danger either of affording to erroneous doctrines artificial nourishment, or of inflicting, to support one special form of truth, injustice and discouragement on all the rest. The same conclusions are supposed to be derivable directly from those various portions of the Scriptures where the kingdom of our Lord is said to be exclusively a spiritual kingdom, trusting to the force of purely spiritual arms for its establishment, extension, and defence. The outline of the polity of Congregationalism here given is admirably adapted to remove unfounded prejudices. It has evidently been most carefully prepared, and is digested for the various publications of the congregation of England and Wales. Conder's View of all Religions;" Bogue and Bennett's "History of Dissenters; Price's "History of Nonconformity," &c. It is mentioned that the doctrines of Congregationalists are almost identical with those embodied in the articles of the Established Church, interpreted in a Calvanistic sense; and in support of this view, the "Declaration of Faith, Order and Discipline," issued by the Congregational Union in 1833, is quoted at length, which, though not binding upon any of the churches, is believed to be dissented from by none. The mode of worship prevalent among the Independents is, in general, of a simple character; but no unalterable Rubric fetters them to uniformity of ritual; and points of ceremonial devotion, which the Puritans considered of such vital consequence, have now almost become included with the non-essential matters with regard to which the liberal polity of Independent churches tranquilly admits diversity. It hence occurs that different congregations may be found adopting or originating dif ferent customs in the order and accessories of worship. A brief sketch of the history of Independency, which had its origin in the latter portion of the sixteenth century, is then furnished, and in connection with the Commonwealth era the remark of Hume the historian is quoted :"Of all the Christian sects, this was the first which, during its prosperity as well as its adversity, always adopted the principle of toleration." Their sufferings under the Stuarts are well known. From the Restoration to the Revolution, Independents suffered much in common with the other bodies of Dissenters; but since the latter period they have gained considerable and constantly increasing liberty, and now present the aspect of a large and united community, second to none amongst seceding churches for position and political importance. The earliest account of the number of Independent congregations refers to 1812; before that period, Independent and Presbyterian congregations were returned toge ther. In 1812, there seem to have been 1,024 Independent churches in England and Wales (799 in England, and 225 in Wales). In 1838, an estimate gives 1,840 churches in England and Wales. The present Census makes the number 3,244 (2,604 in England, and 640 in Wales); with accommodation (after making an allowance for 185 incomplete returns) for 1,063,136 persons. The attendance on the CensusSunday was as follows after making an addition for 59 chapels for which the numbers are not given-Morning, 524,612; Afternoon, 232,285; Evening, 457,162. The institutions for religious objects, wholly or chiefly supported by Congregationalists, are the Congregational Union of England and Wales, London Congregational Chapel Building Society, Congregational Fund Board, Minister Fund or Associate Fund, Home, Irish Evangelical, Colonial and London Missionary Societies, and the following Theological Colleges: Western (Plymouth), Rotherham, Airedale, Bradford, Hackney, Lancashire, Brecon, Springhill (Birmingham,) and New College, St. John's Wood. The united income of these Institutions according to the latest returns is £96,604. 3. BAPTISTS. The distinguishing tenet of this denomination is, that baptism ought only to be performed on profession of belief by the recipient-that is, by adults, and by a total immersion of the party in the water. On other points, however, there are considerable diversities of views. The General (or Arminian) Baptists hold that salvation is designed for men in general, without any preordination of a special number; the Particular (or Calvinistic) Baptists--by far the most numerous--hold that a particular portion of mankind has been from all eternity predestined to be saved. The General Baptists (New Connexion) are described on points of doctrine as "Evangelical Arminians." The "Seventh Day Baptists" differ from the other General Baptist churches simply on the ground that the seventh, not the first, day of the week should be the one still celebrated as the Sabbath. They have only two places of worship in England and Wales. The "Scotch Baptists" differ from the English Particular Baptists chiefly by a more rigid imitation of what they suppose to be the apostolic usages, such as love-feasts, weekly communion, plurality of pastors or elders, washing each other's feet, etc. In England and Wales there are but fifteen congregations of this body. The church polity and order of the Baptist denomination is almost identical with that of Independents. As an organised community in England, they dated their origin from 1608, when the first Baptist church was formed in London. In 1832 the Calvinistic Baptist churches were reported at 926, which number, by the addition (say of 200) for the General Baptists and the New Connexion, would be raised to 1,126. In 1839, the Calvinistic Baptist congregations were computed at 1,276, and allowing 250 for the other Baptist churches, the total number would be 1,526. These several estimates relate exclusively to England. Wales, for the periods for which accounts are extant, shows that in 1772 there were 59 congregations (of all kinds of Baptists); that in 1808 there were 165 congregations (also of all kinds); while in 1839 there were 244 congregations of Calvinistic Baptists. At the recent Census the numbers were: Baptist Congregations. England, Wales. Total. 90 2 93 179 3 182 General Baptists (Unitarian) 1,947 2 492 58 2 550 2,349 440 2,789 The following are the principal societies or institutions supported by the Baptists; -Baptist Union, *Particular Baptist Fund, Baptist Society for Aged Ministers, Baptist Tract Society, Bible Translation Society. *Baptist Building Fund, Baptist Home Missionary Society, Baptist Irish Society, Baptist Missionary Society, General Baptist Missionary Society. Colleges:- Bristol, Stepney, Bradford, Pontypool, *Haverfordwest, +Leicester. The aggregate annual income of these societies for the year 1851 was 38,4077. 4. THE SOCIETY OF FRIENDS, OR QUAKERS. Its founder, as is well known, was George Fox, the son of a Leicestershire weaver, who in 1646, at the age of twenty-two, commenced the public proclamation of his sentiments. His peculiar views are carefully stated, as also are the sentiments of the Friends on the subject of Divine guidance, the doctrine of election, the estimation of the Bible, the deity of Christ, the support of the ministry, the Sabbath, the names of days and months, and internal discipline. In the time of the Stuarts they suffered much persecution. Two years after the Restoration, Fox presented a memorial to Charles, in which he represents that, under previous rulers, 3,173 Friends had been * Societies to which the asterisk (*) is prefixed belong to the Particular, or Calvinistic Baptists; those marked thus (†) belong to the New Connexion of General, or Arminian, Baptists; where no distinctive mark occurs, the society is supported by both of these bodies jointly. imprisoned, 32 of whom had died in jail; and that, since the accession of the King, no less than 3,068 had been incarcerated for their conscientious scruples. Regard for liberty of conscience has been also always a distinguished characteristic of the followers of Fox. When, in Pennsylvania, East and West New Jersey, Rhode Island, and some other portions of America, they had entire possession of the civil power, their legislation uniformly was pervaded by a spirit of respect for such inherent rights. From the period of the Revolution of 1688 the Friends have received the benefits of the Toleration Act. By the statutes of 7 and 8 William III., c. 34, and 3 and 4 William IV., c.49, their solemn affirmations are accepted in lieu of oaths; and the abrogation of the Test Acts renders them eligi ble for public offices. The Society in the United Kingdom is not now increasing its numbers. The Friends themselves account for this, in part, by the constant emigration of members to America, where the body is much more numerous than in England. But they do not hesitate to admit that much is attributable to the feebler endeavours now than formerly to gain proselytes. In 1800 they possessed 413 meeting-houses, while the number returned to the Census in 1851 was only 371. The views of the Society on the subject of a paid ministry prevent them from uniting with other religious bodies in missionary efforts. A number of their preachers, however, travel frequently to distant countries to diffuse the Gospel; but in these cases the Society pays nothing beyond travelling expenses. Friends are warm supporters of the Bible Society. Almost from their commencement they have been distinguished by an active spirit of benevolence. In later times this spirit has been shown by their unremitting labours to repress the slave-trade, by their zeal in promoting the cause of education among the poor, by their efforts to procure reform in prison discipline, and by their almost unparalleled exertions to relieve distress in Ireland in the period of famine.+ 5. UNITARIANS. The Unitarians, as is well known, deny the divinity of Christ. They repudiate the name of Socinians, partly because of a diversity of creed on some particulars, and partly from repugnance to be held as followers of any human teacher. Their senti "There exist at present, on the North American Continent, nearly 600 distinct religious assemblies of the Society of Friends."-Bowden's History of the Society of Friends in America. t The Society of Friends, in 1847, raised and distributed, in mitigation of Irish distress, the enormous sum of 200,0001. : ments have prevailed in England since the middle of the sixteenth century. In the time of James I. two Arians were burnt to death and during the Commonwealth, John Biddle was imprisoned for the offence, and died in prison in 1662. We have above noticed that the Presbyterians in England became, for the most part, Unitarians; and the ancient Presbyterian chapels and endowments have, in a great degree, become their property. The modern Unitarians differ from the ancient Anti-Trinitarians chiefly by attributing to the Saviour less of divine and more of human nature. Many of the modern Unitarians believe that all mankind will ultimately be restored to happiness. This creed is very prevalent amongst the Unitarians of America, where upwards of 1,000 churches are reported to profess it. It is there called "Universalism." Persons denying the doctrine of the Trinity were excepted from the benefits of the Toleration Act, and remained so until 1813, when the section in that statute which affected them was abrogated. The form of ecclesiastical government adopted by the Unitarians is substantially "Congregational." Returns have been received at the Census offices from 229 congregations connected with this body. Attendance on Census Sunday: Morning 28,483; afternoon, 8,881; evening, 12,697. 6. UNITED BRETHREN OR MORAVIANS. This sect originated in Bohemia and Moravia, and in 1727 Count Zinzendorf became their head. Their doctrinal views are in harmony with the "Confession of Augsburgh." Their church is founded on the Episcopal model; and its discipline is regulated by certain written "Congregational orders or statutes." The chief direction of the affairs of the church is committed to a board of elders, appointed by the general synods, which assemble at irregular intervals varying from seven to twelve years. Of these boards one is universal, and the others local: the former being resident at Hernhutt, and maintaining a general supervision over every part of the society; the latter being specially connected with particular congregations. There are female elders who attend at the boards; but they do not vote. In the public services a litany is generally used; but the minister occasionally offers up extemporary prayer. Singing and instrumental music are regarded with much favour. Certain seasons of the year are celebrated with peculiar ceremonies. Love Feasts, in imitation of Agape of the early church, are occasionally celebrated by the brethren, who partake in fellowship of a plain repast, accompanied by organ music, and varied by the singing of hymns. The number of persons actually members of the “ Unity” does not exceed 12,000 in the whole of Europe, nor 6,000 in America; but at least 100,000 more, it is considered, are in virtual connection with the society and under the spiritual guidance of its preach ers. The number of their chapels in England and Wales, reported by the Census officers, was 32, with 9,305 sittings. The United Brethren have always been distinguished by their efforts to establish missionary stations in the most remote and neglected portions of the globe. In 1851 they had 70 settlements distributed amongst the Hottentots, the Greenlanders, the Esquimaux, the Indians, the Australian aborigines, and the negroes of the West Indies and America. The number of missionaries was 294; and the converts (not mere nominal professsors) then belonging to the missionary congregations amounted to 69,149. The expense of the mission is about 13,000l. annually: three-fourths of which are raised by other Christian bodies (principally by the Church of England) who appreciate the eminent value of these labours. 7. SANDEMANIANS, OR GLASSITES. About 1729, Mr. Glass, a minister of the Scottish National Church, avowed opinions on Church government approaching very nearly those maintained by Congregationalists. Robert Sandeman appeared in advocacy of the same opinions about 1757, and formed a congregation in London in 1762. The prominent doctrine of the Sandemanians, on which they differ from most other churches, relates to the nature of justifying faith, which Sandeman maintained to be "no more than a simple assent to the Divine testimony, passively received by the understanding.' Sandemanians also observe certain peculiar practices, supposed by them to have been prevalent amongst the primitive Christians, such as weekly sacraments, love-feasts, mutual exhortation, washing each others' feet, plurality of elders, the use of the lot, &c. The number of Sandemanian congregations in England, reported by the Census officers, was six; the number of sittings (after an estimate for two chapels where the information was not given) was 956; and the number of attendants on the Census Sunday was: Morning, 439; Afternoon, 256; Evening, 61. 8. THE NEW CHURCH Hold the doctrines of Emanuel Baron Swedenborg, who was born at Stockholm in 1688, and died in London in 1772. He was a very learned and intellectual man, and believed he had communications with the spiritual world. Besides the natural interpretation of the Sacred Writings, as believed by Christian churches, Swedenborg declared they had a spiritual signification which it was his high commission to unfold. The principal tenets he deduced from this interior meaning of the Holy Word, and which his followers still maintain, are these:-That the Last Judgment has already been accomplished (viz., in 1757); that the former "Heaven and Earth are passed away; that the "New Jerusalem," mentioned in the Apocalypse, has already descended in the form of the "New Church;"' and that, consequently, the second advent of the Lord has even now been realised, in a spiritual sense, by the exhibition of his power and glory in the New Church thus established. The usual doctrine of the Trinity is not received; the belief of the New Church being, "that the Father, Son, and Holy Spirit are one in the person of our Lord Jesus Christ, comparatively as soul, body, and proceeding operation are one in every individual man." The New Church also rejects the doctrine of justification by faith alone, and the imputed righteousness of Christ; salvation, it inculcates, cannot be obtained except by the combination of good works with faith. The resurrection, it is believed, will not be that of the material body, but of a spiritual body; and this will not immediately pass into a final state of being, but be subject to a kind of purgatory, where those who are interiorly good will receive truth corresponding with their state of goodness, and thus be fitted for heaven: while those who are interiorly evil will reject all truth, and thus be among the lost. Their mode of worship resembles, in its general form, that of most Christian bodies. They have a yearly conference composed of ministers and laymen in conjunction. Missionaries are employed in various parts of England. At the Census of 1851, the number of congregations was ascertained to be 50, of which the greater number were in Lancashire and Yorkshire. 9. THE BRETHREN May be represented as consisting of all such as, practically holding all the truths essential to salvation, recognise each other as, on that account alone, true members of the only Church. A difference of opinion upon aught besides is not regarded as sufficient ground for separation; and the Brethren therefore, have withdrawn themselves from all those bodies in which tests, express or virtual, n minor points, are made the means of se arating Christians from each other. In the judgment of the Brethren, the disunion now existing in the Church is the result of a neglect to recognise the Holy Spirit as its all-sufficient guide. The various human forms and systems are believed to be destitute of scriptural authority, and practically restrictive of the Holy Spirit's operations. Chiefly with regard to the ministry are these opinions urged; the usual method of ordaining special persons to the office being held to be unscriptural and prejudicial. Hence, in their assem blies, Brethren have no pre-appointed person to conduct or share in the proceedings; all is open to the guidance of the Holy Ghost at the time, so that he who believes himself to be so led by the Spirit may address the meeting, for they recognise no separate orders of "clergy" or "laity." Practically there is no considerable diversity of doctrine between the Brethren and other Protestant Evangelical communions. They lay great stress upon the second advent and millennial reign of Christ, but a difference of sentiment on this point is not regarded as a bar to fellowship. Recently, however, controversy has arisen with respect to the precise position which our Lord assumed by virtue of his incarnation, and the opinions on this subject held by a portion of the Brethren are considered by the rest sufficiently erroneous to necessitate a severance. The number of places of worship which the Census-officers in England and Wales returned as frequented by the Brethren was 132; but probably this number is below the truth, in consequence of the objection which they entertain to acknowledge any sectarian appellation. Several congregations may be included with the number (96) described as "Christians" only 10. ROMAN CATHOLICS. The tenets of Roman Catholics are too well-known to need dwelling upon here. The Toleration Act of 1688, by which the Protestant Dissenters were relieved from many of the disabilities that previously attached to them, procured no change in the position of the Roman Catholics. Although in the reign of Elizabeth they were, according to Mr. Butler, a majority, or according to Mr. Hallam, a third of the population; a return presented to William III. makes the freeholders in England and Wales of this persuasion as only 13,856, and the total number of the Church as 27,696. Since 1715 they have been gra dually relieved of civil disabilities, and in 1829 the Catholic Emancipation Act bestowed upon them substantially the same amount of toleration as Protestant Dissenters enjoyed. About 1780 their chapels were about 200; their number 69,376. In 1824, they possessed 346 chapels; in 1851, 583; in 1852, 603; and in 1853, 616. There are also connected with the Catholics, 11 colleges; 88 religious houses (15 for men and 73 for women), and 875 priests. In 1841, there were 17 religious houses and 557 priests; in 1853, 88 religious houses and 875 priests. The number of chapels from which returns have been received at the Census-office is 570; with sittings (after an allowance for 48 chapels making no return upon this point) for 186,111. The number of attendants on the Census Sunday (making an estimated addition for 27 chapels, the returns from which were silent on this point) was: Morning, 252,783; Afternoon, 53,967; Evening, 76,880. It will be observed, that in the morning the number of attendants was more than the number of sittings; this is explained by the fact, that in many Roman Catholic chapels there is more than one morning service, attended by different individuals. 11. THE CATHOLIC AND APOSTOLIC CHURCH Altogether repudiates the designation "Irvingites," "though derived from one whom, when living, they held in high regard as a devoted minister of Christ." "The only standards of faith which they recognise, are the three creeds of the Catholic Church, the Apostles' creed, the Nicene or Constantinopolitan creed, and that called the creed of St. Athanasius. The speciality of their religious belief is, that they hold apostles, prophets, evangelists and pastors to be abiding ministries in the Church, and that these ministries, together with the power and gifts of the Holy Ghost, dispensed and distributed among her members, are necessary for preparing and perfecting the Church for the second advent of the Lord; and that supreme rule in the Church ought to be exercised, as at the first, by twelve apostles, not elected or ordained by men, but called and sent forth immediately by God." It seems that the new Church originated towards the close of 1829, when, it is stated, several miraculous acts of healing and of prophecy occurred in Scotland. Mr. Irving, formerly of the Scotch Church, in Glasgow, believed the reports, took up with the new faith, and was expelled from the church in Regent-square. But in 1832, a chapel was erected for him in Newmanstreet. Thenceforward "prophets" were received as a resuscitated order of the ministry, and shortly afterwards a prophet, pointing out an individual as an "apostle," it was held that the apostolic office also was restored. From these events, and from the K revelations of the prophets, it was found that the ministry was properly fourfoldconsisting of apostles, prophets, evange lists, and pastors-and "that the proper mode of ordination was by the imposition of the apostle's hands on those who had been previously designated or called to the ministry by the word of the prophet." The first ordination took place on Christmas day, 1832, when an angel (or chief pastor) was ordained over the church at Albury. The second ordination was that of Mr. Irving, who, on the 5th of April, 1833, was appointed angel of the Church in Newman-street. In the course of the next few years, Churches were formed in Bishopsgate, in Chelsea, in Brighton, and in Chatham. There have been successive revelations of one kind and another, and "testimonies" to the rulers of the state. The principal work of late years has been the gradual completion of the ritual of the Church. In 1842, a liturgy was framed, "combining the excellencies of all preceding liturgies. It prescribed ceremonials and vestments differing little from Romanism. In 1847, considerable additions to the liturgy were made, and the use of consecrated oil was permitted in visitation of the sick. In 1850 it was ordered that a certain portion of the consecrated bread and wine should be kept in an appropriate ark or tabernacle placed upon the altar, to be taken by the angel, at the morning and evening services, and 'proposed" as a symbol before the Lord. The latest ceremonial additions were adopted in 1852, when lights-two on, and seven before, the altar-were prescribed; and incense was commanded to be burned while prayers were being offered. Of late years, it is said, the Church has made considerable progress, so that from 1846 to 1851 the number of communicants in England had increased a third, while great success has been achieved on the continent and in America. Returns from thirty-two chapels (chiefly in the southern counties of England) have been furnished to the Censusoffice. These contained (allowing for one chapel for which the sittings are not mentioned) accommodation for 7,437 persons. The attendance on the Census Sunday was (making an estimated addition for two chapels with regard to which no information was received) Morning, 3,176; Afternoon, 1,659; Evening, 2,707. 12. THE LATTER-DAY SAINTS, or Mormons. As our two last numbers contain full information as to the character and statistics of this sect, it is unnecessary to repeat it here. |