Part 25
“The Christians of Mesopotamia report that the Yezidees make votive 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.