Christian Sects in the Nineteenth Century

by Caroline Frances Cornwallis

In 1735 another name was added to their number, which has also become celebrated: this was George Whitfield of Pembroke College, then in his eighteenth year; but of him I shall have occasion to speak by and by. I shall therefore confine myself to the Wesleys. A difference of opinion on the subjects of Freewill and Predestination separated them from their younger coadjutor in 1741, and their respective friends, adopting strongly the distinctive opinions of the two, the grand division of the sect, which sprung up from their preaching, into Wesleyan or Arminian, and Whitfieldian or Calvinistic Methodists, ensued. All three received holy orders according to the ceremonial of the Church of England, and Wesley never ceased to hold his spiritual mother in high estimation. “The Church of England,” he says in one place, “is the purest in Christendom.” But the singularity of their proceedings raised suspicion, and though both brothers continued to profess the fullest assent to the articles and liturgy of the established church, yet their manner of preaching and form of worship had something in it which led the bishops and clergy in general to consider them as verging on Sectarianism. In many places they were refused the use of the pulpit; and then, in the perhaps enthusiastic belief that they were the appointed instruments of rekindling religion in hearts where it had been dead hitherto, they began a system of field preaching.

There were at that time large districts slumbering in utter darkness and ignorance of the saving truths of the Gospel: and it was to these that the Wesleys especially directed their attention, with a success proportioned to their zeal; and had the then heads of the church availed themselves of the assistance of these earnest men in the way they might have done, by sanctioning their missionary labours among the poor and the uninstructed, the benefit would have been incalculable. But the harsh treatment [54] they met with, drove John Wesley at last into complete schism: and then the ambition, which had perhaps animated his first exertions almost unknown to himself, assumed a bolder flight, and he aspired to the distinction of being the head and leader of a sect which grew so rapidly, that at the time of his death in 1791, “the number of members in connexion with him in Europe, America, and the West Indian Islands, was 80,000. And at the last conference in 1831 the numbers returned were, in Great Britain, 249,119; in Ireland, 22,470; in the Foreign Missions, 42,743. Total 314,332. Exclusive of more than half a million of persons in the Societies in the States of America.” [55]

You are probably aware that, besides the public preaching, Wesley instituted 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 asserted 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 assemblies 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 assemble 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 God, 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 passion: 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 “classes” according to their respective places of abode. There are about twelve persons in every class, one of whom is styled “the Leader,” whose business it is to see each person in his class, 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 God;—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 God, 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.