XII. The Eucharist.

Romanism holds, Protestantism denies:

1. Transubstantiation and the adoration of the elements.

2. The withdrawal of the cup from the laity.

3. The Eucharist as a sacrifice, i. e., an actual though unbloody repetition of Christ's sacrifice on the cross by the priest for the sins of the living and the dead (the souls in purgatory).

The celebration of the Mass is the centre of Roman Catholic worship. XIII. The other five Sacraments: Confirmation, Penance, Matrimony, Ordination, Extreme Unction.

Maintained by Rome as sacraments proper; rejected by Protestants, or admitted only as semi- or quasi-sacramental acts.

1. Confirmation.

Retained by the Lutheran, Anglican, and the German Reformed Churches (as supplementary to infant baptism after a course of catechetical instruction). Rejected by other Protestant Churches, in which a voluntary union with the Church by a public profession of faith takes the place of confirmation. 2. Penance (sacramentum pœnitentia).

Auricular confession and priestly absolution; satisfaction for venial sins; indulgences. The Lutheran (and Anglican) standards approve private confession to the minister; other Churches leave it entirely optional; all Protestants deny the efficacy of priestly absolution except as an official declaration of God's forgiving mercy to the penitent.

3. Ordination.

A separate priesthood and clerical celibacy (Roman Catholic); the general priesthood of the laity and the right of the laity to participate in Church government (Protestant).

4. Matrimony.

Differences in matrimonial legislation, mixed marriages, and di

vorce.

5. Extreme unction.

Rejected by Protestants, who in James v. 14 emphasize the praying rather than the anointing with oil' (a physical remedy). XIV. Purgatory.

A temporary middle place and state (until the final judgment) be

tween heaven and hell for the purification of imperfect Christians, which may be advanced by prayers and masses in their behalf. Protestantism holds that there are only two conditions in the other world, but with various degrees of bliss or misery.

The indulgences closely connected with purgatory were the first occasion, though not the cause, of the Reformation.

E. DOCTRINAL DIFFERENCES AMONG EVANGELICAL PROTESTANTS.

I. LUTHERANISM AND CALVINISM.

1. Baptismal Regeneration.

Baptism a means of regeneration (as concurrent with the sacramental act), and hence necessary for salvation;--or only a sign and seal of regeneration (whether concurrent or preceding or succeeding, according to God's free pleasure).

2. The Eucharistic presence.

Corporeal real presence (in, with, and under the elements) for all communicants;-or spiritual real (dynamic and effective) presence for believers only.

3. Christological.

The extent of the communicatio idiomatum. The ubiquity of Christ's body: asserted by the Lutheran Church (as a dogmatic support to its doctrine of the eucharistic multipresence); denied by the Reformed (as inconsistent with the limitations of humanity and the fact of Christ's ascension to heaven).

4. Predestination and the perseverance of saints.

No difference between Luther and Calvin, who were both Augustinians, but between their followers. (Synergism of Melanchthon in his later period. Semi-Augustinianism of the Formula of Concord. Extreme Calvinism of the Synod of Dort.).

II. CALVINISM AND ARMINIANISM.

1. Election: unconditional;-or conditional.

2. Extent of redemption: limited to the elect;-or unlimited to all

men.

That is, whether it includes also the genus majestaticum, or the communication of the attributes of the divine nature to the human nature of Christ-affirmed by the Lutheran symbols, denied by the Reformed. See pp. 319 sqq.

3 and 4. Nature of faith and grace: irresistible;-or resistible. 5. Perseverance of saints;-or the possibility of total and final apostasy.

1. Conception of a Christian congregation or local church: a selfgoverning body of converted believers voluntarily associated for spiritual ends.

2. Independence of such a church of foreign jurisdiction. 3. Duty of voluntary fellowship with other churches.

IV. BAPTIST DOCTRINES.

1. Congregationalism as sub III.

2. Baptism.

(a) Its subjects: only responsible converts on the ground of a voluntary profession of their faith.

(b) Its mode: total immersion of the body.

3. Universal liberty of conscience as a sphere over which civil government has no control. (Soul-liberty.')'

V.-QUAKER DOCTRINES.

1. Universal diffusion of the inner light for the salvation of men. 2. Immediate revelation superior to, though concordant with, the outward testimony of the Scriptures.

3. The ministry of the gospel depending on inspiration, and not confined to a class or sex.

4. The sacraments are spiritual acts, not visible rites and ceremonies, as under the old dispensation.

5. Worship is purely inward, and depends upon the immediate moving of the Holy Spirit.

6. Universal religious liberty.

1 President Anderson, of Rochester University (article Baptists in Johnson's Cyclopædia, Vol. I. p. 383), enumerates four distinctive doctrinal principles of the Baptists: (1) immersion; (2) believers only to constitute a visible church; (3) responsible converts only entitled to baptism; (4) separation of Church and State, and independence of each individual church as a body of baptized believers of any other body, whether ecclesiastical or political. But the second article is held also by the Congregationalists, and the fourth can not be called an article of faith.

VI.-METHODIST DOCTRINES.

1. Universal offer of salvation in different dispensations.

2. Witness of the Spirit, or assurance of present acceptance with God. 3. Christian perfection, or perfect sanctification.

F. ORTHODOX PROTESTANTISM AND HETERODOX PROTESTANTISM.

I. SOCINIANISM (UNITARIANISM). Denies the following œcumenical doctrines:

1. The Trinity.

2. The Incarnation and eternal Divinity of Christ.

3. Original sin and guilt.

4. The vicarious atonement.

H. UNIVERSALISM departs from the orthodox doctrines of the

1. Nature and extent of sin and its consequences.

2. Endless punishment. (Difference between Restorationism and Universalism proper).

III. SWEDENBORGIANISM asserts:

1. A new revelation and a new Church (the New Jerusalem).

2. Intercourse with the spirit world.

3. It limits the number of the canonical Scriptures.

4. It claims to unlock the deeper inner sense of the Scriptures.

5. It dissents from the evangelical doctrines of the tripersonality of the Godhead, the incarnation, the atonement, justification, the Church, the sacraments, and the resurrection.

INDEX TO VOL. I.

Anselm, on the Immaculate Conception, 122. Baillie (Robert), 690, 693, 727, 737, 746;

Arminianism in Holland, 508; in England, Zwinglian, 373; Calvinistic, 414, 641; An-