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4. The Bereans interpret a great part of the old-testament prophecies, and in particular the whole of the Psalms, excepting such as are merely historical or laudatory, to be typical or prophetical of Jesus Christ; his sufferings, atonement, mediation, and kingdom: and they esteem it a gross perversion of these psalms and prophecies, to apply them to the experiences of private christians. In proof of this, they not only urge the words of the apostle, that no prophecy is of private interpretation, but they insist that the whole of the quotations from the ancient prophecies in the new testament, and particularly those from the psalms, are expressly applied to Christ. In this opinion many classes of protestants agree with them.

5. Of the absolute, allsuperintending sovereignty of the Almighty, the Bereans entertain the highest ideas, as well as of the uninterrupted exertion thereof over all works in heaven, earth, or hell, however unsearchable by his creatures. "A God without election, (they argue) or choice in all his works, is a God without existence; a mere idol, a non-entity and to deny God's election, purpose, and express will in all his works, is to

make him inferior to ourselves."*

With respect to the practice of the Bereans as à christian society, they consider infantbaptism as a divine ordinance instituted in the room of circumcision; and they think it absurd to suppose that infants, who all agree are admissible to the kingdom of God in heaven, should nevertheless be incapable of being admitted into his visible church on carth. They commemorate the Lord's supper in general once a month; but as the words of the institution fix no particular period, they sometimes celebrate it oftener, and sometimes at more distant periods, as may suit their general convenience. Equal and universal holiness in all manner of conversation, they recommend at all times, as well as at the table of the Lord. They meet every Lord's day for the purposes of preaching, praying, and exhortation to love and good works. When any person, after hearing the Berean doctrines, professes his belief and assurance of the truths of the gospel, and desires to be admitted into their com munion, he is cheerfully received upon his profession, whatever may have been his former manner of life. But

* For further particulars respecting the Berean doctrines, the reader is referred to the works of Messrs. Barclay, Nicol, Brooksbank, &c.

if such a one should after wards draw back from his good profession or practice, they first admonish him; and if that have no effect, they leave him to himself. They do not think they have any power to deliver up a backsliding brother to satan. That text, and other similar passages, they consider as restricted to the apostles, and to the inspired testimony alone; and not to be extended to any church on earth, or any number of churches, or of chris tians, whether deciding by a majority of votes, or by unanimous voices. Neither do they think themselves authorized, as a christian church, to enquire into each others political principles, any more than to examine into each others notions of philosophy. They both recommend and practise, as christian duties, submission to lawful authority; but they do not think that a man by becoming a christian, or joining their society, is under any obligation, by the rules of the gospel, to renounce his rights of private judgment upon matters of public or private importance. Upon all such subjects they allow each other to think and act as each may see it his duty; and they require nothing more of their members than a uniform and

steady profession of the apostolic faith, and a suitable walk and conversation.

The doctrine of the Bereans has found converts in various parts of Scotland, England, and America. They have congregations in Edinburgh, Glasgow, Paisley, Stirling, Dundee, Montrose, Fettercairn, Aberdeen, and other towns in Scotland, as well as in London, and various places in England; not to add Pennsylvania, the Carolinas, and other states in America.*

[This account of the Bereans appears to have been drawn up by one of themselves; and as there is no denomination particularly opposed to them, under whose name we might give the arguments on the other side, it will be proper here to add the following note on their doctrine of assurance by Mr. A. M'Lean, in his "Treatise on the Commission," first edition, p. 88.

Mr. John Barclay asserts, that "the assurance of faith (by which he means the assurance of a man's own justification) is established along with the resurrection of Jesus from the dead, upon the direct testimony of God, believed in the heart." Assurance of faith vindicated, title page.

A direct testimony is that

*Supplement to the Encyclopædia, vol. i. p. 102-101. Nicol's Essays.

the same precise evidence with the resurrection of Jesus and the existence of God, the additional words, believed in the heart, are altogether redundant: for as Christ's resurrection, and the being of God, are truths in themselves, whether he believe or not, so must his justification be, if according to him, it stand precisely upon the same ground.

which absolutely affirms in so many express words the truth of the particular thing testified. He must therefore mean that God hath absolutely, positively, and expressly testified in the gospel, that "John Barclay in particular is justified;" for such is the nature of the testimony given to the resurrection of Jesus from the dead: and he affirms it to be precisely the same with that. "Thus verily, before God, (says he) by whatever evidence I hold the resurrection of Jesus for a truth, by the same precise evidence I must hold it for a truth that I am justified, else I do verily hold God for a liar; for God himself hath equally asserted both the one and the other, in words of inseparable connection." (p. 66.) And in a letter on the assurance of faith, vol. iii, p. 208, he says, "I see the same evidence precisely that the law is fulfilled for me, even for me myself, by Jesus, as that there is a law at all; the same evidence that I am passed from death unto life, as that ever I was under a death, and needed a life; the same evidence precisely that Christ is made to me of God wisdom, But after all that this author righteousness, sanctification, has advanced, in order to estaand redemption, as that there blish the assurance of his own is a God at all."-As there- particular justification upon fore the truth of his particu- the direct testimony of God, be lar justification stands upon is obliged at last to depart en

This is so absurd, that it scarce needs any refutation. The resurrection of Jesus is a foundation principle; a truth which stands independent of my believing, and is the subject of direct testimony, which I am called to believe absolutely. But my particular justification is not declared to be a truth, until I believe the former; nor is it directly asserted, but promised upon that provision. "If thou shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." (Rom. x. 9.) I cannot therefore know that I in particular am justified, by any thing openly and directly testified, till I know that I believe; for it is only those who believe that are declared to be justified.

tirely from that principle, and draw his justification as an inference from his believing, thus: "All who believe the record are justified. I believe the record, therefore I believe I am justified." (Assurance of Faith, p. 38.) Here the assurance of his justification turns out to be the conclusion of what logicians call a syllogism; in which the second proposition (viz. "I believe the record") is not the direct testimony of God, but that of his own conscience.

Yet the professed design of his whole pamphlet, is to esta blish the assurance of a man's own salvation upon the direct testimony of God. This is his favourite and distinguishing point, in support of which he denies that there are any na tural notices of God or his law any conviction of sin, before the assurance of pardon any different degrees of faith that sin can weaken the assurance of our salvation

that the fruits of faith are any evidence to ourselves of our justification-that any should pray to God until they are assured of their being justified. He maintains that all the doubts and fears in the Psalms are Christ's-that selfjealousy, and cautious fear of coming short, is making God a liar that the sin against the

holy Ghost is simple unbelief, &c. These sentiments are scattered throughout his works, and retailed by his adherents.]

BERENGARIANS, a denomination in the eleventh century, which adhered to the opinions of Berengarius, who asserted that the bread and wine in the Lord's supper are not really and essentially, but figuratively changed into the body and blood of Christ. His followers were divided in opinión as to the eucharist. They all agreed that the clements are not essentiallychanged, though some allowed them to be changed in effect. Others admitted a change in part; and others an entire change, with this restriction, that to those who communicated unworthily, the elements were changed back again.*

BERYLLIANS. So called from Beryllus, an Arabian, bishop of Bozrah, who flourished in the third century. He taught that Christ did not exist before Mary'; but that a spirit, issuing from God himself, and therefore superior to all human souls, as being a portion of the divine nature, was united to him at the time of his birth.+

BIDDELIANS. So called from John Biddle, who in the year sixteen hundred and forty-four erected an indepen

Dict. Arts, Scien, vol. i. p. 289. † Mosheim, vol, i. p. 248,

dent congregation in London, He taught that Jesus Christ, to the intent that he might be our brother, and have a fellowfeeling of our infirmities, and so become the more ready to help us, hath no other than a human nature; and therefore in this very nature is not only a person, since none but a human person can be our brother, but also our Lord and God

Biddle, as well as Socinus, and other Unitarians, before and since, made no scruple of calling Christ God, though he believed him to be a human creature only, on account of the divine sovereignty with which he was invested.* See Socinians.

BOGOMILES, a denomination in the twelfth century, which sprung from the Massalians. They derived their name from the divine mercy, which its members are said to have incessantly implored; for the word bogomiles, in the Mysian language, signifies calling out for mercy from above. Basilius, a monk at Constantinople, was the fountain of this denomination. The doc trines he taught were similar with those of the Manicheans and Gnostics. See Gnostics and Manicheans. BONOSIANS, a denomi

nation in the third century, who followed the opinions of Bonosus, bishop of Sardica. Their sentiments were the same with the Photinians, though they appear to have been of different communions. See Photinians.

BORRELISTS, a denomination in Holland, so called from their leader, one. Adam Borreel, of Zealand, who had some knowledge of the hebrew, greek, and latin tongues. They reject the use of churches, of the sacraments, public prayer, and all other external acts of worship. They assert that all the christian churches of the world have degenerated from the pure apostolic doctrines. They lead a very austere life, and employ a great part of their goods in alms and works of piety.§

BOURIGNONISTS, a deONISTS nomination in the seventeenth century, which sprang from the famous Antoinette Bourignon de la Ponte, a native of Flanders, who pretended to: be divinely inspired, and set apart to revive the true spirit of christianity that had been extinguished by theological animosities and debates. In her confession of faith, she professes her belief in the scriptures, the divinity and. atonement of Christ. The

Lindsey's View of the Unitarian Doctrine and Worship, p. 289. Mosheim, vol. ii. p. 444. Broughton, vol i. p. 169. Ib.vol. i p. 170.

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