Their communions are always open and free for all Christians of every denomination; but no unconverted or immoral person is invited to the Lord"s table.
Each church is so far independent as to have a right to transact all its internal affairs without foreign interference. Every church makes choice of its own minister, agrees on its own principles of action, and administers its own discipline, as they understand the New Testament; but the imposition of hands is invariably administered by ordained ministers.
The connection between the several churches, and between the ministers, is kept up by means of a.s.sociations called _conferences_, each of which is generally composed of the ministers and churches within a certain district. These hold annual sessions, at which the ministers meet in person, and the churches by delegates. The churches and ministers are generally thus a.s.sociated; but, if any choose not to do so, the fraternal bonds are not thereby impaired.
Very few of their ministers are thoroughly educated men; but they are generally well acquainted with the Bible, and many of them good sermonizers and powerful preachers. All the important means by which pure Christianity may be advanced are fast gaining favor both in the ministry and the churches.
Within the last few years, there has been a very rapid spread, and great increase; while all has been settling upon a firm and consistent basis.
While many are engaged calling sinners to repentance, the churches are set in order, and thus mightily the word of G.o.d grows and prevails.
PUSEYITES.
This school of theology, which has become famous both in England and abroad, had its origin at Oxford, about A. D. 1838. Some distinguished members of the university thought that the church of England was in an alarming position, and that irreligious principles and false doctrines had been admitted into the measures of the government of the country on a large scale. To check the progress of these supposed errors and mischievous practices, they published a series of "Tracts for the Times,"
on such subjects as the _const.i.tution of the church; the authority of its ministers; refutations of the errors of Romanism, and how to oppose it_, &c. &c.
The Puseyites strenuously a.s.sert the _apostolical succession_; in other words, that the clergy derive their power from the apostles, through _episcopal_ ordination.
In regard to _church polity_, they maintain that the church is an empire and government of its own,-a government appointed by G.o.d,-and that its laws, as they are to be found in the Book of Common Prayer, ought to be implicitly obeyed. They deprecate the neglect of the _daily service_, the desecration of festivals, and the scanty administration of the eucharist.
With respect to _sacraments_, the Puseyites hold that they are not subjects of discussion, or for speculation; but "high, mysterious, awful Christian privileges-to be _felt_, reverenced, embraced, realized, acted."
With respect to _church authority_, they hold that human tradition has no place in revelation; that no individuals, since the apostles, can be regarded as expositors of the will of Christ; that the _unanimous witness_ of Christendom, as to the teaching of the apostles, is the only and the fully-sufficient guaranty of the whole revealed faith, and that we do possess historically such a guaranty in the remains of the primitive church.
The Puseyites inculcate the necessity of dispensing religious truth with caution and reverence, not throwing it promiscuously before minds ill suited to receive it.
A characteristic feature of the Oxford school of theology, is its opposition to what is called the "popular religionism of the day." The masters of the school grieve that men are sent from the seat of their education with the belief that they are to _think_, not _read_; _judge_, rather than _learn_; and look to their own minds for truth, rather than to some permanent external standard.
At the head of this school are Dr. Pusey, Regius professor of Hebrew, and canon of Christ Church, Rev. J. Keble, professor of poetry, Rev. J. H.
Newman, Rev. J. Williams, and Rev. W. Sewall, professor of moral philosophy.
FREE COMMUNION BAPTISTS.
This denomination of Christians dissent from the regular Baptists on the point that immersion is a prerequisite to the privileges of a church relation, and permit Christians of all denominations, in regular church standing, to partake with them at the Lord"s table.
The Rev. Robert Hall, of England, one of the most learned and eloquent Baptist ministers of the age, was an unflinching opposer of the practice of "close communion," which he denounced as "unchristian and unnatural."
In a tract written in defence of his views on this subject, he remarks, "It is too much to expect an enlightened public will be eager to enroll themselves among the members of a sect which displays much of the intolerance of Popery, without any portion of its splendor, and prescribes, as the pledge of conversion, the renunciation of the whole Christian world."
In reference to the mode of baptism, Mr. Hall says, "I would not myself baptize in any other way than by immersion, because I look upon immersion as the ancient mode; that it best represents the meaning of the original term employed, and the substantial import of this inst.i.tution; and because I should think it right to guard against the spirit of innovation, which, in positive rites, is always dangerous and progressive; _but I should not think myself authorized to rebaptize any one who has been sprinkled in adult age_."
This cla.s.s of Baptists are found chiefly in the western and northern parts of the state of New York. They number between forty and fifty churches and ministers.
TRANSCENDENTALISTS.
TRANSCENDENT and TRANSCENDENTAL are technical terms in philosophy.
According to their etymology, (from _transcendere_,) they signify that which goes beyond a certain limit; in philosophy, that which goes beyond, or transcends, the circle of experience, or of what is perceptible by the senses. Properly speaking, all philosophy is in this sense transcendental, because all philosophical investigations rise above the sensual, even if they start from that which is perceptible by the senses. But philosophical inquiries are to be distinguished according as they proceed from experience, or from principles and ideas not derived from that source. The latter sort are called, in a narrower sense, _pure_, or _transcendental_.
The school of Kant makes a still further distinction: it gives the name of _transcendental_ to that which does not, indeed, originate from experience, but yet is connected with it, because it contains the grounds of the possibility of experience; but the term _transcendent_ it applies to that which cannot be connected with experience, but transcends the limit of possible experience and of philosophizing.
As applied in this country, especially when used as a term of reproach, Transcendentalism would designate a system which builds on feeling, rather than on reason, and relies more on the imagination than on the judgment.
In the main, however, the Transcendentalists are persons who hold that man has the power to perceive intuitively truths which transcend the reach of the senses; but they divide, some taking the unction of Sentimentalism, and others of Mysticism.
AUGSBURG CONFESSION OF FAITH.
The first Protestant Confession was that presented, in 1530, to the diet of Augsburg, by the suggestion and under the direction of John, elector of Saxony. This wise and prudent prince, with the view of having the princ.i.p.al grounds on which the Protestants had separated from the Romish communion distinctly submitted to that a.s.sembly, intrusted the duty of preparing a summary of them to the divines of Wittemberg. Nor was that task a difficult one; for the Reformed doctrines had already been digested into seventeen articles, which had been proposed at the conferences both at Sultzbach and Smalcald, as the confession of faith to be adopted by the Protestant confederates. These, accordingly, were delivered to the elector by Luther, and served as the basis of the celebrated Augsburg Confession, written "by the elegant and accurate pen of Melancthon"-a work which has been admired by many even of its enemies, for its perspicuity, piety, and erudition. It contains twenty-eight chapters, the leading topics of which are, the true and essential divinity of Christ; his subst.i.tution and vicarious sacrifice; original sin; human inability; the necessity, freedom, and efficacy of divine grace; consubstantiation; and particularly justification by faith, to establish the truth and importance of which was one of its chief objects. The last seven articles condemn and confute the Popish tenets of communion in one kind, clerical celibacy, private ma.s.ses, auricular confession, legendary traditions, monastic vows, and the exorbitant power of the church. This Confession is silent on the doctrine of predestination. This is the universal standard of orthodox doctrine among those who profess to be Lutherans, in which no authoritative alteration has ever been made.
ARMENIANS.
The chief point of separation between the Armenians on the one side, and the Greeks and the Papists on the other, is, that, while the latter believe in two natures and one person of Christ, the former believe that the humanity and divinity of Christ were so united as to form but _one nature_; and hence they are called _Monophysites_, signifying _single nature_.
Another point on which they are charged with heresy by the Papists is, that they adhere to the notion that the Spirit proceeds from the Father only; and in this the Greeks join them, though the Papists say that he proceeds from the Father and the Son. In other respects, the Greeks and Armenians have very nearly the same religious opinions, though they differ somewhat in their forms and modes of worship. For instance, the Greeks make the sign of the cross with three fingers, in token of their belief in the doctrine of the Trinity, while the Armenians use two fingers, and the Jacobites, one.
The Armenians hold to seven sacraments, like the Latins although baptism, confirmation, and extreme unction, are all performed at the same time; and the forms of prayer for confirmation and extreme unction are perfectly intermingled, which leads one to suppose that, in fact, the latter sacrament does not exist among them, except in name, and that this they have borrowed from the Papists.
Infants are baptized both by triple immersion and pouring water three times upon the head; the former being done, as their books a.s.sert, in reference to Christ"s having been three days in the grave, and probably suggested by the phrase _buried with him in baptism_.
The latter ceremony they derive from the tradition that, when Christ was baptized, he stood in the midst of Jordan, and John poured water from his hand three times upon his head. In all their pictures of this scene, such is the representation of the mode of our Savior"s baptism. Converted Jews, or Mahometans, though adults, are baptized in the same manner.
The Armenians acknowledge sprinkling as a lawful mode of baptism; for they receive from other churches those that have merely been sprinkled, without rebaptizing them.
They believe firmly in transubstantiation, and worship the consecrated elements as G.o.d.
Unleavened bread is used in the sacrament, and the broken pieces of bread are dipped in undiluted wine, and thus given to the people.
The latter, however, do not handle it, but receive it into their mouths from the hands of the priest. They suppose it has in itself a sanctifying and saving power. The Greeks, in this sacrament, use leavened bread, and wine mixed with water.