received your Circular requesting information concerning our society, we freely notice it, and are most willing to give you any information respecting us.

It appears your request extends sufficiently far, to embrace an exposition of our moral and religious tenets; our faith, principles and manner of life; our secular concerns, &c.

We have seen several historical sketches of our society by different writers; but it is very rare to find one free from misrepresentations of some kind, which must be owing either to ignorance or prejudice. Therefore in our communications, we may be somewhat particular on some points; in any of which, if there be any thing found agreeable to your desires, you are welcome to it; and as it is presumed your publication is intended for information, among other truths, we hope to see something relative to us, different from most of the descriptions of former writers.

In obtaining information of one society, you get a general understanding of all; for we are of one heart and one mind. Our faith is one, our practice is one.

We are acknowledged and distinguished as a peculiar people, singular from all others, which peculiarity arises wholly from these two principles, our faith and manner of life; which comprise our motives in separating from the course and practice of the world; the manner in which our property is held, &c. &c.

It is a fact acknowledged by all professed Christians, that there are two creations, an old and a new; or which is the same thing, two kingdoms, the kingdom of this world and the kingdom of Christ. It is also a truth as frankly granted, that these two creations or kingdoms are headed, the one by the first Adam, denominated the old man, and the other by the second Adam, Christ Jesus, denominated the new man; two different personages, possessing very different spirits and executing very different works. As positive as the preceeding declarations are, that there exist two distinct creations and which are headed by two distinct characters, so positive are the following;-that the subjects of each kingdom bear a strong resemblance to their respective king, and plainly represent the particular kingdom they inhabit; for, "As we have borne the image of the earthly, we shall also bear the image of the heavenly." 1 Cor. 15: 49.

Also that no person can have demands upon, and privileges in these two men and creations at one and the same time. We must either hold to the old and have nothing to do with the new, or we must come out and forsake the old and come into the new. We must either put off the old man, Adam, and his works, which are well known to be multiplying and supporting of an earthly kingdom, which is the kingdom of this world, or we must put on the new man, Christ Jesus, and his works, which are well known to be a life without spot, chaste, virgin and unstained by indulgences in any of those things which a beloved worthy said, constitutes the world. 1 John 2: 15. 16. To these principles of faith, we are strict, and may be called rigid adherents; equally tenacious in the practical part of the new man, and in the same degree pointed against the old.

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