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."