Christian Sects in the Nineteenth Century Part 2

You are probably aware that, besides the public preaching, Wesley inst.i.tuted among his people several kinds of private meetings. To the public prayer meetings, which were generally held in private houses, persons not of this sect were often invited, and on these occasions a hymn was first sung, then they all knelt, and the first who felt "moved"

made an extempore prayer: when he had finished, another commenced, and so on for about two hours. These prayer meetings were held in such high esteem among the Methodists, that they a.s.serted more were "born again"

and "made free," as they termed it, "from all the remains of sin" than at any other meetings, public preachings, &c.

There was much in this kind of meeting which was likely to lead to enthusiasm, which is universally found to be most easily awakened where numbers are congregated; and according to an author formerly of their persuasion, {56} the consequence was such as might have been expected.

"It is impossible," says he, "to form any just idea of those a.s.semblies except you had been present at them. One coaxes the Divine Being, another is amorous, and a third will tell the Deity, 'He must be a liar if he does not grant all they ask.' They thus go on working up each other's imagination until they become as it were spiritually intoxicated, and while in this state they sometimes recollect a text or two of Scripture, such as 'Thy sins are forgiven thee'-'Go and sin no more'-'Go in peace,' &c. and then declare themselves to be 'born again' or 'sanctified.'"

The love feast is also a private meeting of as many members of the community as choose to attend; and they generally a.s.semble from all parts within several miles of the place where the feast is held. They then alternately sing and pray, and some among them, who think that their experience, as they term it, is remarkable, stand up, and narrate all the transactions which they say have taken place between G.o.d, the devil, and their souls.

There is a curious propensity to egotism in human nature which frequently shews itself in religious matters. Men love to talk of themselves: and the Romanist finds pleasure in the power of pouring forth all his feelings and thoughts to his father confessor, whenever he is strongly excited by pa.s.sion: of this I have become aware from personal knowledge.

Other enthusiasts enjoy no less satisfaction in talking of the interior conflicts they have sustained; for all ungoverned feeling loves to vent itself in speech, and the lover who talks of his mistress, or the penitent who talks of his sins, is for the time being in the same state of restless excitement. _Governed_ feeling, on the contrary, as far as my experience goes, is silent.

In these Love Feasts those present have buns to eat, which are mutually broken between each "Brother and Sister," and water to drink, which they hand from one to another. These meetings commence about seven o'clock, and last till nine or ten.

Each society is divided into smaller companies called "cla.s.ses" according to their respective places of abode. There are about twelve persons in every cla.s.s, one of whom is styled "the Leader," whose business it is to see each person in his cla.s.s, at least once a week, to advise, comfort, or exhort, as occasion may require, and to receive what each is willing to give towards the support of the Gospel.

It is expected that every member should continue to evince his desire of salvation by abstaining from "the taking of the name of the Lord in vain"; "the profaning of the Lord's day, either by ordinary work thereon, or by buying and selling"; "drunkenness, buying or selling spirituous liquors, or drinking them, unless in cases of extreme necessity; fighting, quarreling, brawling; going to law with a brother; returning evil for evil, or railing for railing; the using many words in buying or selling. {59a} The buying or selling uncustomed goods; the giving or taking things on usury, i.e. unlawful interest; the putting on of gold or costly apparel; the taking such diversions as cannot be used in the name of the Lord Jesus Christ; the singing those songs or reading those books, that do not tend to the knowledge or love of G.o.d;-softness and needless self-indulgence, &c. {59b}

Among the duties expected and required of the members are all kinds of beneficence, diligence, frugality, {59c} self-denial, and attendance on all the ordinances of G.o.d, among which is specifically mentioned fasting.

If any member habitually break any of these rules he is admonished; and if he do not then repent, expulsion follows. "Marrying with unbelievers," and bankruptcy, if the party has not kept fair accounts, are also followed by expulsion.

No one I think can doubt that much good was effected by the first preaching of Wesley and his disciples, for at that time our church was in a lethargic state, and the lower orders shamefully neglected in spiritual matters in many parts of England. Yet there are some things which excite one's regret in their practices, and of these none displeases me more than the familiar use of Scripture language, which when properly and judiciously applied is striking and solemn; but to hear every notion of enthusiastic ignorance, every rise and fall of the animal spirits, expressed in the language of the Apostles and Evangelists, and even of our Lord himself; to witness their familiarity with the Almighty, their full trust and confidence in the reality of small miracles wrought at their request;-must always be painful to a soberly religious mind. In a book ent.i.tled "The Bank of Faith," the author a.s.serts, that a dog brought him mutton to eat, that fish died at night in a pond on purpose to be eaten by him in the morning, and that money, clothes, &c. in short every thing he could desire he attained by prayer. {61}

An old woman of Wesley's society, named Mary Hubbard, would often wash her linen, hang it out to dry, and go away to work in the fields or to Taunton Market four miles from her house, and when blamed for thus leaving her linen unprotected, she would reply that "the Lord watched over her and all that she had, and that he would prevent any person from stealing her two old smocks, or if He permitted them to be stolen, He would send her two new ones in their stead." I seriously a.s.sure you, says the author who relates this tale, and who at one time went even greater lengths {62} than this old woman, "that there are many thousand Mary Hubbards among the Methodists."

It may be added, that their strict abstinence from the common amus.e.m.e.nts of the world, even where innocent in themselves, has its evils, as I have already noticed when speaking of the Quakers; for the mind cannot always be kept in a state of tension, and if we refuse ourselves recreation altogether, there is danger that we shall find the yoke of Christ a wearisome instead of an easy one, and cast it off in disgust; nay, I am afraid that if we were to inquire closely, we should find instances enough of this result to demonstrate, what indeed wants but little proof, i.e. that G.o.d knows better than we do "whereof we are made," and that it is not wisdom to bind a heavy burthen on our shoulders when Christ himself has declared that his is light. Still, though tinged with a degree of enthusiasm which we may regret, the doctrine of the Wesleyan Methodists retains the fundamental parts of Christianity, and after reading the following extracts from Wesley's Sermons, I think you will hardly forbear asking, Why is this a separate sect?

"Justifying Faith implies not only a Divine e?e????, evidence or conviction, that 'G.o.d was in Christ reconciling the world to himself,'

but a sure trust and confidence that Christ died for _my_ sins, that he loved _me_, and gave himself for me; and the moment a penitent sinner believes this, G.o.d pardons and absolves him." {64a} "Christian perfection does not imply, as some men seem to have imagined, an exemption either from ignorance, or mistake, or infirmities, or temptations; indeed it is only another term for holiness: thus every one that is holy, is in the Scripture sense 'perfect.' We may yet observe that neither in this respect is there absolute perfection on earth."

{64b} "If the Scriptures are true, those who are holy or religious in the judgment of G.o.d himself, those who are endued with the faith that purifies the heart, that produces a good conscience; those who live by faith in the Son of G.o.d; those who are sanctified by the blood of the Covenant may nevertheless so fall from G.o.d as to perish everlastingly, therefore let him who thinketh he standeth take heed lest he fall." "In strictness neither our faith nor our works justify us, i.e. _deserve_ the remission of our sins, but G.o.d himself justifies us of his own mercy through the merits of his Son only." {65}

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LETTER V.

GENERAL BAPTISTS, MORAVIANS, SWEDENBORGIANS, PLYMOUTH BRETHREN.

Among the sects which arose about the period of the Reformation of the church in the sixteenth century, we find the Anabaptists {66} playing rather a conspicuous part, by exciting political tumults in Saxony and the adjacent countries. For this, Munzer, their leader, after the defeat of his forces, was put to death, and the sect generally was proscribed, and the profession of its doctrines punished capitally. What those doctrines were is not easy, nor is it essential now, to state, since the modern sect, which we now term Baptists, retain only so much of them as relates to baptism by immersion, and of adults only, and the rejection of episcopal church government.

The more modern sect is subdivided into General and Particular Baptists.

The General or Arminian Baptists admit "much lat.i.tude in their system of religious doctrine, which consists in such general principles, that their communion is accessible to Christians of almost all denominations, and accordingly they tolerate in fact, and receive among them persons of every sect, who profess themselves Christians, and receive the Holy Scriptures as the source of truth, and the rule of faith." {67} They agree with the PARTICULAR BAPTISTS in this, that they admit to baptism adults only, and administer that sacrament either by dipping or total immersion; but they differ from them in another respect, for they repeat the administration of baptism to those who had received it, either in a state of infancy, or by aspersion instead of dipping: for if the common accounts may be believed, the Particular Baptists do not carry matters so far.

The General Baptists consider their sect as the only true church; in baptism they dip only once and not three times as was the practice in the primitive church: and they consider it a matter of indifference whether that sacrament be administered in the name of Father, Son, and Holy Ghost, or in that of Christ alone: {68a} they adopt the doctrine of Menno with regard to the Millennium; many of them also embrace his particular opinion concerning the origin of Christ's body. {68b} They look upon the precept of the Apostles prohibiting the use of blood and of things strangled, as a law that was designed to be in force in all ages and periods of the church: they believe that the soul, from the moment that the body dies until its resurrection at the last day, remains in a state of perfect insensibility: they use the ceremony of extreme unction, and finally, to omit matters of a more trifling nature, several of them observe the Jewish as well as the Christian Sabbath. {68c} In some of their churches they have three distinct orders separately ordained, i.e.

messengers, elders, and deacons; and their general a.s.sembly (where a minister preaches, and the churches are taken into consideration), is held annually in London on the Tuesday in Whitsun week, and they afterwards dine together. They have met thus for upwards of a century.

The propriety of the exclusive application of the term "Baptists" to those who baptize adults by immersion, has been questioned; and for this reason they are by many styled Antipaedobaptists, {69} namely, opposers of infant baptism; but the term Anabaptist should not be applied to them, it being a term of reproach.

The old General Baptists have been on the decline for many years; their churches are princ.i.p.ally in Kent and Suss.e.x. The English and most foreign Baptists consider a personal profession of faith, and immersion in water, essential to baptism: this profession is generally made before the church at a church meeting. Some have a creed, and expect the candidate for baptism to a.s.sent to it, and give a circ.u.mstantial account of his conversion: others only require him to profess himself a Christian. The former generally consider baptism as an ordinance which initiates persons into a particular church, and they say, that without breach of Christian liberty, they have a right to expect an agreement in articles of faith in their own societies. The latter think that baptism initiates into the Christian religion generally, and therefore think that they have no right to require an a.s.sent to their creed from such as do not join their churches. They quote the baptism of the Eunuch in Acts viii. in proof.

The first mention of the Baptists in English History is as the subject of persecution in the reign of Henry VIII. During that of Edward VI. a commission was issued to bishops and other persons "to try all Anabaptists, heretics, and despisers of the common prayer," and they were empowered, in the event of their contumacy, to commit them to the flames.

The same inhuman policy was persisted in under Elizabeth. The last Baptist martyr burned in England was Edward Wightman; he was condemned by the bishop of Lichfield and Coventry, {70a} and burned at Lichfield April 11, 1612. {70b}

The celebrated Whiston became a Baptist towards the close of his life, retaining nevertheless his Arian belief.

The MORAVIANS are supposed to have derived their origin from Nicholas Lewis, Count Zinzendorf, a German n.o.bleman, who died in 1760. The society however a.s.sert that they are descended from the old Moravian and Bohemian Brethren, who existed as a distinct sect sixty years prior to the Reformation. No sooner had these Moravian Brethren heard of Luther's bold testimony to the truth, and of the success which attended his labours, than they sent in the year 1522 two deputies to a.s.sure him of "the deep interest which they took in his work;" giving him, at the same time, an account of their own doctrine and const.i.tution. They were most kindly received; and both Luther, and his colleague Bucer, recognised the Moravians as holding the same faith; and bore honourable testimony to the purity of their doctrine, and the excellence of their discipline. The chief doctrine of the Moravian society is, that "by the sacrifice for sin made by Jesus Christ, and by that alone, grace and deliverance from sin are to be obtained for all mankind:" and they stedfastly maintain the following points:

1. The divinity of Christ.

2. The atonement and satisfaction made for us by Jesus Christ; and that by his merits alone we receive freely the forgiveness of sin, and sanctification in soul and body.

3. The doctrine of the Holy Spirit, and the operations of his grace.

That it is he who worketh in us conviction of sin, faith in Christ, and pureness of heart.

4. That faith must evidence itself by willing obedience to the commandments of G.o.d from love and grat.i.tude.

The internal const.i.tution of the ancient church of the Moravians, which is still substantially adhered to, was originally adopted in 1457, and more definitely settled in 1616 by the Synod of Zerawitz. Its princ.i.p.al peculiarities are,

1. Every church is divided into three cla.s.ses, i.e. 1. _Beginners_ or _Catechumens_. 2. _The more advanced_ or _communicants_, who are considered as members of the church. 3. _The perfect_, consisting of such as have persevered for some time in a course of true piety. From this last cla.s.s are chosen in every church _the Elders_, from three to eight in number.

2. Every congregation is directed by a board of elders, whose province it is to have a watchful eye over its members with respect to the doctrine and deportment. Once in three months these elders are bound to visit the houses of the brethren, in order to observe their conduct, and to ascertain whether every one is labouring diligently in his calling, &c. of which they make a report to the pastor. They also are required to visit the sick, and a.s.sist the poorer brethren with money, contributed by the members of the church, and deposited in an alms box.

3. The ministration of the Word and Sacrament is performed either by members who have received ordination from the bishops of the church of the brethren, or by those who have received that of the Calvinist or Lutheran church. The deacons, according to the ancient const.i.tution of the church, are the chief a.s.sistants of the pastors, and are considered as candidates for the ministry. The bishops, who are nominated by the ministers, appoint the pastors to their stations, and have the power of removing them when they think fit, and of ordaining the deacons as well as the ministers. Every bishop is appointed to superintend a certain number of churches, and has two or three co-bishops, who, if necessary, supply their place. The ancient church appointed some of its members to the business of watching over the civil affairs of the congregation, under the name of _Seniores Civiles_, who were ordained with imposition of hands. This office is still continued. The synods, which are held every three or four years, are composed of the bishops and their co-bishops the Seniores Civiles, and of "such servants of the church and of the congregation as are called to the synod by the former elders'

conference, appointed by the previous synod, or commissioned to attend it as deputies from particular congregations." Several female elders also are usually present at the synods, but they have no vote. All the transactions of the synod are committed to writing, and communicated to the several congregations.

A liturgy, peculiar to the Brethren, is regularly used as a part of the morning service on the Sabbath; on other occasions the minister offers extempore prayer. The singing of hymns is considered as an essential part of worship, and many of their services consist entirely of singing.

At the baptism of children, both the witnesses and the minister bless the infant, with laying on of hands immediately after the rite. The Lord's Supper is celebrated every month: love feasts are frequently held, i.e.

the members eat and drink together in fellowship: cakes and tea are distributed during the singing of some verses by the congregation. The washing of feet is practised at present only at certain seasons by the whole congregation, and on some other occasions in the choirs. Dying persons are blessed for their departure by the elders, during prayer and singing a verse with imposition of hands. At funerals, the pastor accompanies the corpse to the burial place with the singing of hymns; and an address is delivered at the grave. Marriages are, by general agreement, never contracted without the advice and concurrence of the elders. {75a} The casting of lots is used among them to know, as they express it, "The will of the Lord." {75b}

With regard to discipline, "the Church of the Brethren have agreed upon certain rules and orders. These are laid before every one, that desires to become a member of the church, for his consideration. Whoever after having voluntarily agreed to them, does not act conformably, falls under congregation discipline." This has various degrees, and consists in admonitions, warnings, and reproofs, continued until genuine repentance and a real conversion become evident in the offender, when he is readmitted to the holy communion, or reconciled to the congregation, after a deprecatory letter has been read, expressing the offender's sorrow for his transgression, and asking forgiveness. The Brethren a.s.sert that the church government in the established Protestant churches "does not apply to the congregations of the Brethren, because they never were intended to form a national establishment: for their design is no other than to be a true and living congregation of Jesus Christ, and to build up each other as a spiritual house of G.o.d, to the end that the kingdom of Jesus Christ may be furthered by them." Hence the doctrine of Jesus and his Apostles, and the order and practice of the Apostolic churches, are the models by which they wish to be formed. It may be added, that they are generally the most successful Missionaries, and that their society seems the most nearly to realize the practice of the early Christians, of any sect now remaining.

The SWEDENBORGIANS take their name from Emmanuel Swedenborg, who was born at Stockholm in 1683. His father was Jasper Swedberg, bishop of West Gothland. He received his education chiefly in the University of Upsala; and in 1716 was appointed by Charles XII. a.s.sessor of the Royal College of Sciences; he was enn.o.bled by Queen Ulrica Eleonora, and received the name of Swedenborg. He published scientific works on various subjects, but in 1747 he resigned his office, in order, as he himself states, that he might be more at liberty to attend to that new function which he considered himself called to, and the rest of his life was spent in composing and publishing the voluminous works which contain his peculiar doctrines. He died in 1772. He was a man of blameless life and amiable deportment, and was distinguished for his attainments in mathematics and mechanics.

His writings are so very obscure, that it is difficult to state what are the opinions contained in them; he taught, however, that by the New Jerusalem which came down from heaven, was intended a new church as to doctrine, and that he was the person to whom this doctrine was revealed, and who was appointed to make it known to the world. Swedenborg made no attempt to found a sect; but after his death, his followers, in 1788, formed themselves into a society under the denomination of "The New Jerusalem Church." They have several places of meeting, both in London and Manchester, and send delegates to a "General Conference," under whose direction a liturgy has been prepared, from which I shall make a few extracts to shew the peculiar doctrines of this sect.

The following are some of the questions asked of the candidate for ordination, which is performed by imposition of hands, of course of a minister of their own communion.

"_Min._ Dost thou believe that Jehovah G.o.d is One both in Essence and in Person; in whom, nevertheless, is the Divine Trinity of Father, Son, and Holy Spirit; and that these are, his Essential Divinity, his Divine Humanity, and his Divine Proceeding, which are the three Essentials of One G.o.d, answering to the soul, the body, and the operative energy, in man, and that the Lord and Saviour Jesus Christ is that G.o.d?

Dost thou believe that by his temptations, the last of which was the pa.s.sion of the cross, the Lord united, in his Humanity, Divine Truth to Divine Good, or Divine Wisdom to Divine Love, and so returned into his Divinity in which he was from eternity, together with, and in, his Glorified Humanity?

Dost thou believe that the sacred Scripture, or Word of G.o.d, is Divine Truth itself, and that it contains a spiritual and celestial sense, heretofore unknown, whence it is divinely inspired and holy in every syllable; as well as a literal sense, which is the basis and support of its spiritual and celestial sense?