offerings to the devil, by throwing money and jewels into a certain deep
pit in the mountains of Sinjar, where a large portion of them reside; and
it is said that when that district, which has long been independent, was
subjugated by the Turks, the pacha compelled the Yezidee priest to
disclose the place, and then plundered it of a large treasure, the
offerings of centuries. The Yezidees here call themselves Daseni, probably
from the ancient name of the district, Dasen, which was a Christian
bishopric in early times. Their chief place of concourse, the religious
temple of the Yezidees, is said to have once been a Christian church or
convent. The late Mr. Rich speaks of the Yezidees as ‘lively, brave,
hospitable, and good-humored,’ and adds that, ‘under the British
government, much might be made of them.’
“The precise number of the Yezidees it is difficult to estimate, so little
is known of them; but it is probable that we must reckon them by tens of
thousands, instead of the larger computations which have been made by some
travellers, who have received their information merely from report. Still
they are sufficiently numerous to form an important object of attention to
the Christian church; and I trust, as we learn more about them, sympathy,
prayer, and effort, will be enlisted in their behalf. It will be a scene
of no ordinary interest when the voice of prayer and praise to God shall
ascend from hearts now devoted to the service of the prince of darkness,
‘the worshippers of the devil’! May that day be hastened on!”
GREEK OR RUSSIAN CHURCH.
The Greek church separated from the Latin or Romish church about A. D.
1054. It is under the jurisdiction of the patriarchs or bishops of
Constantinople, Alexandria, Antioch, and Jerusalem. The Greek or Russian
church is very extensive. Its jurisdiction embraces more territory than
that of the Roman see. The population of this church is estimated at about
forty millions.
The following are some of the chief tenets held by the Greek or Russian
church:—They disown the authority of the pope, and deny that the church of
Rome is the true catholic church. They do not baptize their children till
they are three, four, five, six, ten, nay, sometimes eighteen years of
age: baptism is performed by trine immersion. They insist that the
sacrament of the Lord’s supper ought to be administered in both kinds, and
they give the sacrament to children immediately after baptism. They grant
no indulgences, nor do they lay any claim to the character of
infallibility, like the church of Rome. They deny that there is any such
place as purgatory; notwithstanding, they pray for the dead, that God
would have mercy on them at the general judgment. They practise the
invocation of saints; though, they say, they do not invoke them as
deities, but as intercessors with God. They exclude confirmation, extreme
unction, and matrimony out of the seven sacraments. They deny auricular
confession to be a divine precept, and say it is only a positive
injunction of the church. They pay no religious homage to the eucharist.
They administer the communion in both kinds to the laity, both in sickness
and in health, though they have never applied themselves to their
confessors, because they are persuaded that a lively faith is all which is
requisite for the worthy receiving of the Lord’s supper. They maintain
that the Holy Ghost proceeds only from the Father, and not from the Son.
They believe in predestination. They admit of no images in relief or
embossed work, but use paintings and sculptures in copper or silver. They
approve of the marriage of priests, provided they enter into that state
before their admission into holy orders. They condemn all fourth
marriages. They observe a number of holy days, and keep four fasts in the
year more solemn than the rest, of which the fast in Lent, before Easter,
is the chief. They believe the doctrine of consubstantiation, or the union
of the body of Christ with the sacramental bread.
The Russians adhere to the doctrine and ceremonies of the Greek church,
though they are now independent of the patriarch of Constantinople. The
church service is contained in twenty-four volumes, folio, in the
Sclavonian language, which is not well understood by the common people.
PRIMITIVE CHRISTIANS.
A new sect, professing to be an association of Christians to promote the
revival and spread of primitive Christianity, has recently sprung up at
Bradford, in England. Its originators, or founders, are a Mr. Barker and a
Mr. Trother, who have recently been expelled from the ministry of the New
Connection of Methodists, by the annual assembly or conference of the
members of that body, for some difference of opinion on doctrinal points
between them and the conference.
TRINITARIANS.
By this term we are to understand those who believe that there are three
distinct, persons in the Godhead, the FATHER, SON, and HOLY SPIRIT, the
same in substance, equal in power and dignity, and that these _three_ are
_one_. Hence it is said they believe in a _triune_ God. (See Deut. 6:4. 2
Kings 19:15. Ps. 19:1; 83:18; 139:7. Isa. 6:3, 9; 9:6; 11:3; 14:5, 23, 25.
Jer. 17:10; 23:6. Ezek. 8:1, 3. Matt. 3:16, 17; 9:6; 18:20; 23:19. Luke
1:76; 24:25. John 1:1; 2:1; 5:19, 23; 10:30; 16:10, 15. Acts 5:4; 28:23,
25. Rom. 1:5; 9:5; 14:12, 19. 1 Cor. 2:10; 8:6. 2 Cor. 13:14. Phil. 2:5,
6, 7, &c.; 3:21. Heb. 1:3, 6, 10, 11, 12; 9:14; 13:8. 1 John 5:7, 20. Rev.
1:4, 5, 6, 8; 3:14; 5:13, &c.) The Unitarians believe that there is but
one person in the Godhead, and that this person is the Father; and they
insist that the Trinitarian distinction of persons is contradictory and
absurd.
The _unity_ of God is a doctrine which both parties consider the
foundation of all true religion.
Although the doctrine of the Trinity is ostensibly the main subject of
dispute between Trinitarians and Unitarians, yet it is in reality
respecting the character of Christ. Those who believe in his proper deity
very easily dispose of all the other difficulties in the Trinitarian
system; while anti-Trinitarians find more fault with this doctrine than
any other in the Trinitarian creed; and the grand obstacle to their
reception of the Trinitarian faith is removed, when they can admit that
Jesus Christ is God, as well as man; so that the burden of labor, on both
sides, is either to prove or disprove the proper deity of the Son of God.
In proof of this doctrine, the Trinitarians urge many declarations of the
Scripture, which, in their opinion, admit of no consistent explanation
upon the Unitarian scheme; they there find that offices are assigned to
Christ, and to the Holy Spirit, which none but God can perform;
particularly the creation of the world, and the grand decisions of the day
of judgment. As they read the Scriptures, the attributes of _omnipotence_,
_omniscience_, _omnipresence_, _unchangeableness_, and _eternity_, are
ascribed to Jesus Christ; and they infer that a being to whom all these
perfections are ascribed must be truly God, coëqual and coëternal with the
Father.
The Unitarians, on the other hand, contend that some of these passages are
interpolations, and that the others are either mistranslated or
misunderstood. The passage in John, in particular, respecting the _three_
that bear record, &c., has been set aside by such high authority, that
they consider it unfair to introduce it in the controversy.
-------------------------------------
The excellent and learned Stillingfleet, in the preface to his Vindication
of the Doctrine of the Trinity, says, “Since both sides yield that the
matter they dispute about is above their reach, the wisest course they can
take is, to assert and defend _what is revealed_, and not to be
_peremptory_ and quarrelsome about that which is acknowledged to be above
our comprehension; I mean as to the _manner_ how the _three persons_
partake of the _divine nature_.”
MILLENARIANS.
The Millenarians are those who believe that Christ will reign personally
on earth for a thousand years; and their name, taken from the Latin
_mille_, a thousand, has a direct allusion to the duration of the
spiritual empire.
The doctrine of the millennium, or a future paradisaical state of the
earth, it is said, is not of Christian, but of Jewish origin. The
tradition is attributed to Elijah, which fixes the duration of the world,
in its present imperfect condition, to six thousand years, and announces
the approach of a Sabbath of a thousand years of universal peace and
plenty, to be ushered in by the glorious advent of the Messiah. This idea
may be traced in the Epistle of Barnabas, and in the opinions of Papias,
who knew of no written testimony in its behalf. It was adopted by the
author of the Revelation, by Justin Martyr, by Irenæus, and by a long
succession of the fathers. As the theory is animating and consolatory,
when it is divested of cabalistic numbers and allegorical decorations, it
will no doubt always retain a number of adherents.
However the Millenarians may differ among themselves respecting the nature
of this great event, it is agreed, on all hands, that such a revolution
will be effected in the latter days, by which vice and its attendant
misery shall be banished from the earth; thus completely forgetting all
those dissensions and animosities by which the religious world hath been
agitated, and terminating the grand drama of Providence with universal
felicity. We are not unmindful of the prophetic language of Isaiah,
(49:22, 23,) together with a sublime passage from the book of the
Revelation, (11:15,) with which the canon of Scripture concludes—“Thus
saith the Lord God, Behold, I will lift up mine hand to the Gentiles, and
set up my standard to the people. And kings shall be thy nursing fathers,
and their queens thy nursing mothers, [they shall become good themselves,
and be the protectors of religion and liberty,] and thou shalt know that I
am the Lord, for they shall not be ashamed that wait for me. And the
seventh angel sounded, and there were great voices in heaven, saying, The
kingdoms of this world are become the kingdoms of our Lord, and of his
Christ, and he shall reign forever and ever.” (See Matt 13:29, 30; 27:32.
Luke 17:29, 30. Acts 3:21. Heb. 1:12. Phil. 3:9, 11. 2 Pet. 3:13. Rev.
20:1-6, and chaps. 21, 22. Apoc. chap. 21. Ezek. chap. 36.)
WHITEFIELD CALVINISTIC METHODISTS.
The _Tabernacle_ or _Lady Huntingdon Connection_, formed by Whitefield, is
so called from the name given to several places of worship, in London,
Bristol, &c. In some of the chapels in this Connection, the service of the
church of England is read; in others, the worship is conducted much in the
same way as among the Congregationalists; while, in all, the system of
supply is more or less kept up, consisting in the employment, for a month
or six weeks, of ministers from different parts of the country, who either
take the whole duty, or assist the resident minister. Some of the
congregations consist of several thousand hearers; and, by the blessing of
God on the rousing and faithful sermons which are usually delivered to
them, very extensive good is effected in the way of conversion. Most of
the ministers now employed as supplies in this Connection are of the
Congregational order, to which, of late years, there appears to be a
gradual approximation; and it is not improbable that ere long both bodies
will coalesce. The number of chapels belonging to this body, at the
present time, is about sixty, in all of which the liturgy of the church of
England is read, and most of her forms scrupulously kept up. The
ministers, who used formerly to supply at different chapels in the course
of the year, are now become more stationary, and have assumed more of the
pastoral character. They have a respectable college at Cheshunt, in
Hertfordshire.
The Calvinistic Methodists in Wales are very numerous.—See _Biographical
Sketches_ of Whitefield, Wesley, and Lady Huntingdon.
NONJURORS.
Those who refused to take the oaths to government, and who were, in
consequence, under certain incapacities, and liable to certain severe
penalties. The members of the Episcopal church of Scotland have long been
denominated Nonjurors; but perhaps they are now called so improperly, as
the ground of their difference from the established church is more on
account of ecclesiastical than political principles.
NONCONFORMISTS.
Those who refuse to join the established church. Nonconformists in England
may be considered of three sorts:—1. Such as absent themselves from divine
worship in the established church through total irreligion, and attend the
service of no other persuasion.—2. Such as absent themselves on the plea
of conscience; as, Presbyterians, Independents, Baptists, &c.—3. Internal
Nonconformists, or unprincipled clergymen, who applaud and propagate
doctrines quite inconsistent with several of those articles they promised
on oath to defend. The word is generally used in reference to those
ministers who were ejected from their livings by the Act of Uniformity, in
1662. The number of these was about two thousand. However some affect to
treat these men with indifference, and suppose that their consciences were
more tender than they need be, it must be remembered that they were men of
as extensive learning, great abilities, and pious conduct, as ever
appeared.
CHRISTIAN CONNECTION.
This denomination, among themselves, are generally called simply
_Christians_. This they do merely to denote their character as the
followers of Christ; but, when applied to them collectively, it
necessarily becomes the name of a denomination. They are sometimes, by
their opposers, called _Christ-ians_; but this pronunciation of the word
they universally reject as very improper.
The Christians began to associate and to form a distinct people about the
beginning of the nineteenth century, so that they may be said to have
existed but about forty years. They seem to have sprung up almost
simultaneously in different and remote parts of the country, without any
interchange of sentiments, concert of action, or even knowledge of each
other’s views or movements, till after a public stand had been taken in
several parts of the country.
The first branch arose in Virginia and North Carolina, and consisted of
seceders from the Methodists. At first, there were about one thousand
communicants.
The northern branch of this denomination sprung up in New England. It
commenced by the formation of several new churches, under the
administration of a few ministers who had separated themselves from the
Baptists, who were soon joined by several other ministers, and nearly
whole churches, from the same denomination.
The western branch arose in Kentucky, and was composed of seceders from
the Presbyterians. Some of their ministers were men of strong and
well-cultivated minds, who urged forward the reform they had undertaken,
till they have spread over most of the Western States.
In all these different sections, their leading purpose, at first, appears
to have been, not so much to establish any peculiar or distinctive
doctrine, as to assert for individuals and churches more liberty and
independence in relation to matters of faith and practice; to shake off
the authority of human creeds, and the shackles of prescribed modes and
forms; to make the Bible their only guide, claiming for every man the
right to judge for himself what is its doctrine, and what are its
requirements; and in practice to follow more strictly the simplicity of
the apostles and primitive Christians.
This class of believers recognize no individual as a leader or founder,
and no man claims this high eminence, although several persons were
instrumental in giving rise and progress to the society. They point all to
Christ as the Leader and Founder, and professedly labor to bring all to
the first principles of original, apostolic Christianity.
Seceding, as the first ministers did, from different denominations, they
necessarily brought with them some of the peculiarities of faith and usage
in which they had been educated. But the two prominent sentiments that led
them out, both kept them together, by rendering them tolerant toward each
other, and gradually brought them to be very similar both in faith and
practice. These two sentiments were, that the Scriptures _only_ should be
consulted as a rule of faith and duty, and that all Christians should
enjoy universal toleration. Hence scarcely any churches have written
creeds, although nearly all record their principles of action. Very few
are Trinitarians, though nearly all believe in the preëxistence and proper
Sonship of Christ. Perhaps not any believe in or practise sprinkling, but
almost all practise immersion; from which circumstance many, though very
improperly, call them Christian Baptists.
Perfect uniformity does not exist among all the members of this community,
although the approximation to it is far greater than many have supposed it
ever could be without a written creed. But there are several important
points in which they generally agree fully; and these are regarded as
sufficient to secure Christian character, Christian fellowship, and
concert of action. Some of these points are the following:—That the
Scriptures, including the Old and New Testament, were given by inspiration
of God, and are sufficient to teach what men should believe, and what they
should practise. That every man has a right to study the Scriptures, and
to exercise his own judgment with regard to their true import and meaning.
That there is one God, perfect and infinite. That Jesus Christ is the Son
of God in the highest possible sense, and that salvation is found in him
alone. That all men have sinned and come short of the glory of God,
therefore are polluted and guilty. That no transgressor can find pardon
but by repentance and faith in Jesus Christ. That the Holy Spirit reproves
all sinners, and comforts all Christians. That whoever has sinned has also
a way of salvation set before him. That pardon and eternal salvation are
found alone through regeneration. That none are proper subjects of church
membership, or the ordinances except the regenerated. That God calls men
to the ministry, and no others are his true ministers. That perseverance
to the end is the only condition on our part that can secure our eternal
happiness. That revivals of religion are of the first importance, and
should be labored for continually. That every believer should be immersed,
and become a public member of some visible church. That every church
should continue to observe the Lord’s supper. That there will be a
resurrection of the dead, both of the just and of the unjust; and that, at
the day of judgment, the righteous and the wicked will be separated, and
pass, the righteous into everlasting life, and the wicked into eternal
damnation.
On all the above points, there is but very little difference of opinion or
practice throughout the whole body.
Candidates for baptism and church membership are required to give the
reason of their hope, by a relation of their Christian experience; and
persons coming from other churches are expected to furnish satisfactory
testimonials of their Christian character.
Their communions are always open and free for all Christians of every
denomination; but no unconverted or immoral person is invited to the
Lord’s table.
Each church is so far independent as to have a right to transact all its
internal affairs without foreign interference. Every church makes choice
of its own minister, agrees on its own principles of action, and
administers its own discipline, as they understand the New Testament; but
the imposition of hands is invariably administered by ordained ministers.
The connection between the several churches, and between the ministers, is
kept up by means of associations called _conferences_, each of which is
generally composed of the ministers and churches within a certain
district. These hold annual sessions, at which the ministers meet in
person, and the churches by delegates. The churches and ministers are
generally thus associated; but, if any choose not to do so, the fraternal
bonds are not thereby impaired.
Very few of their ministers are thoroughly educated men; but they are
generally well acquainted with the Bible, and many of them good
sermonizers and powerful preachers. All the important means by which pure
Christianity may be advanced are fast gaining favor both in the ministry
and the churches.
Within the last few years, there has been a very rapid spread, and great
increase; while all has been settling upon a firm and consistent basis.
While many are engaged calling sinners to repentance, the churches are set
in order, and thus mightily the word of God grows and prevails.
PUSEYITES.
This school of theology, which has become famous both in England and
abroad, had its origin at Oxford, about A. D. 1838. Some distinguished
members of the university thought that the church of England was in an
alarming position, and that irreligious principles and false doctrines had
been admitted into the measures of the government of the country on a
large scale. To check the progress of these supposed errors and
mischievous practices, they published a series of “Tracts for the Times,”
on such subjects as the _constitution of the church; the authority of its
ministers; refutations of the errors of Romanism, and how to oppose it_,
&c. &c.
The Puseyites strenuously assert the _apostolical succession_; in other
words, that the clergy derive their power from the apostles, through
_episcopal_ ordination.
In regard to _church polity_, they maintain that the church is an empire
and government of its own,—a government appointed by God,—and that its
laws, as they are to be found in the Book of Common Prayer, ought to be
implicitly obeyed. They deprecate the neglect of the _daily service_, the
desecration of festivals, and the scanty administration of the eucharist.
With respect to _sacraments_, the Puseyites hold that they are not
subjects of discussion, or for speculation; but “high, mysterious, awful
Christian privileges—to be _felt_, reverenced, embraced, realized, acted.”
With respect to _church authority_, they hold that human tradition has no
place in revelation; that no individuals, since the apostles, can be
regarded as expositors of the will of Christ; that the _unanimous witness_
of Christendom, as to the teaching of the apostles, is the only and the
fully-sufficient guaranty of the whole revealed faith, and that we do
possess historically such a guaranty in the remains of the primitive
church.
The Puseyites inculcate the necessity of dispensing religious truth with
caution and reverence, not throwing it promiscuously before minds ill
suited to receive it.
A characteristic feature of the Oxford school of theology, is its
opposition to what is called the “popular religionism of the day.” The
masters of the school grieve that men are sent from the seat of their
education with the belief that they are to _think_, not _read_; _judge_,
rather than _learn_; and look to their own minds for truth, rather than to
some permanent external standard.
At the head of this school are Dr. Pusey, Regius professor of Hebrew, and
canon of Christ Church, Rev. J. Keble, professor of poetry, Rev. J. H.
Newman, Rev. J. Williams, and Rev. W. Sewall, professor of moral
philosophy.
FREE COMMUNION BAPTISTS.
This denomination of Christians dissent from the regular Baptists on the
point that immersion is a prerequisite to the privileges of a church
relation, and permit Christians of all denominations, in regular church
standing, to partake with them at the Lord’s table.
The Rev. Robert Hall, of England, one of the most learned and eloquent
Baptist ministers of the age, was an unflinching opposer of the practice
of “close communion,” which he denounced as “unchristian and unnatural.”
In a tract written in defence of his views on this subject, he remarks,
“It is too much to expect an enlightened public will be eager to enroll
themselves among the members of a sect which displays much of the
intolerance of Popery, without any portion of its splendor, and
prescribes, as the pledge of conversion, the renunciation of the whole
Christian world.”