Christian Sects in the Nineteenth Century Part 6

{10} It would be well if Rom. xiv. were more attentively studied and more universally practised among Christians.

{14} They have in consequence been sometimes called "Seekers."

{15a} Gough's History of the Quakers. Vol. i. p. 139.

{15b} Probably their resolute refusal to pay t.i.thes and other dues brought on them some of these punishments.

{20} "Keep the Sabbath holy," says Luther, "for its use both to body and soul; but if any where the day is made holy for the mere day's sake; if any where any one sets up its observance upon a _Jewish_ foundation, then I order you to work on it, to ride on it, to dance on it, to feast on it, to do any thing that shall remove this encroachment on the Christian spirit and liberty." This is language which may be easily misunderstood and perverted from Luther's meaning; but it was uttered by him from a jealousy of Sabbatical superst.i.tion.

{21} Matt. v.

{22} "There is an unreasonable, uncharitable, and superst.i.tious notion that a soldier, so far as his profession is concerned, is 'of the world;'

and that a man who dies in the field of battle is _necessarily_ less prepared for his change than one who dies in his bed. These feelings, which have sadly tended to degrade and impoverish the mind of modern Europe . . . to make armies what they are told they _must_ be; and therefore to make them dangerous by depriving them of any high restraining principles, have been greatly encouraged by the tone which religious men of our day have adopted from the Quakers." _Maurice's Kingdom of Christ_.

{24a} Moral education, in spite of all the labours of direct instruction, is really acquired in hours of recreation. Sports and amus.e.m.e.nts are, and must be the means by which the mind is insensibly trained: 'Men are but children of a larger growth;' they will have their pleasures; and unless care be taken, the sermon of the church or chapel will be neutralized by the a.s.sociation of the tavern and the raceground.

There must be safety valves for the mind, i.e. there must be means for its pleasurable, profitable, and healthful exertion; those means it is in our power to render safe and innocent; in too many instances they have been rendered dangerous and guilty." _Dr. Taylor_.

{24b} Every creature of G.o.d is good, and nothing to be refused if it be received with thanksgiving. (1 Tim. iv. 4.) Extend this maxim, apply it to the several means of enjoyment, either supposed or real, that the world presents to us. Those pleasures from which we cannot unreservedly arise, and thank our Maker; those pursuits which mar our devotions, and render us unwilling or afraid to come before Him, cannot be innocent. It would be no easy matter to lay down, as applicable to all, a rule as to how far conformity with the world is admissible, and where the Christian must stop: for as the habits and tempers and propensities of men differ, so also do their temptations and their danger. Thus through the rule by which one would stand securely, another would as certainly fall.

_Lectures on the Church Catechism_.

{26} See 1 Tim. iv. 4.

{29} "A reverend Doctor in Cambridge was troubled at his small living at Hoggenton (Oakington) with a peremptory Anabaptist, who plainly told him, 'It goes against my conscience to pay you t.i.thes except you can show me a place of Scripture whereby they are due unto you.' The Dr. returned, 'Why should it not go as much against my conscience that you should enjoy your nine parts for which you can show no place in Scripture?' To whom the other rejoined, 'But I have for my land deeds and evidences from my fathers, who purchased and were peaceably possessed thereof by the laws of the land.' 'The same is my t.i.tle,' said the Doctor, 't.i.thes being confirmed unto me by many statutes of the land, time out of mind.'"

_Fuller's Church History_, _Book II_.

{30a} John iii. 16.

{30b} 2 Cor. v. 19.

{30c} 1 Tim. ii. 4.

{31a} 1 John iv. 9, 10.

{31b} Rom. ii. 15.

{31c} John i. 9. See also 1 John ii. 1, 2. 2 Heb. ii. 9.

{32} Luke xii. 48.

{33a} Mosh. Ecc. Hist. Cent. xvi. Sect. iii.

{33b} Ib.

{35a} Some of the pa.s.sages of this Catechism are quoted by Mosheim, which differ very little from the doctrine of the primitive church: all that can be noticed is, that they omit a distinct recognition of the divinity of Christ.

{35b} "Fausti Socini Senensis Opera omnia," vol. i. p. 561. These works form a part of the "Bibliotheca Fratrum Polonorum qui Unitarii appellantur." Irenopoli post anno dom. 1656.

{36} It is remarkable that _persona_ should so often be confounded with individual. _Persona_ in its original sense was the mask of the actor, _through which the sound_ came. The same actor might wear many _personae_. If Socinus had recollected this, he might have spared himself the trouble of controverting a notion never maintained by the orthodox, i.e. that the Deity was _individually divided_.

{37} Vide Appendix.

{39a} Small Books &c. No. VII. p. 21, &c.

{39b} p??? ??a? ?e??s?a? ??? e??.

{39c} John. x. 30.

{39d} John xiv. 9, 10.

{39e} 2 Cor. v. 19.

{39f} 1 Tim. ii. 5.

{40} Athanasian Creed.

{41} John v. 30.

{42} The following are extracts from the "Book of Common Prayer reformed," professing to have been a selection made by "the late Rev.

Theophilus Lindsey for the use of the congregation in Ess.e.x Street"-and as a liturgy is generally allowed to be a fair exponent of the doctrines of those who use it-perhaps we may a.s.sume that the violent and reprehensible expressions made use of by some few persons of this persuasion, are not such as would be acknowledged by the congregations of Unitarians in general.

Form of baptism. "I baptize thee into (e??) the name of the Father and of the Son and of the Holy Spirit."

"Almighty and ever blessed G.o.d, by whose providence the different generations of mankind are raised up to know thee and to enjoy thy favour for ever; grant that this child now dedicated to thee as the disciple of thy Son Jesus Christ our Lord, may be endued with heavenly virtues . . .

and that we may daily proceed in all virtue and goodness of living, till we come to that eternal kingdom which thou hast promised by Christ our Lord."

Order for the administration of the Lord's Supper. Confession, the same as in the liturgy of the English church as far as "we do heartily repent and are heartily sorry for these our misdoings, the remembrance of which is grievous unto us. Have mercy upon us, have mercy upon us, most merciful Father; forgive us all that is past: and grant that we may ever hereafter serve and please thee in newness of life to the honour and glory of thy name." The absolution is the same with the trifling change of _us_ for _you_. The sentences following are the same till "Hear also what St. John saith," where the text 1 John i. 8, 9, is subst.i.tuted.

Prayer before the minister receives the communion. "Almighty G.o.d, our heavenly Father, by whose gracious a.s.sistance and for our benefit, thy beloved Son our Lord Jesus Christ, was obedient even to the death upon the cross; who did inst.i.tute, and in his holy gospel command us to continue, a perpetual memorial of his death until his coming again; hear us, we most humbly beseech thee; and grant that we may receive this bread and wine in grateful remembrance of his death and sufferings, and of thy great mercy to mankind in sending him, thy chosen messenger, to turn us from darkness to light, from vice to virtue, from ignorance and error to the knowledge of thee, the only true G.o.d, whom to know is life everlasting."

Form of administration. "Take and eat this bread in remembrance of Christ"-"Take and drink this wine in remembrance of Christ."

In the daily service many prayers are omitted, so as to make the service much shorter. The exhortation and confession are the same; for the absolution is subst.i.tuted "Almighty G.o.d, unto whom all hearts are open, all desires known and from whom no secrets are hid; purify the thoughts of our hearts that we may perfectly love thee, and worthily magnify thy holy name through Christ our Lord."-It would be useless to multiply extracts-enough has been given to show the doctrine of the Unitarian congregations who use this liturgy.

{47} Priestly's "Discourses on Various Subjects," p. 419. See also p.

14, &c. and Prefatory Discourse, p. 93.

{48} Channing's Discourse on preaching Christ.

{49} Channing's Works. On the great purpose of Christianity.

{50a} Channing's Character of Christ.

{50b} Channing's Sunday School.

{50c} Channing's Charge at the Ordination of Rev. R. C. Waterston.

{51a} Channing On Infidelity.

{51b} Channing's System of Exclusion.