Names: and Their Meaning. Leopold Wagner
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or those who uphold the doctrine of Healing by Faith, lately sprung up in our midst, may be regarded as an offshoot of the Peculiar People. The Irvingites are the followers of Edward Irving, a Scottish divine (born 1792, died 1834), who maintained that Christ was liable to commit sin in common with the rest of mankind. The Humanitarians incline to the same belief. The Sacramentarians are those who deny the Real Presence in the Holy Eucharist: the Calvinists were originally known by this title. The Plymouth Brethren first appeared at Plymouth about the year 1830; they so style themselves because they confess Christ as a fraternal community and do not recognize any order of priesthood. The Perfectionists of North America are so called owing to their rejection of civil laws, on the plea that the guidance of the Holy Spirit suffices for all earthly as well as spiritual affairs. Another body of co-coreligionists peculiar to North America are the Hopkinsians, named after Samuel Hopkins, of Connecticut, their founder. The doctrines which they hold are mainly Calvinistic.
The Scottish Covenanters were those who subscribed to a solemn league or covenant to stand by each other in opposition to the religious and political measures of Charles I. This occurred in 1638. In less than ten years afterwards the Covenanters, having increased in numbers and power, assumed the entire direction of their own ecclesiastical affairs and styled themselves Presbyterians, a term derived from the Greek presbuteros, an elder, because they contended that the government of the Church as set forth in the New Testament was by presbyters, equal in office, power, and order. The national Church of Scotland, therefore, when at length it was recognized by the English Parliament, bore the title of the Scottish Presbyterian Church. It was, however, not long before dissensions became rife. The strictest body of the Presbyterians adopted the style of Cameronians, after the name of their leader, Archibald Cameron, who was executed in 1688 on account of his religious opinions; while an equally numerous body, headed by John Macmillan, became known as Macmillanites, and also as The Reformed Presbytery. A much later sect was that founded in 1841 by James Morison, under the designation of the Morisonians. But the most alarming split in the Presbyterian Church took place May 18, 1843, when Dr. Chalmers, with a large following, established a separate community, entitled The Free Church of Scotland.
The Puritans of England were to the Established Church what the Pharisees were to the Jews. And not only did these Puritans profess a greater purity of doctrine, of morals, and of living, than their neighbours, but they embraced the earliest opportunity of separating themselves from the Church of England altogether. They were, in fact, the first of the Dissenters. On August 24, 1662, which date witnessed the secession of nearly two thousand ministers from the Church of England through their non-compliance with the “Act of Uniformity,” the Puritans joined forces with the latter, and the combined body assumed the name of Nonconformists. The Protestants were, consequently, divided into two great parties—the Conformists, or those who conformed to the requirements laid down in the “Act of Conformity,” and the Nonconformists. The latter have in more recent times borne the name of Dissenters, because they dissent from the Established Church. The Sectarians are Dissenters who attach themselves to one or other of the numerous sects and denominations which exist outside the Church of England. The Congregationalists and the Independents are one and the same. They maintain that each congregation is an independent religious community entitled to exercise the right of appointing its own ministers and managing its own affairs. These tenets were first publicly advanced by Robert Brown, a violent opponent of the Established Church, in Rutlandshire, as early as the year 1585. The Unitarians are the modern Socinians already alluded to. They are opposed to the doctrine of the Trinity; and, consequently, to the Trinitarians. The Baptists not only reject infant baptism, but hold that the adult subject should be baptized after the manner in which Christ was baptized by St. John. On this account the original Baptists, who arose about 1521, received the name of Anabaptists, because, having been already baptized during infancy, they of necessity went through the ceremony a second time on arriving at full age. The prefix ana is Greek, signifying twice. The followers of John Wesley (born 1703, died 1791) and his brother, Charles Wesley (born 1708, died 1788), were styled Methodists, owing to the methodical strictness of their lives and religious exercises. They were also denominated Wesleyans, or Wesleyan Methodists, in contradistinction to the Primitive Methodists, or Ranters, who separated from the original sect under Hugh Bourne, in 1810, and retained the style of open-air preaching peculiar to John Wesley in his early itinerant days.
The terms “High Church” and “Low Church” first came into prominence during the reign of Queen Anne. Nowadays, as then, that section is styled High Church which regards the Church of England as the only ark of salvation, while the less apprehensive and more moderate section is called Low Church. Those who take a still more liberal and comprehensive view of orthodox doctrine belong to what is known as the Broad Church, which is but another name for Latitudinarianism, as originally professed by a number of divines opposed alike to the Puritans and the High Church party in the time of Charles I. On the other hand, the Ritualists comprise the extreme High Church party who are anxious to return to the ritual of public worship in vogue during the reign of Edward VI. Prior to 1866, in which year the term arose, these High Churchmen bore the name of Puseyites, because they agreed with the views set forth by Dr. Pusey in his celebrated “Tracts for the Times,” published at Oxford between 1833 and 1841. Those scholars who assisted Dr. Pusey in the composition of these Oxford Tracts, as they were called, as well as the public at large who believed in their teaching, were styled Tractarians; while the great Roman Catholic revival that took place in the Church of England at this period universally bore, and still bears, the name of the Oxford Movement.
TAVERN SIGNS
Hotel is a French term, derived from hostil, a lordly house, a palace. The designation Public House, signifying a house of public resort for refreshment and conviviality, is a modern substitute for Tavern, derived from the Latin taberna, a hut, a wooden booth; frequently also for Inn, or rather, as originally written, Inne, which expressed the Anglo-Saxon for a mansion. And here we may at once observe that by far the majority of our mediæval inns and Hostelries [see Hotel] grew out of the mansions of the nobility during the prolonged absence of their owners. At such times the privilege of utilizing the mansion for his own profit naturally fell to the family’s most trustworthy dependent, viz., the head gamekeeper, whose green costume gave existence to the sign of The Green Man, when, after quitting the family’s service, he set up an inn on his own account either in connection with his own cottage or abutting on the public highway. Nevertheless, this sign had nothing in common with that of The Green Man and Still, expressive of a herbalist bringing his herbs to a distillery, and which was doubtless the sign of a herbalist turned innkeeper.
As the family arms always occupied a prominent position on the front of the mansion these soon became known far and wide, though scarcely in accordance with their full heraldic significance. Briefly, the most conspicuous object in them sufficed to impress itself upon the minds of travellers as the distinguishing sign of the establishment; so that, instead of speaking of lions gules and lions azure, &c., they simplified matters by referring to red and blue lions, &c. Such was the origin, then, of The Red Lion, The Blue Lion, and many another familiar sign of this character. Moreover, as a variation of the same device entered into the arms of different families, it happened that the most conspicuous object in them became popular in different parts of the country at the same time. Another fruitful source of the rapid multiplication of a particular sign throughout the same county, and even upon the same estate, was the fact that as often as a retired dependent of a nobleman’s family turned innkeeper, he was pretty certain to name his establishment in accordance with the popular description of the original