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Full text of "An alphabetical compendium of the various sects which have appeared in the world from the beginning of the Christian aera to the present day. [electronic resource] : With an appendix, containing a brief account of the different schemes of religion now embraced among mankind. : The whole collected from the best authors, ancient and modern."

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University  of  California  •  Berkeley 


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A  N 

ALPHABETICAL    COMPENDIUM 

.      ,:  V  •* 

OF        THE         VARIOUS 

SECTS 

Which  have  appealed  in  the  World  from   the  beginning  of  the 
CJuiftian    A>a  to   the    prcfeat  Day. 


WITH      AN 

APPENDIX, 

Containing    a  brief  Account 
Of  the  different  Schemes    of 

RELIGION 

NJW  embraced  among  Ma^.klad. 

The  vhote  colltasd 
From   the  beft  Authors,  ancient  and  modem, 

By     HANNAH     ADAMS. 


^Prove  ail  things;   bold  faft  that  which  is 

^poftie 


5        0        S        T        6        N: 
Wttttd   by    B.  Ejp  E  S    6    SON  S,    N° '  **> 


To     THE    READERS^ 

IT  will  be  eafily  perceived,  that  the  compiler  of 
the  following  work  has,   with  great  labour  and 
pains,  ranfacked  the  trealures  of  ecclefiaftical  hiftory^ 
ancient  and  modern,  to  bung  into,  view  what  is  here 
prefented  to  the  public. 

She  claims  no  other  merit  than  that  of  having 
honeftly  and  impartially  collected  the  fenfe  of  the 
different  feds?  as  it  is  given  by  the  authors  to  whom 
{he  refers :  nbr  was  it  a  vain  ambition  of  appearing 
as  an  author,  that  put  her  upon  writing  5  her  own 
fatisfadtion  and  amufement  being  the  only  objedl. 
Having  yielded  however  to  its  publication,  at  the  de* 
fire  of  feveral  judicious  friends,  (he  has  alfo  done  vio 
lence  to  her  own  inclination,  by  prefixing  her  name, 

The  world  has    been    abfurdly   accuftomed    to 
entertain   but  a  moderate  opinion  of  female  abili-? 
ties,  and  to  afcribe  their  pretended  productions  tp 
the    craft  and  policy  of  defigning  men  j  either  to 
excite  admiration  or  fcreen  their  weaknefs  from  cen- 
fure  :  whereas  unbiafed  reafon  muft  allow,  if  an  in 
vidious  companion  between  the  fexes  is  in  any  ref- 
peft  justifiable,  it  cannot  be  grounded  upon  a  defedt 
of  natural  ability,  but  upon  the  different,  and  per 
haps  faulty  mode  of   female  education  ;  for  under 
fimilar  culture,  and  with  equal  advantages,  it  is  far 
from  being  certain  that  the  female  mind  would  not: 
admit  a   meafure  of  improvement,  that   would  at 
leaft  equal,  and  perhaps  in  many  inftances  eclipfe, 
the  boafted  glory  of  the  other  fex. 

There  have  been  female  writers,  and  hiftorians,' 
who  have  been  defervedly  honored  in  the  literary 
world.— The  celebrated  Mrs.  Maecauley  Graham, 
who  has  larelyxhonored  our  country  with  her  pre- 
f§nce>  is  a  living  example,  ' 

**•"*"——  —  —  ~<~»  »—        *._ ^<        — r*^.^.*^  A        .  —  Z» 


t  a  I 

The  writer  of  this  compendium  having  been  from 

K  r  vqu'.h  fond  of  hooks,  has  made  herfelf  acquaint- 

•he  Greek  and   Latin  tongues,  which  may 

.lv  recount  for  io  frequent  a  ufe  of  terms  in 

\.n  uages. 

>«.ve:ver    ihe   volume  may  be  received   by  thofe 

v  h     ye  verb'd  in  the  jhiitoiic  page,  it  may  at  Iraft 

l.'tul  and  entertaining  to  thofe  who  have  neither 

leisure  nor  opportunity  to  perufe    the  numerous  vo- 

>   fr<  i)  ',*'hYh   t!iC  \\hole  ^  is  collected.—  With' 

.i  to  n.  ..v  «-t  the  ancient  fefls,  it  is  well  known 

li.t  e  ha;-  been  preferved,  and  therefore    litfle  can  bq 

here  ex  e-  ed.  —  With  relpect  to  others  fuch  as  de- 

fire  higher  information,  are  directed   by    references 

to  the  volumes,  and    generally  to  the  pa^es,  whcte 

their   inquificive  minds  may  be   {aiibfied, 

Jt  is  truly  aAoniihing  that  fo  great  a  variety  ol 
fairh  and  pradice  fhould  be  c'Qrived  \viih  cq  1 
confidence  of  their  different  -abettors  from  one  and 
the  lame  revelation  from  heaven  :  but  while  \vc 
have  the  lively  oracles,  we  are  not  to  adopt  any 
of  the  numeions  fchemes  of  religion,  further  than 
they  have  a  rn  mitcll  foundation  in  the  facred  pages. 
To  the  law  ana  to  ihc  teftimony  5  if  they  (peak  not 
acco:  to  this  word,  however  fpecious  their  fjf- 
ttnr  niHV  appear,  4<  there  is  no  liht  in  them/' 


appear,  4<  there  is  no  ligh 
W^h  curdiai   will  c?   for  the  divine  illumination 
of  the  h-.!y  ftn  hlch  the  (acred  fcriptures 

1  a  iiiiiv.Tfal  prevalence  of  the  knowledge 
ana  praj'ice  .>f  pure  and  undefiled  religion  before 
Cud  a:  d  the  Father  : 

I  am  the  readers  mod  obedient  humble  iirfvant:, 

THOMAS 
September  2dJ  1784. 


ADVERTISEMENT, 

THE  reader  will  pleafe  to  obferve,  thafc 
the  following  rules  have   been  care 
fully  adhered  co  through  the  whole  of  ttjis 
performance. 

i,  >o  avoid  giving  the  leaft  prefe 
rence  of  one  denomination  above  another  : 
pmiting  thofe  pafp&es  in  the  authors 
cired,  where  they  pafs  their  judgment  on 
the  ftntiments  of  which  they  give  an  ac 
count  :  confequently  the  making  ufe  of  any 
fuch  appellations  as Hert.-icks,  "chifmiticks, 
Enthiijidftsi  Fanaticks,  &c.  is  carefully 
avoided. 

2»  To  give  a  few  of  the  arguments  of 
the  principal  feds,  from  their  own  au 
thors,  where  they  could  be  obtained 

3*  To  endeavour  to  give  the  fenci. 
ments  of  every  feel  in  the  general  collec^, 
tive  fenfe  of  that  denomination. 

4.  To  give  the  whole  as  much  as^p^f- 
fible  in  the  words  of  the  authors  fronij 
wHich  the  compilation  is  made,  and  where, 
that  could  not  be  done  without  too  great 
prolixity,  to  rake  the  utmoft  care  noc  to, 
inifreprefetxt:  the  ideas. 

September  2,    1784. 


AN 

ALPHABETICAL  COiMPENDIUM,^ 


ACS 

ABRAHAMIANS,   A  tea  In  the  ninth  centu 
ry;  fo  called  from  their  founder,   Abraham. 
They  received  the  doftrines  of  the  PaulicianS, 
and  are  faid  to  have  employed  the  crols  in  the  riaoft 
fervile  offices.     [See  Paulicians.] 

Diflionaty  of  Art  s  and  Sciences  t  vot*  I.   p    10. 

ABYSSINIAN-CHURCH,  that  eftabliflied  in 
the  empire  of  Abyffinia  :  they  maintain  that  the  two 
natures  are  united  in  Chrift  without  either  confufion  or 
mixture  \  fo  that  though  the  nature  of  our  Saviour  bfe 
really  onei  yet  it  is  at  the  fame  time  two-Jold  arid 
compound. 

The  Abyffinian  church  embraced  thefe  tenets  in 
the  feventh  century.  *They  difown  the  Pope's  fu- 
premacy,  and  moft  points  of  the  Popifh  dodtrines. 

Mo/helm's  Ecclejiaftical  Hiftory>  voL  2.  f.  172.  vol   3    p.  492; 
Dictionary  of  Arts  and  Sciences  t  vol.  I.  p.  15. 

ACEPHALI,  i.e,headlefs.  The  word  is  com 
pounded  of  the  privative  [a]  and  [kephale]  a  bead. 
They  were  a  branch  of  the  Eutichians,  who,  by  the 
lubmiffion  ofMongos,had  been  deprived  of  their  chief. 
left  was  afterwards  divided  into  three  others, 

who 


A  E  R 


who  were  called    Anthopomorphites,  Earfariaphites, 
and  Efaianites.     [See  Eutychians.J 

's  Ecclcfaflical  HiJ1cryt  vol    i.  /.  418. 


ADAMITES,  A  fefifc  in  the  fecond  century,  who 
aflumed  this  title  from  their  affening  that  fince  their 
redemption  by  the  death  of  Chrift,  they  were  as  in 
nocent  as  Adam  before  the  Fall,  and  confequentiy 
went  naked  in  their  affemblies.  The  author  of  ihis 
denomination  was  Prodicus,  a  difciplc  of  Carpocrates. 
It  was  renewed  in  the  fifteenth  century  by  one  Pi- 
card,  a  native  of  Flanders. 

Brcugbton't  Hifloric&l  Library  >  v  ol.   i.   p.  14. 

ADESSEN  ARI  ANS,  A  branch  of  the  Sacramen- 
tarians>  fo  called  from  the  Latin  Adefre^  to  bepre^nt  ; 
becaufe  they  believed  the  prcfence  of  Chriit's  body  in 
the  eucharift,  though  in  a  manner  different  from  the 
•Roinanifts.  They  were  fubdivided  into  thofe  who 
held  that  the  body  of  Jefus  Chrift  is  in  the  bread, 
whence  they  were  likewite  lmpanator.es  ;  thofe  who 
-hold  that  it  is.  about  the  bread;  thofe  who  laid  it  is 
•with  the  bread  ;  and  thofe  .who  maintained  that  it 
is  under  the  bread. 

Br  ought  on  ,  $lidt  p.  1$. 

ADIAPHORISTS.     [See  Lutherans.] 

ADOPTIANS,  Followers  of  Felix  of  Urgel,  an 
Elipand  of  Toledo  ;  who,  towards  the  end  of  the 
eighth  century  ,taught  that  JelusChrift,with  refpedt  to 
his  human  nature,  was  not  the  natural,  but  adoptive 
Son  of  GOD.  '  m. 

Diflionary  of  Aft  $  and  Sciences  •,  r^/.  i.  p    49. 

AERIANS,  A  feft  which  arofe  about  the  yead 
^342  >  fo  called  from  oneAcrius,  a  Pr  efbyter,Monk,aud 

Semi-arkn. 


AGN  3 

Seitti-ariari.'  One  of  his  principal  tenets  was,  that 
there  is  no  diftindtion,  founded  in  fcripture,  between 
a  Pre&yter  and  a  Biflbop.  .  He  built  his  opinion 
chiefly  on  the  paffage  in  the  firft  epiftle  to  Timothy, 
in  which  the  apoftle  exhorts  him  not  to  negledt  itit 
gift  he  bad  received  by  the  laying  on  the  hands  of  the 
Prejbytery.  Aerius  condemned  prayers  for  the  dead, 
ftated  fafts,  the  celebration  of  Bailer,  and  other  rites 
of  the  like  ^nature,  i  .  / 


Eccltjtafltcal  Uiflory,  vol.  I   p,  314* 
B  rough  ton's    Hiftorical  Library  ,   vol.  i  p,  22. 

AETIANS,  A  fed  which  appeared  about  the  year 
336,  fo  called  from  Aetius,  a  Syrian.  Befides  the 
Opinions  which  the  Aetians  held  in  common  with 
the  Arians,  they  maintained  that  faith  without  works 
was  fufficient  to  falvation,  and  that  n'6  fin,  however 
grievouSjWOuld  be  imputed  to  the  faithful.  Aetius 
moreover  affirmed,  that  what  GOD  had  concealed 
/rom  the  tpo/lleSt  he  had  r^v^aled  to  him* 

Brought  on,  ibidt  p.  24. 

AG1NIANS,  A  fe£t  which  appeared  about  the  end 
6f  the  ieventh  century.  I  hey  condemned  the  ule  of 
certain  meats  and  marriage,—  They  had  but  few  fol 
lowers,  and  \Vere  foon  fu'pprefled. 

<  26. 


. 

AGNOITES,  A  fedi  which  appeared  about  theyear 
3^6.  They  were  followers  of  Theophronius,  the 
Capadocian,  who  called  in  queftion  the  omnifcienap 
of  GOD  ;  alledging  that  he  knew  things  pad  only 
6y  memory,  and  things  future  only  by  ao  uncertain 
prefcience. 

There  aroft  another  fe<3  of  the  fame  name  about 

fentiments   of 
Thtmifticos, 


4  ALB 

Themiflicus,  deacop  of  Alexandria,  who  held  that 
Chrift  knew  not  when  the  day  of  judgment  fhall  be. 
He  founded  this  opinion  on  a  paffage  of  St.  Mark  : 
Of  that  day  and  boar  knoweth  no  man  ;  no  not  the  an 
gel*  who  are  in  heaven  tnor  tbe  jon>  but  the  father  only. 

This  feft  derive  their  name  from  the  Greek 
agnoein^  to  be  ignorant. 

Brougbion>    ibid,  p.  26,  27. 

ALBANENSES,  A  feel  which  commenced  about 
the  year  796.  They  held  with  the  Gnoftics  and 
Mariichseans,  two  principles,  the  one  of  good,  the 
other  of  evil.  They  denied  the  divinity \  and  even 
the  humanity  of  jefus  Chrift,  aflerting  that  he  was 
not  truly  man  ;  did  not  fuffer  on  the  crofs,  die,  rife 
again,  nor  really  afcend  into  heaven.  They  rejected 
the  doctrine  of  the  fefurreftion  ;  affirmed  that  the 
general  judgment  was  part  5  and  that  hell  torments 
•were  no  other  than  the  evils  we  feel  and  fuffer  in 
this  life.  They  denied  free-will,  did  not  admit 
original  fin  ;  and  never  adminiftered  baptijm  to  in 
fants.  They  held  that  a  man  can  give  the  holy  fpi- 
rit  of  himfel^  and  that  it  is  unlawful  for  a  chriftian 
lo  tak«  an  oath. 

This  feel  derived  their  name  from  the  place  where 
their  fpiritual  ruler  refxded.  [See  Manichseans  and 
Chatharifts.) 

Broughton,  ibid  ^31. 
mo/bftm's  Ecclefiajlical  Hifi   vol.  2   />.  44$. 

e  ALBANO1S,  A  fed  which  fprung  up  rn  the  eighth 
century,  and  renewed  the  greateft  part  of  the  Ma- 
nichaean  principles.  They  alfo  maintained  that  the 
world  was  from  eternity,  [See  Manichsans.] 

C?///>rV  Htfcric*!  D'Monary^  vol.  i.     [Set  Albanr/n^ 

ALBfGENSESf; 


A  M  M  5 

ALBIGENSES,  So  called  from  their  firft  increafe 
Jn  AIbi  and  Albigeos.  A  denomination  remarka 
ble  fqr  their  oppofition  to  the  difcipline  and  ceremo 
nies  of  the  church  of  Rome.  Their  opinions  are  ll- 
with  the  Waldenfes.  [See  Waldenfes,] 

f  Hiflorf  of  the  Vlfaldtnfts,  £,3. 


ALMARICIANS,  A  fedl  which  arofe  in  the 
thirteenth  century.  They  derived  their  name  from 
Almaric,  pfofeffor  of  logic  and  theology  "at  Paris, 
who  taught  that  every  chriflian  was  obliged  to  believe 
btmlelf  a  n\ember  of  Je/us  Chri/ty  and  that  without 
this  belief  none  could  he  javed.  His  followers  affert* 
ed  that  the  power  of  the  Father  had  continued  only 
during  the  Mofaiq  difpenfation  j  that  of  the  Son, 
twelve  hundred  years  after  his  entrance  upon  earth  ; 
and  that,,  in  the  thirteenth  century,  the  Qge  of  the 
Ho/y  Spirit  commenced,  in  which  the  facraments 
and  all  external  worlhip  were  to  be  abolifhed  ;  and 
that  every  one  was  to  be  faved  by  the  internal  opera 
tions  of  the  Holy  Spirit  alone,  without  any  external 
act  of  religion. 

Mo/helm's  EcclefiaJlJcal  lliftory  Note  [c]  vol.  tit.  £    129,  133; 

ALQGIANS,  [in  Latin  Alogil  A  fedT:  in  A  fa-' 
Minor,  in  the  year  171  5  focalled,  becaufethey  de 
nied  the  divine  logos,  or  word,  and  the  gofpel  and 
writings  of  St.  John,  attributing  them  to  Ceririthus. 

One  Theodore  of  Byzantium,  by  trade  a  currier, 
\vas  th^  head  of  this  denomination.  A 

tirwghtori's  Hiftorical  Library  <t  vol.  i>  p.  33. 

AMMQNIANS,  So  called  from  Ammonius  Sac- 
cas,  who  taught  with  the  higheft  applaufc  in  th\e 
Alexandrian  feiool,  about  the  conclufion  of  the  fc- 

B  2  cond 


6  AMM 

cond  century.  This  learned  man  attempted  a  ge 
neral  reconciliation  of  ail  /t$sy  whether  pbilojophical 
or  religions.  He  maintained,  that  the  great  princi 
ples  ot  all  pbilojrfhical  and  religious  truth  were  to  be 
i<  und  equally  in  all  fcfls  ;  arid  they  differed  from 
ecch  other  only  in  their  method  of  esprefling  them, 
and  in  ibme  opinions  of  little  or  no  importance  -,  and 
that  by  a  proper  interpretation  ol  their  refpe<5Uve  (en- 
timents,  they  might  eafily  fce  united  in  one  body. 

AiViMONIUS,  Suppofed  that  true  philofophy  de 
rived  its  origin  and  its  confidence  from  the  Eaftern 
nations  ;  that  it  was  taught  to  the  Egyptians  by 
Hermes  $  that  it  was  brought  from  thern  to  the 
Greeks,  and  preferved  in  its  original  purity  by  Plato, 
\vho  was  the  beft  interpreter  of  Hermes  and  the 
other  Oriental  fages.  He  maintained  that  all  the 
different  religions  which  prevailed  in  the  world, 
were  in  their  original  integrity,  conformable  to  this 
ancient  philofophy  j  but  it  unfortunately  happened 
that  the  fymbols  and  fictions,  under  which,  accord 
ing  to  the  Eaflern  manner,  the  ancients  delivered 
their  precepts  and  do&rines,  were,  in  procels  of  time, 
erroneously  underftood  both  by  priefls  and  people  iri 
a  literal  fenfe  5  that  in  confequence  of  this,  the  in- 
vifible  beings  and  daemons,  whom  the  fupreme  Dei 
ty  had  placed  in  the  different  parts  of  the  univerfc 
as  the  minifters  of  his  providence,  were,  by  thefug- 
gertions  of  fuperftition,  converted  into  Gods,  and 
vrorfhiped  with  a  multiplicity  of  vain  ceremonies.' 
I^e  therefore  infifted,  that  all  the  religions  of  all  na 
tions  (hould  be  reftored  to  their  primitive  ftandard., 
viz.  tie  ancient  pbilofophy  oj  the  Eaft  ;  and  he  af- 
ferted  that  his  projed  was  agreeable  to  the  intentions 
of  Jdus  Chrift  (whom  he  acknowledged  to  be  a 
*  "  *  moft 


A  MS  ? 

rnoft  excellent  man,  the  friend  of  GOD)  and  affirm 
ed  that  his  fole  view  in  defcending  on  earth,  .was  to 
fet  bounds  to  the  reigning^  fuperftition,  to  remove 
the  errors  which  had  crept  into  the  religion  of  alt 
nations,  but  not  to  abolifh  the  ancient  the  ology, 
from  whence  they  were  derived. 

Taking  thefe  principles  for  granted,  Ammomus 
aflbciated  the  fentiments  of  the  Egyptians  with  the 
doctrines  of  Plato  ;  and  to  finifli  this  conciliatory 
fcheme,  he  fq  interpreted  the  doftrines  of  the  other 
ghiiofophical  and  religious  Jeffs  by  art,  invention,  and 
allegory,  that  they  leemed  to  bear  tome  refemblancQ 
of  the  Egyptian  and  Platonic  fyftems.f 

With  regard  to  moral  difcipline,  Ammonius  per 
mitted  the  people  to  live  according  to  the  law  of 
their  country  and  the  dilates  of  nature  ;  but  a  more 
jfublime  rule  was  laid  down  for  the  wife, — they  were 
to  raife  above  all  terreftrial  things  by  the  towring  ef 
forts  of  holy  contemplation,  thofe  fouls  whofe  ori 
gin  was  celeitial  and  divine.  They  were  ordered 
to  extenuate  by  hunger,  thirrr,  and  other  mortifica 
tions,  the  fluggith  body  which  reftrains  the  liberty 
of  the  iouno.rt.al  fpirit ;  that  in  this  life  they  might 
enjoy  communion  with  the  Supreme  Being,  and  af- 
cend  after  death,  adive  and  unencumbered,  to  the 
Univerfal  Parent,  to  live  in  his  prefence  forever. 

Mofheim's  Ecc/ejaftical  Htftoryt  vol.   I.  f>.  137  to  144. 

AMSDORFIANS,  A  fe<5t  of  Prpteftants  in  the 
fixteenth  century,  who  took  their  name  from  Armf- 
dorf  their  leader.  It 

*  Ammoniui  left  nothing  behind  him  io  writing  ;  nay,  he  im- 
pnfed  a  law  upon  hit  difciples  not  to  divulge  his  do&rioei  among 
the  mnlutude,  which  law,  however,  they  wade  no  fcrople  to 

ceglcdt  and  violate* 


$  ANT 

\ 

It  is  faid  they  maintained  that  good  works  were 
pot  only  unprofitable,  but  even  oppofite  and  perni 
cious  to  falvation. 

Diflhnary  of  Artt   and  Sciences,  vol.  i./.  131. 

ANABAPTISTS,     [See  Baptifts.] 

ANGELITES,  A  feft  which  fprung  up  about 
the  year  494  ;  fo  called  from  Angelium,  a  place  in 
the  city  of  Alexandria,  where  they  held  their  firft 
meetings.  They  were  called  likewiic  Serverites, 
from  one  Serverus,  who  was  the  head  of  their  fed:  ; 
as  alfo  Theodofians,  from  one  among  them  named 
Theodofius,  whom  they  made  Pope  at  Alexandria. 

They  held  that  the  Father,  Son,  and  Holy-Ghoft, 
are  not  the  fame  ;  that  none  of  them  exifts  of  hhn- 
felf,  and  of  his  own  nature  ;  and  that  there  is  a  com 
mon  Deity  cxifting  in  them  all  ;  and  that  each  is 
GOD,  by  a  participation  of  this  Deity. 

Broughton**  Hijiorical  Library,  vol.  \   f>  4^. 

ANOMOEANS,  A  name  by  which  the  pure 
Arians  were  diftinguifhed  in  the  fourteenth  century, 
in  contradi/lindion  to  the  SemUArians.  The  word 
is  taken  from  the  Greek  [anomoios]  different, 
dhTmiilar.  [See  Arians.] 

3t  i&id.   p..  51. 


ANTHROPOMORPHITES,  A  fed  in  the 
tenth  century  :  fo  denominated  from  [anthroeposj 
man,  and  [morphoe]  fliape.  In  the  diftrift  of 
Vicenza,  a  confiderable  number,  not  only  of  the 
illiterate  vulgar,  but  alfo  of  the  facerdotai  order  fell 
into  the  notion,  that  the  Deity  was  cloatried  with  aa 
human  form,  and  feated  like  an  earthly  monarch^ 

upon 


ANt 

upon  a  throne  of  gold,  and  that  his  angelic  mini* 
fters  were  men  arrayed  ih  white  garments,  and  fur- 
himed  with  wings  to  render  them  more  expediti 
ous  in  executing  their  fovereign's  orders.  They 
take  every  thing  fpoken  of  God  in  fcripture  in  a  li 
teral  fen  fe,  particularly  that  paffage  in  Genefis,  in 
which  it  is  faid  that  God  made  man  after  his 
image. 

Broughton  ,  Mid,  p.    5  £  „ 
Mo/he  im's  Ecclcf.  Htfi.vyl.  3. 


They  erive  their  .name 
Irom  the  Greek  [arid]  again/I  and  [homos]  law. 
In  the  i6th  century  while  Luther  was  eagerly  em 
ployed  iri  cenfuring  and  refuting  the  Popifh  doflors^ 
who  mixed  the  law  and  go/pel  together,  and  repre~ 
fented  eternal  happinefs  as  the  fruit  of  legal  Obedi 
ence,  a  new  teacher  arofe  whofe  name  was  John 
Agricola,  a  native  of  Aifteben,  and  an  eminent  doc 
tor  ih  the  Lutheran  church.  His  fame  began  to 
fpread  in  the  year  1538,  when  from  the  doftrine  of 
Luther,  now  mentioned,  he  took  occafion  to  ad 
vance  Jentiments  which  were  interpreted  in  filch  a 
tnanner,  that  his  followers  were  diilinguifhed  by 
ihe  title  of  Antlnomians.  *' 

The  principal  doftrines  which  bear  this  appella 
tion,  together  with  a  ihort  fpecimen  of  the  argu 
ments  made  ufe  oif  in  their  defence,  are  compre 
hended  in  the  following  fummary. 

I.  That  the  law  ought  not  to  be  propofed  to  the 
people-as  a  rule  of  manners,  nor  uled  in  the  church 

as 

*  Agricola  held,    that  repentance  was  not  to  be  taoght  from 
the  decalogue  ;  asd   oppofcd  fuch  as  maintaiced  that  the  g^ 
was  not  to  be  preached  to  297  bu(  fuch  M  wcrs  humbled  b/ 


lo  NT 

as  a  means  of  inftruftion  ;  and  that  the  gotyel  alone 
Was  to  be  inculcated  and  explained,  both  in  the 
churches  and  in  the  fchools  of  learning. 

For  the  fcriptures  declare,  that  Cbrjfl  is  not  the 
Jaw-giver,  as  is  faid,  Ibe  taw  <was  grven  by  Mefts  • 
but  grace  and  truth  came  by  Jefus  Cbri/i.  There 
fore,  the  tninifters  of  the  go/pel,  ought  not  to  teach 
the  taw.  Chriftians  are  not  ruled  by  the  law^  but 
by  the  fpirit  of  regeneration,  according  as  it  is  faid, 
ye  are  not  under  the  law,  but  under  grace.  1  here- 
fore  the  taito  ought  not  to  be  taught  in  the  church 
of  Chrift. 

II.  That  the  juftification  of  (inner  s,  is  an  imma 
nent  ahd  eternal   ad   of  God,    not   only  preceding 
all  atf  s  of  fin  j  but  the  eXiiknce  of  the  iinner  him- 
fclf.  f 

For  nothing  new  can  arife  \\\  God,  on  which' 
account  he  .calls  things  that  are  not  as  though  they 
were  ;  and  the  apoftle  faith,  wbo  bath  bkjjed  us 
with  alt  Ipiritual  bteffings  in  heavenly  places  in 

Chrift.  ye,  us,  before  the  foundation  of  the  'world. 

Befides,  CHRIST  was  fet  up  from  evertafling^  not 
only  as  the  head  of  the  church,  but  as  the  furety 
of  his  people  j  by  virtue  of  which  engagement  thd 
Father  decreed  never  to  impute  unto  them  their  fins,; 
See  2d.  of  Cor.  iv.  19. 

III.  That  juftification  by  faith,   is  no  more  than 
a  manifeftation  to  us  of  what  was  done  before  we 
bad  a  being. 

For 

f  This  it  the  opinion  "of  moft,  who  arc  ftilcd  Ant*rKtni«nf» 
thtugh  fome  fuppofe:  with  Dr,  Crifp,  that  thccU^  wcrt  jull.fi;< 
«t  the  ti»c  of  Chrift*!  death. 


ANT  n 

r-  , .     :.*.•,-..,.,..  t  i    .,         .- 

v  For,  it  is  thus  expreflbd  in  Hebrews  xr.  f.  .  Now 
faith  is  the  /ubftance  of  tvings  hoped  for,  the  evi- 
'denceof  thing*  not  teen.  We  are  juftiried  only  by 
thrift  j  but  by  faith  we  perceive  it,  and  byjaitb 
rejoice  in  it,  as  we  apprehend  it  to  be  our  own. 

IV.  That  men  ought  not  to  doubt  of  their  faith,' 
nor  q'jeftion  whether  they  beiieve  in  Chrift. 

>For,  we  are  commanded  to  draw  near  in  full 
ajjurance  o~  faith. ..  Hebrews  x.  22.  He  that  beiiev- 
cth  r>n  the  Son  of  GOD  hath  the  witness  in  himfelft 
2dofJ)hnv.  10.  i.e.  he  has  as  much  evidence  as 
can  be  defired. 

_  V.  That  GOD  fees  no  fin  in  believers.,  and  they 
are  not  bound  to  confefs  fin,  mourn  for  it,  or  prajr 
that  it  may  be  forgiven. 

For  GOD  has  declared,  Hcb.  x.  17.  Iheir  fas  and 
iniquities  I  will  remember  to  wore:  and.  in  Jer.  I.  20* 
In  thole  da>s,  and  in  that  time,  faith  the t  Lerd,  the 
iniquity  of  Ijratl  /hali  be  fought  for  y  and  there  jhaii  be 
n  ne  •  and  the  fins  of  Juda.b>  and  they  {halt  not  be 
Jound :  /or  1  wid  pardon  them  'whom  Irejerve. 

VI.  That  GOD  is  not  angry  with  the  ele<3,  hor 
doth  he  punifh  them  for  their  fins. 

.  For  Chrift  has  made  ample  fatisfacllon  for  their 
fins,  lee  Haiah  liii.  5.  He  was  wounded  fir  our  trant- 
grejfions,  ht  wai  bruifed  for  our  in-quities^  £cc.  nnd 
to  inflidl  puni.liment  once  upon  the  lufety,  and  again 
6pbn  the  believar,  is  contrary  to  the  juftice  of  GOD, 
as  well  as  derogatory  to  the  iatisfa&ion  of  Chriftv 

VII*.  That  by  GOD's  laying  our  iniquities  upon 
Chnft,  he  bt came  as  completely  Rnful  as  we,  and  we 
as?  completely  righteous  as 

e 


u  ANt 

For  -Chrift  rep«Tfents  our  perfons  to  the  Father  ; 
voe  repfelent  the  per/on  of  Cbri/t  to  him  :  the  loveli* 
nefs  of  Chii;:  is  transferred  to  us ;  on  the  other  hand, 
all  that  is  baleful  in  our  nature  is  put  upon  Lbri/f9 
"who  was  torfaKen -by  the  Father  for  a  time  ;  fee  2d 
of  Cor.  v.  2*.  rfr  ttftfJ  made  (in  for  us,  <wbo  knew  no 
fin  j  that  we  might  be  made  ibc  TVgbtttuffMp  oj  GOD 
in  him. 

VIII.  That  leSrceri  need  not  fear  either  their 
own   fins  or  the  fifis  of  others,  fince  neither  can  do 
them  any  injury. 

See  Rom.  viii,  33,  34..  Who  (kail  lav  any  thing  t9 
the  charge  of  UOD's  txtf  ?  &c.  The  apoftle  does 
not  fay  that  they  never  tranfgrefs ;  but  triumphs  in 
the  thought  that  no  curie  can  be  executed  againft 
them. 

IX.  That  rhe  new  covenant  is  not  made  properly 
\vith   us,    but    with    Chrifl    for  us  j    and  that  this 
covenant  5s  all  of  it  a  promife,  having  no  conditions 
for  us  to  perform  $  for  faith,  repentance,  and  obe 
dience,  are  not  conditions  on  our  part,  but  Chrift's  j 
and  he  repented,  believed,  and  obeyed  for  us. 

For  the  covenant  is  fo  expreflcd,  that  the  perfor 
mance  lies  upon  the  Deity  himfeif,  'For  this  is  the 
covenant  that  I  witi  make  with  the  bwfe  oj  Ifrael  */- 
ter  thole  days,  faith  the  Lord  ;  1  wiil  put  my  taws 
into  -their  mind,  end  write  tkem  in  their  hearts ; 
and  1  will  be  to  them  a  GOD,  and  tbey  (ball  be  to 
me  a  people.  Hebrews  viii.  10. 

X.  T&Ltj4#3ijit&i*n  is  not  a  proper  evidence  of 
juftification. 

For  thofc  who  endeavcnr  to  evidence  their  jufti- 
fication  by  their  fandificjttion,  are  looking  to  their 

own 


APE  jj 

own  attainments  and  not  to  Chrift's  righteoufnefs  for 
hopes  of  falvation. 

Mo/heim's   Ecckf.  Hifi    »<?/  4  p    33. 
Clark's  Lives    p    142. 
Urjinut'-  Body  of  Divinity,  pt  620. 
Spiritual  Magazine,  voi    2    p    171. 
*ChriJp's  Serm  «/.  vol    i.  p    24    29  ^136*   137,  143, 

281,  298    730..     i>*/.  2   £    144,   15$. 
£altmar/b   of  Free  Grace%  ^.92, 
Baton's  Honey  ccmbt  p    44,6. 
Town**  Afcrtiinf  p    96 
D  iff  lay  &/  GGLfifynffal  Grace  p.  102. 


ANTITACTES,  Of  [antitakto]  to  oppofe,  A 
left  of  Ghoflies  who  held  that  GOD  the  creator 
of  the  univerfe,  was  good  and  juft  ;  but  that  one  of 
his  creatures  had  created  evil,  and  engaged  mankind 
to  follow  it  in  oppofition  to  GOD  ;  arid  that  ii  is  the 
duty  of  mankind  to  oppofe  this  author  of  evil  in  or 
der  to  avenge  GOD  of  his  enemy. 

£ai>e/j  Diflicnarjt  wi.  2.   [See  Antitatts*  ] 

ANTITRINITARIANS,  A  general  name  given 
to  all  thofe  who  deny  the  dodtrine  of  the  Trimty,and 
particularly  to  the  Brians  and  Socinians. 

Dtftionarj  of  Aits  and  Sciexces,  vet   I    p    l6j» 

APELL/EANS,  A  fe6l  in  the  fecond  century, 
fo  called  from  Apelles,  a  difcipie  of  Maraon,  They 
affirmed  that  Chrift,  when  he  came  down  from  Hea 
ven,  received  a  body,  not  from  the  lubftance  of  his 
mother,  but  from  the  four  elements  ;  which,  at  his 
death,  he  rendered  back  to  the  world,  and  fo  afcend- 
cd  into  Heaven  without  a  body.  With  the  Gnof- 
tics  and  Manichees,  they  held  two  principles,  a  good 
and  a  bad  God.  They  afferted  that  the  prophets 
contradicted  each  other  5  and  denied  the  relurrefli- 
on  of  the  body.  C  z 


ij  A  P  O 

They  erafed  that  paffaee  of  St.  John,  which  fay? 
€wry  Ipirit  that  confe/ctb  not  that  jfe/us  Cbri/1  is 
come  in  the  fell?,  is  not  oj  GOD. 

Brought  on*  $  Hiflorical  Library  t   vol.  1/58. 

APHTHARTODOCITES,  A  fccYin  the  fixth 
century,  fo  called  from  the  Greek  [aphthartos]  ;«- 
corruptible,  and  fdokeo]  to  judge,  becauie  they  held 
that  the  body  of  JESUS  CHRIST  was  incorrupti 
ble,  and  not  fubjedt  to  death.  They  were  a  branch 
of  the  Eutychians.  See  Eutychians/ 

Broughlont     ibid.    p.  58. 

APQCARIT^,  A  fea  in  the  third  century, 
fprung  from  the  Maniclieans.  They  held  that  tbef 
ioul  of  man  was  of  the  iubftance  of  God. 

Brcttghton,   ibid     p.    60. 

APOLLTNARIANS,  A  fe^  in  the  fourth  cen 
tury,  who  were  the  followers  of  Apollinpris,  biO>op 
of  Laodicea.  He  taught  that  Chilli's  perfon  was 
compofcd  of  a  union  oh  the  true  divinity  and  a  hu 
man  body,  endowed  with  a  fenfuive  loul,  but  de 
prived  ot  the  reafonabl.e  one,  the  divinity  lupplying 
its  place.  He  added,  that  the  human  body  united 
to  the  divine  fpirit,  formed  in  Jefus  Chritl  one  en 
tire  divine  nature. 

Forrxf/t  Ecclcf  bift.vol   l,  f    79. 

APOSTOLICS,  A  fea  in  the  twelfth  century, 
who  had  at  their  head  one  Gerard  Saggarel,  'of 
Parma.  They  were  fo  called,  becaufe  they  pro- 
feffcd  to  exhibit  in  their  lives  and  manners  the  piety 
and  virtues  of  the  holy  apoftlcs.  They  held  it  un- 

'    m  lawful 


A  R.  I  1  5 

lawful   to  take  an  oath  ;  renounced  the  things  of 
thus  woild,  and  prefered  celibacy  to  wedlock.  ; 

Me/htim's  Ecclef    hift,   vol     2     />     457 
Dufrefnoy's  Chronological  Tablet^  vol    2  />•  239. 

AQUARIAN^,  A  fed  in  the  fecopd.  century  ; 
who  under  pretence  of  ab'Unence,  made  uie  ot  wa 
ter  inftead  of  wine,  in  iheEucharift.  See  Encrames. 

Diflionary  of  Arts  and  Sciences*  vol.  I   p    173, 

ARABICI,  So  called  becaufe  they  fpruns;  up  \\ 
Arabia,  in  the  year  207.  It  is  uncertain  who  w:s 
their  author.  They  denied  the  immortality  ot  ihe 
foul,  believed  that  it  perifhed  with  the  body  ;  bat 
maintained  at  the  fame  time  that  it  was  to  be  ay,  .in 
recalled  to  life  with  the  body,  by  the  power  of  God, 

M  ofl)  tints  Ecclef   HiJ}   vol.    i,  />    249 
Broughton**  ftifitricxl   Library,  -out.    i,   p.    73. 


ARCHONTICKS,  A  fcfl  which  appeared  *~ 
bout  the  year  175,  fo  called  becaufe  they  held  that 
archangels  created  the  world.  They  denied  the  re- 
furredion  of  the  body  ;  they  maintained  that  the 
God  of  Sabaoth  exercifed  a  cruel  tyranny  in  the 
feventh  heaven  ;  that  he  engendered  the  Devi*,  who 
begot  Abel  and  Cain  of  Eve. 

Thefe  tenets  they  defended  by  books  of  their  own 
compofing,  ftiled,  The  revelation  of  the  prophets, 
and  the  Harmony, 

E  'chard's  Eccltf.   hift.  vol  2    p.  $42. 


A  denomination  in  the  fourth  cen 
tury,  which  owed  its  origin  to  Arius,  a  man  of  a 
fubtil     turn,  and    remarkable     for   his  eloquence. 
He  maintained  that  the  Son  was  totally  and  eflenti- 
diftinflt  from  tjie  tytbcr..  \  that  he  was  theyfry? 

and 


i6  ARI 

and  nolle/I  of  thofe  beings  whom  God  the  Father 
had  created  out  of  nothing,  the  inftrument  by  whofc 
iubordinate  operation  the  Almighty  Futher  formed 
the  univerfe,  and  therefore  inferior  to  the  tatbt  r 
both  in  nature  and  in  dignity.  *  He  added  that  the 
holy  fpirit  was  of  a  different  nature  from  that  of 
the  Father,  and  of  the  fcon  j  and  that  he  had  been 
created  by  the  Son.  However,  during  the  life  cf 
Ariu?,  the  difputes  turned  principally  on  the  divinity 
of  thrift. 

To  prove  their  fundamental  docl  r  ire,  the  Aria  ns 
alledge,  that  the  apoftle  ftiies  Chrifr,  i  be  fir  It  fa>n 
*j  every  creature.  Col.  i,  15.  Therefore  he  is 
only  the  firft  and  nobleft  creature  of  God. 

In  the  i  ft  Cor.  xv.  24,  it  is  faid  thatCir//?  fiall 
deliver  up  the  kingdom  to  God,  even  the  tatber  ; 
therefore  he  will  be  fubjedled  to  him  ;  and  conie- 
quently  inferior 

John  viii  24.  v.  19.  xiv.  10 — 28.  Mark 
Xlii.  33.  Thefe  texts  with  fome  few  others  of  like 
nature,  are  generally  made  ufe  of  by  this  denomi 
nation,  as  proofs  of  a  lubordination  of  Jefus  Chrift 
to  God  the  Father. 

The  ARIANS  were  divided  among  themfelves, 
and  torn  into  factions,  which  regarded  each  other 
with  the  bittereft  averfion.  Of  thefe  the  ancient 
writers  make  mention  under  the  names  of  Semi- 
arians,  Eufebians,  /Etians,  Eunomians,  ^Eacians, 
Pfathyrians,  and  others  :  but  they  may  all  be  ranked 

with 

*  Hit  followers  deny  that  Chrift  had  ary  thi«g  which  could 
properly  be  called  A  divine  nature  aof  othtrwifc  ihm  ai  any 
thir.g  very  excellent  may  by  a  figure  b:  called  divine,  rr  his  dele 
gated  d  minion  ever  the  fyftcca  of  juuurc  mighi  e&tuk  him  to  iflc 
Dame  of  GOD. 


ARM  37 

With  the  utmoft  propriety  into  three  claffes  ;-— the 
firft  of  thefe  were  the  primitive  and  genuine  Arians, 
who  rejecting  all  thofe  forms  and  modes  of  expref- 
fions,  which  the  moderns  had  invented  to  render 
their  opinions  lefs  (hocking  to  the  Nicenians,  taught 
fimply,  *lbat  the  Sen  was  not  begotton  of  the  father, 
(i.  e.  produced  out  of  his  fubftaqfe)  but  only  cre 
ated  out  of  nothing.  This  clafs  was  oppofed  by  the 
Serrii-arians,  who  in  their  turn  were  abandoned  by 
the  Eunomians,  or  Anomaeans*  the  difciples  of 
jEtius  and  Eunomius.  The  Semi-arians  held, 
that  the  Son  'was  [omoroufeos]  i.  e.  fimiiar  to  the 
Father  in  bit  e/Jence,  not  by  nature,  but  by  a  peculiar 
privilege.  The  Eunomians,  who  were  alfo  called 
wffitians,  and  Exucontians,  and  may  be  counted  in  the 
number  of  pure  Arians,  maintained  that  Chrift  was 
[eterooufios]  or  [anomoios]  i.  c.  unlike  the  Father 
in  his  ejjtnce  as  well  as  in  other  reipeSs. 

Under  this  general  divifion  many  fubordinate 
fefls  were  comprehended,  whole  fubtletjes  and  re 
finements  have  been  but  obfcurely  developed  by 
ancient  writers. 

Mcfotim's  Ecclef  kiji  vol.   i,  p   335,  3421  343.' 

Format  Ecclef.  kifl.   vot  i,    p  76 

Qpe*a   Zanchii,  vd.  i,    t&m.  i,  p   492 — 494* 

Doddridge's  Letfures    p   401. 

Logman's  Trafift   p*  253. 

ARMENIANS,  A  divifion  of  Eaftern  chriftians; 
thus  called  from  Armenia,  a  country  they  anciently 
inhabited. 

The  principal  points  in  their  dodlrine  are  as  fol 
lows,  ift.  They  affert,  with  the  Greeks,  the  pro- 
ceffion  of  the  Holy  Ghoft  from  the  Father  orjly. 
ad.  They  believe  that  Chrift,  at  his  defcent  into 

JHell, 


i8  ARM 

Hell,  freed  the  fouls  of  the  damned  from  thence, 
and  reprieved  them  till  the  end  of  the  world,  when 
they  fhall  be  remanded  to  eternal  flames.  3d.  They 
believe  that  the  fouls  of  the  righteous  (hall  not  be 
admiaed  to  the  beatific  vifion  till  after  the  refur- 
redion  :  notwithftanding  which,  they  pray  to  de 
parted  faints,  adore  their  pictures,  and  burn  lamps 
before  them.  They,  ufe  confeffion  to  the  priefts  ; 
and  adminifter  the  Eucharift  in  both  kinds  to  the 
laity.  In  the  facrament  of  baptifm,  they  plunge 
the  infant  thrice  in  water,  and  apply  the  chrilm 
with  confecrated  oil,  in  form  of  a  crofs,  to  feveral 
parts  of  the  body,  and  then  touch  the  child's  lips 
with  the  Euchuritt. 

They  oblerve  a  multitude  of  fafts  and  feflivals. 

Brcughton'f  Hiftorical  Library    vol  2.  />.  3:9    333. 

ARMINIANS,  They  derive  their  names  froin 
James  Arminius,  who  was  born  in  Holland  in  the 
year  1560.  He  was  firft  paftor  at  Amfterdam  j 
afterwards  profeffor  of  divinity  at  Leyden,  and  at 
tracted  the  efteem  and  applaule  of  his  very  enemies, 
by  his  acknowledged  candor,  penetration  and  pie.y. 
They  received  alio  the  denomination  of  Remon- 
flrants,  from  an  humble  petition  entitled  their  re- 
monftrances,  which  they  addreffed  in  the  year  1610, 
to  the  ftates  of  Holland. 

.' 

The  principal  tenets  of  the  Armlnians  are  com 
prehended  in  five  articles,  to  which  are  added  a  few 
of  the  arguments  they  make  ufe  of  in  defence  of 
their  fentiments. 

I.      That  the  Deity    has  not  fixed   the   future 
fiateof  mankind,  by  an  absolute  unconditional    de 
cree  ; 


A  R  S/f  19 

tree  ;  but  determined  from  all  eternity,  to  beftow 
falvation  on  thofe  whom  he  forefaw  would  perfe- 
vere  unto  the  end  in  their  faith  in  Jelus  Chrift  5 
and  to  inflict  everlafting  punidiments  on  thofe  who 
fliould  continue  in  their  unbelief,  and  reiift  unto  the 
tnd  his  divine  iuccours. 

For,  as  the  Deity  isjuft,  holy,  and  merciful,  wife 
in  all  his  counfels,  and  true  in  all  his  declarations  to 
the  fons  of  men,  it  is  inconfiftent  with  his  attributes, 
by  an  antecedent  decree,  to  fix  our  commiffion  of  fo 
many  fins,  in  fuch  a  manner,  that  there  is  no  pofiibi- 
lity  for  us  to  avoid  them  :  and  he  represents  GOD 
dilbonorably,  who  believes,  that  by  his  revealed  wf//9 
he  hath  declared  he  would  have  all  men  to  be  faved  ; 
and  yet,  by  an  antecedent/^r^  w///,  be  would  have 
the  greats  ft  part  of  them  to  peri(h.  That  he  hath 
impofed  a  law  upon  them,  which  he  requires  them 
50  obey,  on  penalty  of  his  eternal  difpleafure,  though 
he  knows  they  cannot  do  it  without  his  irrefiftable 
grace  5  and  yet  is  abfplutely  determined  ?o  withhold 
this  grace  from  them,  and  then  punifli  them  eter 
nally  for  what  they  could  not  do  without  his  divine 
affiftance. 

IT.  That  JESUS  CHRIST,  by  his  deatli  and  fuf- 
ferings,  made  an  atonement  for  the  fins  of  all  man 
kind  \n  general,  and  of  every  individual'  in  particular  : 
that  however,  none,  but  thofe  who  believe  in  him, 
can  be  partakers  of  their  divine  benefit. 

That  is,  the  death  of  CHRIST  put  all  men  in  a 
capacity  of  being  ju (lifted  and  pardoned,upon  condi 
tion  of  their  faith,  repentance,  and  fincere  obedience 
to  the  laws  of  the  new  covenant. 

For  the  fcriptures  declare,  in  a  variety  of  places," 
that  CHRIST  died  for  the  whole  world.  Tohriiii, 

5  16* 


20  ARM 

16,17.  GOD  fb  loved  the  world,  tlat  le  gave  1n1 
only  begotten  Son,  that  whojoever  believeth  on  bi*ti 
mi^ht  not  peri-h)  but  have  evtr/a/ling  life,  &c.  ift 
of  J  jhn,  ii.  2.  He  is  the  propitiation  not  only  for  our 
fns,  but  for  the  fins  of  the  whole  wirld.  And  the 
apoftle  expreffrs  the  fame  idea  in  Heb.  ii.  9.  when 
he  fays,  CHRIST  tafted  d^ath  for  every  man.  Here 
is  no  limitation  of  that  comprehenfive  phrafe. 

If  CHRIST  died  for  them  that  perifh,  and  for 
them  that  do  not  perifli,  he  died  for  'alt.  That  he 
died  for  them  that  do  not  perifh,  is  confefled  by  all ; 
and  if  he  died  for  any  that  may  or  (hall  perifh,  there 
is  the  fame  reafon  to  affirm  that  he  died  for  all  that 
perifh.  Now  that  he  died  for  fuch,  the  fcripture 
lays  exprefly,  in  ift  of  Cor.  viii.  ii.  And  through 
thy  knowledge  (hall  the  weak  brother  perifh  for  whom 
Cbrilt  died.  Hence  it  is  evident  Chrifl  died  for 
them  that  perifh,  and  for  them  that  do  not  perifh  j 
therefore  he  died  for  ail  men. 

III.  That  mankind  are  not  totally  depraved,  and 
that  depravity  does  not  come  upon  them  by  virtue 
of  Adam's  being  their  public  head  ;  but  that  morta 
lity  and  natural  evil  only  are  the  direct  confequences 
of  his  fin  to  his  pofterity. 

For,  if  all  men  are  utterly  difabled  to  all  gooc\ 
and  continually  inclined  to  all  manner  of  wickednels, 
it  follows, that  they  are  not  moral  agents.  For  how 
are  we  capaWe  of  performing  duty,  or  of  regulating 
ouradtions  by  a  law  commanding  good  and  forbidding 
evil,  if  our  minds  are  bent  to  nothing  but  what  is 
-evil  ?  Then  fin  muft  be  natnral  to  us  ;  and  if  natu 
ral,  then  neceffary,  with  regard  to  us  5  and  if  necef- 
fary,  then  no  fin  :  for  what  is"  natural  to  us*,  as  hun 
ger,  third,  &c,  we  can  by  no  means  hinder  ;  and 

what 


ARM  « 

what  we   can  by  no  means  hinder,   is  not  our  fin  ; 
therefore  mankind  are  not  totally  depraved. 

That  the  fin  of  our  firft  parents  is  not  imputed 
to  us  is  evident  5  becaufe,  as  the  evil  a&ion  they  com 
mitted  was  perional,  fo  muft  their  real  guilt  be  per- 
fonal  and  belong  only  to  themfelves  :  and  we  can 
not,  in  the  eye  of  juftice  and  equity,  be  punifhable 
for  their  tranfgreffion, 

IV.  That  there  is  no  fuch  thing  as  irrefiftablc 
grace,  in  the  converfion  of  finners. 

For,  if  converfion  be  wrought  only  by  the  un- 
fruftrable  operation  of  God,  and  man  is  purely  paf- 
five  in  it,  vain  aie  all  the  commands  and  exhortations 
to  wicked  men  to  turn  Jroin  their  evil  ways  :  Ifaiah 
i  1 6.  ?0  cea/e  to  do  evil,  and  learn  to  do  well  : 
Deut.  xf  >6,  70  put  off  the  old  man,  and  put  on 
the  new  :  Eph.  iv.  22.  And  divers  othei^  texts  to 
the  fame  purpofe.  Were  an  irrefutable  power  ne- 
ceffvtry  to  the  converfion  of  finners,  no  man  could 
be  converted  fooner  than  he  is ;  becauie,  before  this 
irrefiftabie  action  came  upon  him  he  could  not  be 
converted,  and  when  it  came  upon  him  he  could 
r,ot  refill  its  operations,  and  therefore  no  man  could 
reafonably  be  blamed  that  he  lived  fo  long  in  an 
unconverted  ftate  :  and  it  could  not  be  praife-wor- 
thy  in  any  perfon  who  was  converted,  fince  no  man 
can  refift  an  unfcuftrable  operation. 

V.  That  thofe  who  are  united  to  Chrift  by  faith," 
tibay  fall  from  their  faith,   and  forfeit  finally  their 

flate  of  grace. 

For  the  do&rineof  a  poffibility  of  the  final  depar 
ture  of  true  believers  from  the  faith,  is  exprefled  in 
Heb.  vi,  4,  5,  6.  Jf/  is  impefltttejor  them  who 

D  z 


22  A  R  N 

*nce  enlightened  i  &c.  —  //  they  fiall  fall  away  to  re- 
new  them  again  to  repentance  -y  feeing  they  crucify  to 
tbemjekes  the  Son  t?/  Go  d  ajrefb,  and  put  him  to  open 
ftame.  See  alio  ad.  of  Peter,  ii.  18,20,  21,  22, 
and  divers  other  paflages  of  fcripture  to  the  fame 
purpofe. 


All  commands  to  perfevere  and  fiand  faft  in 
faith,  (hew  that  there  is  a  poffibility  that  believers 
may  not  fiand  faft  and  perievere  unto  the  end.  All 
cautions  to  chriftians  not  to  fall  from  grace,  are 
evidences  and  fuppofitions  that  they  may  fall,  for 
what  we  have  juft  reafon  to  caution  any  perfon 
ageinft,  muft  be  lomething  which  may  come  to"  pafs 
and  be  hurtful  to  him.  Now  fuch  caution  Chrift 
gives  his  difciples  ;  Luke  xxi  34,  36.  To  them 
who  had  like  precious  faith  with  the  apoftles,  St. 
Peter  faith,  Beware,  left  being  led  away  by  tbe  error 
o  the  wicked,  you  Jail  from  your  own  fiea^faftne/s.  2d. 
of  Peter,  iii.  17.  Therefore  he  did  not  look  upon 
this  as  a  thing  impoffible  :  and  the  dodtrine  of  per- 
ieverance  rerders  thofe  exhortations  and  motives  in- 
iignificant,  which  are  fo  often  to  be  found  in  fcripture. 

Mo/kcim'j  EC  c  Itf    /;(/?    vol.   v.  p     3,   7     8 

Wbitby*  on  the  Five  Points    p.   106     107     12O>    124,    134, 

231,  232     254    394     398 
Taylor,   on  Original  Sin    f>.    13     125. 
Stackhsu/c's  Body  of  Divinity   p     15^.    156- 
Colour's  Hiftorical  £>iflionarjt  vol.  i.       [Set 


'ARNOLDISTS,  A  fe<3  in  the  twelfth  century, 
which  derive  their  name  from  Arnold,  of  Brefiu. 
Having  obferved  the  calamities  that  fprung  frpp  tw 
opulence  of  the  Pontiffs  and  Bifiops,  he  maintained, 
that  nothing  was  to  be  left  to  the  miniftcrs  of  the 
gofpel  but  a  fpiritual  authority,  and  a  fubfiftence 

drawn 


ASC  23 

drawn  from  tithes,  and  from  the  voluntary  oblations 
of  the   people. 

Mo  ft?  elm*  $  Ecclefiafiical  Hi  ft    vol.  u«   p    $O. 

ARTEMQNITES,  A  fefl  in  the  fccond  centur 
ry,  fo  called  from  Arteman,  who  taught,  That  at 
the  birth  of  the  man  CHRIST,  a  certain  aroint 
energy,  or  portion  of  the  divine  nature,  united  itfelf 
to  him. 

iltiJ.  voL  i.   p.  191. 


ARTOTY  RITES,  A  fed  in  the  fecond  century, 
who  celebrated  the  Eucharifl.  with  bread  and  cheefe, 
faying,  that  the  firft  oblations  of  men  were  of  the 
fruits  of  the  earth,  and  of  fheep.  The  word  is  de 
rived  from  the  Greek  of  [artos]  bread,  and  [turos] 
cheefe. 

The  Artemonites  admitted  women  to  the  priefi> 
hood  and  epiicopacy. 

Brougb  ton's    Hijiorical  Library*  vol,  L  p   85. 

ASCLEPIDOT^ANTS,  A  feft  in  the  third 
century  -9  fo  called  from  Afcleptodotus,  who  taught 
that  Jefus  Chrift  was  a  mere  man. 

Brought  on,  Hid.  /.  88. 

ASCODROGITES,  A  fe£l  which  arofe  in  the 
year  181.  They  brought  into  their  churches  bags, 
or  (kins,  filled  with  new  wiue,  to  represent  the  new 
bottles,  filled  with  new  wine,  mentioned  by  Chrift. 
They  danced  round  thefe  bags,  or  fkins,  and  intox 
icated  themfelves  wiih  the  wine,  i  hev  are  like- 
wife  called  Alcita^  and  both  woro^  are  derived  from 

or  ^aS" 

Brought**,  MM,  p.  8$»! 

ASCOPRUTES, 


P4  BAP 

ASCODRUTES,  A  fefl  of  Gnoflics  in  the  fe. 
icond  century  \  who  placed  all  religion  in  knowledge, 
and  aflerted,  that  divine  myfteries,  being  the  images 
cf  invifible  things,  ought  not  to  be  performed  by 
vifible  things,  nor  incorporeal  th*ngs  by  corporeal 
and  fenlible  :  therefore,  they  rcjeiled  iwftijm  and 
the  Eucbartft. 

Broughtoiti  ib;J,  p    £9. 

ASSURITANS,  A  branch  of  the  Donatiils,  who 
held  that  the  Son  was  inferior  to  the  Father  ;  and  the 
HolyGhoft  to  the  Son  ;  they  re-baptized  thole  who 
embraced  their  feel  j  ana  afferted  that  good  men 
only  were  within  the  pale  of  the  church,  [See 
Donatiils]  ^ 

ra*y  of  Arts  and  Sciences  t  vol.  \    p     207. 

A  fea  in  the  fourth  century  ;  fo 
called  from  Audxus,  who  was  laid  to  have  attribu 
ted  to  the  Deity  a  human  form. 

EccltfivflicalHtflo'j,  vol.  \    />,  350, 


AZYMITES,  So  called  from  the  Greejc  [aza, 
rnos]  a  name  given  by  the  Greeks  in  tie  eleventh 
century,  to  the  chriftians  of  the  Latin  ch.irch,  be- 
caisfe  they  u  fed  unleavened  bread  in  the  Eucharift. 

Di8ion&ryt    vol.    i.      [-5 


B 

BAPTISTS,  or  ANTIP^EDOBAPTISTS,  This 
denomination  claim  an  immediate  defcent  from 
the  apoliie*  ;  and  uflert,  that  the  conftitution  of  their 
phurches  is  from  the  authority  ot  JEbUS  CHRIST 
himfelf,   and  his  immediate  fucceflors. 

Many  others  indeed  deduce  their  origin  as  a  fedl 
from  much  later  times,  and  affirm  they  firft  fprang 
up  io  Germany  in  the  fixtcenth  century.  Th? 

• 


B  A  P  *5 

The  ciiftinguifhing  tenets  of  the  Baf tiffs  are  as 
follow  ;  to  which  are  added  a  few  of  the  argu 
ments  made  ufe  of  in  defence  of  their  fentiments, 

I.  That  thofe  who  actually  profefs  repentance 
towards  God,  'faitb  in,  and  obedience  to  our  Lord 
Jefus,  are  the  only  proper  /ubjeffs  of  baptijm  ;  and 
that  immerfion  is  neeeffary  to  the  due  adrhinill  ration 
of  that  ordinance. 

For,  fay  they,  John  the  firft  adminiftrat'or  of 
that  ordinance,  preached  the  baptifm  of  repentance^ 
and  required  repentance  previous  to  baptijm.  Mat. 
iii.  2,  5,  6,  $.  See  John  iv.  i.  Jefus  firft  made 
difciples,  and  then  baptized  them,  or  ordered  therrf 
to  be  baptized  ;  and  with  his  pradlice  agrees  the 
eommiffion  he  gave  in  Matt,  xxviii.  19.  witli 
which  compare  Mark  xvi.  16.-  See  alio  Acts  viir. 
37  and  other  paflages  of  fcripture  where  repentance 
and  faith  are  mentioned  as  neeellary  in  otder  to 
baptijm** 

PPbofoever  are  baptized  into  Chri/I,  have  put  on 
t  have  put  on  the  new  man  :  but  to  put  on  the 
new  man,  is  to  be  formed  in  righteoujnejs,  bolinefs^ 
and  truth  ;  this  whole  argument  is  in  the  exprefs- 
words  of  St.  Paul :  the  major  proportion  is'pofi- 
tively  determined,  Gal.  iii.  27.  The  minor  in 
Ephei,  iv.  24.  The  conclufion  then  is  obvious, 
that  they  who  are  not  formed  anew  in  rigbteoufnefs^ 
holineft  and  truth  ;  they  who  remaining  in  the  pre- 
fent  incapacities  cannot  walk  in  mivnejs  of  life,  have 
not  been  baptized  into  thrift \  have  not  that  baptijm 
'which  is  the  an/wer  of  *z  good  conference  towards 
Gody  which  is  the  only  baptijm  which  faves  us  :-— 
and  as  this  is  the  cafe  of  children^  they  are  not 
proper  fubjsds  of  that  ordinance.  * 

Refpeairig 


e  BAP 

Refpefting  the  mode,   they  argue  from   the  figni- 
ficuion   of   the  word  baptijm  -  from   the  phrafe, 
buried  with  him    in  baptijm—  from    the  firft   ad- 
miniitrators  repairing  to  river?,   and  the  practice  of 
the  primitive  chuich  after  the  apo/tles. 

II.  The  Baffi/ls  in  general  refufe  to  communi- 
fcate  wiih  other  denominations. 

For  they  fuppofe  the  mode  of  immerfion  eflential 
to  baptilm  ;  and  that  baptijm  is  neceffary  previous 
to  receiving  the  L  ord's  fupper  :  and  that  therefore 
it  would  be  inconfiftent  for  them  to  admit  unbapti- 
zed  perfons  (as  others  are  in  their  view)  to  join 
with  them  in  this  ordinance. 


This  denomination  all  unite  in  pleading  for 
verfat  liberty  of  conscience.  For  they  alledge  that 
the  (acred  rights  of  conjcience  are  unalienable,  and 
fubjeft  to  no  controul  but  that  of  the  Deity.  For 
it  does  not  appear  that  God  has  given  fuch  authority 
to  one  man  over  another,  as  to  compel  any  one  to 
his  religion.  Nor  can  any  fuch  power  be  vefted  in 
the  magiftrate  by  the  confent  of  the  people  ;  be- 
eaufe  no  man  can  lo  far  abandon  the  care  of  his 
own  falvation  as  blindly  to  leave  it  to  the  choice  of 
any  other,  whether  prince  or  fubjetf,  to  prefcribe  to 
him  what  faith  or  worfhip  he  fhall  embrace. 

In  the  fecond  place,  The  care  of  fouls  canrfot  be 
long  to  the  civil  magiilrate,  becaufe  his  power 
confifts  only  in  outward  force,  but  true  and  faving 
religion  confifts  in  the  inward  perfuafion  of  the 
mind,  without  which  nothing  can  be  acceptable  to 
God.  And  fuch  is  the  nature  of  the  underftanding, 
that  it  cannot  be  compelled  to  any  thing  by  out 
ward  force. 

From 


BAP  *? 

From  thefe  and  many  other  considerations^  they 
fconclude  that  all  the  power  of  civil  government  re 
lates  only  to  mens  civil  intereft,  is  confined  to  the 
care  of  the  things  of  this  world,  and  has  nothing  to 
do  with  the  world  to  come. 

In  confequence  of  this  tenet,  the  Bapti/Js  exclaim 
againfl  the  civil  authority  compelling  people  to  fup- 
port  minillers  ;  but  they  enjoin  it  on  their  churches 
as  an  incumbent  dutyato  afford  theiir  ministers  a  com 
fortable  fupply. 

The  aflfociation  of  Baptifls  in  New-England  call 
themfelves  Calvinifts,  with  regard  to  dodrines ;  and 
Independents,  with  referrence  to  church-governaienU 
[See  Galvinifts  and  Independents] 

The  Englifh  Baptifls  have  been  divided  irito  two 
parties  ever  fince  the  beginning  of  the  Reformation, 
viz.  thofe  who  have  followed  the  Calviniflicat  doc* 
trines^  and,  from  the  principal  point  in  that  plan, 
per/onaleletfienJi&VQ  been  termed  particular  Baptifts^ 
and  ihofe  who  profeffed  the  Armiman  tenets  ;  and 
have  alfo  from  the  chief  of  thofe  doftrines  univerfal 
redemption^  been  ftiled  general  Baptifts. 

For  an  account  of  the  other  denominations  of  Bap- 
ti/ts,  fee  Dunkers,  Kethians^  Mennonites^  Sabbatari 
ans,  and  Uckewalliils, 

Cr (fly's  Hiftory  of  tie  Englijh  Baptijlt.voi.  i,  f.  3^' 

173       vaL  4,  j>    165 
Hiftory  of  Religion    NJ.  35.  p.  193. 
B  apt  (ft  i  Confeffion  of  faith  p  .47    50. 
Gilt  on  Baptijm  p    93.  94,  95. 
Tailor's  Libsrt*  of  Prophefying ,  p .  329. 
Stiitman's  Stettin  Sermox.  p    n,  23,  2& 
on  Minutet,/or  1777    /.  4. 

E  BARDESANISTES; 


28  BAR 

BARDESANISTES,  A  fefl  in  the  fecond  cen 
tury,  they  derived  their  name  from  Bardefanes  a 
native  of  Edefla,  and  a  man  of  a  very  acute  and 
penetrating  genius. 

The  fum  of  his  doflrine  was  as  follows : 

I.  That  there  is  a  Supreme  GOD,  pure  and  be 
nevolent,  abfolutely  free  from  all  evil  and  imperfec 
tion  ;  and  there  is  alfo  a  Prince  of  Darknej^  the 
fountain  of  all  evil,  difordcr  and  mifery. 

IL  That  the  Supreme  GOD  created  the  world 
without  any  mixture  of  evil  in  its  compofition  j  he 
gave  exiftence  alfo  to  its  inhabitants,  who  came  out 
of  his  forming  hand,  pure  and  incorrupt,  endued 
with  fubtle  ethereal  bodies  and  fpirks  of  a  celeftial 
nature. 

III.  That  when    the    Prince  of  Darkneft    had 
enticed  men  to  fin,   then  the   Supreme   GOD  per 
mitted  them  to  fall  into  fluggifh  and  grofs  bodies,  for 
med  of  corrupt  matter  by  the  evil  principle  ;  he  per 
mitted  alfo  the  depravation  and  diforder  which  this 
malignant  being  introduced  both  into  the  natural  and 
moral  world,  defigning  by  this  permiffion,  to  punifli 
the    degeneracy  and  rebellion  of  an  apoftate  race  ; 
and  hence  proceeds  the   perpetual  conflid:  between 
reafon  and  paffion  in  the  mind  of  man. 

IV.  That  on  this  account  JESUS  defcended  from 
the   upper  regions,  cloathed~  not   with  a  real,    but 
with  a  celeftial  and  aerial  body,  and   taught  man* 
kind  to  fubdue  that  body  of  corruption  which  they 
carry  about  with  them  in  this  mortal  life ;  and  by 
/ibftineuce,  failing^   and  contemplation ,   to  difengage 
themfelves  from  the  fervitude  and  dominion  of  that 
malignant  matter -,   which  chained  down  the  foul  to 
low  and  ignoble  purfuits,  V.  That 


B  A  S  29 

V.  That  thofe  who  fubmit  themfelves  to  the 
difcipline  of  this  divine  teacher,  (hall,  after  the  diffo- 
lution  of  this  terreftrial  body,  mount  up  to  the 
manfions  of  felicity,  cloathed  with  aetherial  vehicles, 
or  celeftial  bodies. 

This  denomination  was  a  branch  of  the  Gnoftics, 
[See  Gnoftics] 

Majhtim's  Ecclcf.  Hifl    vd.  i-   p.  179,  180. 

BARLAAMITES,  A  fe<3  in  the  fixteenth  cen- 
turv,  followers  of  Barliaam,  he  was  by  birth  a  Neo- 
politan,  and  Monk  of  the  Order  of  St.  Bafih  He 
maintained  that  the  light  which  (unrounded  Chrift 
on  mount  Tabor  was  neither  the  Divine  eflence,  nor 
flowed  from  it.*  , 

Broughtorfs  Hifiorical  Library,   vol.  i    p.  127. 

BASILIDIANS,  A  fed  in  the  fecond  centur, 
fo  called  from  Eaffilides,  chief  of  the  Egyptian 
Gnoftics.  He  acknowledged  the  exiftence  of  one 
Supreme  GOD,  perfedt  in  goodne'fs  and  wifdom, 
who  produced  from  his  own  fubftance  feven  beings, 
or  Mcm^f  of  amoft  excellent  nature.  Two  of  thefe 
E  Z 


*  B»r!aaro  was  cppof«d  by  Palamai,   Archbifhop  of  Thcfalo- 
!,   who  affsrtcd    that  the  light  feen  upon  Tabor,    wai  an  un 
created  tight,  and  crt-eurnal  with  GOD. 

^  t  The  word  [.4/'3«,  or  J£on~]  from  fxprcfiing  only  the  dura 
tion  of  beif'gi,  wai  by  a  metonymy  employed  to  fignify  the  btingf 
themfelvfci.  Thui  the  Supreme  Being  was  c  lied  fv^<5«,  er 
J^on}  and  the  angeli  diftinp  uifhed  alfo  by  the  title  of  Mont.  All 
this  will  lead  ui  to  *he  true  meaning  of  th»t  word  amocg  the 
Gooftici.  They  had  form*  d  to  thcmielvci  the  no'ion  of  an  ln- 
Tifible  world,  c^mpofed  of  entities  or  virtues^  proceeding  fr-ra 
the  Supreme  Being,  and  fucceediug  e*ch  other  at  c^rt.ia  inter- 
vah  of  time,  fo  as  to  form  an  eternal  chain,  of  which  our  world 
wai  the  terminating  lirk.  To  the  beings  which  formed  thii 
eternal  chain,  the  Gnoftics  sffigned  a  certain  term  of  duration 
and  a  certain  fphere  of  a£ioD.  Their  termt  of  duratisn  were, 

'  firft,  called  [Aim]  and  they  therafelves  WCCC  afterward* 
by  that  title. 


jo  BAS 

Mom  called  Dynamls  and  SopHa  (i.  c 
j/0;*^  engendered  ihe  angeis  of  the  higheft  order. 
Thcfe  angels  formed  an  Hc-aven  for  their  habitation, 
and  brought  forth  ether  argelic  beings,  of  a  nature 
feme  what  infciior  to  their  own.  Many  other  ge 
nerations  of  angels  followed  thefe  ;  new  Heavens 
vere  allo  created,  until  the  number  of  angelic  or* 
ders,  and  of  their  refpe^'ive  Heaven?,  amounted  to 
three  hundred  aqd  fxtv-five,  and  thus  equalled  the 
days  of  the  year.  All  thefe  are  under  the  empire  of 
en  omnipotent  Lore),  whom  B/.fi  ides  called  Abraxas. 

The  inhabitants  of  the  lowed  Heavens,  which 
touched  upon  the  borders  of  the  eternal,  malignant, 
and  felf- animated  matter^  conceived  the  drfign  of 
forming  a  world  from  that  confuied  mafs,  and  of 
creating  an  order  of  brings  to  people  it.  Ihis  de- 
fign  was  carried  into  execution,  and  was  approved  by 
the  Supreme  GOD,  who,  to  the  animal  life,  wivh 
which  only  the  inhabitants  of  this  new  world  were 
at  fir  ft  endowed,  added  a  reafonable  foul,  giving,  at 
the  fame  time  to  the  angels,  the  empire  Qver  them. 

Thefe  angelic  beings  advanced  to  the  government 
of  the  world  which  they  had  created,  fill,  by  de 
grees,  from  their  original  purity,  and  rnanifelled  fooa 
the  fatal  marks  of  their  depravity  and  corruption. 
They  not  oply  endeavoured  to  efface  in  the  minds  of 
men  the  knowledge  of  the  Supreme  !,eing,  that  they 
nught  be  woiihipped  in  hir  ftead,  but  alio  began  to 
vyar  againft  one  another,  with  an  ambitious  view  to 
enlarge,  every  one,  ihe  bounds  of  his  reipeflive  do 
minion.  Ihe  moft  arrogant  and  turbulent  of  all 
theie  angelic  fpirits,  was  that  which  prefided  over  the 
Jf  wim  nation.  Hence  the  Supreme  GOD,  behold 
ing  with  companion  tire  milerable  fiate  of  rational 


beings,  who  groaned  under  the  conteft  of  thefe  jar 
ring  powers,  lent  from  Heaven  his  Son  AUS",  or 
CHRIS?  y  the  chief  of  the  JEons,  that,  joined  in  a 
fubrtantial  union  with  the  man  JESVS,  he  might 
reftore  the  knowledge  of  the  Supreme  GOD,  deftroy 
the  empire  of  thole  angtlic  natures  which  prefided 
over  the  world,  and  particularly  that  of  the  arrogant 
leader  of  the  Jewifh  people.  The  God  of  ihe  J-ws 
alarmed  at  this,  lent  forth  his  minifters  to  feize  ihe 
man  JESUS  and  put  him  to  death.  They  executed 
his  commands,  but  their  cruelty  could  not  extend  to 
£HRiST,  againft  whom  their  efforts  were  vain, 
"J  he  fe  fouls  who  obey  the  precepts  of  the  Son  of 
GOD,  (hall,  after  the  diffolution  of  their  mortal 
frame,  afcend  to  the  Father,  while  their  bodies  re 
turn  to  the  corrupt  rmfs  of  matter  from  whence  they 
were  formed.  Difobedient  fpirit$s  on  the  contrary- 
(hall  pals  lucceffively  into  other  bodies.  [See  Gnofticsj 

Molbtims  Ecchf  H'.ft    vol.  1.  p,    181    182,183. 

BEHMENISTS,  A  fedt  which  arofe  in  the  fe? 
yenteenth  century,  fo  called  from  Jacob  Behman,  a 
Tayloi  at  Gprlifz.  He  taught  that  the  Divine  grace 
operates  by  the  fame  rules,  and  follows  the  fame  me-' 
thods,  that  the  Divine  Providence  obferves  in  the 
natural  world  ;  and  that  the  minds  o(  men  are  pur 
ged  from  their  vices  and  corruptions  in  the  fame  way 
that  metals  are  purified  from  their  drofs. 

1  his  denomination  was  a  branch  oi  the  My  (lies* 
[See  MyfticsJ 

Mofaim's  ibM   V9l  *v  p    476. 


BERENGARIANS,  A  fed  in  the  eleventh  cen 
tury,  which  adhered  to  the  opinions  of  Berengarius, 
who  affcrted  that  the  bread  and  wine  in  the  Lord'% 

(uppac 


BOG 

(upper   is   not  really  and  eflentially,  but  figuratively 
changed  into  the  body  and  blood  of  Chrift. 

His  followers  were  divided  in  opinion  as  to  the 
FLcbanft.  1  hey  all  agreed,  that  the  elements  are 
not  cflentially  changed,  though  fome  allowed  them 
to  be  changed  in  effed  ;  others  admitted  a  change 
in  part  ;  and  others  an  entire  change,  with  this  re- 
fhLlion,  that  to  thole  who  communicated  unwor 
thily  the  elements  were  changed  back  again. 

Diftionary  of  Attt  and  Sciences  vet.  i,  p. 


BERYLLIANS,  Socaled  from  Beryllus,  an  Ara-> 
bian,  Biihop  of  Bozrab,  who  flourished  in  the  third 
century.  He  taughc  that  CHRIST  did  not  exift  be 
fore  Mary,  but  that  a  fpirit  ifluing  from  GOD  him- 
ielf,  and  therefore  fuperior  to  all  human  fouls,  as  be 
ing  a  portion  of  the  Divine  nature,  was  united  to 
him  at  the  time  of  his  birth. 

Mojkeivis  Ecclef.  Hift.  vol.   i.    p.  248. 

BIDDELIANS,  So  called  from  John  Biddele, 
who,  in  the  year  1644,  creeled  an  independent  con 
gregation  in  London.  The  doctrines  he  taught  were, 
in  general,  fimilar  with  the  Socinians.  He  admitted 
the  perfonality  of  the  Holy  Ghoft,  but  denied  its  di 
vinity,  afferting  it  to  be  no  more  than  chief  among 
the  holy  angels.  [See  Socinians] 

of  Religion      [  to  BiMf'ian] 


BOGOM:LES,  A  fed  in  the  twelfth  century, 
which  fprung  from  the  Maflalians, 

They  derived  their  name  from  the  Divine  mercy^ 
which  its  members  are  faid  to  have  inceflantly  im 
plored  ^  for  the  word  Bogomites,  in  the  Myfian  Ian* 

ge,  fignifks  wiling  oufjor  imtcy]tvm 


,  a  Monk  at  Conftantinople,  wfas  the  foun 
der  of  this  denomination.  The  dodlrines  he  taught 
were  fimilar  with  the  Manicheans  and  Gnoftics^ 
[See  Gnoftics  and  Manicheans] 

Ecclejiaftical  Hi/lory    vol.  ii.  />.  444.' 


BONOSlANS,  A  fed  in  the  third  century^  who 
followed  the  opinions  of  Bonoftns,  Bifhop  of  Sardica* 
Their  fentiments  were  the  fame  with  the  Photinians, 
though  they  appear  to  have  been  different  commu 
nions.  [See  PhotiniansJ 

Brougkton's  Hiflorical  Library,  vol.  I   p    169. 

BORRELLISTS,  A  fe£t  in  Holland,  fo  called 
from  their  leader,  one  Adam  Boireel,  of  Zealand^ 
who  had  fome  knowledge  of  the  Hebrew,  Greek^ 
and  Latin  tongues.  They  rejed  theuie  ot  churches^ 
of  the  lacraments>  public  prayer,  and  all  other  exter 
nal  ads  ofworfhip.  They  affert  that  all  the  chri- 
ftian  churches  of  the  world  have  degenerated  from 
the  pure  apoftolical  doctrines. 

They  lead  a  very  auftere  life,  and  employ  great 
part  of  their  goods  in  alms  and  works  of  piety* 

Broughton,  ibid,  p.  170; 

BORIGNONISTS,  A  fed  in  the  feventeenth 
century,  which  derive  their  name  from  the  famous 
Antoinette  Bourignon  de  la  Ponfe,  a  native  of  flan- 
deny  who  pretended  to  be  divinely  inlpired,  and 
fet  apart  to  revive  the  true  fpirit  of  chriflianity 
that  had  been  extinguished  by  theological  animofi-* 
ties  and  debates. 

The  predominant  principle  which  reigns  through 
her  productions,  is  js  follows. 


34  BRB 

lhat  tit  cbriQian  religion  neither  con/if}*  in 
knowledge  nor  in  practice,  but  in  a  certain  internal 
feeling  and  di  ine  impulje,  which  an'/  s  immediately 
from  communion  with  the  Deity.  She  allowed  a  ge 
neral  toleration  of  all  religions. 

Du^refncfs  Ch' O'.O  cg>cal  Tabttf.       V<)1    11,  p     2JJ. 

Mojheinfi  Ectitf.    hiji.  vol.  v   p    64    65. 

feRETHREM  AND  SISTERS  OF  THE  FREfe 
SPIRIT,  A  led,  which  in  the  thirteenth  century, 
gained  ground  impeiceptibly,  in  holy,  France,  a.id 
Germany. 

They  took  their  denomination  from  the  word$ 
bf  St.  Paul,  Rom.  viii.  2,  14,  and  maintained, 
that  the  true  children  of  God  were  inverted  with 
the  privilege  of  a  full  and  perfect  freedom  from  the 
j<irifdi£tion  of  the  law.  They  were  called  by  the 
Germans  and  Ftemilh,  Belarus  and  Beguttes  ; 
\vhich  was  a  name  given  to  thofe  who  make  an  ex 
traordinary  profefllun  of  piety  and  devotion. 

The  fentiments  taught  by  this  denomination,  were 
as  follow  : 

That  all  things  flowed  £y  emanation  from  God, 
ahd  were  finally  to  return  to  their  divine  fource  :  — 
That  rational  fouls  were  fo  many  portions  of  the  Su 
preme  Deity  ;  and  that  the  univerfe,  confidered  as 
one  great  whole,  was  GOD  : — That  every  man,  by 
the  power  of  contemplation,  and  by  calling  off  his 
ftiind  from  (enfible  and  terreftrial  objefts,  might  be 
united  to  the  Deity  in  an  ineffable  mai.ner,  and  be 
come  one  with  the  Source  and  Parent  of  all  Things  : 
and  that  they,  who,  by  long  and  afliduous  meditati- 
Cn,  had  plunged  themfelves,  as  it  were,  into  an  atyjs 
of  the  Divinity,  acquired  thereby  a  moft  glorieus 

and 


...•  .  '  • 

fublime  liberty  j  and  were  not  only  delivered 
jfrorri  the  violence  of  finful  lufts,  but  even  frojn  the 
common  inftindls  of  nature. 

From  thcfe,  and  fuch-like  do&rines,  the  Brethren 
under  confideration,  drew  this  conclufion,  viz.  That 
the  perfon  who  had  afcended  to  God  in  this  manner, 
and  was  abf  orbed  by  contemplation  in  jhe  abyfs  of 
Deity'  became  thus  a  part  of  the  "Cod-head—  com 
menced  God—  f-was  the  Son  of  Godm  the  fame  ftnfe 
and  manner  that  CHRIST  was,  and  thereby  raifed 
to  a  glorious  independence,  and  freed  from  the  obli 
gation  of  all  laws,  human  and  divine. 

In  confequence  of  this,  they  treated  with  con« 
tempt  the  ordinances  of  the  gofpel,  and  every  exter 
nal  adt  of  religious  worihip  •  looking  upon  prayer, 
fafting,  baptifm,  and  the  facrament  of  the  Lord'.s 
fupper,as  the  firft  elements  of  piety  Adapted  to  the  ca 
pacity  of  children,  and  as  of  no  fort  of  ufe  to  the 
perfeSt  man,  whom  long  meditation  had  raifed  above 
all  external  things,  and  carried  into  the  bofotn  anct 
effence  of  the  Deity. 

:    :  ..     !...-...,        ,.     I,        5       .    ;.  .; 

They  rejefled  with  horror  every  kind  of  induftry 
and  labour,  as  an  obffacle  to  Divine  contemplation, 
and  to  the  affent  of  the  foul  towards  the  Father  oJf 
Spirits. 

Mo/he  in?  t  Eccle/taftical  HiJ$orj>  vol.  3,  /.  122*  123,  124.* 


A  fea  which  (prung  up  inEng* 
towards  the  end  of  the  fixteenth  century.  They 
derive  their  name  froni  Robert  Brown,  a  native  of 
Northampton. 

This  denomination  did  not  differ,  in  point  of  doc- 
tn»  e,  from  the  church  of  England,  or  from  the  other 
Paritans  ^  but  th£y  apprehended,  a«cording  to  fcri^>- 

F 


36  C  A  I 

ture,  that  every  church  ought  to  be  confined  withirt 
Jthe  limits  of  a  fingle  congregation  j  and  that  the  go*. 
vernment  ftiould  be  democratical.  They  maintain 
ed  the  difcipline  of  the  church  of  England  to  be  Po- 
pifli  and  Antichriftian,  and  all  her  ordinances  and  fa- 
craments  invalid.  Hence  they  forbid  their  people 
to  join  with  them  in  prayer,  in  hearing  the  word,  or 
in  any  part  of  public  worship  ;  nay,  they  not  only 
renounced  communion  with  the  church  of  England, 
but  with  all  other  churches,  except  fuch  as  were  of 
the  fame  model. 

l\lo/heim>  /*//.  vol.   4.    p    98 
Ncaft  Hiftorj  of  the  Puritans^  Vil    I   />.  37$,  377. 

BUDNEIAN3,  A  branch  of  the  Socinians,  which 
appeared  in  the  year  1589  ;  fo  called  from  Simort 
Budnoeus,  who  maintained  that  Chrift  was  not  be 
gotten  by  an  extraordinary  aft  of  Divine  power ;  but 
that  he  was  born  like  other  men,  in  a  natural  way, 
and  that  confequently  he  was  no  proper  objeft  of 
Divine  worfhip  and  adoration.  [See  Socinians ] 

Mojhtim*i  Ectltf.  Mifl.  v*/.  4   pt  199. 


CA  I  N I  A  N  S,  A  feel  which  fprang  up  about 
the  year  130,  fo  called  on  account  of  their 
great  refpeft  for  Cain.  They  pretended  that  the 
virtue  which  had  produced  Abel,  was  of  an  order 
inferior  to  that  which  had  produced  Gain,  and  d^ 
this  was  the  reafon  why  Cain  had  the  vidlory  oH 
Abel  and  killed  him  ;  for  they  admitted  a  great 
number  of  Genii,  which  they  called  virtues,  of  dif 
ferent  ranks  and  orders.  They  had  a  great  venera 
tion  for  the  inhabitants  of  Sodom,  Efati,  Corah, 
Dathan  and  Abiram  >  and  in  particular  for  Judas, 

under 


C  A  L  37 

under  pretence  that  the  death  of  JESUS  CHRIST 
had  laved  mankind,  and  he  betrayed  him  for  that 
end  ;  they  even  made  ufe  of  a  gofpel  of  Judas  to 
which  they  paid  great  refpeft. 

The  morals  of  this  denomination  were  the  fame 
with  thofe  of  the  Carpocratians*  [See  Carpo- 
cratiansj 

H'iflorical  Difltonary,    vol,    i.     [Sfe   Cainianj'] 
Broughton't   tlijlorical    Library  >  vol.    I,   p»     190. 

CAL1XTINS,  A  branch  of  the  Huffites  in 
Bohemia  and  Moravia  in  the  fifteenth  century.  The 
principal  point  in  which  they  differed  from  the 
church  of  Rome  was  the  ufe  of  the  Chalice,  (Calix) 
or  communicating  in  both  kinds. 

Calixtins,  was  alfo  a  name  given  to  thofe  among 
the  Lutherans  who  followed  the  opinions  of  George 
Calixtus,  a  celebrated  divine  in  the  feventeenth  cen 
tury  ;  who  endeavoured  to  unite  the  Romifli,  Lu 
theran,  and  Calviniftical  churches,  in  the  bonds  of 
charity  and  mutual  benevolence.  He  maintained, 

I.  That  the  fundamental  dotfrines  oj  chriflianlty, 
by  which  he  meant  thofe  elementary  principles 
from  whence  all  its  truths  flow,  were  preferved  pure 
in  all  three  communions,  and  were  contained  in  that 
ancient  form  of  dodlrine  that  is  vulgarly  known  by; 
the  name  of  the  Apoftlei  Creed. 

tl.  That  the  tenets  and  opinions  which  had  been 
received  by  the  ancient  Doftors,  during 
the  firft  five  centuries,  were  to  be  confidered  as  of 
equal  truth  and  authority  with  the  exprefs  declara 
tions  and  dodtrines  of  fcripture. 

Brovghtoiti  iliAy  p.  192. 
EccleftaJiicAl  Hiji.  vol.  4.  />.  450,  451. 

F  a  C&LVINISTS, 


C  A  L 

CALVINISTS,  They  derive  their  name  frorn 
John  Calvin,  who  was  born  at  Nogen,  in  Picardy) 
in  the  year  1509.'  He  firft  ftudied  the  civil  law, 
and  was  afterwards  made  prefeffor  of  divinity  at  Ge 
neva,  in  the  year  1536.  His  genius,  learning,  and 
e'oquence,  rendered  him  refpedable  even  in  the  eyes 
of  His  very  enemies. 

The  principal  tenets  of  the  Calvinifts  are  compre 
hended  in  five  articles,  to  which  are  added  a  few  of 
the  arguments  they  make  u(e  of  in  defence  of  their 
ientiments. 

I.  Tfiat  GOP  has  chofen  a  certain  number  in 
Chrift,  unto  everlafting  glory,  before  the  foundation 
of  the  world,  according  to  his  immutable  purpofe, 
and  of  his  Jree  grace  and  love,  without  the  leaft  fore- 
fight  of  faith,  good  worh,  or  any  conditions  perfor 
med  by  the  creature  :  and  that  the  reft  of  mankind 
he  was  pleafed  to  pafs  by  and  ordain  them  to  difho- 
nor  and  wrath  for  their  fins,  to  the  praife  of  his  vin 
dictive  juftice. 

For,  as  the  Deh'y  is  infinitely  perfect  and  indepen 
dent  in  all  his  adls,  the  manifeftation  of  his  eflential 
perfections  muft  be  the  fupreme  end  of  the  Divine 
counfels  and  defigns.  Prov.  xvi.  4.— The  Lord  hath 
ir.ade  all  things  for  llmfcl^  &c.  Since  GOD  is  om- 
nilcient,  it  is  evident  that  he  forefaw  from  everlaft- 
5ng  whatever  fhould  come  to  pafs  :  but  there  can 
be  no  preCcience  of  future  contingents  >  for  whairti 
certainly  torefeen,  muft  infallibly  come  to  pafs,  c<S 
fequently  the  preference  of  the  Deity  cannot  be  an 
tecedent  to  his  decrees. 

The  facred  fcriptures  a(fcrt  the  doctrine  of  the 
Diviae  iovcrci^nty  in  the  cleared  terms.  Rom.  ix. 

'    '  21. 


*  CAL.  |9y 

-2 1  .--  fflas  not  the  Potter  power  over  the  clay  of  'the  fame \ 
lump,  to  make  one  vefjd  unto  honor,  and  another  untb 
di/honor.  See  from  verfe  j  i  to  the  end  of  the  chap 
ter.  The  fame  Divine  author  prefents  as  with  a 
golden  chain  of  falvation  in  Rom.  via.  30.  To  fjbte 
fame  purport  fee  Eph.  i.  4.  Atfs  xiii.  48%  and  a 
riety  of  other  paflages  in  the  facred  oracles. 

II.  That  Jefus  Chrift,  by  his  death  and  fuffiering$3 
made  an  atonement  only  for  the  fins  of  the  ele$. 

That  is,  that  redemption  is  cornmenfurate  with 
the  Divine  decree.  Chrift  has  abfolutely  purchafed 
grace,  holinefs,  and  all  fpiritual  bkffings  for  his  people. 

For,  i:  GOD  really  intended  the  falvation  of 
all  men,  then  no  man  can  perifh.  For  the  counjel 
&f  the  Lord  /landeth  forever.  Pfalm  xxxiii^  n, 
There  are  exprefs  te^ts  of  fcripture  which  teftify 
that  Chrift  did  not  die  for  all  men.  John  vi.  37^ 
All  that  the  Father  givetb  me,  {hall  come  to  me,  &c^ 
and  in  John  x.  n,  Chrift  ftiles  himfelf»  7 be. good 
Jbepherd,  who  lays  dnvnbislifejor  his  fhtep.  This 
is  alfo  implied  in  our  Saviour's  limitation  of  his  in- 
terceffion.  John  xvii.  9. 

To  fuppofe  that  the  death  of  Chrift  procured 
only  a  poffibility  of  falvation,  which  depends  upon 
our  performance  of  certain  qonditionSjis  contradi&ory 
tothofe  fcriptures  which  affert  that  falvation  is  wholly 
owing  to  free  Sovereign  grace.  If  Chrift  died  for 
a%and  all  are  not  faved,  the  purpofes  of  his  death 
are  in  many  inftances  fruftrated,  and  he  fhed  his 
precious  blood  in  vain  :  to  fuppofe  this  would  be 
derogatory  to  the  infinite  perfections  of  the  great 
RedeMhr  ;  therefore  he  did  not  die  for  all,  and  all 
for  whom  he  died  wijl  certainly  be  faved. 

IIL 


40  C  A  L 

III.  That  mankind  are  totally  depraved  in  ccn- 
fequencc  of  the  Fall ;  and  by  virtue  of  Adam's  being 
their  public  head,  the  guilt  of  bit  tin  was  imputed, 
and  a  corrupt  nature  conveyed  to  all  his  pofterity  : 
irom  which  proceed  all  actual  tranfgreffions  :  and 
that  by  fin  we  are  made  fubjeft  to  death,  and  all 

miferies,  temporal »  Spiritual  and  eternal. 

% 

For  the  infpired  pages  aflert  the  original  depra 
vity  of  mankind,  in  the  moft  emphatical  terms  :— 
Gen.  viii.  21.  The  imagination  of  man's  heart  is 
evil  from  bis  youth.  Pfalm  xiv.  2,  3.  'Ibe  Lord 
looked  down  from  Heaven  upon  the  children  of  men^ 
to  fee  if  there  were  any  that  did  under/land,  andjeek 
after  GOD.  Ihey  are  all  gone  afide^  they  are  al 
together  become  filthy  ;  there  is  none  that  doetbgood% 
tie  not  one.  To  the  fame  purport  fee  Rom.  iii. 
jo,  n,  J2,  &c.  And  it  is  evident,  that  Adam's 
fin  was  imputed  to  his  pofterity,  from  Horn.  5.  19. 
JBy  one  man's  disobedience  many  were  made  /inner -j,  &c. 
The  fcriptures  alfo  teach,  that  all  fin  expofes  us  to 
everlasting  deftrudlion.  See  Gal.  iii.  jo.  2d  of 
Cor.  iii.  6,  7.  And  Rom.  iv.  14, 

The  total  depravity  of  human  nature  is  alfo  evi 
dent  from  the  univerfal  reign  of  death  over  perfona 
of  all  ages  : — from  the  propenfity  to  evil  which  ap 
pears  in  mankind,  and  impels  them  to  tranfgrefs 
God's  law  : — from  the  neceflity  of  regeneration  :— 
the  nature  of  redemption  : — and  the  remains  of 
corruption  in  the  faints, 

IV.  That  all  whom  God  has  predeftinatcd  unto 
life  he  is  pleafed  in  his  appointed  time  effe&ualty  to 
call  by  his  word  and  fpirit,  out  of  that  eftate  of  fin 
and  death,  in  which  they  are  by  nature,  to  grace 
and  Jahation  by  JESUS  CHRIST.  For 


CAL  4t 

For  an  irreli  (table  operation  is  evident  frdm  thofe 
paflages  in  fcripture>  which  exprefs  the  efficacious 
virtue  of  divine  grace  in  the  converfion  of  finners* 
Eph.  i.  19.  And  'what  is  the  exceeding  greatnefs  of 
his  power  towards  us  who  believe^  &c.  Eph.  ii.  T  ,  5* 
Phil.  ii.  13.  and  divers  other  paflages*  If  there 
was  any  thing  in  us  which  renders  the  grace  of  God 
effectual,  we  fhould  have  caufe  for  boafting  5  but 
the  facred  pages  declaim  againft  this  in  the  moft 
cmphatieal  terms.  Rom.  v.  27  :  fPhtre  is  boa/ling 
then  ?  It  is  excluded  >  &c.  See  Titus  iii.  5.  ift  of 
Cor.  i.  3 1.  and  a  variety  of  other  texts  to  the  fame 
purport. 

If  the  jne  will  of  man  renders  grace  effetfual, 
it  may  be  made  ineffectual  by  the  fame  power,  and 
fo  the  creature  fruftrate  the  defigns  of  his  Creator, 
which  is  derogatory  to  the  infinite  perfe&ions  of 
that  omnipotent  Bting,  who  worketh  ail  things  ac* 
cording  to  the  counfel  of  his  will. 

V.  That  thofe  whom  God  has  effectually  called 
and  fanftified  by  his  fpirit,  (hall  never  finally  fall 
from  a  ftate  of  grace. 

For  this  dodhine  is  evident  from  the  prdmifes  of 
perfevering  grace  in  the  facred  fcriptures.  Jfaiah 
liv.  10  :  For  the  mountains  Jhall  depart,  and  the 
hills  be  removed,  but  my  kindnefs  [hall  net  depart  from 
thet^  neither  Jhall  the  covenant  of  my  peace  be  re* 
moved,  faith  the  LORD,  that  bath  mercy  on  thee. 
See  alfo  Jer.  xxxii.  38—40.  John  iv.  14,  vi.  39* 
x.  28.  xi.  26.  And  the  apoftle  exclaims  with 
triumphant  rapture,—/  a*n  perjuaded  that  neither 
life,  nor  death,  &c.  (hall  be  able  to  (eparate  us  from 
the  love  of  GOD,  which  is  in  Chrjft  Jejus  eur  Lord. 
Rom,  viii,  38,  39. 


42  CAP 

The  ptrfeverance  of  the  fainfsls  alfo  evident  from 
the  immutability  of  the  Deity  •  his  purpoies  and 
the  reafons  on  which  he  founds  them  are  invariable 
as  himielf  ;  with  him  there  is  no  variabienel*  nor  II  a- 
dew  of  turning.  James  i.  17.  The  faithfulnefs  of 
the  Deity  is  ever  difplayed  in  performing  his  promi- 
fes  :  but  the  do&rine  of  falling  from  grace  fru  ft  rates 
the  defign  of  the  promifes  ;  for  if  oneYaint  may  fail, 
why  not  another,  and  a  third,  till  no  fincere  chri- 
ftians  are  left  ?  But  the  doctrine  of  betievers  pcrje- 
verance  remains  firm  as  it  is  fupported  by  the  expreis 
tenor  of  fcripture,  the  immutability  of  the  Deity,  and 
his  faithfulnefs  in  performing  his  promifes. 

Ifaofaeim's  Ecclejiafiical  Hiflory    vol.  3«/>.  352.  vol.  4.  p.  70. 
CaJviv's  Infiituti  mst  p    127. 

Jj/imbly't  Confeffion  of  Faith  ,  p    25,  36    48,  49,  67, 
Cbarnock's  Workt^  vol.  2.  p.  1353!  1354- 
Ttui/t'j  Worktop.  220 
'bettor  Edwar&'s  Vtritas  Rtdux,  p,  56,  89   91,  92,  319 

321,  358    384    390,  45* 

Edwards  on  Original  Sin,  p.    13,  40,  356    ?66. 
's  Hifiorical  Lilirarjt   voi,  i  />.  195. 


CANUSARS.     [See  French  Prophets] 

CAPUTIATI,  A  feft  which  appeared  in  the 
twelfth  century  ;  fo  called  from  a  fiogular  kind  of 
cap  which  diftinguifli  their  party.  They  wore  up 
on  their  caps  a  leaden  image  of  the  Virgin  Mary, 
and  declared  publickly,  that  their  purpofe  was  to 
.level  all  diftinftions,  to  abrogate  magi  ft  racy,  atwjto 
remove  all  fubordination  among  mankind,  and  to 
reftore  that  primitive  liberty,  that  natural  equality, 
which  were  the  ineftim^le  privileges  of  the  firft 
tnortals, 

fccchf.  Hift.  vol.  a.  /.  456,  457. 

CAROLOSTADIANS, 


CAT  43 

CAROLOSTAD1ANS,  So  called  from  Carolo- 
ihdt,  a  colleague  of  Luther's.  He  denied  the  real 
prefence  in  the  Eucbarift  ;  and  declaimed  againft 
numan  learning. 

Mofhtlnft  Ecdef,  Hijl.  vol  4   />.  28,  36.' 

CARPOCRATIANS,  A  feft  which  arofe  to-? 
wards  the  middle  of  the  fecond  century  ;  fo  called 
from  Carpocrates,  whofe  philofophical  tenets  agreed 
in  general  with  thofe  of  the  Egyptian  Gnoftics.  He 
acknowledged  the  exigence  or  a.  Supreme  GOD, 
and  of  the  Mom  derived  from  him  by  fucceffive  ge 
nerations.  He  maintained  the  eternity  of  a  corrupt 
matter,  and  the  Creation  of  the  world  from  thence 
by  angelic  powers,  as  alio  the  Divine  origin  of  fouls 
unhappily  imprifoned  in  mortal  bodies,  &c.  He  af- 
ferted,  that  JESUS  was  born  of  Jojlfpb  and  Mary^ 
according  to  the  ordinary  courfe  of  nature,  and  was 
diftinguiilied  frorri  the  reft  of  mankind  by  nothing 
but  his  fuperior  fortitude  and  great  nefs  of  foul.  He 
held,  that  lufts  and  paffions,  being  implanted  in  our 
nature  by  GOD  himfelf,  were  confequently  void  ol 
guilt,  and  had  nothing  in  them  criminal  ;  and  not 
only  allowed  his  difciples  full  liberty  to  fin,  but  re* 
commended  to  them  a  vicious  courfe  of  life,  as  a 
matter  both  of  obligation  and  peceffity,  aflerting  that 
eternal  falvatioti  was  only  attainable  by  thofe  who 
had  committed  all  forts  of  crimes,  and  had  daringly 
filled  up  the  meafure  of  iniquity.  He  alfo  taught 
that  all  things  (hould  be  poflefied  in  common.  [See 
Gnoflics] 

's  IbM,  vol  4,  p   184,  185^ 


CATAPHRO6GIANS.     [See  Montamfls] 

o  CATHARISTS^ 


44.  CER 

CYTHARISTS,  A  branch  of  the  Manichins; 
in  the  twelfth  century.  This  led  agreed  in  the 
following  points  of  doctrine,  viz.  That  Matter  was 
the  fource  of  all  evil  ;  that  the  Creator  of  this  world 
was  a  Being  diftindfc  from  the  fuprerhe  Deity  j  that 
Chrifl  was  not  cloathed  with  a  real  body,  neither 
could  be  properly  (aid,  to  have  been  born,  or  to 
have  feen  death  ;  that  human  bodies  were  the  pro- 
dudion  of  the  evil  principle  ;  that  baptifm  and  the 
Lord's  fupper  were  ufelefs  institutions  ;  and  that 
human  fouls  endued  with  reafon,  were  fliut  up  by 
an  unhappy  fate  in  the  dungeons  of  mortal  bodies, 
from  whence  only  they  could  be  delivered  by  fad 
ing,  mortification,  and  continence  of  every  kind. 
Hence  they  exhorted  all  who  embraced  their  doc 
trine  to  a  rigorous  abftinence  from  animal  food^ 
\vine,  and  wedlock^  and  recommended  to  them,  in 
the  mod  pathetic  terms,  the  mod  fevere  ads  of 
aufterity  and  mortification. 

This  denomination  treateH  all  the  books  of  the 
Old  Teftament  with  the  utmoft  contempt,  but  ex- 
prcffed  a  high  veneration  for  the  New,  particularly 
for  the  four  Evangel  ids. 

im*s  Eccltf.  Hift.    vol.    2.  p.  444. 


CERDONIANiS,  ,  A  branch  of  the  Gnoftics  in 
the  fecond  century,  which  derive  their  name  from 
Cerdo  ;  they  are  alfo  called  Marcionite?,  from  Mar- 
cion,  who  propagated  his  dodrines  with  ailonifhing 
fucceis  throughout  the  world. 

The  fentiments  taught  by  this  denomination  were 
as-  follow  : 

That  there  are  two  principles,  the  one  perfedly 
good,  and  the  other  perf  e&ly  evil  •,  and  between 

thefe 


e  E  R  45 

thefe  there  is  an  intermediate  kindofDeity,neither  per- 
fe£tly  good  nor  perfedtly  evil,  but  of  a  mixed  nature  5 
and  to  far  j  ift  and  powerful,  as  to  administer  rewards 
and  inflidt  punithments..  ri  his  middle  Deity  is  the 
creator  of  this  inferior  world,  and  the  God  and  le- 
giflator  of  the  Jewish  nation  ;  he  wages  perpetual 
war  with  the  evil  Principle  ;  and  both  the  one  and 
the  other  aipire  to  the  place  of  the  jttpreme  Being* 
and  ambitioofly  attempt  fubjeding  to  their  authority 
all  the  inhabitants  of  the  world. 

The  Jews  are  the  fubje&s  of  that  powerful  genius 
who  formed  the  globe  :  the  other  nations,  who 
worship  a  variety  of  Gods,  are  under  the  empire  of 
the  wit  Principle.  Both  thefe  con0ifling  powers 
exercife  oppreflions  upon  rational  and  immortal 
fouls,  and  keep  them  in  a  tedious  and  miferable  cap 
tivity*  Therefore,  the  fupreme  God,  in  order  to  ter 
minate  this  war,  and  to  deliver  from  their  bondage 
thofe  fouls,  whofe  origin  is  celeftial  and  divine,  fent 
to  the  Jews  a  being  moft  like  to  hirofelf,  even  his 
fpn  JESUS  CHRIST,  cloathed  with  a  certain 
fhadowy  refemblance  of  a  body,  that  thus  he  might 
be  vifible  to  mortal  eyes.  The  commiffion  of  this 
celeftial  meffenger  was  to  deftroy  the  empire  both 
of  the  eviiBrinciple^  and  of  \he£utbor  of  thh  wor/d, 
and  to,  bring  back  wandering  fouls  to  God.  On 
this  account  he  was  attacked  with  inexpreffible  fury 
by  the  Prince  of  Darkne/st  and  by  the  God  of  tbe 
Jews,  but  without  effedt,  fince  having  a  body  only 
in  appearance,  he  was  thereby  rendered  incapable 
of  fuffering.  Thofe  who  follow  the  facred  dSrefti- 
ons  of  the  celeftial  conduftor,  mortify  the  body  by 
fafting,  and  aufterities,  call  off  their  minds  from  the 
alk)rements  of  fenfe,  and  renouncing  the  precepts  of 

G  2  the 


46  P  e  & 

the  Cod  of  tbe  Jews,  and  of  the  Prim  of  Darfaefs, 
turn  their  eyes  towards  the  Supreme  Being y  (hail 
after  death  aicend  to  the  manfions  of  felicity  and 
perfection. 

This  denomination  rtjcSed  all  the  Old  Teft^ 
mem,  and  received  only  part  of  St.  Luke's  gofpel, 
and  ten  of  St.  Paul's  epiftles  in  the  New.  [£ee 
Gnoftics] 

Mofaito'sEcc'.ef  H'tfi.  vol.  i,  p    178. 
Broughlont   Htftorical    Library ,  t»W.    2     p.    48. 

CER1NTHIANS,  A  feel  which  arofe  in  the 
firft  century  ;  fo  called  from  Cerinthius,  who  taught, 
That  the  creator  of  the  world,  whom  he  coniidercd 
alfo  as  the  fovereign  and  law-giver  of  the  Jewi;h 
people,  was  a  Ifeirtg  endowed  with  the  greateft  vir 
tues,  and  derived  his  birth  from  the  fupreme  God  -9 
that  this  Being  fell  by  degrees  from  his  native  vir 
tue  and  his  primitive  dignity  ;  that  the  fupreme 
God,  in  confequence  of  thb,  determined  to  deftroy 
his  empire,  and  fent  upon  earth, 'for  this  puipofe, 
one  of  the  ever-happy  and  glorious  l£onsy  whole 
tiame  was  CHRIST  ;  that  this  CHRIST  chofe  for 
his  habitation  the  perfon  of  JESUS,  a  man  of  the 
moft  illuflrious  fan&ity  and  jultice,  the  fob  of  Jofcph 
and  Mary,  and  defcending  in  the  form  of  a  dove,  en 
tered  into  him,  While  he  was  receiving  the  baptifm 
of  John  in  the  waters  of  Jordan  :  that  JESUS,  after 
his  union  with  CHRIST,  oppoied  himfelf  with  vi 
gor  to  the  God  of  the  Jews,  and  was,  by  his  inftiga- 
tion,  feized  and  crucified  by  the  Hebrew  chiefs  :  that 
when  JESUS  was  taken  captive,  CHRIST  afcend- 
cd  up  on  high,  fo  that  the  man  JESUS  alone  was 
fubjetted  to  the  pains  of  an  ignominious  death. 

Cerinthius 


C  H  R  47 

Ceri-nt-hius  required  of  his  followers  that  they 
fhould  worfhip  the  Father  of  CHRIST,  even  the 
iupreme  GOD,  in  conjunction  with  the  Son  ;  that 
they  fliould  abandon  the  law- giver  of  the  Jews, 
whom  he  looked  upon  as  the  creator  of  the  world  5 
that  they  (hould  retain  a  part  of  the  law  given  by 
Moles,  but  fliould,  neverthelefs,  employ  their  princi 
pal  attention  and  care  to  regulate  their  lives  by  the 
precepts  of  CHRIST.  %  To  encourage  them  to  this, 
he  promised  them  the  refurredion  of  this  mortal  bo 
dy,  after  which  was  to  commence  a  fcene  of  the  moft 
exquifite  delights,  during  CHRIST'S  eatthly  reign 
of  a  thoufand  years,  which  was  to  be  fucceeded  by 
a  happy  and  never-ending  life  in  the  celeftial  world. 
[See  Gnofticsj, 

Ecclef,  Hifl.  voL  i.  p.  117,  118. 


CHAZINZARIANS,  A  fed  which  arofe  in  Ar 
menia,  in  the  feverith  century.  They  are  fo  called 
from  the  Armenian  word  chazus,  which  fignifies 
a  croj^  becaufe  they  were  charged  with  adoring  the 

fn^L 

Hiflory  of  Religion,   vol.  4,     [See  Chazinzaricrni] 

CHILIASTS.     [See  MillenariansJ 

CHRISTIANS  OF  ST,  JOHN,  So  called  be 
caufe  they  lay  they  received  their  faith,books,and  tra 
ditions  from  John  the  Baptifl.  They  always  inhabit 
near  a  river  in  which  they  baptize,for  they  never  bap 
tize  but  in  rivers,and  only  on  Sundays.  Before  they  go 
to  the  river,  they  carry  the  infant  to  church,  where 
there  is  a  Bifliop  who  reads  certain  prayers  over  the 
head  of  the  child  ;  from  thence  they  carry  the  child 
to  the  river,  with  a  train  of  men  and  women,  who, 

together 


C  H  R 

together  with  the  Bifcop,  go  up  to  the  knees  in 
ter:  then  the  Bifhop  reads  again  certain  prayers  out 
of  a  book,  which  d«  ne,  he  fprinkles  the  infant  three 
times,  faying,  In  the  name  of  the  Lordy  fir  ft  and  la  ft 
of  the  wcrld  end  farudile^  the  high  creator  of  all 
things.  After  that  the  Biihop  reads  again  in  his 
book,  while  the  god-father  plunges  the  child  all 
over  in  the  water  ;  after  which  they  all  go  to  the  pa 
rents  houfc  to  feaft.  They  have  no  knowledge  of 
the  mv  fiery  of  the  holy  Trinity,  only  they  fay  that 
Chi  id  is  the  .pirit  and  word-ot  the  eternal  Father. 
They  confefs  he  became  man  to  free  u  .  from  the 
puniftiment  of  fin  :  but  when  the  Jews  came  to  take 
him,  he  deluded  their  ccuelty  with  a  fhadow. 

They  believe  the  angel  Gabriel  is  the  Son  of 
GOD,  begotten  upon  light,  and  that  he  undertook 
to  create  the  world,  according  to  the  command 
which  GOD  gave  him,  *  and  took  along  with  him 
three  hundred  and  thirty-fix  thoufand  demons,  and 
made  the  earth  fo  fertile  that  it  was  but  to  low  in 
the  morning  and  reap  at  night  ;  and  that  the  fame 
angel  taught  Adam  all  die  neceffary  fciences. 

In 

*  The?  fay,  tint  af;er  the  angel  Gabriel  had  firmed  the  world 
fcy,  the  cm-nil  d,  of  GOD,  he  th,u«  d-fcoutfed, — Lord  GOD,  I 
have  Vui!t  the  world  ai  thou  didft  command  «Q«.  It  has  put  me 
end  my  brethren  to  a  vsft  deal  of  trouble  Co  raife  fuch  h'gh  mouc* 
taim,  which  Teem  to  (attain  Heaven  :  but.  inftead  of  thai  fatiifao 
n  »n  I  ought  to  feel,  for  having  acconaplifhed  fo  great  a  work.  I 
find  reafjn  to  be  altogether  grieved.  When  GOD  demanded 
the  caufr,  the  angel  Gabriel  anfwerrd,  My  GOD  and  Fa'her,  I 
vill  teli  yrm  what  sfBifl*  me  :  after  the  oukn  g  of  the  world,  I 
f  rcfee  that  there  wiil  come  into  it  a  prodigious  cumber  of  Jtw«f 
Tuikt  and  UfideJs,  enemies  to  your  name,  who  will  be  on  worthy 
TO  enjoy  the  frnics  of  our  labour.  To  whom  GOD  ihut  replitd  ; 
Nfvtr  grieve,  my  fon,  there  (hall  l?ve  ia  thii  world,  which  thp^ 
haft  built,  certain  chrifttaus  of  St,  Johut  who  (hall  be  my  ffiefidij 
wd  ih^li  all  be  favcd. 


CHR  49 

In  reference  to  the  life  to  come^  it  is  faid  they  be 
lieve  that  when  any  one  lies  at  the  point  of  death, 
three  hundred  and  fixty  demons  come  and  carry  his 
foul  to  a  place  full  of  ferpents,  dogs§  lions,  tygers^ 
and  devils  $  who;  if  it  be  the  foul  of  a  wicked  man, 
tear  it  in  pieces  ;  but  being  the  foul  of  a  juit  man, 
it  creeps  under  the  bellies  yf  thofe  creatures  into  the 
prefence  of  GOD,  who  fits  in  his  feat  of  majefty  to 
judge  the  world  ;  and  that  there  are  angeis  alio,  who 
weigh  the  fouls  of  men  in  a  balance,  who  being 
thought  worthy,are  admitted  immediately  into  glory; 

They  have  no  canonical  books,  but  a  number  full 
of  charms,  &c.  Their  chief  feftivals  are  three  ;  one 
in  the  winter,  which  lafts  three  days,  in  memory  of 
our  fir  ft  parents  and  the  creation  of  the  world  ;  the 
other  in  the  month  of  Auguft,  which  is  called  the 
feafllof  St.  John  ;  the  third,  which  lafts  five  days^ 
in  Jane, during  which  time  they  are  all  re-baptized; 

In  the  Eucharift,  the/  m*ke  ufe  of  meal  or  flour 
kneaded,  with  wine  and  oil  $  they  add  oil  to  fig-nify 
the  benefit  we  receive  by  the  facrament,  and  put  us 
in  mind  of  our  love  to  GOD  and  our  neighbour. 
The  words  of  their  confecration  are  certain  long 
prayers,  which  they  make  to  praifeand  thank  GOD, 
at  the  fame  time  blefiing  the  bread  and  wine.  After 
all  the  ceremonies  are  ended,  the  Pried  takes-  the 
bread,  and  having  eaten  iome  of  it,  diftributes  the 
reft  to  the  people. 

Thefe  Chriftians  refide  in  Perfia  and  Barfora. 

Taviniers  Travels,  p   90  91   92.  93. 

CHRISTIANS   OF  ST.  THOMAS,  A  fefl  i* 

the  peninfula  ot  India^  on  this  fide  the  gulph.    They 

,  ..      « 


, 


jo  C  O  C 

are  called  Chriftians  of  St.  Thomas,  becaufc  that 
apoftle  preached  the  gofpel  and  fuffered  martyr 
dom  in  that  peninfula  ;  and  for  whom  thole  Chri 
ftians  have  a  peculiar  veneration. 

They  admit  of  no  images,  and  receive  only  the 
crofs,  to  which  they  pay  a  great  veneration.  They  af 
firm,  that  the  fouls  of  the  faints  do  not  fee  GOD, 
till  after  the  day  of  judgment.  They  acknowledge 
but  three  facraments,  viz.  Baptifm,  Orders,  and  the 
Eucharifi.  They  make  no  ufe  of  holy  oils  in  the 
administration  of  baptifm  •,  but  after  the  ceremony, 
anoint  this  infant  with  an  undlioo,  compofed  of  oil 
and  walnuts,  without  any  benedidtion.  They  have 
no  knowledge  of  confirmation,  or  extreme  unffion  j 
and  abhor  auricular  confejjion.  In  the  Eucbarifl^ 
they  coniecrate  with  little  cakes,  made  of  oil  and 
lalt ;  and,  inflead  of  wine,  make  uie  of  svatct  in 
which *raifms  have  been  infufed. 

Brought  en's  Hifiorical  Library    vol.  I.  p,  236. 

CIRCUMCELLIANS,  in  Latin  Circumcclliones, 
A  branch  of  the  fedt  of  the  Donatifts.  They  a- 
bounded  chiefly  in  Africa.  They  had  no  fixed  abode, 
but  rambled  up  and  down,  begging,  or  rather  exac 
ting,  a  maintenance  from  the  country  people.  It 
was  from  this  wandering  courle  of  life  they  had 
their  name. 

Broughtont  ibid   p.  249. 

COCCEIANS,  A  fe«a  which  arofe  in  the  feven- 
teenth  century,  (o  called  from  John  Cocceius,  Pro- 
feflbr  of  Divinity,  in  the  Univerilty  of  Leyden.  He 
reprefented  the  whole  hiftory  of  the  Old  'le/lamcnt 
as  a  mirror^  which  held  forth  an  accurate  view  of 
the  tranfactions  and  events  that  were  to  happen  in 

the 


COC  £t 

the  church  under  the  difpenfation  of  the  New  It/la 
ment,  and  unto  the  end  of  the  world.  He  main 
tained  that  by  far  the  greateft  part  of  the  ancient 
prophecies  foretold  CHRIST'S  rhiniftry  and  media 
tion,  and  the  rife,  progrefs,  and  revolutions  of  the 
churchy  riot  only  under  the  figure  of  perfons  and 
tranjaffiom,  but  in  a  literal  manner,  and  by  the  very 
fenfe  of  the  words  ufed  in  thefe  predictions  ;  and 
laid  it  down  as  a  fundamental  rule  of  interpretation, 
that  the  words  and  pbrafes  of  fcripture  are  to  be  un- 
derftood  in  every  fenfe  of  which  they  are  fufceptiblej 
or,  in  other  words,  that  they  fignify  in  ffiff,  every 
thing  that  they  can  poffibly  fignify. 

Cocceius  alfo  taught  that  the  covenant  made  be 
tween  GOD  and  the  Jewifli  nation,  by  the  miniftr/ 
of  Vtofes,  was  of  the  lame  nature  of  the  new  cove 
nant  obtained  by  the  mediation  of  JE*US  CHRIST4 

fn  confequence  of  this  general  principle,  he  main-7, 
tained,  That  the  im  commandments  were  promulga-] 
ted  by  Mofes,  not  as  a  rute  of  obedience^  but  as  a  re~ 
presentation  of  the  covenant  of  grace  : — That  when 
the  Jews  had  provoked  the  Deity  by  their  va 
rious  tranfgreffions,  particularly  by  the  worfliip 
of  the  golden  calf,  the  fevere  and  fervile  yoke 
of  the  ceremonial  law  was  added  to  the  decalogue,1 
as  a  punifhment  inflidled  on  them  by  the  fupremc 
Being  in  his  righteous  difpleafure,— that  this  yoke: 
which  was  painful  in  itfelf,  became  doubly  fo  on 
account  of  its  typical  fignification,  fince  it  admoni{h4 
ed  the  Israelites,  from  day  to  day,  of  the  imperfect 
tion  and  uncertainty  of  their  ftate,  filled  them  with' 
anxiety,  and  was  a  perpetual  proof  that  they  had 
merited  the  righteous  difpleafure  of  God,  and  could 
not  expert  before  the  coming  of  the  Mefliah  tha 

H  entire 


52  CON 

entire  rcmiflion  of  their  iniquities,  —  that  indeed  good 
men,  even  under  the  Mofaic  difpenfation,  were 
immediately  after  death  made  partakers  of  everlaft- 
ing  glory  j  but  that  they  were  neverthelefs,  during 
the  whole  courfe  of  their  lives,  far  removed  from 
that  firm  hope  and  aflurance  of  falvation,  which 
rejoices  the  faithful  under  the  difpenfation  of  the 
golpel^  —  and  that  their  anxiety  flowed  naturally  from 
this  confederation,  that  their  fins,  though  they  re 
mained  unpunilhed,  were  not  pardoned,  becaufe 
Chrift  had  not,  as  yet,  offered  himfelf  up  a  facrifice 
to  the  father  to  make  an  entire  atonement  for  them. 

jMo/heim't  Ecclcfiajlical  Hijlorji  vol.  4  p.  54$*   546    547,  $48. 

COLARBARSIONS.     [See  Marcofians] 

COLLEGIATES,  A  name  given  to  a  fbciety  of 
Mennonites  at  Holland,  becaufe  they  called  their 
religious  aflemblies  colleges.  They  are  alfo  called 
Rhinftergers.  [See  MennonitesJ 

Mo/h  sin's  iMJ  v-j/.   $    p.   59. 
Collier9/  Hift,  Difliorarj.     [S*e 


COLLUTHIAN3,  A  feft  which  arofe  in  the 
fourth  century  ;  fo  called  from  Col'uthus,  a  Pried 
of  Alexandria,  who  taught  that  GOD  was  not  the 
author  of  the  evils  and  affli&ions  of  this  life. 

Broughtons  H'ft.   Library,  vol.   I.   p.  264. 

COLLYLYRIDIANS.  An  Arabian  feft,  in  the 
fourth  century  5  fo  denominated  from  their  idolizing 
the  virgin  Mary,  worfhi  ping  her  as  a  goddefs,  and 
offering  to  her  little  cakes. 

ffffl.  of  Rsligion,  vol   4.        [S:e   CoUjtyridians'] 

..  CON7GREGATIONALISTS,  A    denomination 
of  Prftfftants,  who  maintain,   that  each  particular 

church 


C  p  R  53 

church  has  authority  from  Chrift  for  exercifiiig-  go 
vernment,  and  enjoying  all  the  ordinances  of  wor- 
ihip  within  itfelf. 

This  denomination  differ  from  the  Independents 
5n  this  refpeft,  viz.  They  invite  councils  which  are 
advjfary  only  ;  but  the  Independents  formerly  deci 
ded  all  difficulties  within  themlelves.* 

NeaP't  Htfl.  o/ NffwEngland.  vol.  2-  p.   314, 

CONONITES,  A  fe<3  which  appeared  in  the 
fixth  century  j  they  derive  their  name  from  Conon, 
Bishop  of  Tarfus,  he  taught,  that  the  body  never 
loft  its  form, — that  its  matter  alone  was  fubjea-  to 
corruption  and  decay,  and  was  to  be  reftored  when 
this  mortal  (hall  put  on  immortality. 

In  other  points  they  agree  with  tfoe  Philoponifts. 
[See  Philoponifts  and  TritheiftsJ 

Mofbeittfs  Ecclef.  //{/?.  vol.  i    £.473. 

COPHTES,  Chriftians  of  Egypt,  Nubia,  and 
the  adjacent  countries  5  theft  fentiments  are  fimilar 
with  the  Jacobites.  [See  Jacobites.  See  alfo  the 
Appendix] 

Father   Simons'  Religion  of  the  Eajlcrn    Nationt,  p    no. 

CORRUPTICOLA,  A  feft  which  arofc  in  the 
fixth  century  ;  they  derived  their  name  from  their 
maintaining  that  the  body  of.Chrift  was  corruptible, 
that  the  fathers  had  owned  it,  and  that  to  deny  it 
was  to  deny  the  truth  of  our  Saviour's  paffion. 

Dictionary  of  Arts  and  Scicttcett  vol.  I ,  p    492. 

H  z  PAMIANISTS, 

\ 

*  Thofe  who  are  defirou*  cf  f  eicg  a  particular  account  of 
Congregational  principles,  may  confolc  their  platform  of  church 
difciptine,  wiucfc  the  buyity  of  t^is  work  doei  woe  admit  of  u: 
fcniug. 


54  DAY 


DA  M  I  A  N  1  S  T  S,  A  fcft  in  the  Cxth  centu* 
ry  ;  io  called  from  Damian,    Hfhop  of  Alex 
andria.     The  opinions  maintained  by  this  denomi 
nation  were  fimiler  to  thofe  of  the  Angelhes.     [bee 
Angelitesj 

Mo/heim**  Ecclcjiafiictl  Hijl   vol.  i   p.  473. 


DANCERS,  A   (eft  which  arofe  at 

in  the  year  1373,  from  whence  they  (pread 
through  the  diftri<5$  oi  Liege  ^  Haiwutt,  and  other 
parts  of  Fiandcn.  It  was  cuftomary  among  them 
for  perfons  of  both  fexes,  publicly,  as  \yell  as  in  pri 
vate,  to  fall  a  dancing  all  of  a  iudden,  and  holding 
each  others  hands,  to  continue  their  motions  with 
extraordinary  violence,  till,  being  almoft  fuffocated, 
th<?y  (eil  down  breathlefs  together  ;  and  they  affirm 
ed  that,  during  thefe  intervals  of  vehement  agitation, 
they  were  favoured  with  wonderful  vifions.  Like 
the  Flagelants,  they  wandered  about  from  place  to 
place,  had  recourfe  to  begging  for  their  fuftenance, 
treated  with  the  utmo:1  contempt,  both  the  prieft- 
hood,  the  public  rites  and  worfliip  of  the  church, 
and  held  fecret  aijemblies. 

Mojhcim  ibid,  vol.  3    p.  206    207. 

DAVIDISTS,  A  feS  in  the  fixteenth  century  ; 
fo  called  from  David  George,  a  native  of  Delft  >  who 
Acquired  great  reputation  by  his  prudent  converfat'i- 
oh. 

He  deplored  the  decline  of  vital  and  pra&ical  re»* 
ligion,  and  endeavoured  to  reftore  it  among  his  fol 
lowers  ;  but  rcje<5ted,  as  mean  and  ufelcfs,  the  e^- 
ternal  fervices  of  piety, 

He 


D  O  N  55 


He  was  charged  with  averting,  that  he  was 
third  David,  ion  of  GOD  $  and  that  he  ought  to 
lave  men  by  grace  and  not  by  death  :  and  with  de 
nying  the  exigence  of  angels  and  demons,  the  au 
thority  of  the  Icriptures,  and  the  refurreflion  of  the 
body. 

Mo/helm's  Ecchjiajiic^l  Etiftoryi  vol.  4  p.  164,  165. 
Cr  »Jbyys  Hifiorv  oj  the"  Englifl)  Baptifit  >  vol.    I    p.  64. 
Dufrefnoj  V  Chronological  Tables  >  vat.  2  p    249, 

DIGGERS,  A  fecit  which  fprung  up  in  Germany 
in  the  fifteenth  century  j  fp  called,  becaufe  they  dug 
their  aflcmblies  under  ground,  in  caves  and  forefts.— 
They  derided  thq  church/its  minifters  and  iacraments. 

Br  ought  on*  t  Htftorical  Library  t  vol.  I.  p.  32^* 

DLMOERITES.    (See  Appollinarians] 

DOCETOE,  A  fcft  in  the  firft  and  fecond  cen 
turies  5  fo  called  from  the  Greek  of  [apo  tou  dolcee 
in]  to  appear,  becaufe  they  held  that  Jefas  Chrift 
w^s  born,  lived  in  the  world,  died,  and  rofe  again, 
not  in  reality,  but  in  appearance  only.  It  was  the 
common  opinion  of  the  Gnoftics.  [See  Gnoftics] 

Brovghtotii  ibid.   p.  339. 

DONATISTS,  A  feet  which  arofc  m  the  fourth 
century.  They  derived  their  name  from  Donatus, 
Biihop  of  Numedia. 

They  maintained,  that  their  community  was  alone 
to  be  considered  as  the  true  church,  and;  avoided  all 
communication  with  other  churches,  from  an  appre- 
henfion  of  contracting  their  impurity  and  corruptiqn.1 
Hence  they  pronounced  the  facred  rites  and  inftitu- 
tions  void  of  all  virtue  and  efficacy  among  thofe 
chriftiansa\vho  were  not  precifely  of  their  fentiments  ^ 

and 


5-6  DUN 

and  not  only  re-baptized  thofe  who  came  over  to 
their  party  from  other  churches,  but  with  refpeft 
to  thofe  who  had  been  ordained  minifters  of  the 
gofpel,  they  either  deprived  them  of  their  office  or 
obliged  them  to  be  ordained  the  lecond  time. 

M'jjbeini'i  Ecc'ef.  tiijl.  vol.   i.  p.  333. 

BULCINISTS,  The  followers  of  Dulcinus,  a 
layman,  of  Novara,  in  Lombardy,  about  the  begin 
ning  of  the  fourteenth  century.  He  taught  that  the 
law  of  the  father,  which  had  continued  till  Moie«, 
was  a  law  of  grace  and  wifdom,  but  that  the  law  of 
the  Holy  Ghoft,  which  began  with  himfelf  in  the 
vear  1307,  was  a  law  entirely  of  love,  which  would 
iaft  to  ihe  end  of  the  world. 

St  H  Jlorical  Library  ,    vol.  I.   /.  344. 


DUNKERS,  A  denomination  which  took  its 
rife  in  the  year  1724,  and  was  formed  into  a  fort 
of  commonwealth,  moftly  in  a  fmall  town  called 
Ephrata,  in  or  near  Pcnnfylvania.  They  feem  to 
have  obtained  their  name  from  their  manner  of  bap 
tizing  their  new  converts,  which  is  by  plunging. 
Their  habit  fcems  to  be  peculiar  to  themielves,  con 
fiding  of  a  long  tunic  or  coat,  reaching  down  to 
their  heels,  with  a  fafii  or  girdle  round  the  waift, 
and  a  cap  or  hood,  hanging  from  the  moulders,  like 
the  drefs  of  the  Dominican  Friars.—  The  men  do 
not  {have  the  head  or  beard. 

The  men   and  women  have  feparate  habitations, 

ind  diftindl  governments.     For  thefe  purpofes,  they 

lave  eredled   two  large  wooden  buildings  ,•  one  of 

which  is   occupied   by  the  brethren,   the  other  by 

*VV  fibers  of  the  fociety  :    and  in  each  of  them 

"    r  there 


57 

there  is  a  banqneting-room,  and  an  apartment  for 
public  worlhip  ;  for  the  brethren  and  lifters  do  ndt 
meet  togeiher  even  at  their  devotions. 

They  live  chiefly  upon  roots  and  other  vegetables  $ 
the  rules  of  their  fociety  not  allowing  them  flefhj 
except  upon  particular  occafions,  when  they  hold 
what  they  call  a  Love-feaft  ;  at  which  time  the  bre 
thren  and  fillers  dine  together  in  a  large  apartment, 
and  eat  mutton,  but  no  other  meat.  No  member  of 
the  fociety  is  allowed  a  bed,  but  in  cafe  of  ficknefs. 
In  each  of  their  little  cells  they  have  a  bench  fixed 
to  ferve  the  purpofe  of  a  bed,  and  a  fmall  block  of 
wood  for  a  pillow.  The  Dunkers  allow  of  no  in- 
tercourfe  betwixt  the  brethren  and  fillers,  not  even 
by  marriage. 

The  principal  tenet  of  the  Dunken  appears  to  be 
this  :  That  future  happinefs  is  only  to  be  obtained 
by  penance  and  outward  mortifications  in  this  life  $ 
and  that  as  Jefus  Chrift,  by  his  meritorious  luffer- 
ings,  became  the  Redeemer  of  mankind  in  general, 
fo  each  individual  of  the  human  race,  by  a  life  of  ab- 
ftinence  and  reftraint,  may  work  out  his  own  falva- 
tion.  Nay,  they  go  fo  far  as  to  admit  of  works  of 
fupererogation  $  and  declare,  that  a  man  may  do 
much  more  than  he  is  in  juftice  or  equity  obliged 
to  do  ;  and  that  his  fuperabundant  works  may  there 
fore  be  applied  to  the  falvation  of  others. 

This  denomination  deny  the  eternity  of  future 
punifliments  ;  and  believe  that  the  dead  have  the 
gofpel  preached  to  them  by  our  Saviour,  and  that  the 
fouls  of  the  juft  are  employed  to  preach  the  gofpel 
to  thofe  who  have  had  no  revelation  in  this  life.— 
They  fuppofe  the  Jeivijh  Sabbath  >  Jabbattical  year% 

and 


S3  EBI 

and  year  of  jubilee,  are  typical  of  certain  periods  after 
the  general  judgment,  in  which  the  fouls  of  thofe, 
who  are  not  then  admitted  into  happinefs,  are  pu 
rified  from  their  corruption.  If  any  within  thcfe 
fmaller  periods  are  fo  far  humbled  as  to  acknowledge 
GOD  to  be  holy,  juft  and  good,  and  CHRIST 
their  only  Saviour,  they  are  received  into  felicity  : 
while  thofe  who  continue  obftinate,  are  refervcd  in 
torment  until  the  grand  period,  typified  by  the  ju 
bilee,  arrives,  when  all  (hall  be  made  happy  in  the 
endlefs  fruition  of  the  Diety. 

Caft'rpinfs  letters,  />.  76,   71.   72,    &c. 
A*.n.  Reg    p     343. 

fi 

EB  I  O  N  I  T  E  S,    A  fed  In  the  firft  and  fe- 
cond   century  ;    fo  called   from  their  leader 
Ebion,  or  from  their  poverty,  which  Ebionites  fig- 
nifies  in  Hebrew. 

They  believed  the  celeftial  miflion  of  CHRIST, 
and  his  participation  of  a  Divine  nature,  yet  they  re 
garded  him  as  a  man  born  of  Jo/eph  and  A/jry,  ac 
cording  to  the  ordinary  courfe  of  nature  :  they  more 
over  aflerted,  that  the  ceremonial  law,  inftituted  by 
Mofesy  was  not  only  obligatory  upon  thejews,  but  alfo 
upon  all  others  ;  and  that  the  obferVance  of  it  was 
very  eflential  to  falvation.  They  obferved  both  the 
Jewifti  Sabbath  and  the  Chriftian  Sunday  ;  and  in 
celebrating  the  Eucharift,  made  ufe  of  unleavened 
bread.  They  abflained  from  the  flefli  of  animals, 
and  even  from  milk. 

They  rejefted  the  Old-Teftament ;  and  in  theNevr 
Teftament  received  only  the  gofpel  of  St.  Matthew, 

and 


E  N  C  59 

and  made  ufc  of  a  book   which  they   filled,   ^he 
go/pel  according  /0  the  Hebrews. 

Mcfheim't   Ecclcf    Hijt.   vol.    I.  p.  173.   174. 
tie^rnes  Dutior    Hiftoricus?    vol.   2,   />.    74. 

EICET^E,  A  fedl  iri  the  year  680,  who  affirmed^ 
that  in  order  to  make  prayer  acceptable  to  God,  it 
ihould  be  performed  dancing. 

Disjrefnoy's  Chronological  Tablet,  vol   I.  p    213. 

EFPRONTESi  Sd  called  from  theif  (having 
their  foreheads  till  they  bleed,  and  then  anointing 
them  with  oil,  ufing  no  other  bAptifrn  but  this. 

They  fay,  the  Holy  Ghoft  is  nothing  but  a  bare 
motion  infpired  by  God  in  the  mind  $  and  he  is  not 
to  be  adored. 

Vh^a  of  all  Re:igisitt,  p,  2:3. 


ELCESAl  ES,  A  fea  in  the  fecond  century  5 
fo.  denominated  from  their  prophet  Elcefai.  His 
fundamental  dodrine  was,  that  Jefus  Chrift,  wha 
was  born  from  the  beginning  of  the  world,  had  ap 
peared  from  time  to  time  under  divers  bodies; 


of  RtligioAi   vol.  4.       \_Sss  Elccfaites'] 

ENCRATITES,  or  CONTINENTS,  A  name 
given  to  a  led:  in  the  fecond  century,  beeaufe  they 
condemned  marriage,  forbid  the  eating  of  fled), 
or  drinking  of  wine,  arid  rejected,  with  a  fort  of  hor 
ror,  all  the  comforts  and  conveniencies  of  life.  Ta- 
tian,  an  Affyrian,  was  the  leader  of  this  denomina 
tion.  He  regarded  Matter  as  the  fountain  of  all 
evil  ;  and  therefore  recommended,  in  a  peculiar 
manner,  the  mortification  of  the  body.  He  diilin- 
guiihed  the  creator  of  the  world  from  the  Supreme 
I  Being  -, 


60  ErPI 

Being  ;  denied  the  reality  of  CHRIST'S  body  ;  and 
blended 'the  Chriftian  religion  with  feveral  other  te 
nets  of  the  Oriental  philofophy. 

'Mo/hgiwft  Ecc'ef.  Hlft.  vol.  i,  p    180-. 

ENERGIA,  A  fe3  in  the  fixteenth  century  ;  fo' 
called  becaufe  they  held,  the  Eocharift  was  the  ener 
gy  and  virtue  of  Jsfus  Chrifl  $  not  his  body,  nor  a 
repiefentation  thereof. 

ffift.  of  Religion^  vol,  4.     IS  ft  Energici~\ 

EON1TES,  A  fe<3:  in  the  twelfth  century,  fol 
lowers  of  Eon  de  Etoile,  a  gentleman  of  Eretagne. 
Having  heard  it  fung  in  the  church,  per  eum%  qui 
venturus  eft  judicare  vivos  at  mortuos,  he  concluded 
that  he  was  the  perfon  who  was  to  judge  boih  quick 
and  dead,  from  the  refcmblance  between  the  word 
Eum  and  his  name.  He  was  followed  as  a  great 
prophet  £,  (ometimes  he  walked  with  a  great  num 
ber  of  people  ;  fometirnes  he  Irved  in  folitude,  and 
appeared  afterwards  in  greater  fplendor/than  before. 
He  ended  his  days  in,  a  miferable  ptifon,  and  left  a 
confiderable  number  of  "followers,  whom  perfecution 
and  death  in  the  moft  dreadful  forms  could  not 
perfuade  to  abandon  his  caufe. 

Mofljtim*s  Ecc/ff  tiifl.  vol   2    p.  457,  458. 
Broaghtotfs  Hiftortcal  Library*  vol    i.  J>.  361. 

EOQUINIANS,  A  fe6l  in  the  fixteenth  century ; 
fo  called  from  one  Eoquinus,  their  mafter,  who 
taught  that  Chrift  did  not  die  for  the  wicked,  but 
only  for  the  faithful, 

»  Ro/ft  View  of  all  Religions^  p.  234. 

EPIvSCOPALIANS,  So  called  from  [cpi]  and 
[fkopeo]  They  maintain,  that  Bifhops,  Preibyters> 

and 


ETH  61 

and  Deacons,  are  three  dlftinft  fubordinate  callings 
ip  God's  church.  That  the  Bilhops  have  a  fuped- 
ority  over  the  Priefts  jure  divini,  and  direftly  from 
God.  To  prove  this  point  they  alledge,  that  Bifliops 
were  inflituted  by  the  apojt/es  themfeives  to  fucceed 
them  in  great  cities,  as  Timothy,  at  Ephefus ;  Titus, 
at  Crete,  &c.  It  is  faid  in  iftof  Timothy,  v  19  : 
Jgainft  ah  Elder  receive  not  an  accufatlon^  but  before 
one  or  two  <witne/es.  Therefore,  fay  they,  Timothy 
was  a  judge  :*  Prefbyters  were  brought  before  him, 
and  he  was  fupericr  to  them.  And  they  affsrt  that 
epi/copacy  was  the  conftitution  of  the  primitive 
church.  [See  Appendix] 

AW/  Hlft,  of  the  Paritantf,  vol.  i,  p.   494. 
Dr.   Edward^s    Remains,  p    229. 

ERASTIANS,  So  called  from  Eraflus,  n  German 
divine  of  the  fixteenth  century.  The  palloral  office 
according  to  him  was  only  perfuafive,  like  a  pro- 
feflbr  of  fciences  over  his  ftudents,  without  any 
power  of  the  keys  annexed.  The  Lord's  (upper, 
and  other  ordinances  of  the  gqfpel,  were  to  be  free 
and  open  to  all.  The  minifter  might  diflfuadc  the 
vicious  and  unqualified  from  the  communion,  but 
might  not  refufe  it,  or  inflift  any  kind  of  cenfure  j 
the  punifhment  of  all  offences,  either  of  a  pivil  or 
religious  nature,  bping  refered  to  the  civil  magiftrate. 

Ne'al's  flifl,   of  the   Puritans.     voL  3.  p.   140. 

ETHNOPHRONES,  [Greek]  In  Englifh  Ta- 
ganizers.  So  they  ^called  a  fed  in  the  eighth  cen 
tury,  who  profeffing  Chriftianity,  joined  thereto  all 
the  ceremonies  of  Paganifm,  fuch  as  judicial  aftro- 
logy,  divinations  of  all  kinds,  &c.  and  who  obfgr- 
yed  'allfwfts,  times,  and  fealons  of  the  Gentiles.— 

}  2  ' 


,62  E  U  T 

The  word  is  compounded  of  the  Greek   [ethnos] 
nation,  and    [phren]   thought  or  fcnttment. 

Broughton's  Hiftorical  Lilrary%    vol.    I    p.     378. 

EUCHITES.     [See  Maffiilians] 

EUDOXIANS,  A  branch  of  the  Arians  in  the 
fourth  century  ;  fo  called,  from  Eudoxus,  who  af 
ter  the  death  of  Anus,  became  head  of  the  party. 
[See  AriansJ 

Hift*    of   Religion  ,    v?/.    4     [_S?t  SudoxUns] 

EUNOMIANS.     [See  Arians] 

EUSEBIANS,  So  called  from  Eufebius,  Eiihop 
of  C&fareay  in  Pale/line,  in  the  fourth  century.  He 
maintained  that  there  was  a  certain  dflparity  and 
jubordination  between  the  perfons  of  theGod-Head. 
[See  AriansJ 

EecUf  //(/?.  voi.   i.  p   291.. 


EUSTATHIANS,  A  fcft  in  the  fourth  century  • 
fo  called  from  Euftathius,  a  Monk  ;  he  prohibited 
marriage,  the  ule  of  wine  and  flefh,  feafts  of  cha- 
iity,  and  other  things  of  that  nature.  To  thole 
\vho  were  joined  in  wedlock,  he  prefcribed  imme 
diate  divorfe  ;  and  obliged  his  followers  to  quit  al! 
they  had,  as  incompatible  with  the  hopes  of  heaven. 

Mofheln**  ibid,     />•    313. 

Etylcy'f  D;fiionaryt  vol.  2.   [$**  Evfiatbiziu'] 

EUTUCHITES,  A  fc6b  in  the  third  Century  ; 
fo  called  from  the  Greek  [eutuchein]  which  figni- 
fies,  to  live  'without  pain,  or  in  pleafurc. 

They  held  that  our  fouls  are  placed  in  our  bodies 
only  to  honour  the  angels  who  created  ihcm  5  that 

we 


FA.M  £3 

we  ought  to  rejoice  equally  in  all  events,  becaqfe  to 
grieve  would  be  to  diftiotiour  the  angels,  their  cre 
ators.  They  alfo  held  that  Jeius  Chrift  was  not  the 
bon  of  God,  but  pf  an  unknown  God. 

rSt  H  ijl  or  leal  Library  >  vol.  2    p.  552* 


EUTYCHiAtfS,    A   left  in  the  fifth  century  . 
fo  called   from  EutycheSj  a   Monk  and  Abbot,   of 
Conftaritinople. 

They  maintained,  that  there  was  only  one  nature 
in  Jcfus  Chrift.  The  divine  nature,  according  to 
them,  had  fo  entirely  (wallowed  ,  up  the  human, 
that  the  Litter  could  not  be  diftinguifhed  ;  infomuch 
that  JESUS  CHRIS  F  was  merely  GOp,  and  had 
pothjng  of  humanity  but  the  appearance. 

Bare/ay/  Dittionary.       [See 


F^  A  MI  LISTS,  A  fedl  which  appeared  in 
Holland,  about  the  year  1555  5  *  they  de 
rive  their  origin  from  Henry  Nicholas,  a  Weftpbalian^ 
who  ftiled  his  followers  the  family  of  Love.  He 
pretended  he  had  a  commiffion  to  teach  mankind  ; 
;and  that  there  was  no  knowledge  of  Chrift,  nor 
of  the  fcriptures,  but  in  his  family. 

To  prove  this  point,  he  argued  from  i  ft  of  Gor. 
xiii.  5,  9,  10.  For  we  know  but  in  part ',  and  we 
prophefy  in  part  :  but  when  that  which  i$  perfeff  is 
come,  then  that  which  is  imperfeff  fyail  be  done  away, 
Hence  he  inferred  that  the  doctrine  of  Chrift  isim- 
perfect,  and  a  more  perfect  doclrine  /hould  be  re 
vealed 

*  Thu  f^a  appeared  ia  England  about  the  year  1580,  wheref 
when  their  founder  wai  4i(^v:r:d4  their  batks  w«« 
be  publicly  burnt. 


64  FIP 

vealed  to  the  Family   of  Love.     This   denomination 
alfo  taught  the  iollowing  doctrines. 

I.  That   the  eflence   of  religion  confifted  in  the 
feelings  of  Divine  love  5  and   that  it  was  a  matter  of 
the  mod  perfedt  indiffcrci^ce,what  opinions  chnttians 
entertained  concerning  the   Divim  nature,  provided 

*  their  hearts  burned  wi.h   *ae  pure  and  iacred  flame 
of  piety  and  love. 

II.  That   the  union  of  the  foal  with  CHRIST 
transforms  it  into  the  eflence  of  the  Dehy. 

III.  That   the  letter   of   the  fcriptuie  is  yfelefs, 
and  thofe  facred  books  ought  10  be  interpreted  ih  aa 
allegorical  manner. 

IV.  That   it  wafc  lawful   for  them   (if  for  their 
convenience)  to  fwear  to  an  untruth,  either  before  a 
magiftrate,  or  any  other  perfon  who  was  not  ol  their 
fociety. 

Mo/brim's  Ecclcfi  aft  ical  H'tflory,  »?/    4   p.  166. 
Brought  on"  s  Htji.   Library    voi'  2     £.30. 
Min'/  Myflery  of  Godiintfs*  p.  256. 
LeigVs  Critic  a  Sacra9  p.  253 
fulfilling  of  the  Scriptures,  vol    \.  p.  166. 

FARVONIANS,  A  branch  of  the  Socinians  ,<  fa 
called  from  Staniflaus  Farvonius,  who  flourilhtd  in 
the  fixteenth  century.  He  aflerted  that  CHRIS  T 
Jiad  been  engendered,  or  produced,  out  or  nothing, 
bytheSupremeBeing,before  the  creation  of  this  tenti- 
tial  globe  ^  and  warned  his  difciples  againll  paying  reli 
gious  worfhip  to  the  Divine  Spirit.  [See  Socinians] 

't  Ecclffiafiical  Hijiorji  vol.  4  p.  201    202. 


FIFTH  MONARCHY-MEN,  A  fe<3  which 
arofe  in  the  feventeenth  century.  They  derived 
their  name  from  their  maintaining,that  there  will 


FLA  65 

a  fifth  univerfal  monarchy  under  the  pp  rfonal  reign 
ot  King  Jeftts  upon  earth.  In  confequence  of  this 
tenet,  they  aimed  at  the  fubverfion  of  all  hunran  go 
vernment. 

ftlojheim  illdt    p.  533. 

FLACIANS,  The  followers  of  Matthias  Fiacius 
Illyricus,  who  flourished  in  the  fixteenth  century. 
He  taught  that  original  /in  is  the  very  lubftance  of  hu 
man  nature^  and  that  the  fall  of  man  was  an  evens 
which  extinguished  in  the  human  mind,  every  vir 
tuous  tendency,  every  noble  faculty,  and  left  nothing 
behind  it  but  univerfal  darknefs  and  corruption. 

ibid,    p    43. 


FLAGELLANTS,  A  fed  which  fprung  up  in 
Italy  in  the  year  1  260,  and  was  propagated  from 
thence  through  almoft  all  the  countries  of  Europe. 
They  derive  their  name  from  the  Latin  fia^ello^  to 
ibhip.  The  fociety  that  embraced  this  new  difcipline 
ran  in  multitudes,  compofed  of  perfons  of  both  fex- 
es,  and  all  ranks  and  ages,  through  the  public  ftreets, 
with  whips  in  their  hands,  lafhing  thdir  naked  bo 
dies  with  the  moft  aftonifhihg  feverity,  with  a  view 
to  obtain  the  Divine  mercy  for  themfelves  and  others 
by  their  voluntary  mortification  and  penance.  This 
fed:  made  their  appearance  anew  in  the  fourteenth 
century,  and  taught,  among  other  things,  that  flagella 
tion  was  of  equal  virtue  with  baptifm  and  the  other 
facraments  :  that  the  forgiveneis  of  all  fins  was  to 
be  obtained  by  it  from  GOD,  without  the  merit  of 
JESUS  CHRIST  :  that  the  old  law  of  CHRIST, 
was  foon  to  be  abolifhed,  and  that  a  new  law,  en 
joining  the  baptilm  of  blood  to  be  adniiniflred  by 
whipping,  was  to  be  fub/Ututed  in  its  place. 

A 


66  FR  A 

A  new  fe£t  of  Whippers  arofe  in  the  fifteenth 
century,  who  rejedkd  the  facraments  and  cvrery 
branch  of  external  worship,  and  placed  their  only 
hopes  of  ialvation  in  faith  and  filiation. 

I\'tojhcim*j  Ecc'if.  thjt.  v^t.    5    p    9^,   206     277. 

FLANDRIANS*     [See  Mcnhdriitcs] 

FLORINIANS,  A  branch  of  the  Vatervtimahs, 
in  the  fetond  century  ;  fa  called  from  Florinus,- 
their  leader.  [See  Valeminians] 

MoJ/.ttm.  li.d.    vol.    iv  />.    189. 

FRATES  ALBATI,  A  name  which  diftinguiffi- 
ed  a  ie^  in  the  fifteenth  century  ;  they  owed  their 
origin  to  a  certain  Piieft,  \vhadefcentiediromthe 
Alps,  arrayed  in  a  white  garment,  and  accompanied 
with  a  prodigious,  number  of  both  fexes,  who,  after 
the  example  of  their  chief,  were  alib  doathed  ia 
white  linen  $  hence  they  acquired  the  name  Prates 
Matt,  i.  e.  White  Brethren.  They  went  in  a 
kind  of  procefibn  through  feveral  provinces,  fol 
lowing  a  crofs,  which  their  leader  held  credted  like 
a  ftandard,  and  by  the  ftriking  appearance  of  their 
ianSity  and  devotion,  captivated  to  iuch  a  degree 
the  minds  of  the  people,  that  petfons  of  all  ranks 
and  orders,  flocked  in  crouds  to  augment  their  pum~ 
ber.  The  ntw  chief  exhorted  his  followers  to  op- 
pcafe  the  anger  of  an  inctnfed  Deity  ;  emaciated 
Ills  body  by  voluntary  acls  of  mortification  and  pe 
nance,  endeavoured  toperfuade  the  European  nations 
to  renew  the  war  againft  the  Turks  in  Paieftine, 
and  pretended,  that  he  was  favoured  with  divine  vi- 
fibns,  which  inftrufled  him  in  the  will  and  in  the 
ftcrets  of  Heaven. 

,  i&ijt  vol.  3.  p.    375. 


FRATRICELLI, 


FR  E  £7 

,  ;  FR  ATRICE£,U>  In  Englifli  Little  Brothers,  a 
fe^which  appeared  in  Italy  about  the  year  1298, 
and  f  pread  all  over  Europe.  ,  Their  origin  is  attribu 
ted  by  fome,  to  one  Herman  Pongilup,  who  pre 
tended  that  Ecclefiafties  ought  to  have  no  pofleffion 

of  their  own. 

t  •  •  .  ,   >  t      ,-    ,-»     »    •'  •    ,  •  .    *  :   j        ,  •  • 

Broughtori'j  Hiflorical  Library  ',  vol.  I.  /.  427^ 

,  FRENCH^PROPHETS,,  They  firft  appeared  m 
Dauphins  and  Vivarais.  In  the  year  1688  five  or  fix: 
hundred  Proce'tints  of  both  (exes  gave  therqfetvei 
out  to  be  Prophets,  ,  and  infpired  of  the  Holy  Ghoft. 
They  foon  became  Ib  numerous  that  there  were  many 
thoulands  of  them  infpired,*  ,  They  had  ftrange 
fits^'  which  came  upon  them  with  tremblings  and 
faintings  as  in  a  fwoon,  which  made  them  ftrach  out 
their  arms  and  legs,  and  ftagger  feveral  times  before 
they  dropt  down  :  they  ftruck  themfelves  with  their 
iands  ;  they  fell  on  their  backs  ;  (hut  their  eyes,  and 
heaved  with'  their  breads  ;  they  remained  awhile  irt 
trances^  and  coming  out  of  them  with  twitchings^ 
uttered  all  which  came  into  their  mouths  :  they  laic! 
they  (aw  the  faaveris  opeh,the  angthyparadije  and  h'til 
Thofe  who  were  Jilft  ,on  the  point  "of  receiving  the 
fpirit  of  prophefy,  dropt  down,  not  only  in  the  af- 
femblies,  crying  out  fo-ercy,  but  in  the  fields,,  and  i'nt 
their  own  houfes.  The  lead  of  their  affembli'ea 
made  up  four  or  five  hundred,  and  fome  of  theni 
amounted  to  even  three  or  four  t'houfind  perfons. 
When  the  Prophets  had  for  a  while  been  under  agi 
tations  of  body,  ttk^  began  to  prophefy  •  the  bun'eri 
of  their  prophefies  was,  amend  your  lives  j  repent  ye  ;5 

K 


••:  «....,, 

,  *  They  were  people  of  all  »ge|,and  frxef,  without  .cIift'nftioD,' 
though  the  gr«act  ft  pan  of  th^m  W««  bcry$  and  giris  ticA  bt  of 
f«ycn  to  tweat|-CiTe  |tar»  of  age, 


6$  F  R  £ 

the  end  of  all  things  draws  nigh.  The  hills  rebound-* 
ed  with  their  loud  cries  for  mercy  •,  and  with  impre 
cations  again  ft  the  Prie/h,  the  Church,  the  Pope^ 
andagainit  the  Anticbriftian  dominion  j  with  predic 
tions  of  the  approaching  fall  of  Popery. — All  they 
laid  at  thefe  times  was  heard  and  received  with  re 
verence  and  awe. 

Tn  the  year  1706,*  three  or  four  of  thefe  Prophets 
came  over  imo  England,  and  brought;  their  prspbs- 
iic  Ipirit  along  with  them  $  which  difco.vered  itfelf 
in  the  fame  ways  and  manners,  by  extafies  and  agita 
tions,  and  infpirations  wider  them,  as  it  had  done  in 
France  ;  and  ihcy  propagated  the  like  fpirit  to  others, 
fo  that  before  the  year  was  out,  there  were  two  of 
three  hundred 'of  thefe  Prophets  in  and  about  Lon 
don,  of  both  fexes,  of  all  ages,  men,  women  and 
children  ;  and  they  had  delivered  under  infpiration^ 
lour  or  five  hundred  prophetic  warnings. 

The  great  thing  they  pretended  by  their  fpirit  was, 
to  give  warning  of  the  near  approach  of  the  kingdom 
cfGody  the  happy  times  of  the  church ,  the  millennium 
Jlate.  Their  meflage  was,  (and  they  were  to  pro 
claim  it  as  heralds  to  the  Jews,  and  every  nation  un 
der  heaveny  beginning  firft  at  England)  that  the 
grand  jubilee  ;  the  acceptable  year  of  the  Lord  -9  the 
siccomplilhment  of  thofe  numerous  fcriptures  con 
cerning  the  new  heavens  and  the  new  earth  ;  the 
kingdom  of  the  Mefjiah  ;  the  marriage  of  tie  Lamb  ; 
the^r/2  re/urreftion,  or  the  new  Jerusalem  defcend- 
ing  from  above,  was  now  even  at  the  door  j  that 
this  great  operation  was  to  be  wrought,  on  the  part 
of  man,  by  fpiritual  arms  only,  proceeding  from  the 
mouths  of  thofe,  who  fhould,  by  infpiration,  or 
the  mighty  gift  of  the  fpirit,  be  fenc  forth  ia 

great 


G  A  Z  «9 

great  numbers  to  labour  in  the  vineyard;  that  this 
miffion  of  his  fervants  (hould  be  witneffed  to,  by 
figns  and  wonders  from  heaven,  by  a  deluge  of 
judgments  on  the  wicked  univerfally  throughout 
the  world,  as  Jamine,  peftitence,  earthquakes,  &C^ 
That  the  exterminating  angels,fhall  root  out  the  tares, 
and  there  ftiall  remain  upon  earth  only  good  corn  ; 
and  the  works  of  men  being  thrown  down,  there 
(hall  be  but  one  Lord>  one  faith,  one  £t  0r/,and  one 
voice,  among  mankind.  They  declared  that  all  the 
great  things  they  fpoke  of,  'would  be  mani^ft  over^ 
the  whole  earth,  within  the  term  of  three  years. 

Thefe  Prophets  alfo  pretended  to  the  gift  of  lan 
guages  ;  of  difcerning  the  fecrets  of  the  heart  ;  the 
gift  of  miniftration  of  the  fame  Ipirit  to  others  by 
laying  on  of  hands,  and  the  gift  of  healing. 

To  prove  they  were  really  infpired  by  the  Holy 
Ghoft,  they  alledged  the  compleat  joy  and  fatis- 
fadion  they  experienced  ;  the  fpirit  of  prayer  which 
was  poured  forth  upon  them  f  and  the  anfwer  of 
their  prayers  by  God. 

Works,  vol.  3.  />.  2,  3,4*  10,  II,  2$,  25,  3I>  37-  3$,  B91 


G 

GACIANIT^,  A  fed  fprung  from  the 
Eutychians  ;  they  derive  their  name  from 
Gaian,  a  bi(hop  of  Alexandria,  in  the  fixth  century, 
who  denied  that  Jefus  Chrift,  after  the  hypoftaticai 
union,  was  fubje<a  to  any  of  the  infirmites  of  human 
nature. 

of  Religion  not  4.     £See 


GAZARES,  A  fedl  which  appeared  about  the 
year  H07,  at  Gazare,  a  town  ofDalmatia.     They 


70  Q  N  Q 

held  almoft  the  fame  opinions  with  the  Albigenfts  ; 
but  their  diftinguiihing  tenet  was,  that  no  humad 
power  had  a  right  to  fentence  men  to  death  for  any 
crime  whatever. 

rft  Hijlorical  Librarjt  vol.  \.  f.  598. 


GEORGIANS.     [See  Iberians] 

GNOSIMACHI,  A  name  which  diftinguifyed 
thofe  in  the  feventh  century,  who  were  profefied 
enemies  to  the  Gnofc  i,  e.  the  ftudied  knowledge, 
or  jcience  of  chriftianity  ;  which  they  relied  wholly 
on  good  works,  calling  it  an  ufelefs  labour  to  leek 
for  knowledge  in  the  fcripture.  v  In  (borr,  n- 

tended  for  the  practice  'of  morality  in  all  fimp'icity, 
and*  blamed  thofe  who  aimtJ  at  iiiiprovirj^  j:d  per- 
feeling  it  by  a  deeper  knowledge  and'inihht  int6 
the  dodlrines  and  myfteries  of  religion.  !  The  Gno- 
fimacbi  were  the  very  reverfe  oi  the  G  no/lies,  [bee 
Gnoftics]  -  •*-  •  .N  -  •- 

........  *  j  Brotgbt**,  ibi  J,  /•    5^9 

GNOSTICS,  So  called  from  their  boafti:  .  k 
being  able  to  reftbre  mankind1  to  the  knowledge, 
[Gnofis]  of  the  fupreme-Being  which  had  been  loft, 
in  the  world.  '  This  denomination  fprung  up  in  the 
firft  century,  but  was  ntft  confpicuoos  f6r  its  nurn- 
bers,  or  reputation,  before  the  time  of  Adrian.*  It 
derives  its  origin  from  the  Oriental  philofophy.  It 
was  one  of  the  chief  tenets  of  this  philofophy,  that 
rational  fouls  were  imprifoned  in  corrupt  matter, 
contrary  to  the  will  of  the  fupreme  Deity.  '  They 
looked  upon  Matjpr  as  the  fource  of  all  evil,  and  ar 

gued 

*  Under  the  general  appellation  of  Gnoftics,  are  comprehended 
ftUthofc.  who  io  the  firft  tges  of  chriftianity,  bltfidcd  t 
philofuphy  wilh  the  daftrina  of  $h<  gofpcJ. 


GNO  ;?? 

gued  in  this  manner  :—  Tjiere  are  many  evils  in  this 
World,  "and  men  feebi  impelled  by  a  natural  inftin'ifj 
to  the  pradlice  of  thofe  things    which    reafon  con- 
Berlins  ;  but  that  eternal  Mind,  from  which  all  ipints 
derive  their  exiftfcrice,  '  inuft   be  inacceflible   to  ail 
kinds  of  evil,  and  alfo  of  a  mod  peifedt  and  benificerit 
mture  ;  therefore,  the  origin  of  thole  evils,  '  yvith. 
which  the  univerfe  abounds,  muft  be  fought  fome- 
where  etfe  than  in  the  Deity.     It  cannot  refide  ia 
Him  who  is  all  perfection  ;  therefore,    it   mail  be 
•without  him.  '   Now,  there-  is  nothing  without   or 
bewnd  the  Deity  but  Matter  ;  therefore,  Matter  is 
the  centre   and  fource  of  all  evil,  and  oi    -U  vice. 
Having  taken  for  granted  thefe  principles.  *tiey  pro 
ceeded   further,   and  affirmed,    That  Mau,    was  e- 
ternal/  and  derived   its  prelent  form,    net  irorn  the 
will  of  the  iupreme   God,    but  from  the  crei'.ing 
power  of  fome  inferior  'inteliigence,  t)  whom  the 
world  and  its.  inhabitants  owed  their  exigence."  As 
a  proof  ef  this  affertion  they  ailed  ged,   that  it  was 
.incredible  that  the  iupreme  Deity,  per  fedly  good, 
and  infinitely  remaved   from  all  evil,  IhouSd  eithe< 
create  or  modify  Matter,  which  is  eiTentially  malig 
nant  and  corrupt  j  or.beftow  upon  it,  hi  any  decree, 
the  riches  of  his  wKdom  and  liberality.     The  Gno- 
flic  doclrine,  concerning  the  creation  of  the  world 
by  one  or  mora  inferior  Beings'  of  an  evil,  or,    at 
kaft,  of  an  imperfoA  nature,  led  them  to  deny  the 
Divine  authority  of  the  books  of  the   Old  Tefta- 
Such  was  their  averfion  to  thefe  iacred 


*  When  the  Gnoftics  wcr«  challecg^d  to  producs   authnrities 
for  their  dcftrines,  ibme  referred  to  wntiugs  of   Abraham, 
*fter,  Chrift,   and  his  apoftU*  :  otberi    bsafted     f    their 
wu  tbcfe  opi&ioai  frcsa  ^GJTC;  4c^triacs  of  Chriit  :  othcn, 
" 


7i  GNO 

- 

books,  that  they  lavifhed  their  encomiums  upon  the 
Serpent,  the  firft  author  of  fin,  and  held  in  venera 
tion  fome  of  the  moft  inpious  attd  profligate  perlons, 
of  whom  mention  is  made  in  the  facred  hiftory. 

The  Oriental  fages  expeflcd  the  arrival  of  an  ex 
traordinary  meffenger  of  the  moft  high  upon  earth  $ 
a  meffenger   inverted  with  a  divine  authority*  en 
dowed  with  the  moft  eminent  fandtity  and.wildom, 
and    peculiarly  appointed    to   enlighten,    with   the 
knowledge  of  the  fupreme  Eeing,the  darkened  minds 
of  mifcrable  mortals,  and  to  deliver  them   from  the 
cchpins  of   the   tyrants   and  ufurpers   of   this  world. 
When  therefore  fonne  of  thefe  philofophers  perceiv 
ed  that   Chrift  and  his  followers  wrought   miracles 
of  the  moft  amazing  kind,  and  alfo  of  the  moft  fa- 
lutary  nature    to  mankind,  they  were  eafily  induced 
to  believe  that  he  was  the  great  meffenger   expeded 
;from  above,  to  deliver  men  irom  the  power  of  the 
malignant  genii,  or  fpirits,  to  which,   according  to 
their  dodrine,  the  world  was  fubjedted,  and    to  free 
their  fouls  from   the  dominion  of  corrupt  matter. 
-But  though  they  confidered  him  as.the   Son  of   the 
fupreme  God,  ient  from  the  pleroma,  or,  habitation 
of  the  everlafting  Father,  they  denied  his  divinity, 
looking  upon  him  as  the  Son   of  God,  and  confe- 
quently   inferior  to  the   Father  ;  they   rejefted  his 
humanity,   upon    the   fuppofition  that   every   thing 
concrete  and    corporeal  is   in  itfelf  effentially  and 
intrinfically  evil.     From  hence  the  greateft  part  of 
the  Gnoftics  denied  that  Chrift  was  cloathed  with  a 
real  body,  or  that  he  fuffered  realty  for  the  fake  of 

mankind, 

they  h  d  arrived  at  ihefe  degreeiof  wlfdoca  by  w  maate  Tijtcur  of 
cnird  :  other*.  »hat  thfty  were  iflftruft-'d  by  Thendas,    a  drf 
of  S(.  P*Ql»  »nd  bf  Matthiis,  oae  of  the  friend*  of  OUT  Lord. 


G  N  O  73 

mankind,  the  pains  and  forrows  which  he  is  faid  to* 
have  fuftained,  in  the  /acred  hiftory.  They  main 
tained  that  he  came  to  mortals  with  no  other  view, 
than  to  deprive  the  tyrants  of  this  world  of  their  in 
fluence  upon  virtuous  and  heaven-born  iouls,  and 
deftroying  the  empire  of  thefe  wicked  fpirits,  to 
teach  mankind  how  they  might  feparate  the  divine 
mind  from  the  impure  body,  and  render  the  former 
worthy  of  being  united  to  the  Father  of  Spirits. 

Their  perfuafion,  that  evil  refided  m,Mafter,  ren 
dered  them  unfavourable  to  wedlock  j  and  led  them 
10  rejeft  the  doftrine  of  the  refurredtion  of  the  body, 
and  its  fature  re-union  with  the  immortal  fpirit. 
Their  notion  that  the  malevolent  genii  prefided  in 
nature,  and  that  from  them  proceed  all  dileafes 
and  calamities,  wars,  and  defolations,  induced  them 
to  apply  thenifelves  to  the  fludy  of  magic,  to 
weaken  the  powers,  or  iufpend  the  influences  of  thefe 
malignant  agents. 

Their  dodlrine  relating  to  morals  and  practice  was 
of  two  kinds^  and  thole  extremely  different  from 
each  other.  The  greateft  part  of  this  fed  adopted 
rules  of  life  that  were  full  of  aufterity,  recom 
mended  a  ftri£t  and  rigorous  abftinence,  and  pre- 
fcribed  the  mod  fevere  bodily  mortifications,  from 
a  notion  that  they  had  a  happy  influence  in  purify 
ing  and  enlarging  the  mind,  and  in  difpofing  it  for 
the  contemplation  of  celeftial  things*  Others  main 
tained  that  there  was  no  moral  difference  in  human 
actions  ;  and  aflerted  the  innocence  of  following 
blindly  all  the  motions  of  the  paffions,  and  of  living 
by  their  tumultuous  di&ates. 

The  Egyptian  Gnoftics  are  diftingai&ed  from 
the  Afiatic,  by  the  following  difference  in  their  reli 
gious  fyftem  ;--;  I,  ' 


74  G  R  E 

• 

I.  That,  befides  the  exiftence  pf  a  Deitv,   they 
maintained   that  a'(o  of  an  eternal  Matter ,  endued 
with  life  and  motion,   yet  they^did  not  acknowledge 
an  eternal  Principle  of  Barknels,  or  the  evil  principle 
of  the   Peifjans. 

II.  They  fuppofed   that  our  bleffcd  Saviour  was 
a  compound  of  two  perfons,  of   the  man  Jefus,  and 
of  Chrirt  the  Son  of  God   ;  that   the  divine    nature 
entered  into  the  man  Jcfus,    when  he  was  baptized 
by  John   in    the  river   Jordan^  and  departed   from 
him  when  he  was  feized  by  the  Jews. 

III.  They   attribiued  to  Chrift  a  real,   not    an 
imaginary  body. 

IV.  Their  difcipline,   with  rcfpeft  to  .life   and 
manners;  was  much  Ie(s  fevere  than  that  of  the* 
Afiatic  fed. 

Both  thefe  branches  of  the  Gnoftics  were  ^di 
vided  into  various  denominations.  [See  Amitaftes, 
Afcodrute?,  Bardefaniftes,  fiafilidians,  Bogomiles, 
Carpdcratians,  Cerdonians,  Cerinthians,  Marcofians, 
Ophites,  Saturnians,  Simonians  and  Valentinians] 

Mofatm's  Ecclef.  Hijl    v*J.   i.  /.  69.  70,   107,    108,   109, 
no,   ill.  181. 

1  GREEK-CHURCH,  In  the  eighth  century 
there  aroie  a  difference  between  the  eafternand  wef- 
tern  churches,  which  in  the  ninth  century  termina 
ted  in  a  fep^ration  which  continues  to  this  day. 
[For  an  account  of  the  extent  of  the  Greek  or  eaf- 
tern  church,  fee  Appendix] 

The -principal  tenets  which  diftingui'fli  theGreek- 
church  from  the  Latin,  are  as  f  jllow. 

I.  Theydifown  the  authority  of  the  Pope,  an<i 
deny  tnat  the  church  of  Rome  is  the  true  Catbolit 
tkunb.  II. 


GRE  *>£ 

*  •'  ''•',.,*-•, 

,  It.  They  do  not  baptize  *  their  children,  till 
they  are  three,  four,  five,  fix,  ten,  nay  fometimes 
eighteen  years  of  age. 

Us.  They  infift,  that  the  facrament  of  the  Lord's 
fupper  ought  to  be  adminiilered  in  both  kinds  ; 
and  they  give  the  facrarnent  to  children  immediately} 
after  baptifm. 

IV.  They  deny  that  there  is  any  fuch  place  as 
purgatory,  ~\*  notwithstanding  they  pray  for  the  dead, 
that  GOD  would  have  mercy  on  them  at  the  gene* 
ral  Judgment. 

V.  They  exclude  confirmation^   extreme  unftion± 
and  matrimony  out  of  the  feven  facraments. 

VI.  They  deny  auricula?  confeflion  to  be  a  di 
vine  precept,  and  fay,  it  is  only  a  pofitive  injunction 
of  ihe  church. 

VII.  They  pay  no  religious  homage  to  the  Eu-] 
charift. 

VIII.  They  adminifter  the  communion  in  both" 
kinds  to  the    laity,  both   in  ficknefs  and  in  healthy 
though  they  have  never  applied   ihemfelves  to  their 
confeffors ;  becaufe  they  are  perfuaded,  that  a  livel/ 
faith  is  all  which  is  requifite  for  the   worthy    re-' 
Reiving  the  Lord's  fupper. 

IX.  They  maintain,   that  the  Holy-Ghoft  pro-; 
ceeds  only  from  the  Father,  and  not  from  the  Son. 

L  X.    They 

*  Thty  perform  baptifm  by  dipping  the  perfoo  three  times  un 
der  water  diftm&iy,  ia  the  name  of  the  Father t  Son,  and  Holy\ 

Ghofl* 

f  Yet  the  Greeks,  and  all  the  Eaftcrn  natiocf  in  general,  ire 
of  opinion,  fhac  departed  f  u!i  will  not  be  immediately  and  per^ 
lediy  happy  ;  tbat  the  Hrft  Paradifc  will  bi  ft  ftatc  of  rcpofc,  an^ 
th«  next,  ct  curaal 


76  HAT 

X  They  admit  of  no  images  in  tafs-rtlieft  6f 
tntfafftd  work  ;  but  u(e  paintings  and  Sculptures  ihr 
copper  or  filver. 

XI.  They  approve  of  the  marriage  of  Priefts, 
provided  they  enter  into  that  ftate  before  their  ad- 
miffion  into  Holy  Orders. 

XII.  They  condemn   all  fourth  marriages. 

They  obferve  a  number  of  holy  days  ;  and  Keep 
four  Fafts  in  the  year  more  folemii  than  the  reft,- 
of  which  the  Faft  in  Lent,  before  Eafter,  is  the  chief. 

Father  Simint*  ReUgism  of  the  Eaftern  Natlo  is,  p    5-61  7i  £/ 
7hevenntyf  Travels  %  p.    412 

Brought  it's  Hiji.    Library,   vol.   I.    p.  14$     246,    247. 
Bavlej't  Diftionary,   V9?    2.    [St*  Greeks] 
ift*  of  Religion,  number  vi.  p.   35  ir 


Bf 

HATTEMISTS,  A  Dutch  feft  which  'arofe  in 
the  fcventeenthcentury  :  they  derive  their  name 
from  Pentium  Van  Hattem,  a  miniftcr  in  the  pro 
vince  of  Zealand.  He  interpreted  the  Calviniftical 
doftrine  concerning  absolute  decrees,  fo  as  to  deduce 
from  it  the  fyftem  of  a  jdtat  and  uncontroulabtt 
neceffiti.  Having  laid  down  this  principle  to  ac 
count  for  the  origin  of  all  event%s,  he  denied  the 
difference  between  moral  good  and  eviJ9  and  the 
corruption  of  human  nature. 

From  hence  he  concluded,  That  mankind  were 
un^cr  no  fort  of  obligation  to  correct  their  manners, 
to  improve  their  minds  or  to  endeavour  after  a  regu 
lar  obedience  to  the  divine  laws  —  that  the  whole  of 
religion  confilled  not  in  afting  but  in  fuffering  — 
and  that  all  the  precepts  of  Jcfus  Chrifl  are  reduci 
ble  to  this  finale  one,  thaf  we  bear  with  chearfuU 

nefa 


HER  77 

pefs  and  patince  the  events  that  happen  to  us  through 
the  divine  will,  and  make  it  our  conftant  and  only 
ftudy  to  maintain  a  permanent  tranquility  of  mind. 

This  denomination  alfo  affirmed,  that  CHRIST 
had  not  fatisfied  the  divine  juflice,  nor  made  an  ex- 
pcpiation  for  the  fins  of  men  by  his  death  and  (of 
ferings,  but  had  only  fignified  to  us,  by  his  media 
tion,  that  there  was  nothing  in  us  tliat  could  offend 
the  Deity.  They  maintained  that  this  was  Chrift's 
manner  of  juftifying  his  fcrvants,  and  prefenting 
jhem  blamelefs  before  the  tribunal  of  GOD.  * 

They  alfo  taught,  7 bat  God  doet  not  punijh  mm 
for  their  fins,  but  by  their  tins. 

Mofteim's    Ecelef.   HtjL  voi    iv.  p     553.   554. 

HFLSAITES,  A  fed  which  arofe  in  the  fecond 
century  ;  they  denied  fomc  parts  of  the  old  and 
new  Teftament,  and  did  not  own  St.  Paul  to  be  an 
apoftle,  and  thought  it  an  indifferent  thing  if  in 
perfection  i  they  denied  the  j ait b  in  words  :  they  re 
ceived  a  certain  book  which  they  faid  came  jdown 
from  Heaven,  and  contained  their  dodtrine. 

Athenian  Oracle t  vol.  it    p.   128. 

HENRICIANS,  A  fefl  in  the  twelfth  century; 
founded  by  Henry,  a  Monk,  he  rejected  the  bap- 
tifin  of  infants,  ceniured  with  feverity  the  licentious 
manners  of  the  clergy,  and  treated  the  feftivals  and 
ceremonies  of  the  church  with  the  utmoft  contempt. 

Mojk<im*s  Ecchj:  Bift.  vol.  it.  p.  448- 

V 

HERACLEONITES,  A  branch  of  the  Valen- 
tinians,  in  the  lecond  century  ;  they  derived  their 

L  2  name 

^  Thif  opinion  w«  peculiar  to  the  HaUfcniftf,  and  di 
id  tlxesn  from  the  Vcrfchorifts. 


78  HIE 

name  from  Heracleon,  who  maintained  that  the 
world  was  not  the  immediate  production  of  the  Sori 
of  God  ;  but  that  he  was  only  the  occasional  caufe 
of  its  being  created  by  the  Demiurgu*.  The  He- 
racleonites  denied  the  authority  of  the  prophecies 
of  the  old  leftament,  maintaining  that  they  were 
meer  random  founds  ih  the  air,  and  that  St.  John 
the  Baptift  was  the  only  true  voice  which  directed 
Jo  the  Meffiah. 

Brcvghton's  ttiflorical  Library*  vol.  i.    p.  484. 

HERMOGENIANS,  A  fed!  which  arofe  to- 
wards  the  clofe  of  the  fccond  century  ;  fo  denomi 
nated  from  Hermogenes,  a  Painter  by  profeffion.— 
He  regarded  Matter  as  the  fountain  of  all  evil,  and 
cculd  not  perfuade  himfelf  that  GOD  had  created  it 
from  nothing  by  an  almighty  act  of  his  will  ;  an4 
therefore  hetaaintained,  that  the  world,  with  what 
ever  it  contains,  as  alfo  the  fouls  ot  men,  and  other 
jfpirits,  were  formed  by  the  Deity  from  an  uncreated 
and  eternal  mafs  of  corrupt  Matter. 

Mo/heim's  Eccltf.  Hifl.  vol.  i,  f    190. 

HERRENHUTTERS.     [See  Moravians] 

13ETEROUSI ANS,  A  name  given  to  one  of  the 
rArian  divifions.  [See  Arians] 

H1ERACITES,  A  feft  in  thejhird  century  ;  fo 
called  from  their  leader  Hierax,  a  philolopher  and 
inagician  of  Egypt.  Hierax  maintained,  that  the 
principal  objedt  of  CHRIST'S  office  and  miniflry 
was  the  promulgation  of  a  new  Jaw,  more  levere 
and  perfeft  than  that  of  Mo/es  ;  and  from  hence  he 
concluded,  that  the  ufc  of  flcfli,  wine,  wedlock, 

and 


HOP  & 

of  other  things  agreeable  to  the  outward  fenfes, 
which  had  been  permitted  qnder  the  Mofaic  difpen- 
iation,  was  abfolutely  prohibited  and  abrogated  by 
CHRIST.  He  excluded  from  the  kingdom  of 
Heaven  children  who  died  before  they  had  arrived 
to  the  ufe  of  reafon  ;  and  that,  upon  the  fuppofition 
that  GOD  was  bound  to  adminifter  the  rewards  of 
futurity  to  thofe  only  who  had  fairly  finilhed  their 
victorious  conflict  with  the  b>ody  and  its  lufts.  lie 
maintained  alfo,  that  Melchifedic  was  the  Holy 
Ghoft.  His  diiciples  taught,  that  the  Word,  or. Son 
of  God,  was  contained  in  the  Father ,  as  a  little  vcf- 
fel  in  a  great  one ;  whence  they  had  the  name  of 
Mejangimonifts,  from  the  Greek  word  [metan^imo- 
nosj  which  fignifies  contained  in  a  veffel. 

Hierax  alfo  denied  the  doitrine  of  the  refurredioQ 
of  the  body.  . 

jVtofctirfs  i&iti    p    34$. 
Broughtorfj  Hiflorical  Library  vol.  i.  p,  493 

HOMOUSIANS,  A  name  given  to  a  branch  of 
|he  Arians.  [See  Arians] 

HOPKINTONIANS,  or  HOPKINSIANS,  So 

piled  from  the  Rev.  Mr.  Samuel  Hopkins,  paftor  of 
the  firft  congregational  church  at  Newport  ;  who 
in  his  fermons  and  trads  has  made  feveral  addition? 
to  the  fentiments  firft  advanced  by  the  .celebrate^ 
Mr.  Jonathan  Edwards,  late  Prefident  of  New-Jer- 
fey  College. 

TKe  following  is  a  fummary  of  the  diftinguiflhing 
tenets  of  this  denomination,  together  with  a  few  of 
the  reafons  of  \phich  they  make  ufe  to  ftipport  their 
fentiments; 

1.  That  all  true  virtue^  or  n?al  boHneJs^  ccnfifts 
ia  di (inter efled^  btn?vQltnce> 


f  p  HOP 

The  objeA  of  benevolence  is  univerfal  Being,  in 
cluding  GOD,  and  all  intelligent  creatures  ;  it  wifhcs 
and  feeks  the  good  of  every  individual  fo  far  as  con- 
fiflent  with  the  greateft  good  of  the  whole,  which  is 
comprifed  in  the  glory  of  GOD,  and  the  perfection 
and  happinefs  of  his  kingdom. 

The  law  of  GOD  is  the  ftandard  of  all  moral  rec 
titude,  or  holinefs.*  This  is  reduced  into  love  to 
GOD,  and  our  neighbour  as  ourfelves ;  and  univer 
fal  good-will  comprehends  all  the  love  to  GOD,  our 
neighbour  and  ourfelves  required  in  the  divine  law  j 
and  therefore  mud  be  the  whole  of  holy  obedience. 
Let  any  ferious  pcrfon  "think  what  are  the  par 
ticular  branches  ot  true  piety  ;  when  he  has  viewed 
each  one  by  itfelf,  he  will  find,  that  difmterefted, 
friendly  affe&ion  is  its  diftinguiihing  charadleriftic. 
For  inflance,  all  the  holinefs  in  pious  fear,  which 
diftLpguifhes  it  from  the  fear  of  the  wicked,  confifts 
in  love.  Again,  holy  gratitude  is  nothing  but  good 
will  to  GOD  and  our  neighbour,  in  which -we  our 
felves  are  included  5  and  crorrefpondent  afFedtion  ex- 
cited  by  a  view  of  the  good-will  and  kindnefs  of 
GOD. 

Univerfal  good-will  alfq,  implies  the  whole  of  the 
duty  we  owe  to  our  neighbour.  Forjaftice,  truth, 
and  faithfulnefs,  are  comprifed  in  univerfal  benevo 
lence  ;  fo  are  temperance  and  chaftity  :  for,  an  un 
due  indulgence  of  our  appetites  and  paflions  is  contra 
ry  to  benevolence,  as  tending  to  hurt  ourlelves  or 

otfiers  ; 

*  The  law  rrqulrci  us  to  lore  GOD  with  all  our  hearts,  becaufc 
lie  ii  the  LORD,  btciufe  he  i«  juft  fach  m  Being  i.s  he  is  Oa  this 
tceonit,  primarily  and  antecedently  to  all  other  coofiderattoai,  he 
ii  infinitely  amiable  ;  and  therefore,  on  this  recount,  primarily 
a-  d  antecedently  to  aQ  other  cotfidcrauoaii  ought  he  to  appear 
aniublc  ifi  oar  ejej. 


HOP  81 

and  fo  oppofite  to  th*  general  good,  and 
the  Divine  command,  in  which  all  the  crime  of 
fuch  indulgence  confifts.  In  fllort,  all  virtue  is  no 
thing  but  benevolence  adted  out  in  its  proper  nature 
and  perfection,  or  love  to  GOD  and  our  neighbour 
made  perfect  in  ail  its  genuine  exercifeS  and  ex- 
preffions. 

II.     That  all  fin  confifts  in  Jclfi&nefi. 

By  this  is  meant  an  iriterefted,  felfilh  affcflion,  by 
which  a  perfori  fits  himfelf  up  as  fupreme,  and  thd 
only  objcft  of  regard  ;  and  nothii^j  is  good  or  lovely; 
in  his  view,  linicfs  fuited  to  promote  his  own  pri 
vate  intereft.  This  felf-love  iis  in  its  whole  nature 
and  every  degree  of  it,  enmity  againft  God.  //  is 
not  lubjetf  to  the  /aw  of  God  ;  and  is  the  only  affefH- 
on  that  can  oppofe  it.  It  is  the  foundation  of  all  fpi- 
ritual  blindneis  ;  and  therefore  the  fource  of  all  the? 
open  idolatry  in  the  heathen  world  $  and  falfe  religi 
on  under  the  light  of  thegofpeU  All  this  is  agree 
able  to  that  felf-love  w$ch  oppofes  God's  true  cha-* 
raflef  :  under  the  influence  of  this  principle  men  de« 
part  from'  the  truth,  it  being  itfelf  the  greateft  prac 
tical  Hie  in  nature,  as  it  fets  up  that  which  is  compara 
tively  nothing,  above  Univerfal  Exiftence.  Self- 
love  is  the  fource  of  all  the  profaneneis  and  impiety 
in  the  world  ;  and  of  all  pride  and  ambition' among 
men,  which  is  nothing  but  felfiftinefs  ailed  out  in 
this  particular  way.  This  is  the  foundation  of  all 
covetoufnefs  and  fenfuality  $  as  it  blinds  peoples  eyes^ 
comradts  their  hearts,  and  finks  them  dbwn,  fothat 
they  they  look  upon  earthly  enjoyments  as  the  great- 
-eft  good.  This  is  the  fource  of  all  falfehood,  in- 
jujlice,  and  oppreffion,  as  it  excites  mankind  by 

l^  property  of  others.—-* 
Self-love 


82  HOP 

Self-love  produces  all  the  violent  paffions,  envy; 
wrath,  clamour  and  evil  fpeaking,  and  every  thing 
contrary  to  the  divine  law,  is  briefly  comprehended 
in  this  fruitful  fourcc  of  all  iniquity,  lelf-love. 

III.  That  there  are  no  promifes  of  regenerating- 
grace  made  to  the  doing*  of  the  unregenerate. 

For  as  far  as  men  aft  from  felf-love,  they  aft  from 
a  bad  end.  For  thofe  who  have  no  true  love  to 
God  really  do  no  duty,  when  they  attend  on  the 
externals  of  religion  :  and  as  the  Unregenerate  act 
from  a  felfim  principle,  they  do  nothing  which  is 
commanded.  Their  impenitent  doings  are  wholly 
oppofed  to  repentance  and  converiion,  therefore  not 
implied  in  the  command,  To  repent,  &c;  80  far 
from  this,  they  are  altogether  difobedience  to  the 
command.  Hence  it  appears,  that  there  are  no 
promifes  of  falvation  to  the  doings  of  the  Unrege 
nerate. 

IV.  That    the   impotency  of  finner?,  with  re- 
fpedt  to  believing  in  Chrift,  is  not  natural  but  moral. 

For  it  is  a  plain  di<5h?te  of  common  fenfe,  that 
natural  impoffibility  excludes  all  bliime.  Eut  an 
unwilling  mind  is  univerfally  confidered  as  a  crime, 
and  not  as  an  excufe,  and  is  the  very  thing  wherein 
our  wickednefs  confitts.  That  the  impotence  of  the 
iinner  is,  owing  to  a  difaffedlion  of  heart,  is  evident 
from  the  promifes  of  the  gofpel.  When  any  ob- 
jeft  of  good  is  propofed  and  promifed  to  us  upon 
afking,  it  clearly  evinces  that  there  can  be  no  im 
potency  in  us  with  refpeft  to  obtaining  it,  befides 
the  djfapprobation  of  the  *w7/,  and  that  inability 
whicri  confifts  in  disinclination,  never  renders  any 
thing  improperly  the  fubjeft  of  precept  or  *ommand, 
*  V.  That 

- 


HOP  83 

V.  That  in  order  to  faith  in  Chrift,,  a  {inner 
mail  approve  in  his  heart  of  the  divine  conduct,  even 
though  God  (hould  caft  him  off  forever  ;  which, 
however,  neither  implies  :  tive  'to  misery  nor  hatred 
oj 


For,  if  the  law  is  good,  death  is  due  to  thofe  who 
have  broken  it.  The  Judge  of  all  the  earth  carinoC 
but  do  right.  It  would  bring  everlafting  reproach 
upon  his  government  to  fpare  us,  cohfidered  merely 
as  in  ourielves.  When  this  is  felt  in  our  hearts,  and 
riot  till  then,  we  ftiall  be  prepared  to  look  to  the 
free  ^race  of  God  through  the  redemption  which  is 
in  Chrift,  and  to  exercife  faith  in  his  blood,  who  it 
fet  forth  to  be  a  propitiation  to  declare  God's  rights- 
oufntfa  that  he  might  be  juft>  and  jet  thejuftifier 
him  who  betieveth  in 


VI.  That  the  infinitely  wife  and  holy  GOD  hai 
exerted  his  omnipotent  power  in  fuch  a  manners  as  he 
purpofed  (Lould  be  followed  with  the  exigence  and 
entrance  of  rrwral  evil  in  the  fyftem. 

M  For; 

*  As  a  pmlcle  of  water  ii  An  ill  in  cnrnparifjo  of  a  generous 
ftream,  fo  the  man  of  humility  £:e!s  &n*U  before  the  great  family 
of  hii  fellow  ere  uures  He  v  lues  hii  foul,  but  when  he  Ccm-< 
pares  it  to  the  great  foul  of  mankind  he  almoft  forgets  and  lofe* 
fight  of  it  :  for  the  governing  principle  of  his  heart  if  to  eftimatc 
thtogs  according  to  their  wonh  Whea*  th*refore,  he  icdufges  ar 
humble  comparifpn  with  his  Maker,  he  feels  loft  in  the  infinite 
fullnefsard  brightnef*  of  divine  Icve,  as  a  ray  of  light  is  loft  ia 
the  Son,  and  a  panicle  of  water  in  the  ceezn.  It  it  fpires  hicn 
with  the  mift  grateful  feelings  cf  heart,  that  he  has  opportunity 
to  be  in  the  haad  of  GOD  as  clay  in  the  hand  of  the  Potter  : 
.and  as  he  conilders  himfelf  in  this  humble  light,  he  fubmiis  the 
nature  ard  fiii  of  his  fumre  vdTel  Entirely  to  Gc  d.  As  his  pride 
is  !dft  ia  the  duft,  he  looks  up  with  pleafure  toward  the  thrme  of 
God.  and  rejoices  with  all  his  heart  ia  th«  r«fti«tt4e  bi  the  divine 


84  H  O  P 

For,  it  mud  be  admitted  on  all  hands,  that  God 
has  a  perfe&  knowledge,  forefight  and  view  of  all 
poffibfe  exiftences  and  events  :  if  that  fyftem  and 
Icene  of  operation  in  which  moral  evil  fhould  never 
have  exiftence  was  actually  preferred  in  the  divine 
mind,  certainly  the  Deity  is  infinitely  difappointed 
in  the  iffue  of  his  own  operations.  Nothing  can  be 
more  difhonourable  to  God  than  to  imagine  that  the 
Jyftem,  which  is  actually  formed  by  the  divine 
hand,  and  which  wa$  made  for  his  pleafure  and  glo 
ry,  is,  yet,  not  the  fruit  of  wife  contrivance  and  de- 
fign. 

VII.  That  the  introdu&ion  of  (in>  is,  upon  th? 
whole,  for  the  general  good. 

For,  the  wifdom  and  power  of  the  Deity  are  dif- 
played  in  carrying  on  defigns  of  the  great  eft 
good  :'  and  the  exiftence  of  moral  evil  has  undoubt 
edly  occafioned  a  more  full,  perfeCt  and  glorious 
difcovery  of  the  infinite  perfections  of  the  divine 
nature,  than  could  otherwife  have  been  made  to  the 
view  of  creatures.  If  the  extenfive  manifestations 
of  the  pure  and  holy  nature  of  God,  and  his  infinite 
averfion  to  fin,  and  all  his  inherent  perfections,  in 
their  genuine  fruits  and  effeds,  is  either  itfelf  ihe 
greateft  good,  or  necefurily  contains  it  j  it  muft  ne- 
ceffarily  follow,  lhat  the  introduction  of  fin  is  for 
\hs  greatcfi  good. 

,      VIII.     That  repentance  is  before  faith  in  Chrift. 

By  this  is  not  intended,  that  repentance  is  before 
a  fpeculative  belief  of  the  bting  and  per/eflions  of 
God,  and  of  the  per/on  and  character  of  Chrift  • 
but  only,  that  true  repentance  is  previous  to  a  faving 
Jaith  in  Chrift^  in  which  the  belieyer  is  united  to 

Chrift, 


HOP 

Chrift,  and  entitled  to  the  benefits  of  his  mediation 
and  atonement.  That  repentance  is  before  faith  in 
|hjs  fenfe,  appears  fropi  feveral  confederations, 

i  ft.  As  repentance  and  faith  refpeft  different  ob- 
jefts,  fo  they  are  diftindt  exercifes  of  the  heart,  and 
therefqre  not  only  may,  bqt  muft  be  prior  to  the 
other. 

ad.  There  may  be  genuine  repentance  of  fin 
without  faith  ia  Chrift  j  but  there  cannot  be  true 
faith  in  Chrift  without  repentance  of  fin  ;  and  fince 
repentance  is  ncceffary  in  order  to  faith  in  Chrift,  it 
muft  neceflarily  be  prior  to  faith  in  Chrift. 

jdo  John  the  Baptift,  fChrift  and  his  apoftles 
taught,  that  repentance  is  before  faith.  John  cried, 
Repent ,  Jor  the  kingdom  of  Heaven  is  at  hand ;  in 
tending,  that  true  repentance  was  nec^flary  in  order 
to  embrace  the  gofpel  of  the  kingdom.  Chrift  com 
manded,  Repent  ye,  and  believe  the  gofal.  And 
Paul  preached  repentance  toward  God,  and  JQitb  to 
ward  our  Lord  Jefu*  Cbrift. 

IX.  That  though  men  became  finners  by  Adam 
according  to  a  Divine  conftitution,  yet  they  have, 
and  are  accountable  for  no  fins  but  perfonal.  For, 

i  ft,  Adam's  aft  in  eating  the  forbidden  fruit 
was  not  the  aft  of  his  pofterity,  therefore,  ihey  did 
not  fin  at  the  fame  time  he  did. 

2d.  The  finfulnefs  of  that  aft  could  not  be  tranf- 
ferred  to  them  afterwards,  becaufe  the  finfulnefs  of 
an  adt  can  no  more  be  transferred  from  one  perfon 
to  another  than  an  aft  itfelf.  Therefore, 

3d.  Adam's  adt  in  eating  the  forbidden  fruit 
was  not  the  caufe,  but  only  the  occafion  of  his  pof- 

M  2  terity's 


86  HOP 

terity's  being  finners.  God  was  pleafed  to  make  * 
conftitution,  that,  if  Adam  remained  holy  through 
his  Hate  of  trial,  his  pofterity  fhould,  in  coj)ieqnence 
of  it,  be  holy  too  ;  but  if  he  finned,  his  pofterity, 
in  conlequenec  of  it,  fhould  be  firmers  too,.  Adarn 
finned,  and  now  God  brings  his  pofterity  into  the 
world  finners.  By  Adam's  fin  we  are  become  Tin 
ners,  notyor  it  j  his  fin  being  only  the  eccafion,  net 
the  cau\e  of  our  committing  fins. 

X.  That  though  believers  are  juftificd  through 
Chrift's  righteoulnefs,  yet  his  righteoufnefs  is  not 
transferred. to  them.  .  For, 

!  ft.  Perfonal  righteoufnefs  can  no  more  be  tranf- 
fened'frcm  one  perlcn  to  another  than  perfonal  fin. 

2d.  If  Chrift's  peifonal  righttoujnels  were  tranf- 
ferred  to  lilleben\  they  would  be  as  perfelfly  holy  as 
Chrift,  aiid  fo  ftand  in  no  need  of  forgivenefs.  Bur, 

3d.  Pelievers  are  not  confcious  of  having  Chrid's 
perional  righteoufneff,  but  feel  and  bewail  much  in 
dwelling  fin  and  corruption.  And, 

4th.  The  fcripture  reprefents  believers  as  receiv 
ing  only  the  benefits  of  CbriiVs  righteouinels  in  juf- 
tification,  or  their  being  pardoned  and  accepted  for 
Chrift's  righteoufnefe  lake.  And  this  is  the  proper 
fcripture  notion  of  imputation.  Jonathan's  righte 
oufnefs  was  imputed  to  Mephibofheth  when  D^vid 
/tl:ewed  kindneis  to  him  for  his  father  Jonathan's  fake? 

Hopklnr  on  Holineht    p.  7,  8,    II,   12.   19,   26.   27,   28, 

29,  34,   171,   197,  202. 
Edwarut  bn  the  Wttl,  p.  234,  289. 
tttllantfs  True  Religion  Delineated,  p     ii. 
•<  Dialogue!  betwefn  Thercn  anl  Puulinut,  j>.   18 

S vi alley* i  Irxpctency  of  Sinner s>  p     16 

*s  Efaj  on  Moral  dgencjtp.  179.  177,  181. 
',  Nature  of  Duty,  p    23. 

bj  the  fiw.  Mr.  Emaions/ 

HUSSITES^ 


J  A  N  87 

HUSSITES,  A  fea-in  Bohemia  ;  fo  called  from 
John  Huis,  one  of  their  principal  teachers,  who 
about  the  year  1414  embraced  and  defended  the 
opinions  of  Wickliff.  [See  Wickliffites] 

H'ft   of  the  Rtjotm    vol.  II.  p*  18. 


I  &  J 

JACOBITES,  A  feel  of  EaRern  chriftians,  in  the 
J  fixth  and  the  beginning  of  the  feventh  century  ; 
io  denominated  from  Jacob  Bardeus,  or  Zanzalus>& 
Syrian,  and  a  diiciple  of  Eutycbes  and  Dyofcsrut. 

His  dodtrines  fpread  in  Afia  and  d/rfca  to  tha,t 
degree,  that  the  Ie6l  of  the  Eutychians  were  fwal- 
lowed  up  by  that  of  the  'J.acMus>  which  alfo  com 
prehended  all  the  Monopbrftes  of  the  Ea/l,  i.  e. 
Such  as  acknowledged  but  one  nature,  and  that  hu 
man  in  Jefus  Cbriftt  by  that  taking  b  the  Arme 
nians  and  Abtfinei  :  they  denied  the  three  perfons 
in  the  Trinity,  and  made  the  fign  of  the  crofs  with 
one  finger,  to  intimate  the  one-nefs  of  the  Godhead. 
Before  baptifm  they  applied  a  hot  iron  to  the  fore 
heads  of  children  after  they  had  circumcifed  them, 
founding  that  practice  upon  the  words  of  John  the 
Bapti/i.  Mat.  i\\.ir.'He  will  baptize  you  with 
tbt  Holy  Gkoft  and  ivitb  fire. 

Bayly's  Dictionary)   vfL  it,     [See  Jacobites'] 

JANSENISTS-,  A  denomination  of  Roman  Ca 
tholics  in  France,  which  was  formed  in  the  year 
1640.  They  follow  the  opinions  of  Janfenites,  Bi- 
fliop  of  Yprefs,  from  whole  writings  the  following 
propofitions  are  faid  to  have  been  extracted  : 

I.  That  there  are  divine  precepts,  which  good 
men,  notwithftanding  their  defire  to  obferve  them> 


88  J  A  V( 

are,  neverthelcfs,  abfolutcly  unable  to  obey  j  nor  has 
God  given  them  that  meaiure  of  grace  which  is  ef- 
i'entially  neceffary  to  render  them  capable  of  fuch 
obedience. 

II.  That  no  perfon,  in  this  corrupt  ftate  of  na 
ture,  pan  refift  the  influence  of  divine  grace,  when 
it  operates  upon  the  mind. 

III.  That,  in  order  to  render  human  aftions  me- 
r!torious,tit  is  not  requifite  that  they  be  exempt  from 
nectffity%  but  that  they  be  free  from  ccnfiraint.* 

IV.  That   the  Semi- pelagians    err    greatly    in 
maintaining  that  the  human   will  is  endowed  with 
the  power  of  either  receiving,  or  refitting  the  aids 
and  influences  pf  preventing  grace. 

V.  That   whofoever  affirms,  that  Jefus  Cbri/l 
made  expiation,  by  his  fuffcrings  and  death,  lor  the 
iinsof  all  mankind,   is  a  Semi-pelagian. 

This  denomination  arc  alfo  diftingui&ed  from 
the  generality  of  the  Roman  Catholics,  by  their 
maintaining  that  the  people  ought  to  be  carefully 
inftrufted  in  all  the  dodrincs  and  precepts  of  chri- 
fiianity  5  anci  that,  for  this  purpofe  the  holy  Scrip 
tures  and  public  Liturgies  £hould  be  offered  to  their 
perufal  in  their  mother  tongue  ;  and  finally,  they 
look  ppon  it  as  a  matter  of  the  higheft  moment  to 
pcrluade  all  chriftians  that  true  piety  does  not 
confirt  in  the  performance  of  external  ads  of  devo 
tion,  but  in  inward  holinefs  an£  divine  love. 

Mojbtim's  Ecclcf,  Hifi.  vol.  iv.  p   373.  379. 

IBERIANS, 

9  AuguBine,  Leibnitz,  and  a  confiderable  Dumber  of  modern 
phil"f  phtri  who  mainuio  the  dcftrtne  of  ncccffity,  coofider  this 
neccility  io  moral aflioms  as  canQftiDC  with  fpontanittj  aid  cho'CC. 

According  to  them,  cjoftraiot  alone,  a&d  cxvcrnal  force,    dcftroy 
and  ioipatatioo. 


\ 


JES  89 

IBERIANS,  A  feft  of  Eaftcrrf  chriftians,  which 
derive  their  name  from  Iberia,  a j  {Province  of  Afia, 
now  called  Georgia  :  hence  they  are  alfo  called 
Georgians. 

Their  tenets  are  faid  to  be  the  fame  with  thofe 
tif  the  Greek  Church.  [See  Greek  Church] 

Father  Strains'  Hifior)  of  the  Eafltrii  Chnfllant%  p    64,  6;. 

JESUITS,  A  famous  religious  order  in  the  Ro- 
mi(h  church,  eilabliflied  in  the  year  1540,  un'det' 
the  name  of  the  company  of  JESUS. 

Ignio,  otj  Ignatius  Loyola,  a  Spanifh  gentleman 
of  illuftrious  rank,  was  the  founder  of  this  order, 
which  has  made  a  moft  rapid  and  aftoniftung  pro- 
grefs  through  the  world. 

The  dosftrinal  points  which  diftinguifh  the  Jefu- 
its  from  many  others  of  the  Roman  communion, 
are  as  follow  : 

I.  This  order  all   maintain,    that  the   Pope  is 
infallibti  ; — that  he  is  the  only  vifible  fource  of  that 
univerfal   and   unlimited  power    which   CHRIST 
has  granted  to  the  church  5— that  all  Bilhops  and 
fubordinate  rulers  derive  from  him  alone  the  autho 
rity  and  jurifdiftion  with  which  they  are  inverted  ; 
and  that  he  alone  is  the  fupreme  law-giver  of  that 
facred  community  j  a  law-giver   whofe  edifts  and 
commands  it  is  in   the  higheft  degree  criminal  to 
oppofe  or  diiobey. 

II.  They  comprehend  within  the  limits  of  the 
church,  not  only  many  who  live  feparate  from    the 
communion  of  Rome,  but  even  extend  the  inheri 
tance  of  eternal  falvation  to  nations   that  have  not 

?f  A?  Chriilian  Religion,  or  of 

its 


9° 

its  divine  authqt^  j,  and  confider  as  true  member?  ,-.f 
the  church  opepjtranfgreflors,  who  prof efs  its  doc 
trines. 

III.  The  Jefuits  maintain  that  human  naturt  is 
far  from  being  deprived  'of  alt  power  of  doing  good  ; 
— that  the./uccours  of  grace  are  adminiftered  to  ail 
mankind  in  a  meafure  Sufficient  to  lead  them  to  eter 
nal  life  and  falva;tion  -y — that  the  operands   of  grace 
offer    no  violence  to    the  faculties    and  'powers  of 
nature,    and   therefore  may   be  refifted  ;-^-and   that 
God  from  all  eternity  has  appointed   evtrlafting  re 
wards  and  puniihments,  as,  the  portion  of  men  in  a 
future   world,    not  by  an  '-abfolute^    arbitrary^   and 
unconditional  decree,   but  in   confequence    of     that 
divine  and  unlimited  preference  by  which  he  fore- 
faw  the  aSionSi  merits  and  characters  of  every  in 
dividual. 

IV.  They  reprefent  it  as  a  matter    of  perfect 
indifference,  from  what  motives  men  obey  the  laws 
of  God,    provided  thefe   laws   are  really  obeyed    : 
and  maintain  that  the  fervice  of  thofe   who    obey 
from  the  fear  of  punimment,  is  as   agreeable  to  the 
Deity,  as  thofe  adions  which  proceed  from  a  prin 
ciple  of  love  to  him  and  his  laws. 

V.  They  maintain,   that  the  facraments  have  In 
themfelves  an  inftrumentdt  and  efficient  power,  by 
virtue  of  which  they  work  in  the    foul    (indepen 
dently  on  its  previous    preparation  or  propenfities) 
a  difpofition  to  receive  the  divine  grace. 

VI.  The  Jefuits    recommend    a    devout  igno 
rance  to  fuch  as  fubmit  to  their  direction,  and  think 
a  Chriflian  fufficiently   inftrudled  when  he  has  lear 
ned  to  yield  a  blind  and  unlimited  obedience  to  the 

ot  the  church,  The' 


j  E  8  9* 

The  following  maxims  are  faid  to  be  extra&ed 
from  the  moral  writings  of  this  order  : 

I.  That  perfons  truly  -wicked^  and  void  of  ike 
h*ve  of  God,  may  expeft  to  obtain  eternal  life  in 
Heaven,  provided  that  they  Be  impfefled  with  a  fear 
of  the  divine  anger,  and  avoid  all  heinous  and  enor 
mous  crimes  through  the  dread  of  Juture  punifhmenii 

i£[.  That  thofe  perfons  may  tranfgrefs  with  fafe- 
ty,  who  have  a  probable  reafon  for  tranfgreffing,  i.  e. 
any  plaufible  argument  or  authority  in  favour  of  the 
fin  they  are  inclined  to  commit. 

III.  That  aftions  intrinficdlly  evi/,  and  directly 
contrary  to  the  divine  law>  may  be  innocently  perfor 
med  by  thofe  who  have  fo  much  power  over  their 
own  minds  as  to  join;  even  ideally,  a  good  end  to 
this  wicked  atfion . 

IV.  That  pbilo/ophical  fin  *   is   of  a   very  light 
and  trivial  nature,  and  does  not  defer ve  the  pains  of 
Hell. 

V.  That  the  tranfgreffions  committed  by  a  per-' 
fon  blinded  by  the  fedu&ions  of  tumultuous  paffions,, 
and  deflitute  of  all  fenfe  and  impreffion  of  religion, 
however  deteftible  and  heinous  they  may  be  in  them- 
felves,    are  not  imputable  to  the  tranfgreflbr  before 
the  tribunal  of  God  ;  and  that  fuch   tranlgreffions 
may  be  often  as  involuntary  as  the  actions  of  a  mad* 
man. 

VI.  That  the  perfori  who  takes  an  oath,  or  en* 
ters  into  a  contradta  may,'  to  elude  the  fofee  of  the 

N  one 

*  By  philosophical  fin,    the  Jefutti  meto,  an  *flh*  contrary  tv 
ih*  tjiftatet   of  naturt  and  right  reafon*    •which  Is  dont  fy  a  ptrfo* 
it  tit&tr  abfolvitly  ignorant  of  GODt  &r  dw  *9t  think  of 
tht  tits*  bit  affio»  it 


9*  I  L  L 

one  and  obligation  of  the  other,  add  to  thfe  forni  of 
the  words  that  exprefs  them  certain  mental  additi 
ons  and  tacit  refervations. 

This  entire  fociety  is  compofed  of  four  forts  of 
members,  viz.  Novices,  Scholars,  fpiritual  and 
temporal  Coadjutors,  and  profefled  Members,  fce- 
fides  the  three  ordinary  vows  of  poverty,  chaftity* 
and  obedience,  which  are  common  to  all  the  mo- 
naflic  tribes,  the  profeffed  Members  are  obliged  to 
take  a  fourth,  by  which  they  lolemnly  bind  them- 
felves  to  go,  without  deliberation  or  delay,  where 
ver  the  Pope  fhall  think  fit  to  fend  them.  They 
are  governed  by  a  General,  tvho  has  four  Affiftants ; 
and  the  inferiors  of  this  order  are  required  tocon^ 
fider  their  Chief  as  infallible,  and  entirely  to  re 
nounce  their  own  Will  in  all  things,  and  abandon 
themfelves  blindly  to  his  conduit. 

Mojhcim's  Ecchjtafilcal  Hiflo^y^  vol.  iii.  p.  465 — ^70. 

t/W.  iv   p.  354,  355    &c. 
Hffl.  of  Don  Ignatius    vol.  p    2—190. 
Broughton^t  Hijlorical  Library ,  vol.  i.   p.  512* 

ILLUMINATJ,  i.  e.  the  EnKtfteneJ,  A  deno 
mination  which  appeared  in  Spain  about  the  year 
3575.  They  were  charged  with  maintaining,  that 
mental  prayer  and  contemplation  had  fo  intimately 
united  them  to  God,  they  were  arrived  to  fuch  a 
flatc  of  perfection,  as  to  ftand  in  no  need  of  good 
works,  oc  the  facraments  of  the  church  ;  and  that 
they  might  commit  the  groffelt  crimes  without  fin. 

After  the  fupiffreffion  of  the  llluminati  in  Spain,' 
there  appeared  a  left  in  France  which  took  the  lame 
name.  They  maintained,  that  one  Anthony  Buc- 
kuet,  a  Friar,  had  a  fyftem  of  belief  and  pradice  re 
vealed  to  him,  which  exceeded  every  thing  Chrifti- 

anit/ 


IND  ,     93 

anity  had  yet  been  acquainted  with ;  that  by  this 
method,  perfons  might  in  a  {hort  time  arrive  at 
the  fame  degrees  of  perfection  and  glory  which  the 
Saints  and  the  Bleffed  Virgin  have  attained  to  ;  and 
this  improvement  might  be  carried  on  till  our  aftions 
became  divine,  and  our  minds  wholly  given  up  to 
the  influence  of  the  Almighty.  They  faid  further, 
that  none  of  the  Doctors  of  the  church  knew  any 
thing  of  religion  ;  that  St.  Peter  and  St.  Paul  u  ere 
well-meaning  men,  but  knew  nothing  of  devotion  ; 
that  the  whole  church  lay  in  darkneis  and  unbelief  ; 
that  every  one  was  at  liberty  to  follow  the  fuggefti- 
ons  of  his  confcience  $  that  God  regarded  nothing 
tut  himfelf  ;  and  that  within  ten  years  their  do^rinie 
would  be  received  all  over  the  world,  and  then 
there  would  be  no  more  occafion  for  Priefts,  Monks, 
and  other  fuqh  religious  difUndlions. 

Brcugktorfs  Hiflor leal  Library  >  vol  i    p    523    524. 

INDEPENDENTS,  A  denomination  of  Pro- 
teftants,  in  England  and  Holland  :  they  appeared  in 
England  in  the  year  1616.  John  Robinfon,  a  Nor 
folk  Divine,  was  the  leader  of  this  party.  They 
derive  their  narpe  from  their  maintaining,  that  every 
particular  congregation  of  Chriftians  has  an  entire 
and  compleat  power  of  jurifdidlion  over  its  members, 
to  be  exercifed  by  the  Elders  of  each  church  within, 
itfelf,  without  being  fubjedt  to  the  authority  of  Bi- 
JhopS)  Synods,  Prejbyferies,  or  any  ecclefiaftical  af- 
fembly  cocnpofed  pf  the  deputies  from  different 
churches. 

The  Independents  allcdge,  that  the  cburcb  of 
Corinth  had  an  entire  judicature  within  itfelf :  for 
St.  Paul  thus  addrefles  them,  DQ  not  ye  judge  them 
an  witfrw?  ift  of  Cor,  v.  jx.  So  they 

*-!>+**•>          W-oWm^         •        __.  -         Wr— — •       »«•«       H-— ~-«  *^ 

2  were 


94  I  SB 

were  not  dependent  upon  the  apoflle  to  comp  ta 
him  for  a   fentence. 

Mofh  elm's  Ecelejiafltcal  Hijiory.   vol   Iv   f    p6. 
Rial*  i  Hifl    of  tbt  Pur  it  ants.  yoi.  Hi.  j>    1^3. 
Gooawin't  Work$%  vot.  iv.  p.  71. 

INVISIBLES,  A  name  of  diftmtfion  given  to 
the  difciples  of  Gfiander,  Flacius,  Jllyricus,  Swenk- 
{eld,  &c.  becauie  they  denied  the  perpetual  vifibility 
f  the  church. 


Collier'*   Hifloflcal 

JOACHIMITES,  A  feft  which  appeared  about 
the  commencement  of  the  thirteenth  century  ^  fo 
called  from  Joachim,  Abbot  of  Spra,  in  Calabria. 

He  foretold  the  deftruflion  of  thp  church  of 
|lomc,  and  the  promulgation  of  a  new  and  more 
ferjeS  go/pel  in  the  age  o/  tbe  Holy  Gboft,  by  a  fett 
of  poor  and  auflere  minifters,  whom  God  was  to 
raife  up,  and  employ  for  that  purpofe.  For  he 
divided  the  world  into  three  ages,  relative  to  the 
three  difpenfations  of  religion  which  were  to  fug- 
cced  each  other  in  it.  The  two  imperfeft  ages. 
Viz.  the  age  6f  the  Old  Teftament,  whi^h  was  that 
of  the  Father,  and  the  age  of  the  New  which  was 
under  the  adminiftration  of  the  Son,  were  accord 
ing  to  his  predidlions  now  paft,  and  the  third  age, 
even  that  of  the  Holy  Ghoft,  was  at  hand. 

Mofkeim's  Eccttf.  Hift.  vol.  iii,  p.  66. 

ISBRANIKI,  A  fetf  which  appeared  in  Ruffia, 
about  the  year  1666,  and  affumed  this  name,  which 
fignifies  the  multitude  of  the  cleft,  but  they  were 
called  by  their  adverfaries,  Rolikolfnika,  or  the  ftdi* 
tiom  faff  ion.  They  profefled  a  rigorous  zeal  for 
letter  of  the  holv  fcriptures. 

'^*  —  —  —     -~~-    *»_^*.      —  —    v     .__      A    —  <—  -«—  ^ 


LAB  9S 

They  maintained,that  there  is  no  fubordination  of 
rank  among  the  faithful  $  and  that  a  Chriftian  may 
kill  himfelf  for  the  love  of  Chrift. 

Mojkttrii  itids  vol.  hf.  p.  40$, 
K 

KEITHIANS,   A    party    which    fcparated 
from  the    Quakers,  in  Pennfylvania,  in  the 
year   1691.     They  were    headed  by    the    famous 
CJeorge  Keith,  from  whom  they  derived  their  name. 
Thofe  who  perfifted  in  their  feparation,after  their 
leader  deferted  them,   pradifed  bffiptijtn  and  rcceiy- 
f  d  the  Lord's  Jupper. 

This  party  were  alfo  called  Quaker  -TSaptl  ft  *+  be? 
£aufe  they  retained  the  language,  drefs  and  mannert 
of  the  QuakerSo 

Edwards*  Hiji*  of  the  American  Baptlfli*  p  5;,  56   $7,  60. 

KTISJOLATR^E,  A  branch  of  the  Monophy- 
fites,  which  maintained,  that  the  body  of  Chrift  be- 
.(ore  his  refurreftion,  \^as  corruptible. 

Mojh*imjt  Ecclff.  Hifi*  wl.  i.  p. 


LABBADISTS,  A  fed  which  arofe  in  the 
feventeenth  century  j  fo  called  from  their  foun 
der  John  Labbadie,  a  native  of  France,  a  man  of  no 
mean  genius,  and  remarkable  for  a  natural  and  mafcu- 
line  eloquence.     He  maintained  among  other  things, 

I.  That  Qod  might,  and  did,  on  certain  occafions* 

Deceive  men. 

II.  That  the  holy  fcripture  was  not  fufficicnt  to 
lead  men  to  falvation,  without  certain  particular  tt+ 

and  rwctetion*  from  the  Holy  Ghoft. 


96  LAM 

III.  That  in  reading  the  fcripture  we  ought  to  give 
lels  attention  to  the  literal  ienfe  of  the  words  than  to 
the  inward  fuggeftions  of  the  fpirit,  and  that  the  ef 
ficacy  of  the  word  depended  upon  him  that  preach* 
cd  it.  ^ 

IV.  Thattt}ie  faithful  ought  to  have  all  things  in 
common. 

V*  That  there  is  no,  fubordination  or  diftin&ion 
in  the  true  church  of  CHRIST. 

VI.  That  CHRIST  was  to  reign  a  thoufand  years 
ypon  earth. 

VII.  That  the  contemplative  life  is  a  ftate  of  grape 
and  union  with  Go,d,and  the  very  height  of  perfedlion. 

VIII.  Ifhat  the  Chriftian,  whofe  mind  is  content 
ed  and  calm,  fees  all  things  in  GodA  enjoys  the  Deity, 
and  is  perfeftly  indifferent  about  every  thing  that 
paflcs  in  the  world. 

IX.  That  the  Chriftian  arrives  at  that  happy  ftate 
by  the  exercife  of  a  perfect  felf-denial  $  by  morti 
fying  the  flcfh  and  all   fenlual  afFcdlions,  and  by 
inental  prayer. 

Mo/btim's  Ecelef.  H.ifl.  vol.  s    f-6*. 

LAMPETIANS,  A  fefl  in  the  feventeenth  cen 
tury,  the  followers  of  Lampetious,  a  Syrian  Monk, 

He  pretended  that  as  man  is  born  free,  a  Chrif 
tian,  in  order  to  pleafe  God,  ought  to  do  nothing  by 
neceffity  ;  and  it  is  therefore  unlawful  to  make  vows1 
even  thofe  of  obediejice. 

To  this  fyftem  he  added  the  doftrines  of  the  An-' 
ans,  Carpocrations,  and  other  fefts.  [See  Arians  and 
£arpogrations] 

LMr*ryt    vol.  ii    p   3* 

LIBERTINES^ 


LU€  §7 

LIBERTINES,  A  fedt  which  arofe  in  Flanders 
about  the  year  1525  j  the  heads  of  this  party  were 
One  Copin  and  one  Qojntin  of  Picardy. 

The  doctrines  they  taught  are  comprifed  in  the 
following  propofitions. 

I.  That  the  Deity  was  the  fole  operating  caufe  iii 
the  mind  of  man^  and  the  immediate  author  of  all 
human  actions. 

II.  That,  confequcntly;  the  diftinftions  of  good 
and  wilt  that  had  been  eftablifhed  with  refpeft  to 
thofe  actions,   were   falfe   and  groundlefs,   and  that 
men  could  not,  properly  fpeaking,  commit  fin. 

III.  That  religion  confided  in  the  union  of  the 
fpirit  or  i&tional  foul  with  the  fupreme  Being. 

IV.  That  all  thofe  who  had  attained  this  happy 
union,   by  fublime  Contemplation   and  elevation  of 
mind,  were  then  allowed  to  indulge,  without  excep 
tion  or  reftraint,    their  appetites  and  paffions,   as  ail 
their  adions  were  then  perfedtly  innocent. 

V.  That  after  the  death  of  the  body,    they  were 
to  be  united  to  the  Deity. 

This  feft  permitted  their  followers  to  call  them*! 
felves  either  Catholics  or  Lutherans. 

Brovgbton9  ibid,  p,  543, 
Mojbeim's  Ecdef,  Hift.  vol.  iv.  p.    122,  123. 

LOLLARDS.    [Sec  Wickliffites] 

i 

LUCIANISTS,  So  called  fromLucianus,  a  difci- 
ple  of  Marcion.  [See  Marcionites  and  CerdoniansJ 

LUCIFERIANS,  A  fe<a  in  the  fourth  century  ; 
fo  called  from  Lucifer,  Bifhop  of  Cagliari  >  •  thcj 


9*  LUf 

are  faid  to  hare  maintained,  that  the  foul  was  tfanf- 
fufcd  from  the-parents  to  the  children. 

tfl»fl)*ims  ibiJt  vol.  i.    p.    314. 

LtTTHERANS,  f  hofe  who  follow  the  opini 
ons  of  Martin  Luther,  an  Augufline  Friar,  who  was 
born  at  Ifleben,  in  the  country  of  Mansfield,  in  the 
Circle  of  Upper  Saxony,  in  the  year  1483.  He  pof- 
lefled  an  invincible  magnanimity,  and  an  uncommon 
vigour,  and  acutenefs  of  genius. 

This  denomination  took  its  rife  from  the  diftafte 
taken  at  the  indulgences  which  were  granted  in 
15*7*  by  Pope  Leo  X,  to  thofe  who  contributed 
towards  finifhing  St.  Peter's  church  at  Rome. 
Thofe  famous  indulgences  adminiftered  remiffion  of 
all  fins,  part,  prefent  and  to  come,  however  enor 
mous  their  nature,  to  thofe  who  were  rich  enough 
to  purchafe  them.  At  this,  Luther  railed  his  war 
ning  voice ;  and  in  ninety -five  propofitions  maintained 
publicly  ^  at  Wittenberg,  on  tne  3Oth  of  September, 
in  the  year  1517,  expofcd  the  doftrine  of  indulgen 
ces,  which  led  him  to  attack  the  authority  of  the 
Pope  j  and  was  the  commencement  of  that  memo 
rable  resolution  in  the  church  4whictr  is  ftiled  the 
Rejormatioii. 

The  capital  articles  which  Luther  maintained  are 
'as  follow  ;  to  which  are  added,  a  few  of  the  argu 
ments  which  are  made  ufe  of  in  their  defence. 

I.  That  the  holy  fcripturu  are  the  only  fourc$ 
from  whence  we  are  to  draw  our  religious  fentimcnts, 
whether  they  relate  to  faith  or  practice. 

For,  the  apoftle  declares,  2  Tint),  iii.  15,  i69.i7» 
that,  The  Jcriptures  are  able  to  make  us  wife  unt* 
fatwtion  5  and  arc  profitable  for  d<)8rine>  Jor 


LUT  9£ 

proof,  for  corrttfion,  and,  for  tnflruftion  in  rigbte- 
oufae/s.  To  which  may  be  added  a  cloud  of  divine 
witneffes  to  the  fame  effect. — -Prov.  i.  9.  Ifa.  viii. 
20.  Luke  i.  4,  John  v.  39  j  xx.  31.  i  Cor, 
iv.  6,  &c. 

Reafon  alfo  confirms  the  fufficiency  of  the  fcrip- 
tures  3  for  if  the  written  word  is  allowed  to  be  a 
rule  in  one  cafe,  how  can  it  be  denied  to  be  a  rule  in 
another  ?  for  the  rule  is  but  one  in  all,  and  is  per- 
fe<5t  in  its  nature. 

If.  ThztjttjIificatiM  is  the  effecl  of  faitb*  ex- 
clufive  of  good  works,  and  that  faith  ought  to  pro 
duce  good  works,  purely  in  obedience  to  God,  and 
not  in  order  to  our  juftification.  * 

For  the  dodtririe  of  the  gofpel  attributeth  all 
things  to  God,  and  nothing  to  man.  St.  Paul  in  his 
c^iftle  to  the  Galatians,  ftrenuoufly  oppofed  thofe 
whoafcribed  our  juftification  partly  to  our  works. 
He  aflerts,  that  if  right eoufnejs  come  by  the  lawy  then 
Chri/i  is  dead  in  vain*  Gal.  ii.  2  r.  Therefore  it  is 
evident  we  are  not  juftified  by  the  law,  or  by  our 
works;  but  to  him  who  believeth,  finis  pardoned 
and  righteoufntfs  imputed. 

III.  That  no  man  is  able  to  make  fatisfaclion  for 
his  fins. 

For  our  Lord  exprefly  tells  his  difciples,  ivben  ye 
lave  done  ally  ye  are  unprofitable  fervants.  Luke  xvii. 
10.  Chrift's  lacrifice  is  alone  fufficient  to  fatisfy  for  fri  : 

O  and 

*  Luther  conftantly  oppoftd  this  doftrine  to  the  RomiOi  tenet— 
That  rain,  by  work*  of  his  own,  prayer,  faftiag  and  corporal 
afHAloni,  might  merit  and  cUim  pardon.  He  ufed  to  call  rhe 
dodtrine  ot  juftiication  by  faith  «/*»*,  the  article  of  a 
or  falling  church. 


ibd  L  U  T 

and  nothing  need  be  added   to  the  infinite  value  of 
his  merit  and  fufferings. 

In  confequence  of  the fe  leading  articles,   Luther 
rejected  tradition,  purgatory \  penance^  auricular  con- 
Jeffivny   tnaffes^  invocation  of  faints^    monaftic  vows^ 
and  other  doctrines  of  the  church   of   Rome. 

The  Lutherans  differ  from  the  Calvinifh  in  the 
following  poinis  : 

I.  The  Lutherans  have  Biihops,    and  f;iperr,ten- 
dants  for  the   government  of  the  chinch,    but   thd 
Ecclefiaftical  government  which   Calvin  introduced 
was  called  Prejbyterian>   and  does  not  admit  of  the 
inftitution  of  Bifliopr,  or  of  any  fu  bore  ination  among 
the  Clergy. 

II.  Th&y  differ  in  their  notions  of  the  facixment 
of  the  Lord's  fupper. 

The  Lutherans  rejeft  tranftibftarit<afion\  but  af 
firm  that  the  body  and  blood  of  Ch.ift  are  materi 
ally  pre'ent  in  the  facrammf^  though  in  an  incom- 
prehertfible  manner  ;  and  that  they  are  really  exhi* 
bited  both  to  the  worthy  and  unworthy  receiver. 

This  union  of  the  body  and  bloocLof  Chrift  with 
the  bread  after  consecration,  is,  by  the  Lutheran^ 
called  confutflantiattwf, 

The  CahiKt/is  hold  on  the  contrary,  that  the  man 
Chrift,  is  only  prefent  in  this'ordinance,  by  the  cx- 
tel^jal  figns  cf  bread  and  wine. 

IU>  They  differ  in  their  doflrine  of  the  eternal 
decrees  of  God  re/petting  man's  fafoation.  The  Lu 
therans  maintain,  that  the  Divine  decrees  refpcding 
the  falvaticn  and  mifery  of  men,  are  founded  upoa 
a  previous  knowledge  of  their  femimenu  and  cha- 

raclers. 


L  U  T  loi 

.  The  Cakini/Js  on  the  contrary,  confider 
the  Divine  decrees  a$  Jrte  and  unconditional.  [See 
fL'a-vioiih  | 

[For  an  account  of  the  particulars  in  which  Lu- 
fher  differed  from  Zuingle,  fee  Zainglians] 

The  Lutherans  are  generally  divided  into  the  mo- 
j?erate  and  the  rigiti.  The  moderate  Lutherans  are 
thofe  who  lubmitted  to  the  Interim,  *  publifhed  by 
the  Emperor  Charles  V.  Melanchthon  ^  was  the 
1  -id  of  this  party.  They  were  called  Aliaphorifts. 

The  rigid  Lutherans  are  thofe  who  would  not 
endure  any  change  in  their  matter's  fentiments. 
Matthias  Flacius  was  the  liead  of  this  party. 

To  thefe  are  added  another  divifion  calledLuthero- 
Z  -linglians,  becaufe  they  held  fome  of  Luther's  te 
nets,  a<id  fome  of  Zuinglius's. 

The  Lutherans  are  alfo  fubdivided  into  a  variety 
o  denominations.  [See  Amfdorfisns,  Calixtins, 
Fiacians,  Ofiandrians,  Synergifts,  and  UbiquitariansJ 

[F  r  an  account  of  the  extent  of  the  Lutherans* 
fee  Appendix] 


on  Ga''atfant>    p    14?     144. 
Hiftarj  of  Pfipery     vol.   i.   p     226. 

Mojhtinft  Zcclef  fftfl.  v*l.  Hi  p.  331.  vol.  iv,  p.  xoS» 
Rot  ffrt  fan's  Htflory  of  Charltt  V.  vol.  li.  p.  42. 
Bfitighton'i  Htftorictl  Library,  vol.  \\.  p.  33,  36* 
fiijlotf  of  Religion,  Number  xi«,  p.  1,21,  128, 
Chrtftian  Magaz  ne%  vol.  i.  /.  4,  6.  ^ 

O  2  MACEDONIANS,1. 


*.  Thi«  wa§  a  nsm«  g'vsn  to  a  cooffffi^a  r.f  fiith;  crj  incd 
ttpoa  tjie  Protgftants  aftef  the  dsath  of  Luthtr>  by  tb.»  Emperor 
Charlei  the  V:h.  It  wai  f>  called,  becanfe  it  V7*.s,on!y  to  take 
p!«cc  in  the  Interim,  till  a  general  cotfr,ctl  fhould  decide  all  ibc 
pototi  in  qu:&iou  Mwcea  ihc  CatLoii:?  ^Ad  ?rot«ftmti. 


102  M  A  K 

M.    f/ 

MACEDONIANS,  A  fefl  which  arofe  ia 
the  fourth  century  ;  Jo  called  from  Macedo- 
nius,  Bifhop  of  ConOantinople.  He  confidered  the 
Holy  Ghoft  as  a  Divine  energy  diffafed  throughout 
the  univerfe,  and  not  as  a  diftinft  perlon  proceeding 
from  the  Father  and  the  Son. 

EccU'j'  liift.  vol.  i.  p.  346. 


MANICHEANS,  A  fed  founded  by  one  Manes 
or  Manicheus,  in  the  third  century,  and  fettled  ia 
many  provinces,  He  was  a  Peifian  by  birth  educa 
ted  among  the  Magi,  and  himlelf  one  of  the  number 
before  he  embraced  Chriftianity.  His  genius  was 
vigorous  and  lublime,  but  redundant  andungoverned. 
He  attempted  a  coalition  of  the  dodtrine  ot  the  Magi 
with  the  Chriftian  fyfiern,  or  rather  the  explication 
of  the  one  by  the  other  !  and  in  ordef  to  lucceed  ia 
the  enterprizc,  affirmed  that  Chrift  had  left  the  doc 
trine  of  lalvation  imperie^  and  unfiniibed  ;  and  that 
lie  was  the  comforter  whom  the  departing  Saviour 
had  promifed  to  his  diciples  to  lead  them  into  all 
truth  —  The  principles  of  Manes  are  comprehend 
ed  in  the  following  fummary. 

That  there  are  two  principles  from  which  all 
things  proceed  :  the  one,  a  moft/wr<?  andfubtle  mat 
ter  called  Light  ;  and  the  other  a  grofs  and  corrupt 
fubflance  called  DarkneU  :  Each  ot  thefe  are  fubject 
to  the  dominion  of  a  fuperintending  Belng^  whole 
exifience  is  from  all  eternity  :  the  Being  who  pre- 
fides  over  theLigbt  is  called  GOD  ;  he'that  rules  the 
land  of  Darkne/s  bears  the  title  of  Hyte,  or  Demon. 
ThtRulcr  of  theLigbt  is  fupremely  bappy,and  in  con- 
thereof  benevolent  and  good  :  the  Prince 

of 


M  4  N  103 

of  parknefs  is  unhappy  in  himfelf,  and  defiring  to 
render  others  partakers  of  his  milery,  is  evil  and  ma- 
lignanu  Thefe  two  beings  have  produced  an  im- 
menfe  multitude  of  creatures,  refembling  them- 
ielves,  and  diftributed  them  through  their  icfpedtive 
provinces. 

The  Prince  of  Darknefs  knew  not  for  a  long  feries 
of  ages,  that  ligbt  exifted  in  the  univerie  ;  and  no 
iuoner  perceived  it  by  means  of  a  war  kindled  in  his 
dominion?,  than  he  bent  his  endeavour?  towards  the 
fubjeding  it  to  his  empire.  *lbe  Ruler  of  the  Light 
oppofed  to  his  efforts  an  army  commanded  by  the 
fir/I  man,  but  not  with  the  hLJieft  iuccefs  ;  for  the 
Generals  of  the  Prince  of  Darknejs^  feiZwd  upon  a 
confiderable  poruon  of  the  ceieftial  elements,  and  of 
the  light  iifelf,  and  mingled  ihem  in  the  mafs  of  cor 
rupt  matter.  The  fecond  General  of  the  Ruler  of  the 
LtgbfiWhofe  name  was  the  Living  Spirit,  made  war 
with  more  fuccefs  againft  the  Prince  of  Darkne^^ 
but  could  not  entirely  difengage  the  pure  particles 
of  the  celeftia!  matters, from  the  corrupt  rjiafs  through 
which  they  had  been  difperfed.  The  Prince  of 
Darknefs  after  his  defeat,  produced  the  firft  parents 
of  the  human  race  :  the  being's  engendered  from  this 
original  flock,  confift  of  a  body  formed  out  of  the 
corrupt  matter  of  the  kingdom  of  Darknejs  and  of 
two  fouls,  one  of  which  is  /enfitive  and  luftfulj  and 
owes  its  exigence  to  the  evil  principle  ;  tk\e  other 
rational  and  immortal,  a  particle  of  that  Divine  light 
which  was  carried  away  by  the  army  of  Darknejst 
and  immerfed  into  the  mafs  of  malignant  matter. 

Mankind  being  thus  formed  by  the  Prince  of 
Darknefs i  and  thofe  minds  that  were  the  produdti- 
ons  of  the  eternal  Light 9  being  united  to  their  mortal 

bodies, 


MAN 

f 

bodies,God  created  the  earth  out  of  the  corrupt  mafs 
of  matter,  by  that  living  Spirit  who  had  var,q(n(hed 
the  Prince  of  Darkne/s.  The  defign  of  this  crea 
tion  was  to  furnifh  a  dwelling  for  the  human  race, 
to  deliver  by  degrees  the  captive  fouls  from  their 
corporeal  prifons,  and  to  extract  the  celeftial  ele^ 
jcnents  frooi  ihe  grois  fubftance  in  which  they 
were  involved.  In  order  to  carry  this  defign  in 
to  execution,  God  produced  two  Beings  of  emi 
nent  dignity  from  his  own  fubftance,  which 
Were  to  lend  their  aufpicious  fuccours  to  im- 
prifoned  fouls  ;  one  of  thefe  fublime  entities  was 
Chrifti  and  the  other  the  Holy-Gho/t.  Chrift  is 
that  glorious  intelligence  which  the  Perfians  calledl 
JMytbrai  ;  he  is  a  moft  iplendid  fubftance,  confifting 
of  the  brightnefsof  the  eternal  Light  :  fubfifting  in 
and  by  bimfelf :  endowed  with  life  j  enriched  with 
infinite  wifdom  ;  and  his  refidence  is  in  the  Sun  : 
9 ke  HQly-Gbofl  is  alfo  a  luminous  animated  body, 
diffufed  through  every  part  of  the  atmofphere, 
which  furrounds  this  tqrreftrial  globe.  This  genial 
principal,  warms  and  illuminates  the  minds  of  men, 
renders  alfo  the  earth  fruitful,  and  draws  forth  gra 
dually  from  its  bofom  the  latent  particles  of  celeftial 
fire,  which  it  wafis  upon  hi^h  to  their  primitive 
Jftation. 

After  that,  the  Supreme  Being  had, for  a  long  time, 
admonifhed  and  exhorted  the  captive  fouls,  by  the 
ininiftry  of  the  angels  and  holy  men  raifed  up  and 
appointed  for  that  purpofe,  he  ordered  Chrift  to 
leave  the  folar  regions  and  to  defcend  upon  earth,  in 
order  to  accelerate  the  return  of  thcfe  impriloned 
fpirits  to  their  celeftial  country.  In  obedience  to 
|his  pivine  command^  Chrift  appeared  among  the 

Jews 


MAN 

Jews  cloathed  with  the  (hadowy  form  of  a  human* 
body,  and  not  with  the  real  fubftance.  During  his 
miniftry,  he  taught  mortals  how  to  dlfengage  the*  ra 
tional  fouls  from  the  corrupt  body,  to  conquer  the; 
violence  of"  malignant  matter,  and  he  demonftrated 
his  divine  miffion  by  ftupendous  miracles  :  on  the 
other  hand  the  Prince  of  Darknefi  ufed  every  me 
thod  to  inflame  the  jews  againft  this  Divine  mef- 
fenger,  and  incited  them  at  length  to  put  him  to 
death  iipon  an  ignominious  crofsj  which  punifh- 
ment,  however,  he buffered  not  in  reality,  but  only  in 
appearance,  and  in  the  opinion  of  men.  ,  When 
Chrift  had  fulfilled  the  purpofes  of  his  miffiqn,  he 
returned  to  his  throne  in  the  Sun,  and  appointed  a 
certain  number  of  chofen  apofttes  to  propagate 
through  the  world,  the  religion  he  had  taught  during 
the  courfe  of  his  miniflry, 

But  before  nis  departure  he  promifed,  that  at  £ 
certain  period  of  time,  he  would  fend  an  apoftle 
fuperior  to  all  others  in  eminence  and  dignity, 
whom  he  called  the  Paraclete,  or  Comjorter,  who 
jfhould  add  many  things  to  the  precepts  he  had  de 
livered',  and  difpel  all  the  errors  under  which  his 

fervants  laboured  with  refped:  to  Divine  things. ^ 

rhis  Comforter  thus'  exprefly  promifed  by  Chrift  is 
Manes  the  Perfian,  who  by  the  order  of  the  Moft 
Rigb  declared  to  mortals  the  whole  doctrine  of 
falvation  without  exception,  and  without  concealing 
any  of  its  truths  under  the  veil  of  metaphor,  or  any 
other  covering. 

Thofe  fouls  who  believe  Jefus  Chrift  to  be  the 
Son  of  GOt),  renounce  the  worship  of  the  God  of 
the  Jews,  who  is  the  Prince  of  Darknefs,  obey  the 

are  enlarged  and 
illuftrated 


MAN 

illuftrated  by  the  Comforter,  Manes,  and  combat 
with  perfeveriiig  fortitude,  the  lufts  and  appetites 
of  a  corrupt  nature,  derive  from  this  faith  and  obe 
dience  the  ineftimable  advantage  of  beir>g  gradually 
purified  from  the  contagion  of  matter/  The  total 
purification  of  fouls  cannot  indeed  *;e  accomplished 
during  this  mortal  life.  Hence  it  is,  that  the  fouls 
of  men,  after  death,  mult  pals  through  two  ftates 
more  of  probation  and  trial,  by  water  and  fire,  be 
fore  they  can  afcend  to  the  regions  of  tight.  They 
mount  therefore  firft  into  the  Moon,  which  confiits 
of  benign  and Jatutary  water  -,  from  whence,  after  a 
luftration  of  fifteen  days,  they  proceed  to  the  Sun, 
\vhofe  purifying  fire  removes  entirely  ail  their  cor 
ruption,  and  effaces  all  their  ftains.  The  bodies, 
compofed  of  malignant  matter  which  they  have  left 
behind  them,  return  to  their  firft  flate,  and  enter  into 
their  original  mafs. 

On  the  other  hand,  thofe  fouls  who  have  negledt- 
cd  the  falutary  work  of  their  purification,  pals,  after 
death,  into  the  bodies  of  animals  or  other  natures, 
where  they  remain  until  they  have  expiated  their 
guilt  and  accomplished  their  falvation. 

Some,  on  account  of  their  peculiar  obftinacy  and 
perverfenefs,  pafs  through  a  feverer  courfe  of  trial, 
being  delivered  over,  for  a  certain  time,  to  the  power 
of  malignant  aerial  fpirits,  who  torment  them  in  vari 
ous  ways.  When  the  greateft  part  of  the  captive  fouls 
are  reftored  to  liberty  and  to  the  regions  of  light, 
then  a  devouring  fire  (hall  break  forth  at  the  Divine 
command  from  the  caverns  in  which  it  is  at  prefent 
confined,  and  (hall  deflroy  the  frame  of  the  world. 
After  this  tremendous  event,  the  Prince  and  Powtrs 
of  Darkncjs  ihall  be  forced  to  return  to  their  pri 
mitive 


MAN 

.    ...    '     *-     r     .,   .  ;  -   .. ,', 

fiiitive  feats  of  anguifli  and  mlfery,  In  which  they 
(hall  dwell  forever.  For  to  prevent  their  ever  re- 
Dewing  this  war  in  the  regions  of  tight  ^  GOD  (hall 
furround  the  rnanfions  of  clarknejs  with  an  invincible 
guard,  compofed  of  thofe  louls  who  have  fallen  ir 
recoverably  from  the  hopes  of  falvation,  and  who 
fet  in  array  like  a  military  band,  {hall  furround  thofc 
gloomy,  feats  cf  woe,  and  hinder  any  of  their 
wretched  inhabitants  from  coining  forth  again  to 
the  tight*  * 

,  To  fupport  their  f  m'damcntal  do&rine  of  twb 
Principle?,  the  Manicheans  argue  in  this  manner  r 
If  we  depend  only  on  one  Almighty  caufe,  infinitely 
go-)d  and  infinitely  free^  who  difpofes  univerially  of 
all  beings,  according  to  the  pleafure  of  his  will,  we 
cannot  account  f.>r  the  exigence  of  natural  and  moral 
tvi't  It  the  author  of  our  Being  is  fupremely  good, 
he  will  take  continual  pleafurc  in  promoting  the 
happinels  of  his  creatures,  and  preventing  every 
thing  which  can  diminifh  or  difturb  their  felicity.: 
We  cannot  therefore  explain  the  evils  we  experience 
but  by  the  hypothefis  of  two  Principles,  for  it  is  im- 
poffible  to  conceive  that  the  firft  man  could  derive 
the  faculty  of  doing  ill  from  a  good  principle  j 
fince  this  faculty,  and  every  thing  which  can  produce 
tv\l  is  vicious,  for  evil  cannot  proceed  but  from  a 
bad  caufe  -3  and  therefore  the  free-will  of  Adam 
was  derived  from  two  oppofite  Principles.  He  de*- 
|>ended  upon  the  good  Principle  for  his  power  to 

P  perfevere 

*  To  remove  the  ftrongeft  obftacles  to  this  fyftem,  Ma'esrc- 
jca^d  the  oM  Tcftameot,  the  four  G'fpeli,  and'  the  Afls  f  ih« 
Ap^ftlet,  and  fatd-xhe  Epiftle*  ot  St.*Paul  were  faifified  in  a  vari* 
ety  of  pl*c«  Hs  wrote  a  Gofpcl  which  he  pretended  wai  didta- 
by  Gad  fcimfeif,  aiid  difttoguiihtd  ii  by  the  title  of 


*o8  MAN 

perfevere  in  innocence  j  but  his  power  ta  deviate 
from  virtue  owed  its  rife  to  an  evil  Principle* 
Hence  it  is  evident  there  are  two  contrary  Principles^ 
the  one  the  lource  of  good,  the  other  ihe  fountain 
of  all  mifery  and  vice. 

Manes  commanded  his  followers  to  mortify  and 
macerate  the  body,  which  he  looked  upon  as  effen- 
tiaily  corrupt  ;  to  deprive  it  of  ail  thofe  objects 
tthich  coula  contribute  either  to  its  conveniency  or 
delight  ;  to  extirpate  all  thole  defires  which  lead  ta 
the  purfuit  of  external,  objcds  ;  and  to  divert  them- 
ielves  of  all  the  paffions  and  inftinds  of  nature, 
ljut  he  did  not  impoie  this  leverc  manner  of  living,- 
•without  diftinftion  upon  his  adherents,-  he  divided 
his  difciples  into  two  clufks  ;  the  one  of  which  com 
prehended  the  perfedt  Chriflians  under  the  name 
of  the  Eledt  ;  and  the  other  the  imperfeft  and 
feeble,  under  the  title  of  Hearers.  The  Elecl 
\vere  obliged  to  an  entire  abflinence  fronl  fled),  c^gs, 
milk,  fi(h,  wine,  all  intoxicating  drink,  wedlock, 
and  all  amorous  gratifications  ;  and  to  live  in  a 
/late  of  the  fharpeft  penury,  nourishing  their  ema- 
tiatcd  bodies  with  bread,  herbs,  pulfe,  and  melons. 
The  difcipline  appointed  for  the  Hearers,  was  of  a 
milder  nature  :  They  were  allowed  to  poffds  hou- 
fes,  lands  and  wealth,  to  feed  upon  flelTi,  to  entef 
into  the  bonds  of  conjugal  tendernefs  ;  but  this  li^ 
berty  was  granted  them  with  many  limitations, 
and  under  the  fhideft  conditions  of  moderation  and 
temperance. 

The  General  Affembly  of  the  Manicheans  was 
headed  by  a  Prefident,  who  represented  JESUS 
CHRIST.  There  wefe  joined  to  him  twelve  rulers^ 
or  mailer^  v  ho  were  defined  toreprefent  the  twelve 


MAR  109 

;  and  thefe  were  followed  byftwnfy-fw  #/- 
(hop$t  the  images  of  the  fcventy-two  di<cip>ei  of  our 
Lord.  Theie  'Bi&ops  had  Pre  fibers  and  Deacons 
under  them  ;  and  all  the  members  of  thefe  religious 
prders  were  chpfen  put  of  the  clafs  of  the  Elefl. 

Wofheim's  Ecclef.  Hift   vol.  i.  p    23^  —  24?. 
BaylSs  Hiftoticai  Dttl&nary,    vol.  iv  />    2487    2489. 

M4RCELLIANS,  A  fe6t  5n  the  fourth  century; 
ft  called  from  Marceilus,  who  held  the  lentiments 
of  the  Sabellians.  [See  Sabellians] 

Bay  ltj*  i  DMtwy.      [Ste 


MARGIQN1TES,  So  called  fro  19  Marciqa,  a 
difciple  ot  Cerdo.  (For  an  account  of  their  ienti- 
jnients,  fee  Cerdonians)  , 

MARCOSIANS,  A  branch  of  Gnoftics%  in  th« 
fecond  century  $  their  leaders  were  Marc  and  Co* 
lobarfus. 

They  taught,  that  the  fupreme  God  did  not 
confift  of  a  Trinity  but  a  Qaaternity,  to  wit,  the 
Ineffable,  Silence,  the  Father,  and  Truth.  They 
fceld  two  Principles,  denied  the  reality  of  Chrjft's 
iufFerings,  and  the  refer  red  ion,  of  the  body  :  Their 
doctrine  concerning  the  -/Eons  was  the  lame  with 
the  Valentinia^ns.  [See  Valentinians] 

Marc  maintained  that  the  plenitude  and  ptrfeftion 
qf  Truth  refided  in  the  Greek  Alphabet  ;  and  ailed  - 
ge-d  that  as  the  real  on  why  JESUS  CHRIST  was 
the  Alpha,  and  Omega, 

,  >fheimyt  Etclf/iaftical  Hifliry,  vol.1  p.  188. 
nt  Hijiorical  library^  vol.  ii.  p.  48. 


MARONITES,  Certain  Eaftern  Chriftians,  who 

jphabit  near  MountLibanus,  in  Syria.     The  name  is 

P  3  derived 


iio  MAS 

derived  either  from  a    town  in  the  country 
Maronia,  or  from  St,  Maron,  who  built  a  monaitr/ 
there  in  the  fifth  century. 

This  fe&  retained  the  opinions  of  the  Monpthe- 
litcs  until  the  twelfth  century,  when  abindoning 
and  renouncing  the  dodlrineof  ens  uil>  in  CHRIST, 
they  were  re-admhed  in  the  year  1102,  to  the  com^ 
munion  of  the  Roman  church. 

As  to  the  particular  tenets  of  the  Maronites,  be 
fore  their  reconciliation  to  the  church  of  Rome, 
they  observed  ^Saturday  as  v/Sl  as  the  Sabbath  ;  and 
held,  that  all  fouls  were  created  together,  and  that 
thofe  of  good  mert  do  not  enter  into  Heuvcn  lilt 
after  the  refurredion  5  they  added  oihcr  opinions 
which  were  fimiiar  to  the  Greek  Church.  [Sec 
Greek  Church] 


Library,  vil.  ii    p    51 
Me  ft;  rin's  Eccl'jiajiicel  Hijhryi    vol.  ii  />   37. 


A  kft  which  arofein  the  fourth 
century.  They  derived  their  name  from  a  Hebrew 
word  fignifyihg  prayer,  it  being  their  diftinguifhing 
tenet,  that  a  man  is  to  pray  withwt  ceafing,  in  the 
literal  icnfe.oi  the  words. 

Hereupon  they  fliunned  not  only  the  fociety  of 
other  men,  but  renounced  all  the  exterior  part  of 
religion,  the  ufage  of  the  facraments  and  the  fafls  ; 
dwelt  witli  their  wives  and  children  in  the  woods, 
t:;id  foreils,  that  they  might  wait  folely  snd  contin- 
tiriily  on  prayer.  They  imagined,  that  two  fouls 
refided  in  man,  the  one  good  the  other  evii  ;  and 
taught,  that  it  was  impoii':ble  to  expel  the  evil  dimon 
by  any  o'>>'-  means  than  by  conltant  prayer  and 
:s  :  and  that,  when  this  malignant 

Ipirit 


MEL  211 

(pint  xvascaft  out  the  pure  *mW(returned  to  GOD3 
anJ  was  again  united  to  the  Divine  effnce  from 
whence  it  bad  been  feparattd.  They  boafted  of 
having  perpetual  revelations  and  vifions,  and  thefe 
they  cxpcded  particularly  in  the  night.  They 
added  many  opinions  which  bear  a  maniieft  refem- 
blancc  to  the  Manicheaniy  item,  "and  are  derived 
from  the  fame  (ource,  even  from  the  tenets  of  the 
Oriental  pbilofapby.  'The  authors  of  this  denomi- 
Ration  were  certain  Monks  of  Mesopotamia. 

'~  Mofhe<m*s  Ecclefijf<tcal  Htf.  vol,  \>  p,   350,   551. 
Fffrmt/s   Rcc'tf     Htfl.     VPt.   I.   p.    82. 
lit]}    of  Religion  ,.  vtl    iv       [See 
Baytey't  Dictionary   voL  ii    [Sec 


>,  The  Syrian,  Egyptian,  an4 
other  Eaftern  Chriftians  in  the  Xevant ;  who,  tho8 
•  they  are  nbt  Greeks,  follow  the  doctrines  of  tho 
Greek  Church, ^except  in  lome  few  points  which 
relate  only  to  ceremonies  and  ecclefiaftical  difcipline. 
They  were  called  Melchites,  i.  e.  Royalifts,  by 
their  adverfaries  by  way  of  reproach,  on  account 
of  their  implicit  fubmiffion  to  the  eJid  of  the  Em 
peror  Marcion,  in  favour  of  the  council  of  ChalcedooT 

>'  'Mo/helm* s    Ecclef  Hift.  wl.    n    p    31. 

Hif.orical  Diftionaryt  vol.  ii.    [See  Melckite  ] 


MELECIANS,  A  feft  in  the  fourth  century,  fo 
calftd  from  their  leader  Melecia,st  Bifhop  of  Lyco- 
polis  in  Egypt, 

This  Prelate  declared  with  great  zeal  againffc 
thole  Cbriflians,  who,  having  apoftatized,  defirecj 
to  be  reconciled  to  the  Church  ;  and  would  not  have 
thofe  admitted  to  repentance  who  fell  into  Jin? 
though  their  contrition  was  ever  fo  greau 

The 


ju  MEN 

The  Melecians  fattened  little  bells  to  the  bottom 
of  their  garments,  and  fung  their  prayers,  dancing 
all  the  time  j  and  this  they  thought  a  lure  means  to 
appeaie  the  wrath  of  God. 

Brought  on*  t  Hifior'tGal  Library^  vol.  ii»   p.  547. 
CAevrtau's,   H ft    vol.   iii    p     98. 

MELCHIZEDICHIANS,  A  led  which  arofe 
about  the  beginning  of  the  third  century  5  aud  affir 
med,  thai  Melcbizedek  was  not  a  man, but  a  heaven 
ly  power  fuperior  to  Jdus  ChriiV;  forMelchizedek, 
they  laid,  was  the  interceffor  and  mediator  ot  the 
angels,  and  jeius  Chnlt  was  only  lo  for  men,  and 
hib  pritfthood  only  a  copy  of  that  of  Melchizedek. 

"1  his  denomination  was  revived  in  Fgypt  by  one, 
Jiierax.  [See  Hieracites] 

of  .'it  i.  and  Sciences,  vot.  iii.  f.  2049. 


MELATONI,  So  called  from  one  Mileto  ;  who 
taught,  that  not  the  foul,  but.  the  body  of  man,  was 
rnade  after  QOD's  image, 

nOfj't  View  of  all  Rftfghnt,  p.   211. 

MENANDE.RIANS,  A  feel  in  the  firft  century  j 
Ip  called  from  IVIenander,  a  difciplc.of  Simon  Magu<> 

He  pretended  to  be  one  of  the  JEon*  fent  from 
the  Pleroma,  or  celeftial  regions,  to  fuccour  the  fouls 
^hat  lay  groaning  under  bodily  oppreffion  and  iervi- 
tude,  and  to  maintain  them  againfi  the  violence  and 
fli&tagems  otiticdamom  that  hold  the  reins  of  empire 
in  this  fublunary  world.  He  baptized  his  difcipies 
in  his  own  name  ;  and  promifed  them  after  this  bap- 
tifm  a  more  eafy  victory  over  the  evil  fpirits  ;  and 
that,  after  this  life,  they  fhould  become  partakers  cf 

?  refurredtion  of  the  dead,  and  of   immortality. 

Mojhttm's   Ecciff     f,'>J?.  vol.  i    p    ii6. 
F? ;m/j  Etsfe/.  H>Ji    v-J.  t   p    it. 

MENNONITES, 


MEN 

,  MENNONIT^,  A  fociety  of  Baptifa  in  Hol 
land  j  io  called  from  Mennon  Simoms,  ot  FriezUnd,* 
who  lived  in  the  fixteeathi  century. 

It  is  a  univerfal  maxim  of  this  denomination,  that 
pradical  piety  is  the  effence  of  religion,  and  that  the 
fureijt  mark  of  the  true  church  is  the  fanitity  of  its 
members :  they  all  unite  in  pleading  for  toleration  in 
religion,  and  debar  none  from  their  afiemblies  who 
lead  pious  liv;es  and  own  the  fcriptures  for  the  word 
of  GOD.  They  teach,  that  infants  arc  not  the  pro 
per  iubje&s  of  baptifm,  and  that  minifters  of  the  gof- 
pel  ought  to  receive  no  falary/and  that  it  is  not  law 
ful  to  fwear  or  wage  war  upon  any  occafion.  They 
al(o  maintain,  that  the  terms  Perfon  and  Trinity  are 
not  to  be  ufed  in  fpeaking  of  the  Father,  Son,  and 
Holy  Ghoft. 

The  Mennonites  meet  privately,  and  evdry  one  in 
the  affembly  has  the  liberty  to  fpeak,  to  expound  the 
fcriptures,  to  pray  and  fing.  They  aflemble  twice 
every  year  from  all  parts  of  Holland,  at  Rynfbourg,' 
a  village  about  two  leagues  from  Leyden,  at  which 
time  they  receive  the  communion  fitting  at  a  table, 
where  the  fir  ft  diflributes  to  the  reft  ;  and  all  feds 
are  admitted,  even  the  Roman  Catholics  if  they  pkafe 
to  come. 

The  ancient  Mennonites"  profefled  a  contempt  of 
erudition  and  fcience  :  and  excluded  all  ftom  their 
eomYftunibn  who  deviated,  in  the  leaft,  from  the 
moft  rigorous  rules  of  fimplicity  and  gravity  in  their1 
looks,  their  gefturres,  their  cloathing,  or  their  table. 
But  this  primitive  aufterity  is  greatly  diminiihed  in 
the  moft  confiderable  feds  of  the  Mennonites.  Thofc 
who  adhere  to  t&eir  ancient  diicipline  are  called 
flemings  or  Flandrians. 


U4  MEN 

The  Mennonitcg  in  Pennfylvarria  do  not  bapfize 
by  immerfion,  though  they  adminifter  the  ordinance 
to  none  but  adult  perfons.  Their  common  method 
is  ibis  —  the  pcrion  to  be  baptized  kneels  5  the  mi- 
nifter  holds  his  hand:  over  him,  into  which  the 
deacon  pours  water  and  through  winch  it  run$  on 
the  crown  ot  the  kneeling  perfbn's  head  •  after  which 
follow  impofitiori  of  hands  and  prayer. 

SetJtf:  Hifi  vol.  iv./>.  rji.  159    161. 
of  Atts  and  ScUt-cst    uo(    lit   f     2037 

/?  ;.//////,  wi   i.  p   94. 


MEN  OF  UNDERSTANDING,  This  title 
a  fed  which  appeared  irt  Flanders  andi 
in  the  year  i  51  r.  1  hey  owed  their  origin 
to  an  illiterate  man  whnfe  name  was  Egidius  Cantor, 
and  to  William  ot  'Hiidenifon,  a  Carmelite  Monk, 
1  hey  pretended  to  be  honoured  with  celeftial  vifion?., 
denied  that  any.  could  arrive  at  perfect  knowledge  of 
the  holy  (captures  without  the  extraordinary  fuccoura 
of  a  Divide  illumination  •  anddeclared  the  approach 
of  a  new  revelation  from  Heaven,  more  perfect 
than  the  gofpel  of  Chrifl  :"  they  faid  that  the  refur- 
redHon  was  accompliflied  in  the  perfon  of  J^fus,  and 
no  other  was  to  be  expected,  —  that  the  inward 
rnan  was  not  defiled  by  the  outward  actions  what 
ever  they  were,  —  that  the  pains  of  Hell  were  to  have 
an  cod,  and  not  only  all  mankind,  but  even  the  De 
vils  themfelves,  were  to  return  tq.GOD  and  be  mads 
partake;  s  of  eternal  felicity.  y 

They  aHo  taught  among  other  things, 
I.  That  CHRIST  alone  had  merited  eternal   life 
and  felicity  for  the  human  race,  and  that  therefore 
men  could  not  acquire  this  ineftimablc  privilege  by 
their  own  actions  alone, 

II.  Thac 


MET  ilj 

.  II.  That  tBe  priefts  to  whom  the  people  cohfcffcd 
their  tranfgreflions,  had  not  the  power  of  abfolving 
them,  but  this  authority  was  veiled  in  CHRIST, 
alone. 

III.  That  voluntary  penance  £nd  mortification  wai 
foot  neceflary  to  falvation. 

This  denomination  appear  to  have  been  a  branch 
bf  the  Brethren  and  Sifters  of  the  Free  Spirit. 

tj  Eccltf.  Hift,  voL  iii.  p.  276, 


[See  flieracites] 

METHODISTS,  This  name  firft  diftingui&ed  # 
number  of  ftiiderits  in  Oxford  College  ;  who,  ini  thb 
year  1729,  joined  in  a  religious  fociety;  and  agreed 
upon  certain  methods  and  rules  for  f  pending  their 
time  in  failing,  praying,  communicating,  viliting  the 
fick  and  the  prifoners,  inftruding  the  ignorant,  &£.] 
and  hence  they  were  called  Methodifts. 

The  Rev.  Mr.  George  Whitefield,-  a  celebrate^ 
itinerant  preacher,  became  the  leader  of  this  deno 
mination  :  he  was  a  profeffed  member  of  theChurcb 
of  England,  and  maintained  the  Caivinlflical  doc 
trines  as  exprefled  in  the  articles,  of  that  church.  In. 
all  his  public  difcourfes,  he  infifted  largely  ori  the 
neceffity  of  regeneration.  He  maintained  that  (her 
form  of  ecclefiaftical  worfhip  i'nd  prayers,  whether 
taken  from  the  Common  prayer-book,  .or  poured 
forth  extempore,  was  a  matter  of  indifference,  and 
accordingly  made  ufe  of  both  forms; 

Another  party  of  Methodifts  embraced  the  opi 
nions  of  the  Rev.  Mr.  John  Wefley,  who  warmlj^ 
oppofed  the  Calvinifticai  do&rines  of  election  arid 
final  perfeverance.  He  maintained  that  finlefs  per- 


if6  MIL 

fedion  was  attainable  in  this  life  :  and  to  prove  this 
point,  afferted  that  Mat.  V.-28.  ought  to  be  tra;  fit- 
ted  thus,— Therefore  ye  (hall  be  perfect  as  your  father 
•who  is  in  Heaven  is  perfefl.  He  ajlo  lupported  this 
do£>.rine  from  lit  of  John,  iii.  9  Wbojbevef  is  birn 
of  GOD  dotb  not  commit  fin  ;  Jor  his  (ted  aui'ltth  in 
him>  and  be  cannvt  //«,  bec^e  be  is  torn  cf  GOD. 

This  fociety  obfrrve  a  love-feuft  once  a  month. 
They  have  alio  a  euftom  of  keeping  watch-nigh  s, 
i,  e.  finging,  and  prajing,  and  preaching,  from  eight 
o'clock  to  twelve.  They  have  this  fervice  alfo  once 
a  month. 

The  Methodifts,  in  particular  Mr.  Whitefield's 
fociety,  are  at  prefent  very  numerous  in  England,, 
[bee  Appendix] 

Fcrmffs  Ecc'ef  Hift    vol   it.  /,  268. 
GllUet  Sttcceft  of  the  Gcjpel  vol  h  p.  52. 
frhitsfield't  fetters,  vol   i.  p.  an. 
Wcjlty't  Notej%  vol.  i.  p.  331    vol.  iii,  p   196. 

MlLLKNARIANS,  or  CHILIASTS,  A  name 
given  to  thole  who,  in  the  primitive  ages,  believed 
that  the  'faints  will  reign  on  earth  with  Jefus  Chrift 
a  thoufand  years. 

The  former  appellation  is  of  Latin  original,  the 
latter  of  Greek,  and  both  of  the  fame  import. 

The  Millenarians  hold,  that  after  the  coming  of 
antichrjft,  and  the  deflrudion  of  all  nations  which 
fhdll  follow^  there  (hall  be  a  firft  refurredion  of  the 
ju(t  alone  ;  that  all  who  (hall  be  found  ujxj)#,£arth, 
both  good  an4  bad,  (hall  continue  alive  ;"  the  good 
to  obey  the  juit  who  are  rifen  as  their  princes  ;  the 
Dad  to  be  conquered  by  the  juft,  and  to  be  fubjedl 
to  them  :  that  Jefus  Chrift  will  then  defcend  from 
Heaven  m  fas  glory ;  that  the  city  of  Jerufalem  will 

be 


MOL  117 

be  rebuilt,  enlarged,  embelifhecl,  and  its  gates  ftand 
ppen  night  and  day.  They  applied  to  this  new  Je- 
rufalem  what  is  faid  in  the  Apocalypfe,  chap  *xjf 
and  to  the  temple,  all  that  is  written  in  Eztkhl^ 
xxxvi.  Here  they  pretended  Jefus  drift  will  fix 
the  ieat  of  his  empire,  and  reign  a  thoufand  years 
with  the  faints,  patilatchs  and  prophets,  who  will 
enjoy  perfect  and  uninterrupted  felicity. 

The  Millenarians  were  divided  in  opinion  ;  fome 
pretended  that  the  faints  fhould  pafs  their  time  in 
Corporeal  delights  5  others  that  they  fhould  only  ex- 
£rcile  themfelves  in  fpiritual  pleafures. 

Broughton's  H tft or ical  Library >  voL  ii.  p  93  94. 

MOLTNISTS,  So  called  from  Lewis  Molina,  a 
Spanifh  Jeiuit,  Profeffor  of  Divinity  in  the  Univeifity 
of  Ebora  in  Portugal  ;  who,  in  the  year  1598*  pub- 
liftied  a  book  to  fiiew  that  the  operations  of  Divine 
grace  were  entirely  confident  with  the  freedom  of 
the  human  wilty  and  who  introduced  an  hypothefis 
to  remove  the  difficulties  attending  the  doctrines  of 
predeflinatipn  and  liberty. 

He  aflerted,  that  the  decree  of  .predeftination  to 
Eternal  glory,  was  founded  upon  a  previous  know 
ledge  and  confideration  of  ihe  merits  of  the  elefl  ; 
that  the  grace,  from  whofe  operations  thefe  merits 
are  derived,  is  not  efficacious  by  its  own  intrinfic 
power  only,  but  alfo  by  the  content  of  our  own  will; 
and  becauie  it  is  adrniniftcred  in  thofe  circumftances 
in  which  the  Deity,  by  that  branch  of  his  know 
ledge  which,  is  called  Scientia  Media^  forefees  thai  it 
will  be  efficacious.  The  kind  of  prefcience,  deno 
minated  in  the  fchools  Scientia  Media  is  that  fore- 
knowledge  of  future  contingents  whMvarifes  iron* 

,:-  9,2  « 


MON 

.  i 

im  acquaintance  with  the  nature  and  faculties  of  ra 
tional  beings,  of  the  circumftances  in  which  they 
fholl  be  placed,  ot  the  objects  that  (hall  be  prefented 
to  them,  and  of  the  influence  that  theie  circumftan 
ces  and  objects  mufl  have  on  their  aflions. 

Mo/bciw '/  Ecclef.  H>ft.  vtl.  i.  p    475,  476. 

MONARCHIANS,  A  fed  which  aroie  in  the 
fecond  century;  they  derived  their  origin  from 
praxeas,  a  man  of  genuis  and  learning.  He  denied 
any  real  diftincftion  between  iheFatier>  Son  and  Hoy 
Chofl  ;  and  maintained,  that  the  father \  fole  creator 
of  all  things,  had  united  to  himfelf  the  human  nature 
of  CHRIST.  Hence  his  followers  were  called  MoT 
jiarchians. 

•x 

yhis  fedt  were  alfo  ftilcd  f  atropaffians. 

Mojhtim,  ibidy  vtl.   i,  p    190. 

WQNQPHYSITES,  A  fed  which  arofe  in  the 
fifth  century.  They  maintained  that  the  divine  and 
Jouman  nature  of  CHRIST  were  ib  united  as  to  form 
only  cne  nature,  yet  without  any  chan^e>  con(u/ion, 
or  mixture  of  the  two  natures. 

Mojb elm's  Hid,  p    420. 

MONOTHELITES,  A  fcdl  in  the  fevcnth  ccn- 
(ury  5  fo  called  from  the  Greek  words  [monos]  and 
{thelosj  Their  founder  was  Theodore,  Bifhop  of 
Pharan,  in  Arabia,  who  maintained  the  following 
dodtrines : 

I.  That  in  CHRIST  there  were  two  diftin6t 
natures  which  were  fo  united,  though  without  the 
kaft  mixture  or  confufion,  as  to  form  by  their  uni 
on  only  GDC  pcffon. 

II,  That 


MON  119 

II.  That  the  foul  of  Chrift  was  endowed  with  3, 
>yillpr  faculty  of  volition,  which  it  (till  retained. after 
its  union  with  the  divine    nature. 

For  they  taught  that  CHRIST  was  not  only  per- 
|ed  GOD,  but  yv*§  endovyed  with  the  faculty  of 
volition, 

III.  That  this  faculty  of  volition  in  the  foul  of 
CHRIST,  was  not  abfbluteiy  unaftive,  bat  that  it. 
co-operated  with,  the  divine  will. 

IV.  That,    in    a   certain    fenfe,  there  was  in 
CHRIST  but  one  will  and  one  manner  of  operation. 

Mo/hcir*'s  Ecclef.  Hifi.  vol.  il  />.   36. 
Broughton**  ftijiorical  Library,  voL  ii.  />.  123. 

MONTANISTS,  A  feel  which  arofe  in  the  fe- 
qond  century  ;  fo  called  from  Montanus,  who  pre 
tended,  that  he  was  the  Paraclete^  or  Comforter,* 
which  the  divine  Sayiour  at  his  departure  from  earth, 
promifed  to  lend  to  his  difciples  to  lead  them  to  all 
truth  ;  and  declared  that  he  was  fent  with  a  divine 
commiffion  to,  give  to  tfee  moral  precepts  delivered 
$y  Chrift  and  his  apoftles  the  finifhing  touch  that 
was  to  bring  them  to  perfedion.  He  was  of  opi 
nion,  that  Chrift  and  his  apoftles  made,  in  their 
precepts,  many  Allowances  to  the  infirmities  of  thofe 
3tnong  whom  they  lived,  and  that  this  condefcend- 
ing  indulgence  rendered  their  fyftem  of  moral  laws 
imperfea  and  incomplete.  H[e  therefore  inculcated 

the 

*  Montanui  i^ade  a  diftinaion  bctweea  the  Paracltts  promifed 
Jby  Chrijl  to  hit  apoftlei,  ard  the  Holy  Spirit,  which  was  toed  upr 
oh  them  on  the  diy  of  Penticoft,  and  undcrftood  by  the  former,  a 
divine  teacher  pointed  out  by  Chrift  ucder  the  name  of  Paraclfte. 
or  Comforter,  who  wt$  to  perf<&  the  gofpel  by  the  addition  o£ 
fome  do^riaes  omitted  by  our  Saviour.  It  wai  this  divine  mef- 
fwgcr  which  M^gjmus  pr$tcg4c4  to  \ 


X20  MOR 


the  neceffity  of  multiplying  fafts  ;  prohibited  fccond 
marriages  as  unlawful  ;  maintained  that  the  church 
fhould  refufe  abfolution  to  thpfe  who  had  fallen  in 
to  the  commiffion  of  enoroious  fins  ;  and  condemn 
ed  all  care  ol  the  body,  eipecially  all  nicety  of  drels, 
and  all  female  ornaments.  He  alfo  gave  it  35  his 
opinion,that  philofophy^  arts,  and  whatfoever  favour 
ed  of  polite  literature,  fhould  be  banifhed  from  the 
£hriftian  church. 

He  looked  upon  thofe  Chriftiansas  guilty  of  a 
xnoft  heinous  tranfgreffun,  who  faved  their  lives  by 
flight,  from  the  perfecuting  fword,  or  who  ran- 
fomed  them  by  money,  from  the  hands  of  their 
cruel  and  mercenary  judges. 

This  feel  were  firft  caljed  Cataphrygoans,  front 
the  place  where  they  had  their  firft  principal  abode  ; 
they  were  alfo  filled  Pepuzians,  hecaule  Montana^ 
lived  in  a  Phrygian  village,  called  Pepuza. 


Moflesm's    Ecdef  Rift.  vol.   i.   p.   193 
F*rme/j   Ecctcfiejlical   Hifiorj,   vol.  i.   p.  48 

MORAVIANS,  A  name  given  to  the  fHfow- 
ers  cf  Nicolas  Lewis,  Count  of  Zinzendorf  ;  who  ia 
the  year  1721,  fettled  at  Bartholdorf,  in  Upper  1  u- 
fatia.  1  here  he  made  profelytes  of  two  or  three 
Moravian  families,  and  having  engaged  them  to  leave 
their  country,  received  them  at  Bartholdorf.  They. 
were  directed  to  build  a  houfe  in  a  wood,  about 
hajf  a  league  from  that  village,  where,  in  1722, 
this  people  held  their  firft  meeting. 

This  fociety  encreafed  fo  faft,  that  in  a  few  years 
they  had  an  orphan  houfe  and  other  public  buildings, 
An  adjacent  hill,  called  the  Huth-Berg,  gave  thcj 
^olonifts  occafioa  to  call  this  dwelling  place  Heren- 

huih  : 


MO  it 

fmth  $  which  may  be  interpreted,  the  guard,  or 
protection  of  the  Lord  :  hence  this  fociety  are  fome- 
times  called  Hcrrenhuttets. 

The  following  doftrines  are  maintained  by  this 
denomination,  to  which  is  added  a  fhort  fpecimeit 
of  the  arguments  they  make  ufe  of  in  defence  o£ 
their  fentiments  : 

I.  That  creation  and   fan&ification  ought  not  id 
be  afcribed  to  the  Father,  Son  and  Holy  Ghoftj 
but  belongs  principally  to  the  Saviour  :  and  to  avoid 
idolatry,  people  ought  to  be  taken  from  the  Father 
and    Eioly  Ghofl  $  and  be  firft  directed   fingly  to 
Jefus,  who  is  the  appointed  channel  of  the  Deity. 

For ,  the  eflence  of  God;  both  Father,  Son  and 
Holy  Ghoft,  is  a  depth  fo  unfathomable,  that  ia 
contemplating  it  we  may  ruin  our  intelle&ual  facul 
ties,  and  yet  not  be  able  to  fprmone  juft  expreffioh 
concerning  this  miftery,  yet  we  can  have  all  the  gifts 
"and  effects  of  their  offices,  through  him  who  is  daily 
"agent  between  God  and  man. 

II.  That  Chrift  has  not  conquered  as  God  but  as 
man,  with  precifely  the  lame  powers  We  have  to 
that  purpofe. 

For  as  his  Father  affifted  him  he  afliff s  us ;  the  on 
ly  difference  is,  it  was  bis  meat  and  drink  to  do  the 
will. of  bis  Father  who  is  in  Heaven. 

III.  That  the  law  ought  not  to  be  preached  under 
the  gofpel  difpenfation. 

for  Paul  is  very  exprefs,  that  the  meffengers  of 

Chrift  are  not  appointed  for  the  miniftration  of  the 

letter,  ad  of  Cor.  iii.  6.     Therefore,  the  method  of 

preaching  the  gofpel  is  alone  to  be  preferred. 

iv. 


MQR 

IV.  That  the  children  of  God  have  not  to  combat 
with  their  own  fins,  but  with  the  kingdom  of  cor 
ruption  in  the  world. 

For  the  apoftle  declares,  that  fin  is  condemned  in  the 
fefh.  Rom.  viii.  3  :  and  our  marriage  with  it  dif- 
folved,through  the  body  of  Chriit,  the  Lamb  of  God*, 
tvho  has  undergone  this  Conflidt  once  for  all,  and 
inftcad  of  all. 

The  Moravians  affert,  that  faith  confiftsin  a  joy 
ful  perfaafion  of  our  intereft  in  Chrift,  and  our 
tide  to  his  purchafed  falvation. 

They  deny  the  Calvini/lical  doftrines  of  particular 
redemption ,  and  final perseverance ;. 

This  denomination  have  eftabliflied  among  theni- 
felves  a  fort  of  dilcipline,  which  clofelv  unites  them 
to  one  another,  divides  them  into  different  ctaffes, 
puts  them  under  an  entire  dependence  of  their  fu- 
periors,  and  confines  them  to  certain  exercifes  of  de 
votion,  and  to  the  obferving  off  different  little  rules. 

The  church  at  Fferenhuth  is  fo  divided,  that  firft 
the  hufoands,  then  the  wives,  then  the  widows,  then 
the  maids,  then  the  young  men,  then  (he  boys,  then 
the  girls,  and  laftly  the  little  children,  are  in  10  many 
diftinft  claffes :  each  of  which  is  daily  vifited,  the 
married  men  by  a  married  man,  the  wives  by  a  wife, 
and  fo  of  the  reft.  Each  clafs  has  its  dire&or  chofen 
by  its  members,  and  frequent  particular  affemblies 
are  held  in  each  clafs,  and  general  ones  by  the  whole 
fociety. 

The  members  of  each  clafs  are  fubdivided  into 
people,  who  are  dead,  awaked,  ignorant,  willing 
dilciples,  and  difciples  who  have  made  a  prflgre/s. 
Proper  affiftance  is  given  to  each  of  thefe  fubdivi- 

- -^    — t  -—        — — -— —•     — —      if  •  -*^— •.-    —  _*   ™«  .  .  •,.,.,  *% 

fions 


MOR 

fions ;  but  above  all,    great  care  is  taken  of  thofe 
who  are  ipiritually  dead. 

The  Elder,  the  Co-elder,  the  Vice-elder,  fu- 
perimend  all  the  claffes.  There  are  likewife  Infor 
mers  by  office,  fome  of  them  known,  ibme  kept 
iecret,  befides  many  ether  employments,  and  titles 
too  tedious  to  enumerate. 

A  great  part  of  their  worfhip  confifts  in  finging  z 
and  their  fongs  are  always  a  connected  repetition  of 
thole  matters  which  have  been  preached  juft  before. 

At  all  hours,  whether  day  or  night,  fome  perfons 
of  both  fex.es  #re  appointed  by  rotation  to  pray  for 
|he  iociety. 

When  the  brethren  perceive  that  the  zeal  of  the 
fociety  is  declining,  their  devotioi)  is  revived  by  cele-< 
brating  agapes,  or  love-feafts. 

The  carting  of  lots  is  much  praflifed  among  them. 
They  make  ule  of  it  to  learn  the  mind  of  the  Lord. 

TheElders  have  the  fole  right  of  making  matches. 
No  premife  of  marriage  is  of  any  validity  without 
their  conient. 

This  denomination  aflert,  that  they  are  defcended 
from  the  ancient  ftock  of  the  old  Bohemian  and  Mo 
ravian  brethren,  who  were  a  little  church  fixty  years 
before  the  reformation,  and  fo  remained  without  in 
fringement  till  that  time,  retaining  their  particular 
ecclefiaftical  diftipline,  ^nd  ]tbeir  own  Bilhops,  El« 
ders  and  Deacons. 

Rimini's  Hiftory  of  the  Moravianrtp,  161  1 8   19. 

Moravian  Maximf  p.  18,  20.  44,  45,  ^7>  8$» 

Zinztnttorfs    Strmontt  p.  200. 

Manual  of  Dcfirine  p   9 

Gillie*!  Svectfj  nf  the  Gofpcl,  vol.  ii./.  66.* 

pickinfon'i  Letter t,  P   169 

T  ETONIANS; 


M  V  S 

MUGGLETONIANS,  A  feft  which  arofe  iri 
England  about  the  year  1657  ;  fo  denominated  from 
their  leader  Lodowic  Muggleton,  a  journeyman 
taylor  ;  who,  with  his  afibciate  Reeves,  fet  up  for 
great  prophets,  pretending,  as  it  is  faid,  to  have  an  ab- 
folute  power  of  laving  and  damning  whom  they 
pleafed  ;  and  giving  out  that  they  were  the  two  laft 
witneffes  of  GOD,  who  (hbuld  appear  before  the 
end  of  the  world. 

They  denied  the  doctrine  of  the  Trinity  &  affirm 
ed,  among  other  things,  that  GOD  the  Father,  leav 
ing  the  government  of  Heaven  to  Elias,  came  down 
and  fuffered  upon  earth  in  an  human  form. 

D'flionary  of  /litt  and  Scisncet,  vot.  iii.  p.  2T<59- 
Collitr'g  Hijlorical  Dittionary>  vol.  iii.  [See  Mu^gtetoni^n  ] 

MYSTICS,  A  fe<3  which  appeared  in  the  third 

century,  diftinguifhed  by  their  profeffing  a  pure,   /u- 

4nime^  and  perfeft  devotion,  with  an  entire  difinte- 

refted  love  of  GOD,  and  by  their  afpiring  to  a  (late  of 

paflive  contemplation. 

The  firft  promoters  of  thefe  fentiments  proceeded 
from  the  known  dodlrine  of  the  Platonic  ichool, 
that  the  Divine  nature  was  diffujed  through  alt  hu 
man  fouls,  or  in  other  words,  that  the  faculty  of  rea- 
Jon>  from  which  proceeds  the  health  and  vigor  of 
the  mind,  was  an  emanation  Jr cm  GOD  into  the  hu 
man  foul,  vfid  comprehended  in  it  the  principles  and 
dements  of  ail  truth,  human  and  divine. 

*f  hey  denied  that  men  could,  by  labour  or  ftudy,' 
excite  this  celeftial  flame  in  their  breads,  and  there 
fore  they  difapproved  highly  of  the  attempts  of  thofc 
who  by  definitions,  abftradl  the  orems,  and  profound 
fpeculations,  endeavoured  to  form  diftinft  notions  of 

truth. 


N  A  Z  i±$ 

(ruth,  and  to  difcover  its  hidden  nature."  On  the 
contrary,  they  maintained  that  filewce,  tranquility> 
repofe  and  jolitude^  accompanied  with  fuch  ads  of 
mortification  as  might  tend  to  extenuate  and  exhauft 
the  body,  were  the  means  \>y  which  the  hidden  and 
internal  'word  was  excited  to  produce  its  latent  vir 
tues,  and  to  indraft  men  in  the  knowledge  of  Divine 
things.  For  thus  they  reafoned  ; 

They  who  behold,  with  a  noble  contempt,  all  hu 
man  affairs,  who  turn  away  their  eyes  from  terref- 
trial  vanities,  and  fhut  all  the  avenues  of  the  outward 
fenfes  againft  the  contagious  influence  of  an  outward 
world,  muft  neceflarily  return  to  GOD,  when  the 
ipirit  is  thus  difengaged  from  the  impediments  which 
prevent  this  happy  union  ;  and  in  this  bleffed  frame 
they  not  only  enjoy  inexpreffible  raptures  from  their 
Communion  with  the  Supreme  Being,  but  alfo  are 
inverted  with  the  ineftimable  privilege  of  con- 
^emplating  truth  undifguifed  in  its  native  purity, 
while  others  behold  it  in  a  vitiated  and  delufive: 
torm. 

The  apoftle  tells  us,  that  ttefpirit  makes  intercef- 
fion  for  us,  &c.    Now  if    the  ifpirit  prays  in  us/  we 
muft  refign  ourfelves  to.  its  motions,  and  be  fwayed 
and  guided  by  its  impulfes  by  remaining  in  a  ftate  of 
mere  inaction. 

Mo/ktim's  Ecclef*  Hift.  vol.  t.  p.  222^23^ 
Diflionary  of  Arts  and  Sciences-  vol.  Hi  />  ' 

vol.  iv,      [5 


N 

NA  Z  A  R  E  A  N  S,  A  name  originally  given 
to  all    Chriftians   in  general,  on  account  that 
Mijs  Chrift  vyas  of  the  city  Qf  Nazareth  >  but  after- 

R  2  wards 


N  E  S 

wards  it  was  rcflrained  to  a  fcft  in  the  firft  and  fe- 
condcentuty,  which  blended  Chriftianity  and  Juda- 
ifm  together.  They  held,  that  CHRIST  was  born 
of  a  virgin,  and  was  alfo  in  a  curtain  manner  united 
to  the  Divine  nature.  They  reiulcd  to  abandon  the 
ceremonies  prefcribed  by  the  law  of  Mo/es,  but  were 
far  from  attempting  to  impofe  the  oblervance  of 
thefe  ceremonies  upon  the  Gentile  Chriftians.* 
They  rejeded  alfo  all  thofe  additions  that  were  made 
to  the  Mofaic  inihtutions  by  the  Pharifees  and  Doc 
tors  of  the  law. 

Like  the  Ebionites,  this  denomination  made  ufe 
of  a  gofpel  which  was  called  indiscriminately,  the 
gofpel  of  the  Nazarites  or  Hebrews  -j* 

Mojhtim't  Ecelef.  Ht/f.  vol.  i    p.  173. 
Brougktorfs  Hiftoric&l  Lilrarj%  vol.  ii    j>.    15$. 

NEONOMIANS,  So  called  from  the  Greek 
[neos]  new,  and  [nomos]  law>  Cgnifying  a  new  taw, 
bccauie  this  denomination  maintain,  that  the  gcl- 
pei  is  a  new  law>  the  condition  whereof  is  imperied, 
though  fiucere,  and  perfevering  obedience. 

Chauxcy's    Netnowianifm  IJnmaJked. 

KESTORIANS,  A  feft  which  arofe  in  the  fifth 
century  ;  to  called  from  Neftorius  Bi£hup  of  Con- 
ftantinople. 

This  denomination  maintain,  that  the  union  of 
CJ:>  rift*  t  divinity  with  his  humanity  ,  is  an  union  ot  U7//, 
operation  and  benevttente*  For  the  Divine  word  is 

perfect 


*  fjith'f  r«fp,*#,    ^i  well  f  i  in  forae  othf  n.    th»"t 
6iftired  from  ihe  E^iooites  ;'  tor   ihty  rtceivtd  both  ihc  Old  and 
New  TcAMDcnc.      fbte  Ebiocites] 

t  Thff  U  foppoftd  by  fomc  to  be  the  gofptl  St.  Paul  rcfcn  to 
In  Ga).  i,  4. 


N  O  E 

perfect  in  his  nature  and  perfon.  The  huwan  nature 
united  to  him>  is  likewile  a  perfeft  humanity  in  its 
nature  and  perfon  :  neither  of  them  is  changed,  or 
undergoes  any  alteration.  Therefore  there  are  two 
perjons  in  Jejut  Chrift,  and  two  natures  united  by 
one  operation  and  will. 

Neftorious  afferted,  that  though  the  Virgin  Mar) 
was  the  mother  of  Je/us  Cbrift  as  a  man,  yet  flic 
was  not  the  mother  of  GOD,  becaufe  no  human 
creature  could  impart  that  to  another  which  (he  did 
not  poffefs  herfelf. 

The  generality  of  Cbriftian*  in  the  Levant  go 
under  this  name, 

tiayuy's  Diflitnary.   vol    ii,     £?te  Nefl*r\ans\ 
Memoirs  of   Literature,    vol.   v.  p.    137. 

NICOLAITANS,  A  fe<3  in  the  firft  century  ; 
fo  called  fromNicolas,  one  of  the  firft  feven  Deacons 
of  Jerufalem. 

They  made  no  difference  between  ordinary  meats 
and  thofe  offered  to  idols  ;  allowed  a  community 
of  wives,  and  indulged  themielves  in  all  fcnfual  plea- 
fures  without  reftraint. 

Dunn's    Church  Hi/tory>  Vol,  I  .  p.     3«. 
Broughton's  HiJiortCAl  Library,  vol.  ii.  /.  170* 

NOETIANS,  A  (eft  which  arofe  in  the  third 
century,  followers  of   Noetus,  wh»  pretended  that 
*  he  was  another  Mofes  fent  by  God  ;  and   that  his 
brother  was  a  new  Aaron. 

He  affirmed,  that  the  fupreme  God,  whom  be 
called  the  Father,  and  confidered  as  abfolutely  indi- 
vifible,  united  himfelf  to  the  man  CHRIST,  whom 
he  called  the  Son,  and  was  born  and  crucified  with 
him,  from  this  ppinion  JXottv*  and  his  followers 

were 


N  O  V 

were  diftinguilhed  by  "the  title  of  Patripaffions,  i.  «. 
perfons  who  believe  that  the  fupreme  Father  of  the 
univerfe,  and  not  any  other  divine  perfcn  had  expi 
ated  the  guilt  of  the  human  race. 

Mojkcim's  Eccltfiaflical  Htftory>  vol.i.  £246    247. 
BroughtorCt  Htjloricai  Library^  vol.  n.   p.  172. 

NOVATIONS,  A  feft  in  the  third  century  $ 
they  derive  their  name  from  their  founders,  Novat 
and  Novation  $  the  firft  a  Prieft  of  the  church  of 
Carthage,  the  other  of  that  o^f  Romeu 

This  denomination  laid  it  down  for  a  fundamen 
tal  tenet,  that  the  church  of  Chrift  ought  to  be  pu*e 
and  free  from  every  ftain  ;  and  that  the  finner  who 
had  once  fallen  into  any  offence,  could  not  again 
become  a  member  of  it,  though  they  did  not  reiufc 
him  the  hopes  of  eternal  life. 

Hence  they  looked  upon  every  fociety  which  re 
admitted  thofe  te  their  communion,  who  after  bap- 
tifrn  had  fallen  into  heinous  crimes,  as  unworthy 
the  title  of  a  Chriftian  church. 

They  feparated  from  the  Church  of  Rome,  be- 
caufe  they  admitted  to  communion  thofe  who  had, 
fallen  off  in  tirpe  of  perfecution,  which  opinion 
they  founded  on  Heb.  vi.  6.  They  obliged  fuqh 
as  came  over  to  them  from  the  general  body  of 
Chriftians,  to  (ubmit  to  baptifm  a  fecond  time,  as 
a  neceflary  preparation  for  entering  into  their 
fociety. 

This  denomination  alfo  condemned  fecond  mar 
riages,  and  denied  communion  forever  to  fuch  as 
gfter  baptifm  married  a  fecoc;d  time« 


diti  12$ 

Tjiey  afiumed  to  themfelves  the  title  of  Catbari* 
i.  e.  the  pure. 

Format  Ecclejtaflical  Hlflorf^   vol.  i.  pt  £4. 

Mofbeim's  ibid,  vol.  i.  p   2£o,  251. 

ffift.  of  ReH&hn,  vyl.  iv.     [See  Novations'] 

Broitghton's  Hiftorical  Library  >  vol.   ii.  /•  17  j« 

o 


OPHITES,  A  fe<3  which  appeared  in  the* 
fecond  century  ;  whofe  leader  was  called  Eu 
phrates.  They  derive  their  name  from  their  main 
taining  the  fdllowiog  tenet,  viz.  That  the  ferpent 
by  which  our  firft  parents  were  deceived,  was  either 
Chrift  himfelf,  or  Sophia,  concealed  under  the  form 
of  that  animal  :  and  in  confequence  of  this  opinion^ 
they  offered  a  fubordinate  kind  of  Divine  vtfof (hip  to 
a  certain  number  of  ferpents,  which  they  nourilhed 
and  efteemed  facred. 

It  is  faid  they  kept  a  live  lerpent  in  a  kind  of  cage^ 
/U  certain  times  they  opened  the  door,  and  called 
the  ferpent.  The  animal  came  out,  and  mounting 
upon  the  table,  twined  itfelf  about  fome  loaves  of 
bread.  This  bread  they  broke,  and  diftributed 
among  the  company,  who  all  tiffed  the  ferpent. 
This  they  called  their  Eucbarift. 

Their  other  opinions  were  fimilar  with  the  reft  of 
the  Egyptian  Gnoftics.  [See  Gnoftics] 

B*oughtoni    ibid.  p.  191. 

Mojhcimjs  Ecclcf,  Hi  ft.  vol.  I.  p,  189,  190. 

ORIGINISTSi  A  denomination  which  appeared 
in  the  third  century,  and  derived  their  opinions  from 
the  writings  of  Origen,  a  Prefbyter  of  Alexandria, 
and  a  man  of  vaft  and  uncommon  abilities,  who 
interpreted  the  Divine  truths  of  religion  according  to 

the 


130  O  R  I 

the  tenour  of  the  Platonic  philofophy  :  He  alledged, 
that  the  fource  of  many  evils  lies  in  adhering  to  the 
literal  and  external  part  of  fcriptwe  ;  and  that  the 
true  meaning  of  the  facred  writers  was  to  be  fought 
in  a  myfterious  and  hidden  lenfe,  arifing  from  the 
nature  of  things  themfelves. 

The  principal  tenets  afcribed  to  Origin,  together 
with  a  few  of  the  reafons  made  ufe  of  in  their  de 
fence,  are  comprehended  in  the  following  fammary. 

I,  That  there  is  a  pre-exiflent  ftate  of  human 
fouls. 

For  the  nature  of  the  foul  is  fuch  as  makes  her 
capable  of  exiting  eternally  backward  as  well  as 
forward  :  for  her  fpiritual  effence,  as  fuch,  makes  it 
Jmpoffible  that  {he  ihould  either  through  age  or 
violence  be  diflblved,  fo  that  nothing  is  wanting 
to  her  exiftenee  but  his  good  pleafure  from  whom 
all  things  proceed  j  and  if  according  to  the  Platonic 
fcheme,  we  affign  the  produ&ion  of  all  things  to  the 
exuberant  f ullnefs  of  life  in  the  Deity,  which  thro' 
the  bleffed  neceffity  of  his  communicative  nature 
empties  itfelf  into  all  poffibilities  of  being,  as  into 
(o  many  capable  receptacles,  we  muft  fuppofe  her 
jcxiftence  in  a  fenfe  neceffary,  and  in  a  dtgrce  co-eter 
nal  with  God. 

II.  That  fouls  ^rere  condemned  to  animate  mor 
tal  bodies,  in  order  to  expiate  faults  they  had  com»- 
mitted  in  a  pre-exiftent  ftate. 

For  we  may  be  affured  from  the  infinite  goodnefs 
of  their  Creator,  that  they  were  at  firft  joined  to 
to  the  pureft  matter^  and  placed  in  thofe  regions  of 

the 

•  Origin  fuppofed  that  our  fonls  b'ing  incorporeal  and  inv.fible 
•Iways  hand  in  need  of    buUici  fuiutic  10  (Uc  BIlUUC  o 

vherc  they  c*ift. 


ORI  *3'f 

the  nniverfe  which  were  mod  fultable  to  the  purity  of 
cffence  they  then  poffefled  :  for  that  the  fouls  of  men 
are  an  order  of  effentially  incorporate  fpiritSjtheir  deep 
irnmeriioninto  terre/fial matterythe  modification  of  alt 
their  operations  by  it,  and  the  heavenly  body  promi- 
fed  in  the  gofpel,  as  the  higheft  perfection  of  our 
renewed  nature,  clearly  evinces.  Therefore,  if  our 
fouls  exifted  before  they  appeared  inhabitants  of  the 
earth,  they  were  placed  in  a  purer  element,  and  en 
joyed  far  greater  degrees  of  happinefs,  and  certainly 
he,  whole  overflowing  goodneis  brought  them  into 
exigence,  would  not  deprive  them  of  their  felicity, 
until,  by  their  mutability,  they  rendered  themfelves 
lefs  pure  in  the  whole  extent  of  their  powers,  and 
became  difpofed  for  the  fufception  of  fuch  a  degree 
of  corporeal  life  as  was  exactly  anfwerable  to  their 
preient  difpofition  of  fpirit :  hence  it  was  necefTiry 
that  they  fhould  become  terrefirial  men. 

III.  That  the  JouJ  of  CHRIST  was  united  to  the 
word  before  the  incarnation.* 

For  the  fcriptures  teach  us,  that  the  foul  of  the 
Meffiah  was  created  before  the  beginning  of  the 
world  :  fee  Phillipians  ii.  5,  6,  7.  This  text  muib 
be  underftood  of  Chrifl's  human  foul,  becaufe  it  is 
unuiual  to  propound  the  Deity  as  an  example  of  hu 
mility  in  fcripture.  Though  the  humanity  of  Cbrifl 
was  fo  God-like,  he  emptied  himfel'f  of  this  fulnefs 
of  life  and  glory  to  take  upon  him  the  form  of  a  Itr- 
<uant.  It  was  this  Meffiah  who  converfed  with  the 
Patriarchs  unc?er  a  human  form  :  it  was  be  who  ap 
peared  to  Mofes  upon  the  holy  Mount  :  it  was  he 
who  fpoke  to  the  prophets  under  a  vifible  appear- 

S  ance  : 

*  Sec  this  jfuhUa  mere  fully  illuflratcd  in  Dr.  Wau'i  Giorj  of 
Chrift. 


ORI 

ance  :  and  it  is  he  who  will  at  laft  come  in  triumpfi 
Upon  the  clouds,  to  reftore  the  univerfe  to  its  pri 
mitive  fplendor  and  felicity. 

IV.  That  at  the  refurredion  we  (hall  be  cloathed 
with  etherial  bodies. 

For  the  elements  of  cur  terrefirial  compositions 
jtre  fuch  as  almoft  fatally  entangle  us  in  vice,  paffion 
and  mifery  :  the  purer  the  vehicle  the  foul  is  united 
with,  the  more  perfeft  is  her  life  and  operations  ; 
betides,  the  Supreme  Goodnefs,  which  made  ail 
thtngs,  affures  us,  he  made  all  things  bed  at  firft  ; 
and  therefore  his  recovery  of  us  to  our  loft  happinefs, 
(which  is  the  defign  of  the  gofpel)  muft  reflore  us  to 
our  better  bodies  and  happier  habitations  ;  which  is 
evident  from  ift  of  Cor,  xv.  49. — ad  of  Cor,  v.  i, 
and  other  texts  of  Icripiure. 

V.  That  after  long  periods  of  time,  the  damned 
be  releafed   from  their  torments,  and  reftored 

to  a  new  ftate  of  probation* 

For  the  Deity  hks  fuch  refcrves  in  his  gracious  pro- 
iridence,  as  will  vindicate  his  fovereign  goodnefs  and 
wifdom  from  all  difparagement.  Expiatory  pains 
are  a  part  ot  his  adorable  plan  ;  for  this  fharpet 
kind  of  favour  has  a  righteous  place  in  fuch 
creatures  as  are  by  nature  mutable.  Though  fin 
has  extinguifhed  or  filenced  the  Divine  life,  it  has 
not  deftioyed  the  faculties  of  reafon  and  underftand- 
ing,  confideration  and  memory,  which  will  ferve 
the  life  v^hich  is  moft  powerful,  if  therefore  the 
vigorous  attraction  of  the  fenfual  nature  be  abated 
by  a  ceafelels  pain,  thefe  powers  may  refume  thr 
iccds  of  a  better  life  and  nature. 


o  s i  133 

As  in  the  material  fyftem  there  Js  a  gravitation  of 
the  lefs  bodies  towards  the  greater,  there  muft  of 
fieceffity  be  fomething  analogous  to  this  in  the  intel- 
ledluai  fyftem  ;  and  fince  the  fpirits  created  by  GOD 
are  tmar.atiom  and  ftreams  from  his  own  afyfs  of 
being  ;  and  as  felf-exiflent  power  muft  needs  fubjeft 
all  being*  to  iffelf\  the  Deity  could  not  but  iniprefs 
upon  their  intimate  natures  and  fubftances,  a  central 
tendency  towards  himfelf,  an  effential  principle  of 
re-union  to  their  great  original. 

VI.  That  the  earth,  after  her  conflagration,  fliall 
become  habitable  again,  and  be  the  manfion  of  men> 
and  other  animals,  and  that  in  eternal  viciffitudes.- 

For  it  is  thus  expreffed  in  ifaiah,  Behold  1  make 
new  heaven*  and  a  new  earthy  8cc,  and  in  Heb.  i. 
10,  .11,  12,  T.hm  Lord  in  the  beginning  ha/l  laid 
the  joundat  ions  of  the  earth  5  as  a  ve/iure  fkalt  thw 
change  them  and  they  (halt  be  changed ,  &c.  Where 
there  is  only  a  change  the  fubftance  is  not  deftroyed  ; 
this  change,  being  only  as  that  qf  a  garment  worn 
out  and  decaying  :  the  fafoion  of  the  world  paffes 
away  like  a  turning  fcene,  t;o  exhibit  a  frefh  and 
new  reprefentation  of  things ;  and  if  only  the  pre- 
fent  drefs  and  appearance  of  things  goes  off,  the  iub* 
ftance  is  fuppofed  to  remain  entire. 

Mi/heim9*  Ecclejtaftical  Hift.  vol.  I-  p.  219,   22  j. 
CK.Iwrtk'j  Intellefiual  Syftem,    vol.  ii.  p.  818. 
The  Phoenix.  voL  i.  p.    16,    17,   18,  28,  29,  31,  32, 

46    47,  49    50,    56    57. 

Cheyne*sPbil*fophicalPrincipiesofReligi9n,  p.  47,84. 
Travels  of  Cyrus  t  /»  235*    238. 

OSIANBRI&NS,  A  feft  among  the  Luthfrans, 
which  was  founded  in  the  year  i  ^50,  by  Andrew 
Ofiander,  a  celebratedGerman  divine,  whole  dodtrine 
amounted  ta  the  following  propofiuons, 

S  2'  L  That 


PAP 

I.  •   That  Chrift,  confidered  in   his   human  nature 
cnly,  could  not   by   his  obedience   to  the  di?  ine  law 
obtain  juftification  and  pardon  for  finners,  neither 
can  we  bz  juflified  before  God  by  embracing  and  ap 
plying  to  ourlcives,  through  faith,  the  rigbteoulnej* 
and  obedience   of    the  man  CHRIST.     It   is  only 
through  that  eternal  and  eflential  righteoufne^  which 
dwells  in  Chrift  confidered  as  God,  and   which   re- 
fides  in  his  divine  nature,  that  is  united  to  the  human, 
that  mankind  can  obtain  compleat  jaftification. 

II.  That  man  becomes  a  partaker  of  this  divine 
righieoufntfc  by  faith  ;  fince  it  is  in  confluence  of 
this  uniting  principle  that   Chrift  dwells  in  the  heart 
of  man,  with  his  divine  righteoufnefs  ;  now  whcre- 
cver  this  divine  righteoufnefs  dwells,  there  God  can 
behold   no  fin,  and  therefore,  when  it  is*  pre/ent 
\vith  Chrift  in  the  hearts  of  the  regenerate,  they  are, 
OR  its  account,  confidered  by  the  Ddry  as  righteous^ 
although  they   be  finners.     Moreover,   this  dmitie 
2nd  juflifying  rigkfecufaffs    of  Chrift,    excites   the 
faichtul  to  the  purfuit  of   holinefs,   and  to  the  prac 
tice  of  virtue. 

*'*  Ecclffiafiical  Hifi**y,  vsl   iw  p.  A6 


OSSENIANS,  A  feft  in  thefirft  century,  which 
taught,  that  faith  may  and  ought  to  be  diflembled. 

Du/rtfnoyj  Chfo*&lcgical  Tables  i  vol.  ii  p.  19;. 
P. 

PAPISTS,    So  called  from  their  adhering  to 
the  Pope,  whofe  fupremacy  is  faid  to  have  been 
cftablifhed  in  the  eleventh  century. 

The  word  Pope  is  derived  from  the  Greek  of 
f  papa]  which  fignifies  a  father  ;  hence  he  is  filled 
the  Father  of  the  Church.  The 


PAP 

The  principal  points  which  diftingui(h  the  l?apift$ 
from  the  Proteftants,  together  with  a  few  of  the 
reafons  they  bring  to  iupport  their  fentiments,  arc 
comprifed  in  the  following  furnmary  : 

I.  That  St.  Peter  was  defigned  by  Chrift  to  be 
the  head  of  the  church  ;  and  the  Bishops  of  Romo 
being  his  lineal  fucceffbrs,  have   the  iame  apoftolic 
authority  ;  and  that  the  Roman  church   is  the  j»0- 
ther  and  mi/irel*.  of  all  churches* 

For  our  Saviour  declares,  in  Mat.  xi.  18,  7te 
art  Peter  ;  and  upon  ibis  rack  will  1  build  my  church  : 
Therefore  the  church  is  built  upon  Peter.  * 

A  fucceffion  in  the  church  is  now  ncceffary  in  the 
New  Teitament,  as  Aaron  had  his  fucceffion  in  the 
Old  ;  but  there  can  be  no  certain  fucceffion  now 
fhewed,  but  in  the  choir  of  St.  Peter,  at  Rome  : 
Therefore  the  Biihops  of  Rome  are  the  true  fuo 
ceffors  of  Peter. 

The  church  of  the  Old  Teftament  was  a  figure 
of  the  church  under  the  New  ;  but  they  had  a  High 
frieft  above  the  reft  ;  therefore  the  Pope  is  fuperior 
to  other  Bifhops. 

II.  That  the  fcnptures  are  Rot   fufficient  with 
out  traditions  :  and  that  their  approved  traditions 
are  of  equal  authority  with  the  fcrip  tares. 

For  there  are  divers  books  of  canonical  fcripture 
loft  ;  for  mention  is  made  of  the  books  of  Nathan 
and  Gad,  ill  of  Chron.  xxix,  29.  And  in  2d  of 

Chron. 


*  The  general  doarioe  of  rbe  Chorch  ofRtmt,  it  that  Pct«r  was 
not  ooly  applaud  by  our  Saviour,  the  chief  of  the  ApoftJes,  and 
he^d  f<f  theUnivfrfalCbwrcb.but  that  after  having  been  feren  year* 
E:(hop  at  dntiock  he  cams  to  Rome,  where  he  wu  Bift->p  tweoty- 


jcars,  a&d  jTufcrcd  martyrdom  uudcr  the  Emperor 


I38  PAP 

Chron.  ix.  29,  of  the  books  of  Abijah  and  Iddo  ^ 
and  in  the  New  Teftament  Col.  iv.  16,  of  the  epi- 
file  of  Paul  to  the  Laodiceans  :  all  thofe  books  are 
loft  :  therefore  that  part  of  fcripture  which  remain- 
eth  is  not  fufficient. 

We  are  direfted  in  ad.  of  Theff,  ii.  15,  to 
keep  the  traditions  wbicb  we  have  been  taught  ^  whe 
ther  by  word  or  by  epiftle  ;  therefore  there  are  tra 
ditions  of  equal  authority  with  the  fcripture. 

III.  That  the  Catholic  Church   cannot    poffibly 
err  :  but  is   not  only  infallible  in  all  things  neceflary 
to  falvation,  but  alfo  in  any  thing  it  impofeth  and 
commandeth,  even  if  it  is  not  contained  in  the  word, 
of  God. 

For  the  Church  has  the  fpirit  of  God  to  kad  it 
into  all  truth  :  the  gates  of  Hell  fiall  not  prevail 
^gain/I  it.  Mat.  xi,  18.  Chrift  hath  prayed  for 
the  Church,  that  it  might  be  fanftified  in  the  truth. 
The  Church  is  without  Jpot  or  wrinkle.  Eph.  v.  27. 
Therefore  the  Church  cannot  err. 

IV.  That  there  are  feven   facraments    inflituted 
by  Jefus    Chrift,   viz.  Baptifm,    Eucharift,  Confir 
mation,   Penance,   Extreme  Unflion,  Orders,  and 
Marriage  \  and  that  the  facraments   have  power  to 
confer  grace. 

I.  To  prove  that  Confirmation,  or  impofition  of 
hands  is  a  facrament,  the  Papifts  argue  from  Adts 
viii,  17.  They  did  lay  their  hands  upon  them,  and 
they  received  the  Holy  Gbofl.  This  impofition  of 
hands,  together  with  the  prayers  here  fpecified,  was, 
no  doubt,  the  facrameut  of  Confirmation  :  for  here 


A  P 


137 


is  an  outward   figri,  and  a  fpiritual  grace  j  therefore, 
Confirmation  is   a  facrament.* 

II.  Penance  includes  in  it,    contrition  and  pain 
ful  forrow  of  heart,  confeffion  to  the  Prieft,  and  fatis- 
fkaion  to  GOD  for  our  fins  :  and  Chrift  inftituted 
this  facrament  when   he  breathed  upon  his  apoftlei 
after  his  rcfurrediofi,    and  faid  unto  them,    receive 
ye  the  Holy    Ghoft  ;  who/e  fin*  ye  remit,    are  re- 
tnitted  ;  ivtofe  fins  ye  retain^   are  retained  :    John 
xx.  22.     The  faculty  of  the  priefthood  confiding  in 
remitting  of  (ins,  is  here  beflowed  upon  the  apoftles 
and  their  fucceffors  •  therefore  Penance  hx  truly  and 
properly  a  facrament. 

III.  That  Extreme  Unftiori,  or  anointing  the  fick 
with  oil  is  truly  a  facrament,  is  evident  from  James 
v.  13.  I*  any  lick  among  you>  let  him  call  J  or  the  El 
der  s  of  the  church  ,  and  let   them  pray  over  himt 
anointing  him  with  oil  in  the  name  of  the  Lord* 
Here  is  a  remiflion  of  fins  promifed  upon  anointing 
the  fick  with  oil  ;  therefore  it  is  a  facrament. 

IV.  That  Holy  Orders  is  a  facrament  appears  from 
ift  of  Tim.  iv.  14.  Defpije  not  the  gift  which  w#s 
given  theer  through  prophecy,  with   the  laying  on  oj 
hand*.     Holy  Orders  give  grace  by  an  external  ce 
remony  and  work  ^  therefore  Holy  Orders  is  a  facra* 
ment. 

"  V.  That  Marriage  is  a  facrament  is  evident  front 
Eph.  v.  32.  TBis  is  a  great  my  fiery.    Matrimony  is 

here 

*  Tie  Church  of  Rome  maintain,  that  Confirmation  is  that 
tohich  makes  us  perfcft  Chrifttans  t  the  Prieft  a&nioifters  th*x 
ceremony  after  Baptifm,  by  ftrikiog  confecrated  oil  and  balm, 
in  the  manner  of  a  crofs  upon  the  forehead  of  him  who  is  to  be 
confirmed  ;  and  pronounces  thefc  words,  I  fign  thee  with  the 
,J*gn  9f  ft>ff  eroff,  and  confirm  the  chrifm  of  falvatioji  ia  the  name 
f  I  ihc  Fathsri  Son  and  Holy  Ghoft. 


138  PAP 

here  a  fign  of  an  holy  thing  reprefentin^  the  conjunc 
tion  of  Chrift,  and  his  church  j  therefore  it  is  a  fa- 
crament,-f- 

VI*  That  in  the  mafs  there  is  offered  unto  GOD 
a  true  and  propitiatory  Sacrifice  for  the  quick  and 
dead,  and  that  in  the  facrament  of  the  Eucharill, 
under  the  forms  of  bread  and  wine,  is  really  and  tub- 
ftantially  prefent  the  body  and  biood>  together  with 
the  lout  and  divinity  of  our  Lord  Jeius  Chrift  :  and 
that  there  is  a  conversion  made  of  the  whole  jubilance 
ot  the  bread  into  his  body,  and  of  the  wine  into  his 
bloody  which  is  called  tranfubfkantutiion* 

For,  fay  they,  Chrift,  in  the  inftitution  of  this  fa 
crament,  faid  to  his  apoftles,  <1  his  is  m  fodp:  that 
is,  that  which  is  contained  under  the  form  of  this 
bread  is  my  very  body,  ift  of  Cor.  x.  16.  Chrift 
transfigured  his  body  marvelloufly  on  the  Mount. 
Mat.  ix.  therefore,  he  is  able  to  exhibit  his  body  un 
der  the  forms  of  bread  and  wine. 

VII.  That  the  laymen  and  clergy  not  faying  mafs, 
(hall  receive   the  Eucharift  in  one  kind,   that  is,  in 
bread  only  ;  and   that  it  is  not  lawful  for   them  to 
communicate  in  both. 

For  it  is  faid,  John  vi.  57.  He  that  eateth  me  Jball 
Jive  by  me.  But  Chrift  is  eaten  only  under  the  fojya 
of  bread;  therefore  under  the  form  of  bread  whole 
Cbrift  is  prejent. 

VIII.  That  there  is  a    Purgatory,  in  which  fouls 
are  cleanfed  byjire  before  they  can  be  received  into 

Heaven, 

f  NotwithfUndiog  thii,  thty  CDJOIQ  the  celebacy  r.f  the  clergy, 
pretebd  it  was  ei  joined  upon  them  AS  (fee  co&djlicn  of 
cvca  frc»  ;bc  apoftollc  jigc. 


PAP  13 

lleaven,  and  thai  fouls  kept  prisoners  there,  do  re 
ceive  help  by  the  fuftrages  of  the  faithful.* 

For  it  is  faid  in  ift  of  Cor.  iii.  i  5.  //  any  marts 
work  fljall  be  burned,  he  fhaU  jufier  Jojs  ;  but  he  him- 
jetyiball  be  laved ;  yet  fo  as  by  fire  :  which,  fay  they, 
may  be  underftood  of  the  flames  of  Purgatory. 

IX.  That  the  faints  reigning  together  with  Chrift 
are  to   be  worfhipped   sind  prayed   unto  ;  and   that 
they  do  offer  prayers  unto  GOD  for  us,  and  their 
relics  are  to  be  had  in  veneration. 

For  there  are  certain  examples  in  the  fcriptures 
of  the  adoration  of  angels,  as  Abraham,  Lot,  and 
Joftuia  adored  the  angels  that  appeared  unto  them  ; 
therefore  angel*,  and  confequently  jaint*t  atre  to  be 
worfhipped  and  prayed  unto. 

Rev.  v.  8.  *Ihe Eiders  a  re  faid  to  have  golden  vials 
full  of  odour ^  'which  are  the  prayers  of  the  Jaints  j 
therefore  the  faints  in  Heaven  do  pray  for  us. 

X.  That  the  images  of  Chrift,  of  the  blefled  Vir 
gin  the  mother  of  GOD,  and  of  other  faints,   ought 
to  be  retained  in  churches,  and  honor  arid  veneration 
ought  to  beghten  untto  them  -f- 

For,  the  images  of  cherubims  were  allowed  in  the 
temple  -,  therefore  images  fhould  be  placed  in  church 
es,  and  had  in  veneration. 

XI.  That  the  Pallors  of  the  church  have  powef 
to  difpenie  the   virtues  and  I'uffenngs  of  the  jairitSj 

T  and 

*  Tii«  P*ptft«  fuppofe  that  fou^i  are  rehafed  from  Purgatory 
bjr  the  msffct  acd  prayers  of  the  clergy,  who  are  liberally  re 
warded  for  thofe  performances. 

f  Not,  fay  they,  beciufe  there  is  tcy  virtus  10  images,   but  be- 
c  ••.f;  Chrift  and  hii  l*iutt  are  wsilhipped  by  ilitm,  wJiofe 
,tud«  they  bear. 


I4'o  PAP 

and  thereby  to  abfolve  from  all  fins>  and  the  puniilv- 
rnent  of  fins ;  to  grant  indulgences,  dilpenfcs  with 
oaths,  vows,  laws,  &c. 

This  opinion  the  Papifts  found  on  a  notion,  that 
bur  Saviour  has  left  an  infinite  treafure  of  merits,  and 
lupererogatory  fuusfaclions  arifing  from  his  own  fuf- 
ierings,  and  thofe  of  the  blcffed  Virgin,  and  the  reft 
of  the  faints,  and  that  the  guides  of  the  chiirib^  and 
more  efpecially  the  Popes,  have  power  to  apply  this 
treafure  to  the  living  by  virtue  of  the  feyV,  and  to 
the  dead  by  way  of  fuffrage,  to  dilcharge  them  from 
their  portion  of  punifhment,  by  taking  as  much  me 
rit  out  bf  this  general  treafure  as  th^iy  conceive  the 
debt  Acquires,  and  offering  it  to  the  Deity.  Mat.  xiii. 
1 8.  U'batloever  you  tOtfe  on  earth}  ftall  be  toofed  in 
Heaven.  Conlequentty  the  indulgence  of  the  church 
lets  free  from  the  punifhrrrent  of  fin. 

The  following  ceremonies,  and  many  others  too 
tedious  to  enumerate,  are  pra&iied  by  the  Church  of 
Rome  in  their  rdigious  worfliip. 

I.  They  make  ofe  of  the  fign  of  the  crofs  in  all 
their  facratnents,    to  give   us  to  underftand,    that 
they  have  their  whole  force,   and  efficacy  from  the 
crofs. 

II.  Sprinkling  holy  water  by  the  Prieft  on  folemn 
days,  is  ufed  likevvife,    by  every  one  going  in,  or 
coming  out  of  a  church. 

III.  The  ceremony  of  blefling  bells,    is   by  the 
Catholics  called  chriftening  of  them  j  becaufe  the 
name  of  fome  faint  is  ascribed  to  them,     by  virtue 
of  whole  invocation  they  are  prefented,  in  order  that 
they  may  obtain  his  favour  and  protection. 

IV.  The; 


PAS  ,4f 

.  They  keep  a  number  of  lamps  and  wax  can- 
files  continually  burning  before  the  (brines  and  ima 
ges  of  the  faint?. 

V.  They  have  a  cuftom  of  bowing  at  the  name  of 
Jefus. 

1  he  Church  of  Rome  obferve  a  variety  of  holy 
clays,  as  the  feftivals  of  pluift  and  his  apoftles,  the 
festivals  of  the  faints,  &c. 

For  an  account  of  the  divifions  among  the  Papifts 
fee  Borignonifts,  YanieniftsJ  Jefuits,  Molinifts,  and 
Qjietifts. 

For  an  account  of  the  extent  and  prefent  flate  of 
tbs  Roman  Catholic  religion,  fep  Appendix. 

Wiltett't  View  of  P0f>ery  p    j2;  57,  70,  I£2,  l6j,  406  427* 

439   4^5 

BitigAata'j  tfctbt  Vol   \.    p.   ijj. 
B rent's  Couneil  of  Trent,  p.  So6 
Watch's  Hsjtory  of  the  Popes.p     24. 
Jfift*  oj  &'<//£/<?«,  Number  vi  p   235*  2g8,  242. 
Pope  PiuSs  Creed. 

PARMENIANITES,     [See  Donatifts] 

PASAGINIANS,  A  (eft  which  arofe  in  the 
twelfth  century,  known  alfo  by  the  name  of  the 
Circumcifed.  Their  diftinguiftiing  tenets  were  as 
follow  : 

I.  That    the  obfervation  of  the  law  of  Mofes,  ia 
every  thing  except  the  offering  of  facrifices,  was  obli 
gatory  upon  Chriftians  ;  in  confequence  of  which, 
they   circumcifed  their   followers,  abftained  from 
thofe  meats,  the  ufe  of  which  was  prohibited  under 
the  Mofaic  ceconomy,  and  celebrated  the  Jewifli 
Sabbath. 

II.  That  Chrift  was  no  njore  than  the  fir/I  and 
$ure/f  crwture  of  God. 

T3  § 


S4.  P'AU 

This  denomination  had  the  utmoft  averfion  to  the 
dodtrine  and  difcipline  of  the  Church  of  |lome. 

'i  Eccitf  Hiji.  wt    ii.    />.  456. 


PASSALORYNCHITES,  A  branch  of  the 
Montanifts.  They  held,  that  in  order  to  be  faved, 
it  was  neceffary  to  observe  a  perpetual  filence  ; 
wherejore  they  kept  their  finger  conftantly  upon 
their  niquth,  and  dared  not  open  it  even  to  fay  their 
prayers. 

Their  name  is  derived  from  the  Greek  [paffalos] 
a  nail,  anJ  [rin]  a  M/iril  ;  becaufe,  when  they  car 
ried  their  finger  to  their  mouth,  they  touched  their 
nofe. 

ltrii  Q'florical  library  vol.  ii.    p.  224. 


PATRICIANS,  A  fe<3  which  arofe  in  the  fe- 
cpnd  century  ;  fo  called  from  Patriciui  their  leader, 

Their  diftinguiflnng  tenet  was,  that  the  fubftance 
of  the  flelh"  is  not  the  work  of  GOD  but  of  the  De 
vil  :  on  which  account  they  bore  (uch  hatred  to 
their  own  bodies,  as  fccnetjmes  to  kill  ihtmielvcs. 

Say  '.eft  Difli  ntry,    v»l.   ii       [   ee 


PATRIPASSIANS,  [See  Noetians  and  Mo- 
narchians] 

P  JULIANS,  orPAULIANISTS,  A  feel  which 
appeared  in  the  third  century  ;  fo  called  Ircm  PauL 
of  ±amo  ata>  Biflhop  of  Antioch. 

He  taught,  that  the.S??  and  the  TJofy  Gkoft  exift 
in  GOD  in  the  fame  manner,  as  the  faculties  otrea- 
/on  and  aSivity  do  in  man  :  that  CHRIST  was 
born  of  a  mere  man  ;  but  that  the  reaton  or  wldtm 
of  the  Faiher  deicended  into  him,  and  b;  Mra 


PAU  143 

Brought  miracles  upon  earth,  and  inftrufled  the  na 
tions  ;  and  finally,  that  on  account  of  this  union  of 
the  Divine  'word  with  the  wan  JESUS,  CHRIbT 
might,  though  improperly,  be  called  GOD. 

filo/tci'if'f  Eccief,   Hi/},   wsi.  i.  p    248. 

PAULICIANS,  A  feil  formed  in  the  feven'h 
century,  by  two  brothers,  Paul  and  John,  inhabi 
tants  of  Jerusalem  5  from  the  former  ot  whom  they 
derive  their  name.  The  tenets  attributed  to  this 
fed  are  as  follow  : 

I.  That  the  inferior  and  vifihle  world  is  not  the 
production  of  the  Supreme  Being* 

II.  That  the  evil  principle  was  engendered  by- 
darknefs  and  fire  ;  not  ielf- originated  and  eternal.* 

III.  Th^t  though  Chrift  was  the  Son  of  Mary, 
he  brought  from  Heaven  his  human  nature. 

IV.  That  Chrift  was  cloathed  with  an  etherial, 
celeftial  and  impaffible  body^and  did  not  realty  expire 
on  the  cro/s  ;  hence    they  refufed  to  pay  religious 
homage  to  the  crofs. 

V.  That  the  bread  and  wine  which  Chrift  is 
faid  to  have  ?,dminiftered  to  his  difciples  at  his  la(^ 
fupper,  only  fignifies  the  divine  difcourfes  and  ex 
hortations  of  the  Saviour,  which  are  a  fpiritual  food 
and  nourifhment  to  the  foul,  and  fill  it  with  repote, 
fatisfadion  and  delight.     Hence  they  refufed  to  ce? 
lebrate  the  inftitution   of  the  Lord's  fupper. 

VI.  They  rejefted  the  books  of  the  old  Tefta- 
ment,  and  looked  upon  its  writers  as  inlpired  by 

the 

*  The?  confidcred  eternal  matter  as  the  fource  cf  all  evil  ;  *cd 
b'lieveid  ih-*t  toil  caatter,  endued  from  all  eteraity  with  life  and 
mot  OD,  had  produced  an  adlive  priocipie  ;  which  is  *.he  t  ut,taia, 
of  vice,  milcry  and  d;ford,er  ;  and  ii  the  aurhor  of  &li 
, ' wialc  GOD  is  the  Creator  acd  Father  of 


M4  PEL 

the  Creator  oj  the  world,  and  not  by  the  fupremt 
God  i  They  received  all  the  books  of  the  new  Tcf- 
tament,  except  the  epirtles  of  St.  Peter,  which  they 
rejected  for  reafons  unknown  to  us. 

This  denomination  had  not,  like  the  Manichasans, 
an ecclefiaftical  government  adminiftered  by  Bifhops, 
friefts  and  Deacons  :  they  had  no  facred  order  of 
men  diflinguifhed  by  their  manner  of  life,  their  ha 
bit,  or  any  other  circumfiance  from  the  reft  of  the 
affembly  :  nor  had  Councils,  Synods,  or  fuch  like 
irifiitutions,  any  place  in  their  religious  policy. 
They  had  certain  Do&ors  whom  they  called  Sunec- 
demiy  i.  e.  companions  in  the  journey  of  life  •,  and 
alfo  Notarii.  Among  thefe  there  reigned  a  perfect 
equality,  and  they  had  no  peculiar  rights,  privileges, 
nor  any  external  mark  of  dignity  to  diftinguifh  them 
from  the  people.  The  only  Angularity  which  at 
tended  their  promotion  to  the  rank  of  Dodors  was, 
that  they  changed  their  lay-names  for  fcripturc  ones, 
as  if  there  had  been  fomething  peculiarly  venerable 
in  the  names  of  holy  men,  whole  lives  and  adlions 
are  recorded  in  the  facred  writings. 

For  the  arguments  this  left  make  ufe  of  to  fupport 
|heir  dodrine  of  tyvo  principle*,—  feo  Manicheans. 

Mofl.  €'-viiEcJtJiafitcalHiJlorjt  vol.\\    p.  175,  176. 

PELAGIANS,  A  fedt  which  arofe  in  the  fifth 
century  5  fo  called  from  Pelagius,  a  Monk,  who 
looked  upon  the  dodrines  which  were  commonly 
received  concerning  the  original  corruption  of  human 
nature,  and  the  neceflity  of  divine  grace  to  cniighttn 
the  under /landing  and  purify  the  heart,  as  prejudicial 
to  the  progrefs  of  holinefs  and  virtue,  and  tending  to 
eftablifli  mankind  in  a  prefumptuous  and  fatal  fccu- 
rity.  He  maintained  the  following  doftrines  : 


PET  145 

I.  That  the  fins  of  oiir  fir/I  parents  were  im 
puted  to  them  alone,  and  not  to  their  pofterity  ;  and 
that  we  derive  no  corruption  frorh  their  fall,  but  are 
born  as  pure  and  unfpotted  as   Adam  came  oiit  of 
the  forming  hand  of  his  Creator. 

II.  That  mankind  therefore   are  capable  of  re 
pentance  and   amendment,  and  of  arriving  to  the 
higheft  degrees  of  piety  and  virtue  by  the  ufe  of  their 
natural  faculties  and  powers  ;  that  indeed  external 
grace  is  neceffiry   to  excite  their    endeavours,  but 
that  they  have  no  need  of  the   internal  fuccours  of 
the  divine  fpirit. 

III.  That  Adam  was  by  nature,  mortal  ?  and 
whether  he  had  finned  or  not,  would  certainly  have 
died. 

IV.  That  the  grace  of  God  is  given  in  propor 
tion  to  our  merits. 

V.  That  mankind  may  arrive  at  a  ftate  of  per- 
feftion  in  this  life. 

VI.  That  the  law  qualified  men  for  the  king 
dom  of  Heaven,  and  Was  founded  upon  equal  pra- 
triifes  with   the  gofpel. 

Mo/heim*s  Ecclef.  Hift   vol.  i.  /    412- 

of  A?  tt  and  Sciences  >  vot.  Hi.  p.  2378. 


PEPUZIANS,    [See  Montanrfts] 

PETROBRUSS1ANS,  A  fed  which  was  formed 
about  the  year  mo  in  Languedoc  and  Provence^ 
by  Peter  de  Brays,  who^taught  the  following  doc 
trines  : 

I.  That  no  perfons  whatever  were  to  be  bapti-* 
sed  before  they  came  to  the  full  ufe  of  their  reafon. 

II,  That 


PHl 

TI.  That  it  was  an  idle  fu perdition  to  build 
churches  for  the  fervice  of  God,  who  will  accept  of 
a  fincere  wordiip,  wherever  it  is  offered  ;  and  that 
therefore  fuch  churches  as  had  already  been  credled, 
were  to  be  pulled  down  and  deftroyed. 

III.  That  the  crucifixes  deferved  the  fame  fate. 

IV.  That  the  real   body  and   blood  of  Crmft 
were  not  Exhibited  in  the  Eucharift,  but  were  only 
represented  in  that  holy  ordinance,  by  their  figures 
and  fymbols. 

V.  That  the  oblations,  prayers,  and  good  works 
of  the  living,  could  be  in  no  refpcdt  advantageous  to 
the  dead. 

Mo/heim's    Ecthf.  Hifl.  vtf.  u    p    446,  447. 

PHILADELPHIAN-SOCIETY,  The  follow, 
ers  of  Jane  Leadly,  who,  towards  the  conclufion  of 
the  feventeenth  century,  by  her  vifions,  predictions 
and  dodrines,  gained  aconfiderable  number  of  dif- 
ciples  j  among  whom  were  fome  perfons  of  learning. 
This  woman  was  of  opiniorr,  that  air  diffentions 
among  Chriftians  would  c'eafe,  and  the  kingdom  of 
the  Redeemer  become  even  here  below,,  a.  glorious 
fcene  of  charity,  concord  and  felicity,  if  thole  who 
bear  the  name  of  JESUS,  without  regarding  the 
forms  of  doflrine  and  difcipHne,  which  diftinguifli 
particular  communions,  would  all  join  in  cOrnmiting 
their  fouls  to  the  care  of  this  internal  guide,  to  be 
inftruded,  governed  and  formed  by  his  divine  im- 
pulfe  and  fucgeftions.  She  went  irill  further,  and 
declared  in  the  name  of  the  hord,  that  this  defira- 
ble  event  would  happen  ;  and  that  (he  had  a  divine 
commifii  «n  to  proclaim  the  approach  of  this  glori 
ous  communion  oi  iaints,  who  were  to  be  gathered* 


P  I  E 

i  ••  .„*..'"'  '   <y         * 

together  in  one  vifible  univerfal  church,  or  king 
dom,  before  the  diflolution  of  this  earthly  globe. 
This  predidion  (he  delivered  with  a  peculiar  degree 
of  confidence,  from  a  notion  that  her  PhiiadilptiQn.- 
Society  was  the  true  kingdom  of  CHRIST,  in  which 
alone  the  Divine  fpirit  refided  and  reigned.  She  alfo 
maintained  the  final  reftoration  of  all  intelligent  bt^ 
ingt  to  perfection  and  happinefs. 

Mojbcim  ibid,  vol.  v  f    66,  67. 

,  PHOTINIANS,  A  fcft  in  the  fourth  century  ;  fd 
called  from  Pliotinui,  bilhop  of  Sirmich,  in  Panno- 


.  . 

,  He  taught,  thatJESUS  CHRIST  was  born^of  the 
HOLY  GHOST,  and  the  Virgin  Mary  •'  'that  a 
certain  divine  emanation,  or  ray,  (which  he  called 
the  word)  defcended  upon  this  extraordinary  man  * 
that  on  account  of  the  union  of  the  Divine  word 
with  his  human  nature,  JESUS  was  called  the  Sort 
of  GOD,  nay,  GOD  himfelf  ;  and  that  the  Holy 
Ghoft  was  not  a  diftindt  perlon,  but  a  celeftiai 
iue  proceeding  from  the  Deity. 

Mojhcivn>s  Ecchf.   Hij?.  vol.  f.  p. 

Hiftorical  Library  t  W.  ii.  /.  441 


PICARDS.     [See  Adamites] 

PIETISTS,  A  denomination  in  the  feventeenlK 
century,  which  owed  its  origin  to  the  pious  and  learn* 
ed  Spenfer,  who  formed  private  focieties  at  Franc* 
fort,  in  order  to  promote  ,  vital  religion.  His  fol-^ 
lowers  laid  it  down  as  an  eficntial  maxim,  that  none; 
fhould  be  admitted  into  the  miniftry,  bat  fuch  as  had 
received  a  proper  education,  were  diftinguiihed  by 
their  wifdom  and  iandtity  of  manners;  and  had 

t?  hearts 


j45  P  R  E 

hearts  filled  with  Divine  love.  Hence  they  propo* 
fed  an  alteration  of  the  fchools  of  divinity,  which 
confided  in  the  following  points. 

I.  That  the  fyftematical  theology,  which  reigned 
in  the  academies,  and  was  compofed  of  intricate  and 
difputable  doftrines,  and  obfcure  and  unufual  forms 
of  expreflions,  fhould  be  totally  abolifhed, 

II.  That  polemical  divinity,  which  comprehend 
ed  the  controversies  lubfifting  between  Chriftians  of 
different  communions,  fhould  be  lefs  eagerly  ftudied, 
and  lefs  frequently  treated,  though  not  entirely  ne- 
gledled. 

III.  That  all  mixture  of  philofophy  and  humaii 
learning  with  Divine  wifdom,   wa"s  to  be  moft  care 
fully  avoided. 

IV.  That  on  thfc  contrary,  all  thofe  who  were  de- 
figned  for  the  miniftry  fhould  be  accuftomed  from 
their  early  youth,    to  the  perufal  and  ftudy   of  the 
holy  fcriptures,  and  be  taught  a  plain  fyftem  of  the 
ology,  drawn  from  thefe  unerring  fources  of  truth. 

V.  That  the  whole  courfe  of  their  education  was 
to  be  fo  dire&ed  as  to  render  them  ufeful  in  life,  by 
the  pradtical  power  of  their  dodlrine,  and  the  com 
manding  influence  of  their  example. 

ivSs  Ecclejtajlical  Hijlory>  vsl.  ir.  p.  454  46$. 


PREDESTINARIANS,  A  name  given  to  thofc 
in  the  ninth  century  who  followed  the  dodrines  of 
Godefcalcus,  a  German  Monk,  whofe  fentiments 
were  as  follow  : 

That  the  Deity  predeflinated  a  certain  number 
to  lalvation,  and  others  to  deftru&ion,  before  the 
world  was  formed, 

II.     That 


PRE 


149 


II.  That  GOD  predeftinated  the  wicked  to  eter 
nal  punifliment,  in  confequence  of  their  fins,  which 
were  freely  committed  and  eternally  forefeen. 

III.  That  Chrift  came  not  to  fave  all  men  ;  and 
that  none  {hall  perifh  for  whom  he  jhed  his  blood. 

IV.  That  fincethe  Fall  mankind  cannot  exercift 
Jree  wi/1,  only  to  do  that  which  is  evil, 

Mopjeim's  Ecclef   Hi  ft    vzi.  \\    p     jf^. 
icai  H'fiory  of  France,  p,  6*. 
Church  Hijlcry,  chap  x  p.  26*. 


PRESBYTERIANS,     From     the     Greek     of 
[pre&uteros]   a   denomination    of  Prote/iants  ;  fo 
called  from  their  maintaining   that  the  government 
of  the  church,    appointed  by  the  New-TeftamenF, 
was  by  Prefbyterks,  that  is,  by  Prefbyters  and  ruling 
Elders,  affociated  for  its  government  and  diicipline. 
The  Prelbyterians  affirm  that  there  is  no  order   in 
the  church,  as  eftablifhed  by  Chrifl  and  his  apoftles, 
fuperior  to  that  of    Prefbyters  ;  that  all  Miniilers, 
being  Ambafladors,  are  equal  by  tl\eir  commiflion  ; 
and  the  Elder  or  Prefbyter,  and  Bifhop,  are  the  fame 
in  name  and   office  ;    for  which  they   alledge  Ads 
xx,  28.  Titus  i.  5,  7,  &c.     Their  higheft  affembly 
is  a   Synod,    which  may  be  provincial,    national,  or 
oecumenical,  and  they  allow  of  appeals  from  inferior 
to  fuperior  affemblies,    according  to  Ads  xv.  4,  6, 
&c.     The  lowefl  of  their  Aflemblies,  or  Prefbyte- 
ries,  confifts  of  the  Minifters  andElders  of  a  congre 
gation,  who  have  power  to  cite   before  them  any 
jnember,   and  to   admonifh,  inftrucl,   rebuke,   and 
fufpend  him  from  the  Lord's  table.     They  have  alfo 
a  Deacon,  whofe  office  it  is  to  take  care  of  the  poor. 
Their  ordination  is  by  prayer,  faftingj  find   impofi- 
|ion  of  the  hands  of  the  Prefbytery. 

"  U  2  This 


PRO 

This  is  now  the  difcipline  of  the  Church  of  Scot 
land.     [See  Appendix] 

Cclli  r's  Hi/itrical  Dictionary,   vol.  TI    [Stt  Vrejb)teria*s~\ 
B  *r  clay*  t  Ditf  hnarj       [Scg 


PRIMirtNISTS,  A  party  of  Donatifts  ;  focalle4 
from  Primianus,  who  bedame  the  head  of  their  fedh 
Donatifts] 

PRISCILIJANISTS,  A  fcft  which  arofc  in  the 
fourth  century  5  fo  called  from  their  leader  Prifcil- 
Jian,  a  Spaniard  by  birth,  and  Bilhop  of  Avila. 

He  is  faid  to  have  praftifed  magic,  ar«d  to  have 
maintained  the  principal  tenets  of  the  Manichaeans. 
His  followers  denied  the  reality  of  CHRIST'S  birth 
arid  incarnation  :  held  that  the1  vifible  univerfe  was 
not  the'  produdlion  of  the  Supreme  Deify,  but  of 
lame  damon  or  malignant  principle  :  adopted  the 
doftrine  of  'JEon^1  or  emanations  from  the  Divine 
nature  :  confidered  human  bodies  a$  prifons  formed 
by  the  author  of  evil  to  eaflave  ct-leftial  minds  :  con- 
-deirined  marriage,  and  di(be!ieved  the  refunedion 
of  the  body,  [iree  Manichaeans] 

Mofhiim's  Eccltf.  Hijl.  vil  i.  p    349- 

PROCLIANITES,  So  called  from  Procalus,  a 
philolopher  of  Phrygia,  who  appeared  194,  and  put 
himfelt  at  the  head  of  a  band  of  Montaniils,  i«i  order 
to  ipread  the  feniiments  of  that  feCt  ;  to  which  he 
added,  that  St.  'Paul  was  not  the  author  of  the  epif- 
tle  to  the  Hebrews.  \ 

The  dodlrinc  which  his  followers  maintained 
with  the  greateft  warmth  was,  that  Jelus  Chrift  af- 
fumed  our  nature  only  in  appearance,  [See  Monta- 
nifts  and  Valentinians] 

Broughton'j  Hijlerical  Lilrary,  vol.  ii.   p.  285* 

PROTESTANT^ 


PUR  151 

1.    V  •   ! 

PROTESTANTS,  A  name  firft  given  in  Ger 
many  to  thofe  who  adhered  to  the  dodrine  of  Lu 
ther  ;  becaufe  in  1529  they  protefted  againft  a  de 
cree  of  the  Emperor  Charles  V.  and  the  Diet  of 
Spires  5*  declaring  that  they  appealed  to  a  General 
Council.  The  fame  name  has  alfo  been  'given  to  the 
fcalvinifts,  and  is  now  become  a  common  denomi 
nation  for  a  variety  of  feds,  which  differ  from  the 
Church  of  Rome.  [See  Lutherans,  Calvinifts,  Ar- 
Iranians,  &?c.J 

Diftionary  of  /I? ft  and  Sciences*  vol    lit.  p    2578    2^79. 
Robertfon's  Hiftory  of  Ckarlet  K.  vol.  ii.  p    249    250. 

PSATYR^ANS,  A  (eft  of  the  Arians  in  the 
Council  of  Arians,  held  Jn  the  year  360,  maintained* 
that  the  Son  was  not  like  the  Father  in  will  ;  that 
he  was  made  of  nothing,  and  that  in  God  generation 
was  not  to  be  diflinguilh  from  creation.  *  [See  Ari 
ans] 

Hiflory  sfRsligion,  **l.  iv,  See  P/af?ri*rtf. 

PTOLEMATTES,  A  branch  of  the  Valentini- 
ans  in  the  fecond  century  ;  fo  called  from  Ptolemy, 
their  leader  5  who  held,  that  the  law  of  Mofes  came 
part  from  GOD,  part  from  Mofes,  and  part  from 
the  traditions  of  the  Dodtors. 

Bay  ley's  Diftionary,  vol.  ii.     [See  Pt&lematt9t\ 

PURITANS,  A  name  given  to  a  party  which 
appeared  in  England  in  the  year  1 565,  and  oppofed 
the  liturgy  and  ceremonies  of  the  Church  of  England. 

They  acquired  this  denomination  from  their  pro- 
fefled  defign  to  eftablifh  a  purer  form  of  worflbip 
and  difciplinc, 

Thofe 

*  TfetiDtet  was  held  at  Spirei,  (March  15,  1529)  Tfc«7  d«cf«td. 
to  prQkibit  aay  fanfesr -innoYadoRi  m 


QJJ  A 

Thofe  who  were  firft  ftiled  Puritans  werePrefby- 
tcrians,  but  the  term  was  afterwards  applied  to  o- 
thers  who  differed  from  the  Church  of  England. 

Thofe  who  feparated  from  the  Church  of  England 
were  alfo  (tiled  Diflenters. 


Hift   cf  the  Puritant,  w>!.  i./»    ivS 
Dittionary  nf   drtt  and  Science*    va/    iii    f    2606. 
Baj!e/s  Di3i;xary.    vsl.  ii.  '    [^  i'u;  itaai  ] 


QUAKERS,   A  religious    fociety  which  began 
to  be  diftinguifhed  by  this   name  in  England* 
vyhere  it  firft  took  its  rife  about  the  middle  of  the 
leventeenth  century. 

George  Fox  was  the  principal  inftrument  of 
gathering  this  people  into  a  religious  lociety.  The 
appellation  of  Quakers,  was  affixed  upon  them  early 
by  way  of  contempt.  In  their  affemblies  it  fome- 
times  happened  that  fome  were  fo  ftruck  with  the 
remembrance  of  their  pad  follies,  and  forgetfulnefs 
of  their  condition  ;  others  fo  deeply  affe&ed  with 
a  fenfe  of  God's  mercies,  to  them,  that  they  ac 
tually  trembled  and  quaked.  This  name  foon  be 
came  general.  Friends,  or  the  Friends  of  7rutb3 
was  the  name  they  were  commonly  known  by  to 
one  another,  which  they  borrow  from  primitive 
^xample,  3^.  of  John  i.  14,  Our  Friends 
6cc. 


The  principal  points  maintained  by  the  Quakers, 
together  y/ith  fome  of  the  moft  material  reaions 
they  bring  to  fupport  their  fentiments,  arc  compre 
hended  in  the  following  iummary. 

I.  That  God  has  given  to  all  men  fufEcient  light  ^ 
y!iich  will  work  their  falyation  unlefs  refifted  5  that 


A  152 

this  light  is  not  lefs  universal  than  the  feed  of  fin, 
and  faves  thole  who  have  not  the  outward  means 
of  falvauon  ;  and  that  this  light  is  a  divine  principle, 
in  which  God  as  Father,  Son  and  Holy  Spirit, 
dwells ;  which  the  fcriptures  call  Cbrift  within  tbe 
hope  of  glory. 

To  prove  this  point  this  denomination  alledge, 
that  according  to  this  doctrine  the  merq(  of  God  is 
excellently  well  exhibited,  in  that  none  are  necefla- 
rily  excluded  from  his  favour  5  that  his  juftice  is 
demonftrated,  in  that  he  condemns  none,  but  luch 
to  whom  he  offered  the  means  of  falvatiori. 

2d.  That  it  agrees  with  the  nature  of  the  miniftry 
of  Chrifty  according  to  which  the  gofpel  is  t#  be 
preached  to  every  creature. 

jd.  It  magnifies  the  merits  of  Ciri/t*s  death, 
in  that  it  not  only  accounts  them  fufficient  to  fave 
all,  but  declares  them  brought  fo  nigh  unto  all,  as 
to  put  them  in  the  neareft  capacity  of  falvation. 

4th.  That  it  exalts  the  grace  of  God  to  whom 
it  attributeth  the  imalleft  good  a&ions.  This  grace 
faves  all  who  do  not  refift  its  divine  impulfes  5  and 
whoever  will  carefully  and,  ferioufly  turn  into  him- 
felf,  with  a  fincere  defire  t#  know  and  practice  his 
duty,  will  not  fail  to  find  there  a  (ufficient  direflor, 
&  ray  from  the  fountain  of  light,  illuminating  his 
underftanding,  and  affifting  him  to  diftinguifli  good 
from  evil. 

If.  That  the  fcriptures  are  not  to  be  e'fteemed 
the  principal  ground  of  all  truth  and  knowledge  ; 
tior  yet  the  primary  rule  of  faith  and  manners  ; 
neverthelefs,  becaule  they  give  a  true  and  faithful 
teftimony  of  the  firft  foundation,  they  are  and  may 

b* 


be  cftccmcd  a  fecondary   rule  fubordinate   to  iht 
fpirit,  from  whom  they  have  all  their  excellence. 

for  the  principal  rule  of  Chriftians  under  the 
gofpel  is  not  an  outward  letter,  but  an  inward  fpiri- 
tual  law,1  engraven  on  the  heart,  the  law  of  the 
Jptrrt  of  tife^  or  the  wcrd  is  that  which  is  nigh  in 
the  heart  and  In  the  mouth.  But  the  letter  of  the 
fcripture  is  outward,  and  in  itfelf  a  dead  thing,  a 
fnere  declaration  of  good  things  :  therefore,  it  is 
not  the  principal  rule  of  Chriflians.* 

III.  That  immediate  revelation  is  not  ccafed,  a 
Meafurc  oj  the  fpirit  being  given  to  every  one. 

For  the  nature  of  the  new  covenant  is  thus  ex- 
preffed  in  Jerem.  xxxi.  33,  For  this  is  the  cove 
nant  that  1  will  make  with  the  boufe  of  Ifrae^  after 
thole  Jays,  faith  the  Lofd>  1  will  put  my  laws  into 
their  minds^  and  write  them  in  their  hearts^  and  I 
•will  be  to  them  a  God,  and  they  (hall  be  to  me  a  people. 

Where  the  law  of  God  is  put  into  the  mind,  and 
Written  in  the  heart,  there  the  objeft  of  faith  and 
revelation  of  the  knowledge  of  God  is  inward; 
immediate,  and  objective. 

But  the  law  of  God  is  put  Into  the  mind,  anc! 
written  in  the  heart  of  every  true  Chriftian,  under 
the  new  Covenant ;  therefore,  the  objed  of  faith 
and  revelation  of  the  knowledge  of  God,  to  every 
true  Chriftian,  is  int6ardy  immediate,  and  objeftivc. 

'  IV.  That  as  by 'the  light  or  gift  of  God  all  fpiri- 
tual  knowledge  is  received,  thole  who  have  this  &i ft 
ought  to  preach,  though  without  human  commiffiori 

or 

*  Yet  thii  denoittiDation  faalntain,  that  divine  inward  revelation** 
xtiitbef  do,  oor  ever  can  contract  the  outward  letter  ot  feriptartV 
or  right  and  foaad  rcafocu 


QUA  155 

?br  literature  •  and  as  they  have  freely  received  this 
holy  gift,  io  ought  they  freely  to  give  it  :  and  that 
any  one  of  a  fober  life,  without  diftinftion  of  lex,  is 
allowed  to  preach,  when  moved  by  the  fpirit. 

For  it  is  clear,  that  women  have  prophefied  and 
preached  in  the  church,  elfe  had  the  faying  of  Joel 
been  ill  applied  by  Peter,  A&s  iil  17.  xvii,  4.  Paul 
fpeaks  of  women  who  laboured  with  hihi  in  the 
golpel  :  and  Phi.Hphad  four  daughters  who  prophe 
fied.  Male  and  female  are  one  inCbnft  Jefus^nd  he 
imparts  his  (pirit  no  lefs  to  one  than  to  the  other. 

V.  That  all  true  an4  acceptable  worfliip  to  GOD 
is  offered  by  the  inward  and  immediate  moving  of 


For  though  we  are  to  worfhip  GOD  always,  yet 
as  to  the  outward  fignification  thereof  in  prayer, 
praifes,  or  preaching,  we  ought  to  do  it  only  when 
Tve  are  moved  by  the  fecrtt  impiration  of  tb?  fpirit  of 
GOD  in  our  hearts  ;  for  GOD  is  never  wanting  to 
tnove  us  thereunto,  when  need  is,  of  which  he  him- 
felf  is  the  only  proper  judge.  The  duty  of  filent 
waiting  on  the  Lord  is  ftrongly  enforced  in  Rom,. 
+iii.  26,  27.* 

VI.  That  water  baptifm,  and  the  Lord's  f  upper^ 
1vere  only  commanded  for  a  time. 

For  our  Saviour  obfertfed  thefe  ceremonies  only  to 
(hew  in  a  vifible  manner  the  myilical  purification  of 

W  the 

*  This  fctiety  do  not  plsrd  far  entirely  filent  meetings,  but 
pvlj  for  a  reiircd  waiting  for  the  Biviae  aid,  which  alon*  quaiifiei 
to  pray  or  preach  They  apprehend  it  their  diry  to  bs  diit'gfint 
in  tffembling  themfelves  together  for  the  wcrfhip  of  Almighty 
GOD,  when  foch  as  are  duly,  prepared  by  being  gathered  itto  a 
compofed  awfui  frame  of  roinct,  are  enabled,  under  ihe  kfiu«u.ce' 
of  Divine  grace,  to  worlhip  in  folema  fifende  ;  or,  ^f  raov^d  there 
to*  to  pray  £r  preach^  ai  the  fpirit  giveth  them  utterance. 


156  QJJ  A 

the  foul,  under  the  figure  of  baptifm>  and  the  fpirj- 
tual  nourilhment  of  the  inward  man  under  that  of 
the  Lord's  {upper.  .  As  there  is  one  faith,  fo  there 
is  one  baptifm>  to  wit,  the  baptijm  ef  the  /pirit  and 
fire,  of  which  the  baptifm  of  John  was  a  figure,  which 
may  be  proved  from  the  nature  of  it,  as  John'*  bap- 
tilm  was  with  water  ;  but  Cbrift's  is  with  the  fpirit  5 
therefore  Jobn's  bapt^mmuft  be  a  figure  of  Cbri/i's  ; 
and  fince  it  is  a  figure,  it  ceafcth  and  giveth  way  to1 
the  lubftance.  The  breaking  of  bread  was  ufed  in 
thechurch  for  a  time  for  the  f  ,ke  of  the  weak,  even 
as  the  wafhing  one  another's  feet,  and  anointing  the 
lick  with  oil  ;  all  which  are  commanded  with  no 
lefs  authority  than  the  former,  yet  they  are  ah  abo- 
lilhed,  fince  they  are  but  fhadows  of  better  things. 

The  moral  dodtrines  of  the  Qiiakers  are   chiefly 
comprehended  in  the  following  precepts  : 

I.  That  it  is  not  lawful  to  give  to  men  fuch  flat 
tering  titles  as,    Your  Grace,  your  Lord  (hip,   your 
Honor,  &c.  nor  ufe  thofe  flattering  words  common 
ly  called  compliments. 

II.  That  it  is   not  lawful  for  Chriftians  to  kneel 
or  proftrate  themfelvos  to  any  man,  or  to  bow  the 

^body,  of  to  uncover  the  head  to  them. 

III.  That  k  is  not  lawful  for  a  Chriftiaii  to  ufe 
fuch  fnperfluities  in  apparel,   as  are  of  no  ufc,  iave 
for  ornament  and  vanity. 

IV.  That  it  is  not  lawful  to  ufe  games,  fports  or 
plays  among  Chriftians,  under  the  notion  of  recrea 
tions,  which  do  not  agree  with  Chriftian  gravity  and 
fobriety  ;  for  laughing,   fporcing,  gaming,  mocking, 
jefting,  vain  talking,  6cc,   are  not  Chriftian  liberty, 
nor  harrnlcfs  mirth. 

V.  That 


V  That  it  is  not  lawful  for  Chriftians  to  fwear 
at  all  under  the  gofpel,  not  only  vainly,  and  'n  their 
common  diicourfe,  which  was  alfo  foi  bidden  under 
the  law,  tut  even  not  in  judgment  before  the  Magi- 
ftrate.  ;  , 

VI.  That  it  is  not  lawful  for  Chriftians  to  refill 
evil,  or  to  war,  or  to  fight  in  any  cafe. 

This  denomination  alledge,  that  the  chief  end  of 
religion  is  to  redeem  man  from  the  fpiric  and  vain 
eonverfation  of  the  world,  and  to  lead  them  into  ia- 
ward  communion  with  GOD  j  therefore,  every 
thiog  ought  to  be  rejected  which  waftes  our  precious 
time,  and  diverts  the  mind  from  the  witnefsofGOD 
in  the  heart,  and  from  the  living  fenfe  of  his  fear, 
and  that  evangelical  fpirit  which  is  the  ornament  of 
Chriftians. 

All  fwearing,  fay  they,  is  forbidden  by  the  words 
of  Q\ir  Saviour,  Mat.  v,  3^,34.  and  the  words  of 
jheapoflle,  James  v.  12.  thrift  reproved  Peter  for 
the  ufe  of  the  fword,  and  commands  us  to  love  onr 
enemies ;  but  war,  on  tbe  contrary,  teacheth  us  to 
bate  and  deftroy  theixi. 

With  regard  to  religious  liberty,  their  fentiments 
are  the  fame  with  the  Baptifts.  [See  Bap  tilts] 

Where  there  are  any  Quakers  they  meet  once  a 
monthjtoconfider  of  the  neceflities  of  their  poor,^nd 
provide  fo£  their  relief  j  to  hear  and  determine  com 
plaints  arifing  from  among  thcmfelves ;  to  enquire 
into  the  conversion  of  their  refpedtive  members,  in 
regard  to  $iorality,  and  conformity  to  their  religious 
fentiments  ;  to  allow  the  paffing  of  marriages  ^  and 
to  enjoin  a  ftridt  regard  to  the  peace  and  good  order 
g|  Society  j  the  proper  education  of  the  young  peo-^ 
W  a '  J>lc, 

w»  «•    —  * 


15* 

pie,  and  a  general  attention  to  the  principles  and 
prad  ices  of  their  profeflton.  In  every  country  where 
there  are  monthly  meetings,  a  meeting  for  fimilaf 
purpofes  is  held  every  quarter,  and  from  ihefe  are 
cLputtd  a  number  of  their  members  once  a  year,  to 
attend  their  annual  Afletnbly  at  London.  In  this  ftf- 
fembly  accounts  are  received  of  the  flate  of  the  iociery 
in  every  part  of  the  world  where  it  exifts  ;  and  luch 
advices  aie  fent  to  the  fubordinate  meetings,  as  the 
particular  or  general  itate  of  the  fociety  requires, 
[See  Appendix] 

S"we'!rJ  fiiftory  of  tie  Qialers,  p    6,  672. 

Jjarclafs  dppuogy  for  the  Quakers   p    5     ie    n,  12,  31,  15. 

Jie'ton's  Deftncc  of  Barclay"**,  dppiicgy  p    6,    2g»   27. 

BtnrZtt's  Account  of  the  Quakers,  p    3,    n,    15. 

Brief  Account  of  th<  ^akers,  f.   3 


QUARTODECIMANI,  A  fe£t  in  the  feconcl 
century  ;  lo  called  becaufe  they  maintained,  ihat  the! 
feftival  of  Barter  was  always  to  be  celebrated  con 
formably  to  the  cuftom  of  the  Jews,  on  the  four 
teenth  dav  of  the  moon  of  March,  whatever  day  "of 
the  month  that  happened  to  be." 

BroughtoiCi  H'Jltrical  Library,  vol.  ii,   /.  307. 

QUIETISTS,  The  followers  of  Michael  dc 
Mohnus,  a  Spanidi  Prieft,  who  flour  iihed  in  the  fe- 
vcnteenth  century.  They  were  fo  called  from  a 
kind  of  abfolute  reft  and  inaftion,  which  the  foul  is 
fuppofed  to  be  in,  when  arrived  at  that  (late  of  per- 
iedion,  which  they  call  the  unitiw  life. 

The  principles  maintained  by  this  denomination 
are  as  follow  :  That  the  whole  of  religion  confifts 
in  the  prelent  calm  and  tranquitity  of  a  mind  remo 
ved  irom  gll  external  and  finite  things,  and  centered 


P.UI 

in  God,  and  in  fuch  zpure  love  of  the  fupreme  Being 
as  is  independent  on  all  profpecT;  of  interefl  or  reward. 

For,  fay  they,  the  primitive  difciples  of  Chrifc 
were  all  of  them  inward  and  fpiritual  j  and  when 
Jefus  Cbri/t  laid  to  them,  It  is  expedient  j or  you 
that  I  go  away  :  lor  if  J!  go  not  away  the  Coth/orter 
•will  not  come  unto  you,  he  intended  thereby  tq 
draw  them  off  from 'that  which  was  fenfible,  though 
very  holy  ;  and  to  prepare  their  hearts  to  receive  the 
fullnefs  of  the  Holy  Spirit^  which  he  looked  upori 
as  the  one  thing  necejary. 

To  prove  that  our  love  to  the  Deity  mud  be  dif- 
jnterefted  they  alledge,  that  the  Lord  hath  made  all 
ibinfit  /or  himfetf^  as  faith  the  fcripture,  and  it  is 
for  his  glory  that  he  wills  our  happinefs.  Our  hap- 
pinefs  is  only  a  fubordinate  end,  which  he  has  made 
relative  to  the  laft  and  great  end,  which  is  his  glory". 
To  conform  therefore  to  the  great  end  of  our  cre 
ation,  we  rriuft  prefer  God  to  ourfelves,  and  not  de- 
fire  our  own  happinefs  but  for  his  glory  5  otherwife 
we  (hall  go  contrary  to  his  order.  As  the  perfections 
of  the  Deity  are  intrinfically  amiable,  it  is  our  glory 
and  perfection  to  go  out  of  ourfelves,  to  be  loft  and 
abiorbed  in  the  pure  love  of  infinite  beauty.  [See 
Myfticsj 

Mo/beim's    Ecclef   Hifl.  vol.   iv    p.  388 
Broughton's  Hiftortcal  Library,  vol  ii    />    309. 
Cambray,  on  Pure  Love,  p    131  —  ijS. 
Lady    Cutout    Letters.     /.     167, 

QUINTILUNS,  *  A  fedT:  which  appeared  in 
Phrygia,  about  the  year  189.  They  derived  their 
name  from  their  prophetefs  Qaintilia. 

Their  diftmguiihing  tenet  was,  that  women 
ought  to  be  adinilcd  to  perform  the  facerdotal  arid 

epUcopal 


160  ROM 

cpifcopal  fun&ions,  grounding  their  praftice  on  that 
paffage  of  St.  Paul.  Gal.  iii.  28.  3  fare  is  neither 
jew  nor  Greek,  tbtre  is  neither  male  nor  female. 
They  added,  that  Philip  theDeacon,had  four  daugh 
ters,  who  were  propheteffes,  and  were  doutnlels  of 
their  fed. 

In  their  aflemblies  it  was  ufual  to  fee  the  virgins 
enter  in  white  robes,  perlonating  prophetefics. 
This  denomination  was  a  branch  of  the  Montanilts. 
[See  Montanifts] 

Htflory  9f  Rtligion,  vol.  IT     [$**  Qii*ti!ian,  J 
Krwghton't  Htjfarical  Library  t  vot.  ii    p.   310. 

R 

RANTERS,    A  fetf' which  arofe  in  the  year 
164:-.     They  fet  up  the  light  of  nature  under 
the  name  of  Chrift  in  men.     With  regard   to  the 
(burcbfiripfure,  mini/try ,  &c.  there  fentiments  were 
the  lame  with  the   Seekers.     [See  Seekers] 

Abridgment  of  Baxter's  Hiftory    vol.  i    j>.   ioi. 


REMONSTRANTS.     [See    Arminians] 

ROGEREENS,  So  called  from  John  Rogers 
their  chief  leader.  They  appeared  inNew- England, 
about  the  year  1677.  The  principal  diftinguifhing 
tenet  of  this  denomination  was,  that  worfhip  per 
formed  the  firft  day  of  the  wetk  was  a  fpecies  of 
idolatry  which  they  ought  to  oppofe  :  inconfequence 
of  this,  they  ufed  a  variety  of  meafures  to  difturb 
thofe  who  were  aflembled  ifor  public  worfhip  on  the 
Lord's  day. 

Backus' i  tiijlory^  vol.  I.  f    473. 

ROMAN  CATHOLICS,  A  name  given  to  the 
fapifts,  bccaufc  theJBifliop  of  R%ne_i$  not  only  fliled 

Supreme, 


SAB  161 

Supretne,  but  cectimenical  or  univerfal  Bifiop.    [Sec 
Papifts] 

This  Pontiff  is  likewife  ftiled  Holinefs  in  the  a£- 
flra£t>  God's  Vicegerent,  Vicar  of  Jefus  Chrift,  Suc- 
ttflir  of  6:f.  Peter,  Prince  of  the  Apofties^  and  Pa~ 
tber  of  all  the  Kings  of  the  earth. 

He  wears  three  keys  5  one  as  an  emblem  of  his 
power  to  give  ablolution,  or  of  admitting  into  the 
kii  gdom  of  Heaven  ;  another  to  denote  his  power 
of  excommunicating  finners  j  and  the  third,  with 
much  ceremony  is  delivered  unto  him,  to  fignify  and 
imply  his  univerfal  knowledge  and  infalibility  :  And 
he  wears  a  triple  crown,  to  inform  the  Chriitiaa 
world  that  he  is  Prieft,  Emperor  and  Kng. 

An  account  of  the  gradual  rife  and  progrefs  of  the 
Papal  authority  cannot  be  comprifed  within  the  nar- 
fow  limits  of  this  work,  the  reader  is  therefore  re 
ferred  to  Mojheim^  Formey,  and  other  ecclefiafticai 
hiftorians. 

Hifl.  of  Religion,   vol     iv   p.   ige,  131. 

ROSECRtJCiANS,  A  Aame  given  fo  thofe  iii 
the  feventeenth  century,  who  blended  the  dodrines 
of  Religion  with  the  fecrets  of  Chymiflry.  Their 
fentiments  were  limilar  with  thofe  of  the  Behmenifts. 
[See  BehmeniftsJ 

Mo/keim'f  Ecclefaflkal  Hijlory,   ioL  iv  p;  266. 

s 

SABBATARIANS,   A  branch  of  the  Bap- 
tifts,  who  obferve  the  Jewifh  or  Saturday  Sa&- 
batbt    from  a  perfuafion  that  it   was  one  of  the  ten 
commandments  which  they  plead  are  all  in  their  na 
ture  moral,  and  was  never  abrogated  in  the  New- 


A  B 

*lellamtnt>  and  muft  nt  lead  be  deemed  of  equal 
validity  for  public  worlhip,  as  any  day  never  parti 
cularly  fet  apart  by  Je,us  Chrift  and  his  apc/iies* 

/;crr  of   Religion.  v*l    iv.      [^ee  Sabbafar  i  j-  ;~j 

til/lory  of  the  American  Baptifls,  p.  6?. 


SABELLl  ANS,  A  feft  which  arofe  in  the  third 
Century.  They  derived  their  name  from  Sabellius, 
anAfncanlifhopor  Prefbyter  ;  who  taught,  that  there 
is  but  one  perion  in  the  Godhead  -,  and  in  confir 
mation  of  this  do&rine,  he  made  ufe  of  a  compari-* 
Ion.  He  laid,  that,  as  man,  though  compoled  of 
bodv  and  foul,  is  but  one  perfpn  ;  fp  God,  though 

he  is  Fatter,  Son  and  Holy  Gboft^  is  but  one  perfon. 

. 

The  Sabellians,  upon  their  matter's  princ!p1es, 
made  the  Wurd  and  the  HolySpirtt  to  be  only  virtues, 
emanations,  or  functions  of  the  Deity  ;  and  held, 
that  he  who  in  Heaven,  is  the  Father  of  all  things, 
defcended  into  aVirgin,  became  a  chi!d,and  was  bora 
of  her  as  a  Son  ;  and  that  having  accomplifhed  the 
myftery  of  oufr  falvatron,  he  diffufed  himfelf  on  the 
thsMpofties  in  tongues  of  fire,  and  then  was  denoftii- 
nated  the  Holy  Gboft. 

They  refembled  God  to  the  5^,  the  illuminative 
virtue  or  quality  whereof  was  the  Wtrd^  and  itf 
warming  virtue  the  Holy  Spirit.  The  Word^  they 
taught,  was  darted,  like  a  Diyine  ray,  .to  accon?pli£h 
the  work  of  redemption  ;  and  that  being  reafcended 
to  Heaven,  as  the  ray  returns  to  its  iource,  the 
warmth  of  the  father  was  communicated,  after  a 
like  manner,  to  the  apoftlcs.  They  allo  illuftrated 
this  myftery  by  one  tight  kindled,  as  it  were,  from 

another  ; 

*  The  Sabbatarians  in  Pennfylyalii*,   crigmatcd  from  lh«  K^ 
thiiQ  Bxptifti,  ia  the  year  1700. 


S  A  &  163 

Another  ;  by  the  fountain  and  ftreams,  and  by  the 
hock  and  branch.  ,  , 

„  The  Sabellians  differed  from  the  Noetiam  in  this 
particular :  Noeuus  was  of  opinion,  that  the  perfort 
of  the  Father  had  aflumed  the,  human  nature  of 
(Thrift  •  bat  Sabetiius  m.tinuined,that  a  certain  tner- 
gy  only,  proceeding ,  frorjn  the  Supreme  Parent^  or  .a 
certain  portion  >of  the  Divine  nature,  was  united  to 
the  Son  of  GOD,  the  man  Jefus. ;  and  he  cqnfider- 
ed,  in  the  fame  manner,  the  Holy  Gho/i>  as  a  portion 
ot  the  everlafting  Father- 

Brought  on* *  Hiftoricql  Library >  vol.  ii.  j|5.  348* 
Mo/heim's  Ecctef   fit  ft.   vol    \  p   244. 
Weatertzndon  the  Trinity 9  p    385. 

S  ACOPHORT,  A  fed  in  the  fourth  century  ;  jfb 
calleH  becauie  they  always  wentcloathedin  fack-cloth, 
and  affcded  a  great  deal  ofaufterity  and  penance. 

H  ftory  of  Reiigiont  viL  iv.      [Ste  $acopbr,ri~\ 

r  SANDFM^NIANS,  So  called  from  Mr.  Robert 
Bandsman,  who  published  his  lentiments  in  the  year 
1757,  He  was  firfl.  a  congregational  preacher  at 
Edmburg,*  and  afterwards  came,  to  Njw-Eng'and, 
and  fettled  a  (ociety  at  Bofton,  Danbury,  and  other 
places.  His  leading  ientiments  appeared  to  be  as 
follow  :  . 

I.  That  juftifying  faith  is  no  more  than  a  fimpte 
belief  cf  the  truih>  or  the  Divine?  teftimony  paffively 
received. 

II.  That  this  divine  teftimony  carries  in  itfelf  fuf-' 
ficient  .ground  of  hope,  and  occafion  of  joy  to  every 
one  who  believes  it,   without  any  thing  wrought  iri 
us,  or  done  by  us;  to  give  it  a  particular  direction  to 
ourfelves.  X  To 

tfe.wai  a  difciple  of  Mr    Jtbn  Glatt  from 
arc  calkd  Glofu*  in  Scotland. 


1 64  S  A  Nf 

To  fupport  this  fyftem  the  candemamans  alledge, 
'tbat  faith  is  Called  r conning  the  love  of  th?  truth% 
and  the  apoftle  often  fpeaks  of  taith  and  truth  to  <he 
lame  puipoie,  as  in  John  xvi.  13,  the  Ipirit  of  truth, 
«d  of  Cor.  iv.  13,  fbe  jpirit  of  jatth.  *ds  vi.  7, 
Obeaient  to  the  faith,  jft.  Pet.  i,  22.  In  obe^i  g 
the  truth.  And  divers  other  paffages.  The  Icrip- 
tuies  confider  Jaith  not  as  a  work  of  ours,  nor  as 
any  ad  ion  exerted  by  the  human  minri  ;  but  let  it 
in  dired  oppofition  to  every  work,  whether  of  bjdy 
or  mind.  See  Rom.  iv.  4,  5.  This  contraft  ex 
cludes  every  idea  of  adivity  in  the  mind,  from  the 
matter  oi  j 'unification  j  fo  that  we  cannot  ipeak  of 
preparatory  woiks  of  any  fort,  wiihout  making  <nc 
go  pel  a  law  of  works.  Rom.  Hi.  ^7,  Where  it 
boa/ting  thtn  ?  It  is  excluded,  &c.  Mow  boafling 
tannoi  be  excluded,  if  any  thing  done  by  us  fets  us 
in  a  more  probable  way  of  obtaining  the  la  hat  ion 
which  is  of  grace,  whether  it  be  called  by  the  names 
oi  a  law  work,  Jerious  cxenije  of  Jeeking  fouls,  or 
labouring  to  obtain  an  intereft  in  Chriji,  &c. 

Every  doctrine  then  which  teaches  us  to  do,  or 
endeavour  any  thing  towards  our  acceptance  with 
GOD,  ftands  oppoied  ta  the  dodrine  of  the  apoftles, 
which  inftead  of  direding  us  what  to  do,  fets  before 
us  all  that  the  mod  difquieted  confcience  can  require, 
in  order  to  acceptance  with  GOD,  as  already  done 
and  finifhed  by  JESUS  CHRIST. 

The  particular  pradices  in  the  Scndemanian 
churches,  are  as  follow  : 

I.  They  conftantly  communicate  together  in  the 
Lord's  fupper  every  Sabbath  :  for  they  look  up  n 
the  Chriitian  Sabbath  as  dcfigned  for  the  celebration 
ot  divine  ordinance^ which  aie  iuminarily  compriit<*f 
ii.  42.  11.  in 


3  A  N  165 

II.  In  the  interval  between  the  morning  and  the 
afternoon  iervice,  they  have  their  fove-fea/ls  •  of 
which  every  member  partakes  by  dining  at  the  hou- 
fes  of  fuch  of  the  brethren  who  live  f  ufficientiy  near, 
and  whofe  habitations  are  convenient  for  that  pur- 
pofe.  Their  profefled  defign  in  thefe  feafts  is  to 
cultivate  mutual  knowledge  and  friendship,  to  teftify 
that  they  are  all  brethren  of  one  family  ;  and  that 
the  poor  may  have  a  comfortable  mtal  at  the  ex- 
pence  of  the  more  wealthy. 

This  and  other  opportunities  they  take  for  the 
JJ/'/i  of  charity,  or  the  faluting  each  other  with  an 
boiy  ktfs  j  a  duty  this  denomination  believe  exprefly 
exhorted  to  in  Rom.  xvi.  16.  ift.  of  Cor»  xvi.  20* 
And  other  texts  of  fcripture. 

They  not  only  ufe  this  kifs  of  charity  at  the  fove 
Jea/ls,  when  each  member  falutes  the  perion  who 
fets  next  him  on  each  fide,  but  at  the  admiffion  of  a 
new  church  member  j  to  teftify  that  they  heartily 
welcome  him  into  their  fellow  fhip,  and  love  him 
for  the  fake  of  the  truth  he  has  prote&d.  They 
alledge  that  thefe  love  /ea/Is  were  not  laid  afide  by  St. 
Paul's  writing  to  the  Corinthians,  but  enjoined  to 
be  obferved  in  a  right  manner,  and  the  abufes  of 
them  correded  5  and  they  continued  in  practice 
while  the  primitive  profeffion  of  brotherly  love  re 
mained  among  the  ancient  Chriftians,  and  as  charity 
never  faiietb>  ift.  of  Cor.  xiii.  8.  fo  neither  fliould 
any  of  the  duties,  or  exprefljons  of  it,  be  allowed  to 
fail. 

Since  our  Lord  tells  his  difciples  that  they  ought 
to  wa'h  one  another*  jeetr  according  to  the  example 
be  gave  them  :  John  xiii  14,  15.  This  denomi- 
3aatiou  enjoin  this  as  an  incumbent  duty. 

?  3  They 


)64  SAT 

They  are  direflcd  to  look  upon  all  they 
0s  open  to  the  calls  of  {he  poor  and  churcb  \    to  con 
tribute  according  to  their  ability,  as  every  one  v  has 


Letters  9*  'Cher  on  »ni  4/pajio,  vot.  i   /.   16 
Yot    it    p    38 

Clefs'  t   IVoikt    vci  iv    p    9—40. 
&imp  e  Trutb  vindicated   p     19      38 

of   the   Sandemanian    Ckutchft.   /.    J     6 


SATANIANS,  So  called  becaufe  they  taught, 
that  Satan,  or  the  Devil,  was  extremely  powerful  ; 
that  he  occafioned  infinite  mi  [chiefs  ;  and  that  it 
tvas  much  wifer  to  refpecft'and  adore,  than  to  curie 
him;  this  being  a  means  to  render  him  favourable 
to  men,'  inftead  of  injuring  them. 

The  Satamam  were  a  branch  of  the  Me{Jjliaw, 
and  appeared  about  the  year  390.  Thev  pretend- 
fcd,  they  were  the  only  true  cbfervers  ot  the 
pet  :  they  poffefled  no  goods,'  lived  b-;  begging,, 
and  lay  together  prornilcuoufly  on  the  p:«vcmunt 
<if  the  ftreets.  '  When  any  one  afked  concerning 
their  q  lality,  they  would  call  themselves  ^  rriarchs, 
prophets,  angels,  and  even  Jdus  Chrirt. 

Brou^htons  HiflorUal  Library  vtl.   i.  p     36?. 

SATURNIANS,  A  fed  which  arofe  about  the 
year  1  1  5.  They  derived  their  name  from  Saturnius 
of  Antioch,  one  of  the  principal  Gnoflic  chiefs. 

He  held  the  dodrine  of  two  Principe,  from 
whence  proceeded  all  things  ;  the  one  a  wiic  and 
benevolent  Deity  ;  and  the  other,  Matter  >  a  Principle 
tjjentialfa  evil,  and  which  he  fuppofed  under  thelu* 
perintendence  of  a  certain  intelligence  of  a  malignant 
mature. 


3  A  T  167 

world  and  its  inhabitants  were,  according  to 
Jiis  fyftem,  created  by  feven  angels,  which  prefi Jed 
over  the  feven  planets.'  This  work  was  carried  ori 
without  the  knowledge  of  the  benevolent  Deity>  and 
in  oppofition  to  the  will  of  the  material  Principle, 
The  former,  however,  beheld  it  with  approbation, 
and  honoured  it  with  feveral  marks  of  his  benefi 
cence.  He  endowed  with  rational  fouls,  the  heings 
who  inhabited  this  new  iyfiem,  to  whom  their  Cre 
ators  had  imparted  nothing  more  that  the  animal 
life  :  and  having  divided  the  world  into  {even  parrs, 
he  diftributed  them  among  the  leven  angelic  arcbi- 
lefts  ;  one  of  whom  was  tha  God  of  the  Jews  ;  and 
refesved  to  hirqielf  the  fuprerne  empire  over  all. 
To  thefe  creatures^  whom  the  btnevdent  Principle 
had  endowed  with  reafonable  fouls,  and  wiih  dilpo- 
iitions  that  led  to  goodnefs  and  virtue,  the  wii  Be- 
ing^  to  maintain  his  empire,  added  another  kind, 
whom  he  formed  of  a  wicked  and  malignant  cha 
racter  ;  and  hence;  tlie  difference  we  fee  among  men. 
When  the  Creators  of  the  world  fell  from  their  al 
legiance  to  the  fupreme  Deity,  God  fent  from  .Hea 
ven,  into 'our  globe,  a  re/iorer  of  order ,  whofe  name 
vtzsLhrifl.'  This  Divine  conqueror  came  cloathec^ 
with  a  corporeal  appearance,  but  not  with  a  real  bo- 
d/  :  tie  came  to  deffroy  the  empire  of  the  material 
Principle ',  and  to  point  out  to  virtuous  fouls  the  way 
by  which  they  muft  return  'to  G  6  D.  This  way 
is  befet  with  difficulties  and  fufferings  5  fince  thofe 
fouls,  who  propofe  returning  to  the  fupreme  Being, 
muft  abftain  from  wine,  flefli,  wedlock,  and,  in 
ftfort,  from  every  thing  that  tends  to  fenfual  gratifi 
cation,  or  even  bodily  refrefhment.  [See "GhoftijfsJ 

Mojhtim's  ttciej    titji.  vol.  i.  />,  176,  !??• 

V       -       ' 


168  SEC 

SCHEWENKFELDIANS,  A  feel  in  the  fix- 
teenth  century  •  fo  called  from  one  Gal  per  oche- 
venkfeldt,  a  Silefian  Knight,  ,  He  differed  trom 
Luther  in  the  three  follow  ing  points.  The  fir/I  of 
thele  points  Delated  to  the  doctrine  concerning  the 
JLucharift.  Sch^wenkfeldt  inverted  the  following 
words  of  Chiift,  Ibis  is  r&y  body  $  and  infixed  on 
their  being  thus  underftood,  A/v  body  is  this,  i.  e. 
loch  as  this  bread,  which  is  broken  and  com  fumed  ; 
a  true  and  real  iood,  which  nourifheth,  laiisfictb^ 
and  delighteth  the  ioul.  My  biooai*  tb*  ,  i.  e.  iuch 
its  effects  as  the  wipe,  which  ftrengtbens  and  reirttfi- 
Clh  the  heart. 

If.  He  denied  that  the  external  tvcrd  which  is 
committed  to  writing  in  the  boh  icrtptu'ts,  was 
endowed  with  the  power  of  beating,  ttfatninati  g 
and  renewing  the  mind  ;  and  he  afcnbed  this  power 
to  the  infernal  worj,  which  according  to  his  notion, 
wasChrift  himfelf. 

III.  He  Would  not  allow  ChrifVs  human  nature 
in  its  exalted  ftate  to  be  called  a  creature,  or  a  crea 
ted  fubftance',  as  fuch  a  denomination  appeared  to 
him  infinitely  below  its  majeftic  dignity,  united  as  it 
is  in  that  glorious  ftate  with  the  Divine  eflence. 

Mojhtim's  Hid   vol.  Jr.  /.   32. 

SECUNDIANS,  A  left  in  the  fecond  century, 
which  derived  their  name  from  Secundus,  a  dilciple 
of  Valentine.  He  maintained  the  doftrine  of  two 
eternal  Principles,  viz,  Light  and  Darkn$i**  from 
whence  arofc  the  good  and  the  evil  that  are  obferva- 
tic  in  the  univcrie,  [See  ValentiniansJ 

>   vol.  i.  p.  188. 

SEEKERS, 


S  E  U  169 

SEEKERS,  A  (eft  which  arofe  in  die  year  1645. 
They  derived  their  name  from  their  maintaining^ 
that  the  true  church,  miniftry^  Jcripture  and  ordinan 
ces  were  loft,  for  which  they  were  leekin$.  They 
taught,  that  the  fcriptures  were  uncertain  ;  that  pri- 
jeri  miracles  Wtre  neceffary  to  faith  ;  that  our  mi 
ni  jiry  is  without  authority  ;  and  our  wor/kip  \an4  or* 
dinances  unwceflary  or  vain.  ( 

Ca  am/s  Abridgmtnt  of  Jtaxter't  Uiflory,  vol.  i.  p.  no. 

SELEUCf  *NS,  Difeiples  of  Seleucus,  a  philofo^ 
pher  of  Galaiia  j  who,  about  the  year  380,  adopted 
tjie  fentirpents  of  Hermogenes,  and  thole  of  Audeus^ 
He  taught  witfe  the  Valeqtinians,  that  Jefut  Chrift 
affnmcd  a  body  only  in  appearance.  He  allo  main 
tained,  that  the  foul  was  only  an  atoitnated  fire,  crea 
ted  by  the  angels,  and  therefore  men  (hould  be  bap 
tized  with  fire  :  and  that  the  plcafures  of  beatitude 
confided  in  corporeal  delights.  [See  Hermogeni^ 
ans,  Audasans,  and  Valentinians] 

Brighton's  Hifloncal  Library^  vo/  H   f    559. 

SEMBIANI,  So  called!  from  Sembianus  their  lea 
der  ;  who  condemned  all  ufe  of  wine  as  evil  of  itfelf  '•« 
he  pcrfuaded  his  followers,  that  wine  was  a  produc 
tion  of  Satan,  and  the  earth  :  denied  the  reforreo* 
tion  of  the  body  ;  and  rejected  moil  of  the  books 
of  the  Ql^leftament. 

Hijloryof  faligion,  vol.  t>(  [Sic  Senliani] 

SEMI-ART  ANS,  So  called  becaufe  they  held  tho 
opinions  of  the  Arians  in  part* 

For  a  farther  account  of  their  fentiments,  feo 


f/tflerba'  Library    vol  if.  p. 

SEMI:PELAGlAjNS; 


sfek 

SEMI-PfiLAGHNS,  A  branch  of  the  Pelagians 
in  the  fifth  century.  The  Monk  Caffian  was  the 
leader  of  thi  denomination  In  order  to  accommo 
date  the  difference  between  Auguftin  and  Pelagius, 
he  maintained  the  following  doftrines  : 

I.  That  Cod  did  not  c'ifpenfe  his  grace  to  one 
more  than  another  in  co?  kquence  of  fn  aeltination  : 
i.  e.  an  eternal a:.d  cbtoutt*  d  crce  ;  but  was  \\\ 

to  fave  all  men  if  they  complied  with   the  terms  of 
his  gofpel. 

II.  That  CHRIST  died  for  all  men. 

If  I.  That  the  grace  pmchakd  by  Chri/t,  and 
iieceffary  to  falvation,  was  offered  to  all  men. 

IV.  That  man,  before  he  received  grace,   was 
capable  of  faith  and  holy  dcfirts. 

V.  That  man,  born  freey  was  confequently  ca 
pable  of    refitting  the    influences  of  grace,  or  com- 
pying  with  its  fuggeflions. 

The  Petagfans  and  Semi- Pelagians  differ  in  this 
fcfpefl  :  the  I  e-lagians  afllrt,  that  there  is  no  ne- 
ceffity  for  inward  grace  ;  but  the  bemi-Pela^u^s 
maintain,  th.u  none  can  advance  in  virtue  without 
the  affiflahcc  of  Divine  grace,  though  they  fubjedt 
this  inward  grace  to  the  freedom  of  the  will.  [Sec 
Pelagians] 

Mopt'rx'j    Eccl'fjjlical  W'Jlr.ry    v»l  i.  /.  426. 
Stackboujc't  Bo~)  of  Divinity %  p.    150 

SFRVERHNS,  A  feft  in  the  fecond  centorv  ; 
fo  called  irom  Serverus ;  who  tanjrht,  that  the  won  d 
\Hras  made  by  Principalities  and  Powers  :  that  the 
Devil  is  the  fon  of  the  Great  Piince  of  the  Princii- 
palities.-^They  laid,  ihe  Serpent  that  proceeded 

from 


a  E  R 

iron!  him  produced^  the  vine,  and  therefore  abftained 
from  wine.  They  forbid  marriage^  and  denied  the 
refarre&ion  :  they  rtje&ed  Paul's  epiftleSj  and  the 
A£ts  of  the  tpojiies. 

Broughton's  Biftorical  Library,  vol  ii.  p,  540^ 
Hearnit  DuRor  Hiftoricutt  vol.  ii.  J>.  I0l« 

§MVERltES.     [See  Angelites] 

SERVETIANS,  A  name  which  in  the  i6th  cen 
tury,  diftinguiihed  the  followers  of  Michael  Servetus, 
a  Spaniard  by  birth,  He  taught;,  that  the  Deity y  be 
fore  the  creation  of  the  world,  had  produced  withia 
himfeljf  two  personal  representation^  or  manners  of 
exifhnce^  which  werb  to  b'e  the  medium  of  fnter- 
courfe  between  him  and  mortals,  and,  by  whom, 
confequently,  he  was  to  reveal  hisrwill,  and  to  dif- 
play  his  mercy  and  beneficence  to  the  children  of 
xnen  r — -That  thefe  two  reprefentatives  were  the 
Word  and  the  Hoty  Ghoft  *— That  the  former  was 
united  tcf  the  man  CHRIST,  who  was  born  pf  the 
Virgin  MARY,  by  an  omnipotent  act  of  the  Divine 
will  $  and  that,  on;  this  account,  CHRIST  might 
be  properly  called  God  -—That  the  Holy  Spirit  di 
rected  the  courfe,  and  animated  the  whole  fyftem 
of  nature  ;  and  more  efpecially  produced  in  the 
minds  of  men,  wife  counfels,  virtuous  propenfities, 
and  divine  feelings  :  And  finally,  that  thefe  two 
representations  were  to  ceafe  after  the  deftrudlion  of 
this  terreftrial  globe,  and  to  be  ablorbed  into  the 
Jubftance  of  the  Deity >  from  whence  ihey  had  been 
formed,. 


17*  S  H  A 

Servefus  denied  infant  baptlfnt ;  and  maintained 
that  no  man  ought  to  be  proiccuted  like  a  criminal,' 
for  any  doftrinal  point. 

Mijheirfi    Ecclff  ftijl.  vet.  ir    /.   172,   173. 
Memoir t  of    Literaturtt    vol.    iv.  p.    199. 

SETHIANS,  So  called  becaufe  they  paid  Divine 
worfhip  to  Sethi  whom  they  looked  upon  to  be 
Jefus  Chrirt,  the  Son  of  God  5  but  who  was  made 
by  a  third  Divinity,  and  fubftituted  in  the  room  of 
the  two  families  of  Abel  and  Cain,  which  had  been 
destroyed  by  the  deluge. 

This  denomination  appeared  in  Egypt  about  the 
year  190,  and  continued  above  two  hundred  years/ 

Broughton's  H:Jl9ricat  Library ,  vol.  ii.    p.  390. 

SHAKERS,  The  firft  who  acquired  this  deno 
mination  were  Europeans  ;  a  part  of  which  came 
from  England  to  New  York  in  the  year  1774,  and 
being  joined  by  others,  they  fettled  at  Nijqueunia> 
above  sitbany  ;  from  whence  they  have  fpread  their 
doctrines,  and  increaied  to  a  confiderable  number. 

Anna  Lee/e,  whom- they  ftile  the  Elett  Lady,  is 
the  head  of  this  party.  They  aflert,  that  fhe  is  the 
v^onv\n  fpoken  of  in  the  twelfth  chapter  of  Revela 
tions  ;  and  th  1  H:e  (peaks  feventy-two  tongues  : — 
And  though  tLofe  tongues  are  unintelligible  to  the 
living,  (lie  converter  v;ith  the  dead,  who  underftand 
her  language.  They  add  further,  that  fhe  is  the 
mother  of  all  the  elect  :  that  (he  travails  for  the 
whole  world  :  and  that  no  bleffing  can  delcend  to 
any  perfon,  but  only  by  and  through  her,  and  that 
in  the  way  of  her  being  poffeffed  of  their  fins,  by 
their  conteffing  and. repenting  of  them,  one  by  one, 
accordhj2  to  her  diredtion* 

Th. 


S  H  A  ,73 

The  principal  dodtriDes  w^ich  arc  attributed  to 
the  Shakers,  by  thofe  who  have  had  opportunities  tp 
be  acquainted  with  their  religious  tennis,  are  as  fol 
low  : 

I.  That  there  is  a  new  difpenfation  taking  place^ 
in  which  the  faints  fliall  reign  a  thousand  ye*rs  with. 
Cbrifl,  and  attain  to  perfection  j  and  that  they  have 
entered  into  this  flate  ;    are  the  only  church  in  the 
y^orld  5  and  have  all  the  apoftolic  gifts,** 

They  attempt  to  prove  this  dodtrine  of  a  new  dif 
penfation  by  counting  the  myftical  numbers  fpecified 
in  the  prophefies  of  Daniel,  as  well  as  by  their  figns 
and  wonders. 

II.  That  God,  thro'  Jefus  Chrift  in  the  church, 
is  reconciled  with  man  :  and  that  Chrift   is  come  a 
light  into  human  nature  to  enlighten  every  man  ivb& 
Cometh  into  the  world,  without  diftindion. 

III.  That  no  man   is   born  of  God,  until,  by 
faith,  he  is  affimulated  to  the  character   of  Jelus 
Chrid  in  his  church. 

IV.  That  in  obedience  to  that  church,  a  man's 
faith  will  encreafe,  uptil  he  comes  to  be  one  with 
Chrift,  in  the  Millenium  church  ftate. 

V.  That  every  man  is  a  free  agent  to  walk  in  the 
true  light,  and  chufe  or  rejeft  the  truth  of  God  with 
in  him  ;  and,   of  confequence,  it  is  in  every  man's 
power  to  be  obedient  to  the  faith. 

VI.  That  it  is  the  gofpel  of  the  firft  refurredion 
\vhich  is  now  preached  in  their  church,  x 

Y  2  VII.    That 

*  They  sf&rt,  that  all  external  ocdinarc^f,   ?fpec":^ly  tap ^ Jut 
and  the  lord's  fupper,  ceafed  in  the  tpojioiic  ag*  ;  aod  xhh*  God 
sever  fsnt  or«  m^n  to  preach  fir  ccihai  lime,  Uiiu!  the;  en- 

to  call  ia  ih« 


T74  H  A 

VII.  That  all  who  are  born  of  God,  as  they  ex* 
plain  the  new-birth,  Hull  never  tafte  of  the  Jecond 
death.  ' 

VIII.  That  thofe  who  are  faid  to  hive  been  re 
generated  among  Chriftians,  are  only  regenerated  ir* 
part ;  therefore,   not  affimulated  into  the  character 
of  Chrift  in  his  church,  while   in  the  prefeat  llate, 
and,  of  consequence,  not  tailing  the  happineis  of  thp 
firft  relurredion,  cannot  efcape,  in  part,  the  iecond 
death. 

IX.  That   the  word  everlafting,  when  applied 
to  the  punifhment  of  the  wicked,  refers  only    to  i 
limitted  fpac?  of  time— excepting  m   the   cafe  of 
thofe  who  fall  from  their  church  ; — But  for    f.ich, 
there  is   no  forgivenefs,  neither  'in  this  wcrLi, 
that  which  is  to  come. 

They  quote  Matt.  xii.  32,  to  prove  thic  d'-Jb 

X.  That  the  fecond  death  having    power  o* 
fuch  as  rife  not  in  the  character  of  Chrift  in  the  fii  ft 
reiLirredlion,  will,  in  due  time, "fill  up  the  mealure 
of  his  iufFerings  beyond  the  grave. 

XL  ^  That  the  righteoufncfs  and  fufferings  of 
Chrift,in  his  members,  are  both  one  :  but  that  every 
inan  fuffers  perfonally,  witli  inexpreffible  woe  and 
injiery,  for  (ins  not  repented  of,  notwithftanding 
this  union,  until  final  redemption. 

XII.  That  Chrift  will  never  make  any  public 
appearance,  as  a  fingle  perfon,  but  only  in  his  faints : 
—That  the  judgment  day  is  now  begun  in  their 
church  ;  and  the  books  are  opened,  the  dead  now 
rifing  and  coming  to  judgment,  and  they  are  fet  to 
judge  the  world,  For  which  they  quote  ift  of  Cor. 


S  H  A  175 

X.I1L  That  their  church  is  come  out  of  the  or 
der  of  natural  generation,  to  be  as  Chrift  vyas  ;  and 
that  thole  who  have  wives  be  as  though  they  had 
none  ;  that  l)y  ihefe  means,  Heaven  begins  upoq 
earth,  and  they  thereby  loie  their  fenfual  and  earth 
ly  relation  to  Adam  the  firft,  and  come  to  be  tran- 
iparent  in  their  ideas  in  the  bright  and  heavenly  vi^ 
|ions  of  God. 

XIV.  That  their  is  no  falvation  out  of  obedience 
to  the  fovereignty  of   their  dominion    :  that  all   fin 
which  is  committed  againftGod  is  done  againft  them» 
^nd  muft  be  pardoned  for  Chrift's  iake  thro*   them, 
and  confe'lion  muft  be  made  to  them  for  that  purpofe. 

XV.  They  hold   to  a  travel  and Jabour  for  the 
redemption   of  departed    fpirits. 

iY-e  dilcipSSneof  this  denomination  is  founded  op 

the   U  ppoied  perfedion  of  their  leaders:  the  mq- 

th.er.it  \    fai  i  ob^ys  God  through  Chrift  5   European 

obey  •  er  ;   American  labourers,  and  the  com- 

eopie  obey  .hem,  while  confeflion  is  made  of 

-ct  in  nature,  from  the  oldeft  to  the  yoqng- 

*  fle  people  are  made  to  believe  they  are  feen 

fhrou-.h  and  t/iroii^h  in  the  gofpcl  glafs  of  perkdion, 

.  their  teachers,  wh-i  bchpld  rhe  ftate  of  the  dead, 

a;ui  ttinumerable  worlds  of  fpirits  good  an  i  bad. 

Theie  people  are  generally  inftruded  to  be  very 
induftrious,  and  to  bring  in  according  to  their  ability 
to  keep  up  the  meeting  They  vary  in  their  exer- 
cites,their  heavy  dancing,  as  it  is  called,  is  performed 
by  a  perpetual  fpringing  from  the  houfe  floor,  about 
four  inches  up  and  down,  both  in  the  men's  and  wo 
men's  apartment,  moving  about  with  extraordinary 
tranfport,  finging  fometimes  one  at  a  time, 
times  morej  making  a  per  fed  charm  * 

*4^    <,   -  *  „ . .  %aF  4k  — — •, truM  -m*«nn-  mfr  — ^-'  -^ 


176  S  I  M 

This  elevation  affefts  the  nerves,  fo  that  they  have 
intervals  of  fhuddering  as  if  they  were  in  a  ftrong 
fit  of  the  ague.  —  They  iometimeb  ciap  hands,  and 
leap  fo  as  to  ftrike  the  joift  above  their  heads.  They 
throw  off  their  Qiufide  garments  in  theie  exercifes, 
and  fpend  their  ftrength  very  cheerfully  this  wa^  ; 
their  chief  fpeaker  oft£n  calls  for  their  attention, 
then  they  all  ftop,  and  hear  fome  harrangue,  and  then 
fall  to  dancing  again.  'They  aflert,that  their  dancing 
is  the  token  of  the  great  joy  and  happinefs  of  the  new 
Jerusalem  Jiatey  and  denotes  the  vi&ory  overfly 
One  of  the  poftures  which  incrcafe  among  them, 
is  turning  round  very  fwift  for  an  hour  or  two. 
This  they  fay  5s  to  {how  the  great  power  of  God. 

They  fometimes  fall  on  their  knees  and  make  a 
found  like  the  roaring  of  many  waters,  in  groans 
and  cries  to  God,  as  they  fay,  for  the  wicked  world^ 
who  perfecute  them. 

Hathburrfs    Accsunt  of  the  Sbaktrt,  p    4     5     6,    14- 

*s    Account  of  Ike  Shaktrs,  p    4,    7,  89     15     *6- 
Account  of  the   Skakerst  p    &,   13. 


SIMONIANS,  A  fed  in  the  firft  century  ;  they 
derived  their  name  from  Simon  Magos,  their  leader, 
who  is-fo  often  mentioned  in  theA(51s  of  the  apoilles  ; 
end  affumed  to  himlelf  the  title  of  the  Supreme 

Power  of  God. 

This  denomination  maintained  the  eternity  of 
matter,  and  alfo  the  exiflence  of  an  evil  Being,  who 
prefided  and  thus  {bared  the  empire  of  the  univerfe, 
with  the  fupreme  and  beneficent  mind.  They  pro 
bably  embraced  the  opinion  of  thofe  who  held  that 
matter  -moved  from  eternity,  and  by  an  intrinfic 
and  neceflary  activity,  had  from  its  innate  force, 
produced,  at  a  certain  period  of  time,  from  its  own 
?  {ubftance 


, 
.** 


§  6  c  177 

Aibftance,  the  evil  Principle  which  now  exercifes 
dominion  over  it,  with  all  its  numerous  train  of  at 
tendants.  They  are  faid  to  have  taught,  that  alt 
human  aflions  were  indifferent  :  —  to  have  attribu 
ted  a  (urprifing  power  to  magic  :  —  and  to  have  de 
nied  the  returreClion  of  the  dead. 


Simon  Magos  taught  thofe  who  followed 
to  fail  down"  before  him  and  his  miftrefs  Helena; 
in  his  journey  from  Alia  to  Rome,  to  whom  heaf- 
cribed  the  quality  of  the  firft  intelligence  of  the  fo- 
verci^n  virtue  $  to  her  he  attributed  the  production 
of  snge's,1  and  to  angels  the  creation  of  the  world* 
He  pretended  that  in  his  perfon  refided  the  greatetl 
and  mod  perfect  of  the  tfi.v*ne  JEons  ;  and  another 
of  the  female  fex,f  the  Another  of  all  human  fouls, 
dwelt  in  the  perfon  of  his  miftrefs  Helena,  and  that  he 
came  by  the  command  of  God,  upon  earth,  to  efta- 
blifn  the  empire  of  thofe  who  had  formed  the  ma 
terial  world,  and  to  deliver  Helena  from  their  power 
and  dominion. 


Ecclefaftical  ffiflary.  vol.i.  p.  ny. 
Si*tfvn>j    Hiflory    of  the    Church,  p.  414. 
Dupin's   Church  Hi/lory^    vol.  \\     p      29. 
Forney's   Ecciejjitftical  Hiftoryt   vol.  i.   p.  21. 

SQCINIANS,  A  denomination  which  appeared 
In  the  fmeenth  century  ;  and  owed  its  origin  to 
Lelius  Socinus,  a  man  of  uncommon  genius  and 
learning  ;  and  to  Fauftus  Socinus,  his  nephew  ;  whp 
propagated  his  uncle's  fentiments  in  a  public  inan^ 
ner'after  his  death. 

The  principal  tenets  maintained  by  this  denomi 
nation  are  as  follow  ;  to  which  are  added  a  fewof 
ihe  arguments  th^y  ufe  in  defence  of  their  fentiments. 

L    That 


I.  That  the  holy  (captures  were  to  be  under-' 
flood  and  explained  in  fuch  a  manner  as  to  render 
them  conformable  to  the  dilates  of  reafon. 

In  confequence  of  this  leading  point  in  their  I 
blogy^  they  maintain,  that  God,  who  i  infinitely 
nvsre  perfect  than  man,  though  of  a  fimilar  nature 
in  fome  refpedls,  exerted,  an  adl  of  that  pov"er  by 
\vhich  lie  governs  all  thing?;  in  conh  q  ;ti:  : 
'ivhich,  an  extraordinary  perfon  v.  as  born  Vir 

gin  A/dry.  That  perfon  was  .J.///5  drift,  whom 
God  firft  tranflated  to  Heaven  by  thu  poition  of  his 
divine  power  which  is  called  the  holy  Gboft  ;  and 
having  inflru&ed  him  fully  in  the  knowledge  of  his 
counfels  and  defigns,  fent  him  agaifi  into  thi<  iublu- 
nary  world,  to  promulgate  to  mankind  a  new  rule 
of  life,  more  excellent  than  that  under  v  hich  they 
had  formerly  lived — to  propagate  divine  truth  by 
his  miniitry,  and  to  confirm  it  by  his  death. 

That  thofe  who  obey  the  voice  of  this  Divine  tea 
cher ',  (and  this  obedience  is  in  the  power  of  every 
one  whofe  will  and  inclination  leads  that  way)  &al!,v 
one  day,  be  cloathed  with  new  bodies,  and  inhabit, 
eternally,  thofe  blefled  regions,  where  God  himfelf 
immediately  refides.  Such,  on  the  contrary,  as  are 
difobedient  and  rebellious,  fhall  undergo  moft  ter 
rible  and  exquifite  torments,  which  fhall  be  fucceed- 
ed  by  annihilation,  or  the  total  extinction  of  their 
being. 

Thus  the  Socinians  argue  againft  the  Eivinity  of 
Chrift. 

i.  The  fcriptures  contain  the  cleared:  and  moft 
cxprefs  declarations  that  there  is  but  one  Gody  with 
out  ever  mentioning  any  exception  in  favour  of  a 


§  0  C  179 

or  guarding  us  againft  being  led  into  any 
miftake  by  fuch  general  and  unlimited  expreffions, 
Ex.  xx.  3.  Tboii  llalt  have  no  other  GOD  but  me. 
Deut  vi.  4.  Mark  xii.  ao.  ift  of  Cor.  viii.  6  Eph. 
iv.  5. 

2.  This  one  GOD  is  faid  to  have  created  all  things; 
and  no  intimation  is  given  of  his  having  employed 
any  inferior  agent  in  the  work  of  creation.     Gen.  i. 
1. — <c  In  the   beginning  GOD  created  the  heaven 
and  the  earth."     Pfalms  xxxiii,  6.  v.  9. 

3.  This  one  GOD  is   called  the  Father,  i.  e,  the 
Author  of  all  Beings  ;  and  he  is  called  God  and  Fa 
ther  with  refpeft  to  Chrift,  as  Weil  as  all  other  per- 
fons.  John  vi.  27.  xvii.  3.  xx.  17,     Col,  i.  3. 

4.  Chrift  is  faid  expreflly   to  be   inferior  to  the 
Father  \  all   his   power  is  faid  to  have  been  given 
him  by  the  Father,  and  he  could  do  nothing  with 
out  the    Father.    John  xiv.  28. — "  My  Father  i* 
greater  than  1."  lit  Cor.  iii.  23.  John  v.  19.    Mat. 
xxviii,  1 8. 

5.  Some  things  were  withheld  from  Chrift  by  his 
Father,  Mark   xiii.    32. — <c  But  of   that   day   and 
that  hour  knowetb  no  man,  no  not  the  angels  which 
are  in  Heaven,  neither  tfo  Son,  but  tbeFatber.  Mat. 
xx.  23. 

They  alledge,  that  it  is  impoffible  to  reconcile  the 
dodrine  of  the  fatisfadion  for  fin  by  the  death  of 
Chrift,  with  the  do£lrine  of  free  grace  ;  and  if  Chrift 
paid  a  full  price  for  our  j unification,  j;here  can  be  no 
free  grace  in  GOD  in  pardoning  us  on  that  account 

The  Socinians  rejeft  the  dodlrines  of  original  fin, 
and  predeftination.  They  maintained  that  man,  be 
fore  his  fall,  was  naturally  mortal,  and  had  no  ori- 

Z  ginal 


SOD 

ginal  righteoufnefs :  and  that  God  has  no  knowledge 
of  future  contingencies  but  alternately. 

This  denomination  differ  from  the  Arians  in  the 
following  particular^  : 

The  Socinians  deny  that  Chrift  had  exiftence  be 
fore  he  was  born  of  the  blefled  Virgin. 

The  Arians  fay,  that  Chrift  was  generated  befor* 
the  world  5  and  in  procds  of  time  became  incarnate 
in  our  nature. 

The  Socinians  fay,  that  the  Holy  Gboft  is  th* 
power  and  wifdom  of  God,  which  is  God. 

The  Arians  fay,  that  the  Holy  Spirit  is  the  crea 
ture  of  the  Son,  and  fubfervient  to  him  in  the  work 
of  redemption. 

For  an  account  of  the  Socinian  divlfions, — fee 
Bidclians,  Budneians,  and  Farvonians. 

Mo/heini's   Ecclcf.   Hi  ft.   vol.  iv.  p.    167     I93t  T9f* 
Colliers  HiJloricalDtftionaryi  vol    \\      [Stc  &oci*ium~\ 
Lcjlit    Socinian  Controverfi,  p    j6 
Pricfl'hy'r  s'fyeat,  p.  19    47.46    49. 

SOLDINS,  So-called  from  their  leader  one  Soldi  it* 
a  Greek  Prieft.  They  appeared  about  the  middlr 
of  the  fifth  century,  in  the  kingdoms  of  Saba  and 
Godolia.  They  altered -the  manner  of  the  facrifice 
ot  the  mafs  ;  thei*  Pr ierts  offered  gold ;  their  Deacons, 
incenfe  5  and  their  Sub -deacons,,  myrrh  ;  and  this 
in  memory  of  the  like  offerings  made  to  the  infant 
JESUS  by  the  wife  men.  Very  few  authors  men 
tion  the  Soldins,  neither  do  we  know  whether  they 
ftilifubfiir. 

Brcugkton's  Hiftvrlcal  Library,  vol  ii    p.   560. 

STANCARIANS; 


SUB  iti 

STANCARIANS,  The  difciples  of  Francis  Stan- 
jcarus,  profeffor  of  the  Hebrew  tongue,  and  a  native 
of  Mantua,  in  Italy. 

The  tenet  which  he  mod  eagerly  defended  was,1 
that  Jefus  Chrift  was  a  Mediator,  in  quality  of  a 
mere  man,  and  not  in  quality  of  God  aiid  man. 

This  denomination  took  its  rife  in  the  fixteentk 
Century. 

Broughton's  Hiftorical  Library  v*l.  it.  p.  561. 

STIL1TES,  So  called  by  the  Greeks  ;  and  Sanfti 
Columnaries,  or  Pillar-Saints,  by  the  Latins.  They 
flood  motionlefs  upon  the  tops  of  pillars,  expreffly 
raifed  for  this  exercife  of  their  patience,  and  remain 
ed  there  for  feveral  years,  amidft  the  admiration  and 
applaufe  of  the  populace. 

The  inventor  .of  this  difcipline  was  Stmeon,  a  Syr/- 
an,  who,  in  order  to  climb  as  near  Heaven  as  poffi- 
ble,  *  paffed  thirty  feven  years  of  his  life  upon  five 
pillars  of  fix,  twelve,  twenty- two,  thirty-fix,  and 
forty  cubits  high  ;  and  thus  acquired  a  moft  (Lining 
reputation,  and  attracted  the  veneration  of  all  about 
him.  Many  of  the  inhabitants  of  Syria  followed 
hi$  example,  though  not  with  the  fame  degree  of 
aufterity  :  and  this  practice,  which  was  begun  in 
the  fifth,  continued  in  vogue  till  the  twelfth  century. 

Mtfceim's  Ecchjia/lical  Hifttry,   vol.  i.  p   391. 
Hijiory  of   Don  Ignatius >   vvl.  i.  p.    31. 

SUBLAPSARIANS,    An  appellation   given   to 
thole  Cahinijts  who  fuppofe,,  that  the  decree  of  pre- 
Z  2  deflination 

*  It  11  faid  that  Simeon  imagined  he  faw  an  angel  of  light  jca- 
g  to  him  in  a  fiery  chariot  to  c  :rry  him  to  Ile^vco,  aad  lifted 
nb  Coo:,  ia  order  to  cater  the  4ma*  vehicle. 


.28*'  TAB 

deflination  regards  ipan  as  fallen,  by  sn  abivfe  of  that 
freedom  which  Adam  had,  into  a  Itate,  in  which 
all  were  to  be  left  to  necefiary  and  unavoidable  ruin> 
\vho  were  not  exempted  from  it  by  predeftination. 

Doddridgis  Ltfiurtst  />.   460. 

SUPRALAPSARTANS,  A  title  given  to  tliofe 
Calvimfts  who  fuppc*fe,that  God  intended  to  glorify 
his  juftice  in  the  condemnation  of  feme,  as  well  as 
his  mercy  in  the  falvation  of  others  ;  and  for  that 
purpofe  decreed,  that  Sldam  fhould  neccflarily  fall, 
and  by  that  fall  bring  himfelf  and  his  offspring  into 
a  ftate  of  everlafting  condemnation. 

Doddridge^s    Lefiures.  ibid. 

SYNCRETISTS,  A  name  given  to  the  follow 
ers  of  Calixtus.  [See  Calixtins] 

SYNERGISTS,  So  called  from  the  Greek  word 
[funcrgeia]  which  fignifies  cooperation.  Hence 
this  name  was  given  to  thofe  in  the  fixtccnth  cen 
tury,  who  denied  that  GOD  was  the  fole  agent  in  the 
converfion  of  finful  man  ;  and  affirmed,  that  man 
co-operated  with  divine  grace  in  the  accompli  fo 
ment  of  this  falutary  purpofe. 

Mo/he MM'S  Ecclef,  Hifl.  vol.   if.     pt   /jo. 


TA  B  O  R I  T  E  S,  A  feft  in  the  fifteenth  cen 
tury  ;  fo  called  from  a  mountain  well  known 
in  facred  hiftory.  They  not  only  infifted  upon  re 
ducing  the  religion  of  JESUS  to  its  primitive  fira- 
plicity,  but  required  alfo  that  the  fyftem  of  ecclefia- 
ilical  government  fhould  be  reformed  in  the  lame 
manner  -,  the  authority  of  ^the  Pope  deftroyed  ;  the 

form 


TAN  183 

form  of  divine  worfhip  changed  :  they  demanded, 
in  a  word,  the  erection  of  a  new  church,  a  new 
hierarchy,  in  which  CHRIST  alone  fhould  reign, 
and  all  things  fhould  be  carried  on  by  a  Divine  di- 
re&iou  and  impulfe. 

The  famous  Jqbn  Zijca,  a  Bohemian  Knight,  was 
the  leader  of  this  denomination.  They  maintained, 
that  it  was  lawful  to  perfecute  and  extirpate,  with 
fire  and  (word,  the  enemies  of  the  true  religion  : 
and  fome  of  the  principal  doflors  among  the  *Tabo- 
rices,  f'uch  as  Martin  Loquis,  and  his  followers,  flat 
tered  themselves  that  CHRIST  would  defcend  in 
perfon  upon  earth,  armed  with  fire  and  fword,  to 
extirpate  fatfe  opinions  in  religion,  and  purify  the 
church  from  its  multiplied  corruptions.  Soon  after, 
however,  this  denomination  abandoned  the  doflrines 
wh;ch  upon  ferious  examination,  they  found  to  be 
incontinent  wiih  the  fpirit  and  genius  of  the  gofpel. 
The  '1  aborites>  thus  new  modelled,  were  the  fame 
vmh  thofe  Bohemian  brethren,  who  joined  Luther 
and  his  fucceflbrs  at  theReformation  ;  and  of  whom 
there,  are  at  this  day  many  of  the  defcendants  and 
followers  in  Poland,  and  other  countries, 

Mo/beim's  EceJt/.  Hift   vol.  iti    />.  260,  262,  263,  264. 
Gtiptfs   Lift  of  Zifca,  /.  296- 

TANQUELINIANS,  So  called  from  Tanqueli- 
nus,  who  formed  a  numerous  fe£t  in  Brabant  and 
Antwerp,  in  the  twelfth  century.  He  treated  with 
contempt  the  external  worfhip  of  God,  the  facra- 
jnent  of  the  Lord's  fupper,  and  the  rite  of  bapti/m  ; 
and  held  clandefline  aflemblies  to  propagate  his  opi 
nions.  He  declaimed  againft.the  vices  of  the  clergy 
vehemence  and  intrepidity, 

Mojktim's  EeetfJ.  fiiji.  vol.  ii.  p.  448,  449. 

TATIANITES, 


«84  TRI 

TATIANITES,  A  fcft  in  the  fecond  century  ; 
fo  called  from  their  leaderTatian,  a  difciple  oiju/tifi 
Martyr. 

They  were  however  more  frequently  diftinguifh-; 
cd  by  the  names  of  Encratites,  or  Continents  ;  Hy- 
droparaftates,  or  Drinkers  of  Water  j  Apotadtites, 
or  Renouncers. 

[For  an  account  of  the  fentiments  of  this  denomi 
nation,  fee  Encratites] 

Mo/heim's  Ecclejiajlical  Hiflory.  vol.   i.  p.  180. 

THEODOSIANS.     [See  Angelites] 

THEOPASCHITES,  A  feft  in  the  fifth  century, 
which  derived  their  name  from  theGreek  of  [TheosJ 
God,  and  [pacho]  to  fufFer. 

They  were  charged  with  maintaining,  that  the 
whole  Trinity  fuffered  in  the  perfon  of  Je/us  Cbnft, 

One  Peter,  firnarrfed  Fullo,  was  the  author  of  this 
denomination. 

Mofhciirfi  \lid*     p    417 
Bailey's  'Dictionary,  vol.  ii.      [Stf  Theopafcbites"\ 

TRASKITES,  A  fe<3  which  arofe  in  the  vear 
j6<4-  They  derived  their  name  from  Mr.  John 
Tralke.  His  opinions  were  fimilar  to  the  Saboata- 
rians.  [See  Sabbatarians] 

Pagift  Ptrtjiographj)  p    135. 

TRISORMIANI,  A  feft  which  appeared  about 
the  year  408  ;  fo  called  from  the  Latin  [tria-forma] 
They  maintained,  that  the  Divine  nature  was  one 
and  the  fame  in  three  per/om  together,  but  imperfect 
in  the  federal  perjons. 

i  Dufttr  Hiftoricvt,  vol.  \\    p.   170. 

TRITHEISTS, 


TUR 

T illf  HEISTS,  A  fed  in  the  fixth  century; 
whofe  chief  was  John  Afcufnage,  a  Syrian  philofo- 
pher,  and  at  the  fame  time  a  Monophyfite.  This 
ifcan  imagined  in  the  Deity  three  natures,  or  fub- 
ftances,  abfolutely  equal  in  all  relpeds,  and  joined 
together  by  no  common  tflence  :  to  which  opinion 
his  adverfaries  gave  the  name  of  Trithcifm,  front 
the  Greek  of  [treis]  three/  and  [Tfobs]  God.  One 
of  the  warmed  defenders  of  this  dodlrine  was  John 
Philoponus,  an  Alexandrian  philofopher  and  gram 
marian  of  the  highefl  reputation  •  and  hence  he  was 
confidered  by  many  as  the  author  of  this  (eft,  whofe 
members  have  confequently  derived  from  him  the 
title  of  Philoponifts. 

This  fe<3  was  dividedi  into  two  parties,  the  Phi 
loponifts,  and  the  Cononites  ;  but  they  differecl  only 
concerning  the  doftrine  of  the  rejurreSion.  Phi 
loponus  maintainedjthat  ihtjorm  as  well  as  the  mat- 
ttr  of  all  bodies  was  generated  and  corrupted^  and 
7that  both  therefore  were  to  be  reftored  in  the  r%ur~ 
feffion. 

[See  Cononites,  for  an  account  of  the  tenets  of 
that  denomination  J 

Mo/helm's    Eccltf.  flifl.  vvl.  \    £..  473. 
Burclafs  Ditlionary.     [Set  Tritbtijii] 

TURLUPINS,  A  fcft  which  appeared  about 
the  year  1372.  Their  principal  fcene  was  in  Savoy 
and  Dauphiny. 

They  taught,  that  when  a  man  is  arrived  at  a 
certain  date  of  perfection,  he  is  freed  from  all  fub- 
jeftion  to  the  divine  law.  They  often  went  naked  : 
and  they  allowed  of  no  prayer  to  God  but  mental. 
John  Dabantonne  was  the  author  of  this  denomina 
tion, 


VAL 

tion.  Some  think  they  were  called  Turluplns,  be- 
caufe  they  ufually  abode  in  places  expofed  to  wolves, 
[lupis]  They  called  themfelves  the  Fraternity  GJ 
tbe  poor. 

Broughton's  Biftorical  Lifrrarj,  vol.  \\     p.  474. 
Tab/ej,  vet.  ii   f>    243* 


VALENTIN  I  ANS,  A  fed  which  fprung 
up  in  the  fecond  century  5  fo  called  from 
their  leader  Valentinus.  Their  principles  were,  gc^ 
nerally  fpeaking,  the  fame  with  the  Gnoftics,  whole 
name  he  aflumed,  yet  in  many  things  he  entertained 
opinions  peculiar  to  himfelf.  He  placed,  for  inftance, 
in  the  Pltroma,  (fo  the  Gnoftics  called  the  habita^ 
tion  of  the  Deity)  thirty  JEons,  of  which  the  one 
half  were  male,  and  the  other  female.  To  thefe 
he  added  four  others, which  were  of  neither  lex,  viz. 
HcruSt  who  guarded  the  borders  of  the  Pieroma, 
Chrift,  the  Holy  Ghoft,  and  Jefas.  The  youngcit 
of  the  JEonS)  called  Sophiay  (i.  e.  wifdom)  conceiv 
ed  an  ardent  defire  of  comprehending  the  nature  of 
the  fupreme  Being%  and  by  the  force  of  this  propen- 
iity,  brought  forth  a  daughter,  named  Achamoth. 
jicbamoth  being  exiled  from  the  P!eroma9  fell 
down  into  the  rude  and  undigested  mafs  of  mattc^ 
to  which  ihe  gave  a  certain  arrangement  ;  and  by 
the  affiftance  of  Jejus,  produced  the  Demiurge,  the 
Lord  and  Creator  of  all  things.  This  Demiurge  fe- 
parated  the  lubtle  or  animal  matter  from  that  of  the 
grofler,  or  more  terreflriat  kind  5  out  of  the  former 
he  created  the  Superior  world,  or  the  vifible  Hea 
vens  ;  and^out  of  the  latterhe  formed  the  inferior 
world,  or  this  terraqueous  globe.  He  alfo  made 

man* 


VAL 

than,  in  whofe  compofitiort  the  fubtle^  aftd  alfo  the 
groffcjr  matter  were  both  united,  and  that  in  equal 
portions  5  bat  Achamoth%i  the  mother  of  Demiurge^ 
added  to  thefe  two  fubftancesj  of  which  the  human 
race  was  formed  a  fpiritual  and  celeftial  fubilance. 

The  Creator  of  this  world,ac0ordmg  to  VaUntine^ 
arrived,  by  degrees,  to  that  pitch  of  arrogance,   that 
he  either  imagined  hinifelf  to  be  God  alone,  or,  at 
leaft,    was  defirous   that   mankind  fiiould  confidec 
him  as  fucru  t  For  this  purpofe,   he  fent  forth  pro 
phets  to  the  Jewi(h  nation,  to  declare  his  claim    to 
the  hond'ur  that  is  due  to  the  fop*  erne  Being  $  and  in 
this  alfo  the  other  angels  who  prefide  over  the  different 
parts  of  the  univerie  immediately  fet  themfelves  to  imi 
tate  his  ambition. .   To  chaftife  this  lawlefs  arrogance 
of  Demiurge^  and  to  Illuminate  the  minds  of  ration 
al  beings  with  the  knowledge  of  the  true  and  [upremc 
£)<?/>>',  Chrift  appeared  upon  earth,  compofed  df  an 
animal  £nd  fpiritual  fubftance,  and  cloathed,  moreo 
ver,  with  an  ferial  body.     This  Redeemer  paffed 
through   the   womb   of  Mary,   as  the  pure  water 
flows  through  the  untainted  conduit.     Jefast  one  of 
the  fupreme  Mom,  was  fubftantiaily  united  to  him, 
^hefi  h'e  was  baptized  by  John  in   the  waters  of 
Jordan.     The  Creator  of  the  world,  when  he  per 
ceived  the  foundations  of  his  empire  were  fhaken  by 
this  Divine  man,  caufed  him  to  be  apprehended  and 
nailed  to  the  crofs.     But  before  CHRiST  fubmitted 
to  this  puniihment,  not  only  Jejus^  the  Son  oj  God9 
but  alfo  the  rational  foul  of  Chrift  afcended  up  on 
high  ;  fo  that  only  the  animgl  foul  and  the  etherial 
body  fuffered  crucifixion.     Thofe  who  abandoning 
the  fervice  of  falfe  Deities,  and  the  worfkip  of  the 
God  of  the  Jeu>$>  live  according  ta  the  precepts  of 

A  a 


U  C  K 

Cbriff,  and  fubmit  the  animal  and  fertfual  foul  to 
difcpline  of  reafon,  (hall  be  truly  happy  :  their  ra 
tional,  and  alfo  their  fenfual  fouls  (hall  afcend  to 
thofe  glorious  feats  of  blifs  which  border  on  the 
P/<rr0w*.—  And  when  all  the  parts  of  the  Divine  na 
ture,  or  all  fouls  are  purified  thoroughly,  and  Sepa 
rated  from  matter,  then  a  raging  fire^  let  loofe  frorn 
ItsprHon,  fhall  fpreid  its  flames  throughout  the  uni-» 
verfe,  and  diffolve  the  frame  of  this  corporeal  world. 

The  denomination  of  the  Valentinians  was  divi 
ded  into  many  branches.  [See  Ptolemates,  Secun- 
dians,  and  Heracleonites] 

Mothers  Ecc'tf.  Hifi   vvl.'i    p    185    186   1*7,  1*8. 

VANISTS,  So  called  from  Sir  Henry  Vane,  who 
•was  appointed    Governor  of  Rew-  England  in   the 
year  1636  5  and  is  fa-id  to  have  been  at  the  head  of 
that  party,    in   New-England,  who  were  charged 
with   maintaining   Antinmian  tenets.     [See 


Ctlamfi  Abridgment  ',  vol  \   p,  98. 

UBIQUITARIANS,  A  feft  which  derived  their 
'name  from  their  maintaining,  that  the  body  of  Jefus 
Chrift  is  [ubique]  every  where,  and  in  every  place. 

Brentius  is  faid  to  have  firft  advanced  this  fenti- 
jnent,  about  the  year  1560.  The  Ubiquitarians 
were  not  quite  agreed  among  themfelves  :  fome  hold- 
Ing,  thatjelus  Chrift,  even  during  his  mortal  life,  was 
every  where  ;  and  others  dating  the  ubiquity  of  his 
tody  from  the  time  of  his  alcenfion  only. 

Broughton's  Hiflorical  Difiionary,  vol.  ii.  /.  481. 

UCKEWALLISTS,  A  fed  which  derives  its 
denomination  from  Uke-Wa)les,  a  native  of  Frief- 
land,  who  published  his  fentimems  in  the  year  i6^jl 

He' 


U  N  I  |8* 

He  entertained  a  favourable  opinion  of  the  eternal 
#ate    of  Judas,   and  the  reft  of  Chrift's  murderers. 
To  give  an  air  of  plaufibility  to  this  fentiment,  he 
invented  the  following  hypothefis  :-^That  the  pe 
riod  of  time  which  extended  from  the  birth  ofChrifl 
to  the  dcfcent  of  the   Holy  Ghoft,  was  a   time  of 
deep   ignorance   and  darkueis  ;  during   which    the 
Jews    were  void  of  light,    and  ehtirely  deftitue  of 
Divide  fuccour  ;  and  chat  of  confeq  ience,  the  fins 
*ind   enormities   which  were  committed  during  this 
Interval,,  were  in  a  great   meafure  excufable,    and 
could  not  merit  the  fevereil  diiplays  qf  the  Divine 
Juftice. 

This  denomination  M&ly  adhere  to  tl?e  doaripe 
and  difcipline  of   the   primitive  Mennonites,     The 
ceremony    of  wafliing  the  feet   of   ftrangers,  who 
come   within  the  reach  of  their  hospitality,  ihe 
$fteem  a  fight  of  Diyine  inftittttion. 

Mt/hcfa's,  Ecchjfaftical  Hijlory^  vol.  v.  fr  48,  49- 


VERSCHORISTS,  A  Dutch  fe<3,  which  derived 
its  denomination  from  Jacob  Verfchoor,  a  native  of 
Flufliing,  who  publiftied  his  fentiments  in  the  year 
1680.  i?he  religious  tenets  of  this  denomination 
referable  the  Hauemifts,  in  molt  points.  [See 
iiattemifts] 

Mofhtim*s  Eccltjiafliwl  ffijl.  vol.  iv.  />.  552. 

UNITARIANS,  A  name  given  to  the  dntitrlm- 
tartans  ;  the  Sociniaw  are  alfo  lo  called.  The  term 
is  very  compreheafive,  and  is  applicable  ta  a  great 
variety  of  psrfons,  who,  notwkhilanding,  agree  in 
this  common  principle,  that  there  is  no  diftinftkfk 
JBivitie  nature* 

Mojheim's  Ecclefiajjical  Hifory,  ?ol,  v.   p.  5,8, 

A  a  2 

S3»if.sk 


UNI 

UNIVERSALITS,  The  fentiment  which  has 
acquired  its  profeffors  this  appellation,  was  embra 
ced  by  Qrigen  in  the  third  century  ;  and  in  more 
modern  times  by  Chevalier  Ram  fay,  Dr.  Cbeyne,  Mr. 
Hartttyi  and  others.  7  he'  plan  of  univtr/al  /aha- 
lion,  as  exhibited  by  a  learned  divine  of  the  prefent 
ctay,  who,  in  a  late  performance,  entitled,  The  Jdha- 
&on  of  ail  meny  has  made  feveral  additions  to  the 
fentiments  ot  the  above  mentioned  authors,  is  as 
follows. 

That  the  fcheme  of  revelation  has  the  happinef^ 
of  all  mankind  lying  at  bottom,  as  its  great  and  ul 
timate  end  •  that  it  gradually  tends  to  this  end  ;  and 
'ifrill  not  fail  of  its  accomplifhment,  when  fully  com- 
pleated.  Some,  in  confequence  of  its  operation,  as 
Conduced  by  the  Son  o^God%  will  be  difpofeci  and  en 
abled,  in  this  prelent  ftate,  to  make  fuch  improve- 
irients  in  virtue,  the  only  rational  preparative  lor 
fcappinefs,  as  that  they  {hall  enter  upon  the  enjoyment 
6t  it  in  the  next  ftate. "  Others,  who  have  proved 
incurable  under  the  means  which  have  been  ufed 
with  them  in  this  ftatc,  inftead  of  being  happy  in 
t^he  next,  will  be  awfully  miierable  ;  not  to  conti 
nue  io  finally,  but  that  they  may  be  convinced  of 
their  folly,  and  'recovered 'to "a  virtuous  frame  of 
mind  :  and  this  will  be  the  efFedt  of  the  future  tor 
ments  upon  many  ;  the  confequence  whereof  will  be 
their  faivation- — thfcy  being  thus  fitted  for  it.  A»«i 
there  may  be  yet  other  ftates,  before  <ic  fcheme  of 
God  may  be  perfected,  and  mankind  univcrially 
cured  of  their  moral  diforders,  and  in^this  way  qua 
lified  for,  and  finally  inflated  in,  eternal  happinefs. 
But  however  many  ftates  fome  of  the  individuals  of 
the  human  fpccies  may  pals  through,  and  however 

long 


XJNJ 

long  eontjnuance  they  may  be,  the  whole  is  intend 
ed  to  lubferve  the  grand  defign  of  umverfal  hap* 
pine/s,  and  will  finally  terminate  in  it  $  inioinuch, 
that  the  Son  of  God  and  Saviour  of  men%  will  not  de 
liver  up  his  truft  into  the  hands  of  the  Father^  who 
committed  it  to  him,  till  he  has  dilcharged  his  ob 
ligations  in  virtue  of  it  j  having  finally  fixed  all  mea 

in  Heaven,  when  God  will  be    Ail  in  All. 

\  ^        • '  .  ~*  •         '     i 

A  few  of  the  arguments  made  ufe  of  in  defence 
of  this  fyfteoi,  are  as  follow  :  * 

I.  Chrift  died  not  for  a  te!e<£t  number  of  mea 
only,  but  for  mankind  unherjaliy^  and  without  «c- 
exception  or  limitation. 

For  the  facred  writers  are  Cngularly  emphaticaj 
in  exprtfljng  this  truth.  They  Ipeak  not  only  of 
CHRIST'S  «<  dying  JorutS*  «*  /or  our  fin*,"  "  /or 
JinnertJ'.  \\  for  the  ungodly"  "  for  the  u?jn/i  ••* 
but  afBrm  in  yet  more  extenfive  terms,  that  u  he 
died,  for  the  world",  for  "v  the  whoie  ivorlt,"  See 
ift,  of  Thef.  v.  10.  jft,  of  Cor.  xv.  3.  Rom. 
y.  6.  8.  ift,  of  Pet,  iii.  18.  John  K  29,  iii. 
16,^  17.  ift*  of  John.  ii.  2»  Heb.  ii.  9.  and  a 
yariety  of  other  paffages. 

If  Chrift  died  for  all,  'tis  far  more  reafonable  to 
Relieve,  that  the  whole  human  kind,  in  confequence 
of  his  death,  will  finally  be  faved,  than  that  the 
greateft  part  of  them  ihould  perifh.  More  honour 
^s  hereby  refle&ed  on  GOD  5  greater  virtue  is  attri- 

buted 

*  The  learned  author  cf  rhe  performance,  frooa  whence  theft 
arguments  are  c x^nacd;  has  illuftrared  the  pa/Tagcs  of  (crip  are 
quo  td  by  critic  1  notci  on  the  original  language  ;  and  br  ihew* 
ing  their  aaaJogy  to  other  p^lfigei  in  the  iufpired 
foruj  a  juft  y^|  p|  the  arguments  pttft 


17 

bated  to  the  blood  of  Cbrift  flied  on  the  erofs  j 
and  inftead  of  dying  in  vain,  as  to  any  real  good 
which  will  finally  be  the  event,  with  refpedt  to  thp 
greateft  part  of  mankind,  he  \\ill  be  made  to  die  to 
the  bed  and  nobleft  purpole,  even  the  eternal  hap- 
pinels  of  a  whole  world  of  intelligent  and  moul 
Beings. 

II.  It  is  the  purpofe  of  God,  according  to  his 
good  pleafure,  that  mankind  uxiverjafy,  in  conie- 
quence  of  the  death  of  his  Son  Jefus  Chriit,  ihall 
Cfrfainly  and  finally  be  faved. 

The  texts  which  afcertain  this,  arc  thofe  which 
Ibflow  :  fir  ft. — Rom.  v.  i2th  to  the  end.  There 
jhdam  is  confitfere4  as  the  fource  of  damage  to  man 
kind  untoerfally  :  And  Cbrift,  on  the  ether  hand,  ^s 
a  like  fource  of  advantage  to  the  fame  jnankmd  ; 
feut  with  this  obferv^ble  difference,  that  the  advan 
tage  oft  the  fide  of  CHRIST  exceeds,  overflows, 
abounds,  beyond  the  damage  on  the  fide  of  AD/iM  -9 
a"nd  this  to  all mankind.  The  1 5th,  i6th,  and  i;th 
terfes  are  abfolutely  unintelligible  upon  any  other 
interpretation; 

Another  text  "to  the  purpofe  of  our  prefent  argu 
ment,  we  meet  with  in  Rom.  viii.  from  the  igih 
to  the  24th  verfe.  On  the  one  hand  it  is  affirmed 
of  the  creature^  that  is,  of  mankind  in  general^  that 
they  are  iubjrifad  to  vanity,  that  is,  the  imperf  eel  ions 
and  infelicities  of  a  vain  mortal  life1  here  on  earth. 
On  the  other  hand,  it  is  pofiiively  affirmed  of  the 
ereature^  or  mankind  in  general^  that  they  were  not 
lubjedled  to  this  vanity,  finally  and  forever >  but  in 
confequence  of  Hvpe,  not  only  that  they  Ihould  be  de 
livered  from  this  unhappy  fubjettim>  but  inflated  in 
immortal  gtiry9  as  God's  Jons* 


UN-1 

Another  text  to  this  purpofe  occurs  in  Gol.  i. 
19,  20,  For  it  pleated  the  Father ',  that  in  bim-fl-ould 
nil  fullm/s  dwell  j  "  ##<*  (having    made  peace  thro* 
the  blood  of  the  cro/sj  by  him  to  reconcile"  ail  things 
unto   bim'eft  &c.*    And  in  this  epiftle,  ii,  chap.    $ 
ver(e,  the  apo/iie>  fpeakiag  of  Chrift,  fays,  "  in  hint 
dw-lletb  atitbefuilnefc  tf  the  Godhead  bodily,"  that 
i?,  he  is  the  glorious  per/on  in  whom  God  has  really 
lodged,  and  through   whoni  he   will  adhiatly  com 
municate  all  that  /fc/%/j  wherewith  he  intends  this; 
lapled  world  Jhall  be  filled,  in  order  to  Us  rejioration* 
And  Chrift  having  this  fullneft  lodged  in  him,  afcen- 
ded  up  jar  above  all  Heavens,  that  he  might  fiu  all 
things*  fephi  iv.  10^     And  as    the   filling  ail  things 
in  the  lapled  world,  that  they  might  be  reflored,  was 
the  final  caufe  of  the  afcention  of  Chrift  up  to  Hea 
ven,   all  things  muft  accordingly  be  filled  in  fa£l  by 
him  fooner   or  later<     The  apoftle,  therefore,  ob- 
ferves  in  the  following  verfes^  not  only  that  he  has 
imparted  gifts,  in  profecution  of  the  end  of  his  ex 
altation,  but  that,  in  order  to  the  full  accomplishment 
of  it,  he  would  go  on  to  impart  them,  <c  ////  we  all 
come  to  the  unity  of  the  faith  unto  a  per f eft  many  un 
to  the  mcafure  of  the  ftature  of  the  fullnejs  of  Chnftr 
And  it  is  declared,  in  £ph.  i.  9,  10,  that  all  thefe 
things,  in  Heaven  and  tarib^  ftiall  be  reduced   from 
the  ilate  they  were  in    by  means  of  the  lapfe ,  into  a 
tyell-fubjedted  and  fubordinate  whole,  by  CHRIST. 

Another 

*  Our  author  pfifaphrafes  thefe  texts  in  thft  following  manner, 
"  It  pleafed  the  Father  that  all  communicable  futlnejs  IhouW  be 
lodged  iti  his  Sou  Jefut  Chrift,  and  by  him  as  his  great  agent* 
(having  prepared  the  way  for  it  by  his  blood  fhsd  on  the  croft) 
to  changt  back  again  all  thingt  to  him f elf ;  I  fay,  by  him  it  pleafrdt 
the  F4ther  to  change  the  fiate  of  ibis  Iftucr  morlA,  of  the  men, 
and  the  thingt  of  it,  whether  shej  U  Oft  tht  Wtk*  Of  IA  the  Hta- 
wn  that  iatonaxiFss  it. 


UNI 

•  '  *  ,«  «  - 

Another  proof  of  the  prefent  propofition  we  find 
in  i  Tim.  ii.  4.  If  God  is  able,  in  confiftency  with 
hiens  make,  as  moral  and  intelligent  agents,  to  effed; 
their  falvation,  his  defining  they  (hould  be  javed^  and 
his  eventually  laving  them,  are  convertible  terms. 

III."  As  a  means  in  order  to  rriens  being  made 
ineet  for  falvation,  God  will,  fooner  or  later,  intbii 
ftate  or  another,  reduce  them  bit  under  a  willing  and 
obedient  lubjeflion  to  his  moral  government. 

The  texts  which  donfirm  this  propofition  are  nu- 
tnerous.     The  apoftle  fays,  in  I  John  iii.  8,  For  thii 
purpofe  IMS  the  Son  of  God  manife/led,  that  he  might 
tieltroy  the  works  of  the  Devil.     Parallel  to  this  paf- 
fage,  lee  John  i.  2$;  Matt.  i.  21;. and  Pfa.  viii.  5,  6, 
as  explained  and  argued  from  Heb.  ii.  6;  9.     The<e 
words  are  applicable  to  thrift  in  their  ft  rift  a:nd  full 
fenfc:  And  if  ALL  THINGS,  without  any  limita 
tion  or  exception^  (hall  be  brought  under  fubjedion  to 
C/6r//?,  then  the  time  muft  come,  fooner  or  later,  in 
this  ftate  or  fome  other,  when  there  fhall  be  no  rebels 
among  the   fons  of  Adam — -no  enemies  againft  the 
moral  government  of  God.     For  there  is  no  way  of 
reducing  rebeS,  fo  as  to  deftroy  their  charnfler   as 
fucb,  but  by  making  them  witling  and  obedient  fab- 
jefits.     That  this  fcripture  is  thus  to  be  understood 
is  evident  by  parallel  paffage  in  Phil.  ii.  9,  10,  1 1.— « 
The  next  portion  of  fcripture  in  proof  of  the  pfefent 
propofition,  we  meet  with  in  i  Cor.  xv.  chap,  from, 
the  24th  to  the  end  of  the  agth  verfe.     Though  the 
apoitlc,  in  this  paragraph,  turns  our  view  to  the  end 
of  mediatory  fcheme^  it  is  affirmed,  that  univerlal  fub- 
je&ion  to  Chrijl   (hall  firft  be  efFcfted,  in  a  variety 
of  as  ftrong  and  exfenfive  terms  as  could  well  have 
been  ufed  :    as  by  <c  putting  dowy  alt  rule,  and  all 

authority 


U  N  I 

tfnd power  ;"  by  "  putting  alt  enemies  un 
der  his  feet"  &c.  It  is  worthy  of  ipecial  nonce, 
that  before  Chrift's  delivery  of  the  meaiatorialk\\\v- 
dom  to  the  Father,  the  la/i  enemy  mujl  be  deflro\ed^ 
•which  is  Death,  the  SECOND  DEATH,  whicii 
thofe  who  die  wicked  men  muft  fufFer  BEFjR^ 
they  can  be  reduced  under  willing  fubjedion  to  Jefu* 
Cbrift.  For  the  firft  death  cannot  be  called  the 
LAS? iSNEAff*  with  propriety  and  truth,  becaufe 
thv  fecond  death  is  pofterior  to  it,  and  has  no  exigence 
till  that  has  been  fo  fair  deftroyed  as  to  allow  of  a  ref- 
toration  to  life. 

The  two  period*,  when  the  mediatory  kingdom  is 
in  the  hands  of  Je/us  CM/?,  and  when  God  as  King, 
will  be  immediately  All  in  Ally  are  certainly  quite 
diftind:  from  each  other.  And  the  reign  of  Chrift 
in  his  mediatorial  kingdom,  may  be  divided  into  two 
general  periods. — The  one  takes  in  this  prefenf  ftate 
of  etifterice,  in  which  Chrift  reigns  at  the  head  of 
Gcd'f  kingdom  of  grace,  and  that  one  tjfeSt  whereof 
tvill  be  the  reduction  of  a  number  of  the  ions  of 
Adam  under  fuch  an  obedience  to  God,  as  that  they, 
will  be  fitted  for  a  gloricMs  immortality  in  the  next 
ftate.  The  other  period  of  Cbrifis  reign,  \**.tbat 
which  intervenes  between  the  general  refurreftion 
and  judgment,  and  the  time  when  God  (hall  be  All 
in  sill.  This  ftate  may  contain  a  duration  of  to  long 
continuance,  as  to  aniwer  to  the  fcripturc  phraiis 
\ew  tous  aionas  ton  aidnion]  for  ever  and  ever  ;  or, 
as  might  more  properly  be  rendered,  for  ages  of  a?*s. 
During  the  whole  of  this  ftate,  the  righteous  (hall 
be  happy,  and  the  wicked,  who  are  mott-  obdurate^ 
MISERABLE,  till  they  are  reduced  as  wilting  and  obe 
dient  iubjetfs  to  Chrift  ;  which,  when  accomplished, 

B  b 


j96  UNI 

the  %rand  period  ftid\  commence,  when  God  (hall  be 
himielf  immediately  All  in  Alt. 

IV.  The  fcripture  language  concerning  the  te~ 
ducedor  rejlored,  in  confequence  of  the  mediatory 
interposition  of  Je/.s  Cbrift,  is  fuch  as  to  lead  us 
into  the  thought,  that  they  are  comprehenfive  of 
mankind  unfair jally. 

There  is  one  text  at  lead  fo  fully  expreffive  of  this 
idea,  as  renders  it  incapable  of  being  underftoofl  in 
any  other  fenfe  ;  it  is  Rev.  v.  13  :  "  And  ever? 
creature  which  is  in  Heaven,  and  on  the  eartby  and 
under  the  earth ,  aidjuch  as  are  in  the  feay  and  alt 
that  are  in  them^  beard  I  ja}ing>  Blejfing  and  bonoi*r% 
and  glory  yand  power ,  be  unto  him  that  fitteth  upon  the 
throne,  and  unto  the  Lamb^  forever  and  ever. 

Dr.  Chauncy'i  Sa'vstion  of  all  Men  p.  12,  13,  20,  22* 
81  91.  117,  118.  123  124.1?;.  126  146  163  167, 
17*.  171  172,  17V  177,  178  179,  182,  183,  184, 

186,    197,    198,    2C8,    209,      211,    217,     2l8,      219     222, 

237.    2$8. 

UNIVERSALISTS,  This  title  alfo  diainguimes 
thofe  who  embrace  the  fentiments  of  Mr.  Relley, 
a  modern  preacher  of  univerfal  laivation,  in  Eng- 
land+vnA  Mr,  Murray,  in  America.  This  denomi 
nation  build  their  fcheme  upon  the  following  foun 
dation,  viz.* 

That  Chf'ut  as  Mediator  \vas  fo  united  to  man 
kind,  that  his  adtions  were  theirs,  his  obedience  and 
iufferings  theirs,  and  confequently  he  has  as  fully 
reilored  the  whole  human  race  to  the  divine  favour, 
as  if  all  had  obeyed  and  fuffered  in  their  own  per- 

fons 

*  The  d  ffererce  between  tbif  party  ard'he  Ckaunctan  Univcr* 
fa  iftt  will  Appear  cbvicui,  bjr  ccoiparirg  thU  with  the  picccdicg 
uuclc. 


UNI  197 

fons.     The  divine   law  now  has  no  demands  uparj 
them,  nor  condemning  power  over  them.     Their  i^W 
vation  folely  depends  upon  their  union  toC£r//?,wri!ch 
God  contVuuted    and   eftabiiihed   before  the  wotld 
began.     And  by  virtue  of  this  union,  they  will  all 
be  admitted  to  Heaven  at  the  ta/i  day  •,  not  one  of 
Cbrift's  members,  not  one  of  Adam's  race  will  be 
finally  loft.     Chrift  having  taken  on  him  the  feed  of 
Abraham,  he  in  them,  and  they  in  him,  fulfilled  all 
rjghteoulnefs,  obeyed  the  law,  and  underwent  the 
penalty   for  the  paft   tranfgreffion,    being  all  made 
perfefl  in  one.      According  to  this  union,  or  being  in 
him,  as.  branches  in  the  <vineY  as  members  in  the  body, 
$cc.  the   people  are  confidered    together   with  him 
through  all  the   circumftances  of  his   birth>  life* 
death>  rejurreffion%  and  glory.     And  thus  confider- 
ing  the  whole  law  fulfilled  in  ^eftis,  and  apprehend 
ing  ourielves  united  to  him,  his  condition  and  ftato 
is  ours.     And   thus  (landing   in   him   we  can  read 
the  law,  or  the  dodlrine  of  rewards  and  puni(hment$ 
without  fear  ;  becaufe  all  the  threatenings  in  the  law 
of  God,  have  been  executed  upon  us  (as  finners  and 
law-breakers)  in  him.     And   this  facrrfice  of  Jdus 
is  atl-lufficicnti  without  any  aft  of  ours,  mental  or 
external* 


This  denomination  alledge,  that  the  union 

h\s  church,  is  a  neceffary  confideration  for  the 
Sight  explanation  of  the  following  fcriptures  $  as 
Pia.  cxxxiv.  16,  In  thy  book  all  my  members  were 
•written  Eph.  v.  30^  We  are  members  of  his  bod$9 
cf  bis  fltlh>  and  of  bis  bones,  ift.  of  Cor.  xii.  26, 
Whether  one  member  Jt*ffer>  all  the  members  fufer 
with  it  :  or  one  member  be  honoured*  atl  the  members 
it.  ift..  of  Cor.  xiit  12,  Fw  a* 
B  b  z 


ri9*  U  N  I 


is  Qne>  and  bath  many  members,  and  alltte 
bers  of  that  one  ^Wv5  being  many,  arc  one  bidy  :  So 
aiu  isChnft.  '  See  Col  i.  "i  8  —  Eph.  i.  22,  23  — 
Col.  ii.  ic  —  Rom.  xii.  5—  Eph.  ii.  16—  Heb.  ii. 
ii~-J»!m  xviL  22,  23,  and  a  variety  of  other  pa(- 
fage^  in  the  inipired  writings. 

The  .  fc-iptnre-  affirm,  that  ^  by  the  offence  of  om^ 
j-  .gment  caw  upon  alitmen,  unto  condemnation"  — 
Rp  n  v  '-'.  ^  For  all  have  (infed^  and  come  [kort 
Oj  ibc  gkrv  e?  Gf<d.".  —  Rom.  iii.  29.  It  is  evident 
hem  c,  thai  in  Adam's  offence  all  offended  5  which 
,'t-s  inch  a  unwn  between  Adam  and  liis  off- 
i  ring,  thai  his  fin  was  their  fin,  and  his  ruin  their 
join  :  thus  bj  his  offence  were  they  made  fmners  ; 
vyhiitt  ^hey  included  in  him  were  in  paffivity,  and 
he  the  adlive  coniciou(nefj>  of'  the  whole.  And  that 
](i-  fiji  has  corrupted  the  whole  mais  of  mankind, 
bpth  the  iqiptures  and  common  experience  evident 
ly  declare,  if  it  be  granted  that  there  was  fuch  a 
inion  between  Adam^nA  his  offspring,  as  rendered 
Lis  fin  their's,  why  (hould  it  be  thought  a  thing  in 
credible,  that  the  like  union  iubiifling  between  Jefus 
$nd  his  feed,  renders  his  condition  their's  ?  efpecwi- 
ly,  as  the  apoftle  has  dated  the  matter  thus  :  "  ^/j 
by  one  man's  dilobedience,  many  wtre  made  fmnen  ;  /o 
by  the  obedience  of  one,  (hail  many  be  made  righteous" 
Ri  m.  v.  19.  c  The  fcriptures  here  fliowing  the  me 
thod  of  fin  in  Adam>  and  ot  grace  in  Chrifty  lake  an 
c  ,  ,fion  to  illuftrate  the  latter  by  the  former  :  inti- 
m.iiinjr,  that  as  fin  came  upon  all  Adam's  poflcrity 
by  his  fingle  adl,  before  they  had  any  capacity  of 
finning,  after  the  iimilitude  of  his  tranfgreiTion,  or  of 
perional  concurrence-  with  him  in  his  iniquity  j  it  muft 
nave  been  from  iuch  a  itnim  to  hknj  as  rendered 


UNI  159 

his  condition  their's,  in  whatever  ftate  he  was',-  '  « 
Th-.;s  '"  by  'one  man's  dijcbcdience,  many  were  made 
jinners"  *n  like  manner  Cfyrift's  righteou/nefs  is  up 
on  aU  his  (eed  ;  by  his  .fingle  adt,  before  they  ha4 
any  capacity  of  obeying,  after  the  fimilitude  of  his 
obcdie;-ce  ;  or  of  aflenting  to  what  he  did,  or  fuffbr- 
cd  :  this  manifefts  iuch  a  union  to  him,  as  renders 
his  cov.diiion  theirs,  in  every  ftate  which  he  pafled 
thion/^h,  iiiiomuch  that  his  righteoufnels,  with  all 
the  hieffings  and  fruits  thereof,  is  theirs,  before  they 
ytre  avlcious  ot  exiftence  ;  Thus  "  hy  tbe  obedi* 
tnce  of  one,  are  niany  madt  righteous."* 

T )  prove  that  the  atonement  was  fattsfadory  for 
^!K  \*\<>'-\z  human  race,  'hey  alledge,  that  the  fcrip- 
tures.  abound  with  puUuve  declarations  to  this  eftecl  : 
V  1  be  re  Hi  ration  o>  aii  things  is  preached  by  the 
ifiouth  of  at*  G  4's.  holy  prophets,  ever  fince  tbe  world 
fagan"  it  is  (aid  that  "  Chrift,  died  for  all"  tha,t 
44  he  is  the  propitiation  for  our  fins^  and  not  for  curs 
##/v,  b;ut  ,gr.  t'k$,  flris  <?/  th&  yo$oi$  world'9 

This  denomination  admit  of  no  punishment  for 
fin,  but,  what  Chrlft  iuffered  ;  but  fpeak  of  a^u- 
nifljm.eqt  vyhich  is  Qpnlequen^  upon  fin,  as  darkne!s9 
^7/?T x  and  tnifery,  which,  they  aflert,  are  ever 
attendant  upon  tranfgrefllon.  But  as  the  fcriptures 
affire  us,  the .btood  of  Jefus  ctean'etb  jrom  all  Rn^ 
*'  fbat  my  fiery  of  iniquity,"  which  is  fo  predomi 
nant  at  prefent  in  the  human  heart,  will  finally  <c  be 
consumed  by  the  pirit  of  his  mouth •„  and  be  dtftroyed 
bj  tbf  brightness  of  hh  coming.9'  As  <e  to  know  the 
true  God^  and  Jf/us  Chrlft  is  life  eternal  •"  and  as 
*e  all  (kail  kn^  Lim  from  the  lea/i  to  thegrtateft" 
That  knowledge,  or  belief,  will  confequently  difpel 
gr  fa,ve  irom  all  t^at  darknej$)  ctiftrejs  and  fear  which 

' 


*oo  W  A  L 

is  ever  attendant  on  guilt  and  unbelief  ':  and  being 
perfcdly  holy  we  ihaU  conk  oi.ently  be  pericdly  and 
eternally  happy. 

Rellj'sUvion    p    7    8    1J    14    22,26,3$. 
7Vwf//tf*^'*    Remarks    p     16     17. 
Female  Cateehtfm>  />.   13. 

W 

WALDENSES,  Many  authors  of  note  maka 
the  antiquity  of  this  denomination  :ctval 
with  the  apottolic  age.*  The  following  is  rtn  ^x- 
trad  from  their  conjeffion  of  /aifb,  which  is  ia'ul  to 
have  been  copied  out  of  certain  manufcriprs,  bearing 
date  near  four  hundred  years  before  the  time  of  £«- 
tber^  and  twenty  before  Pettr  Waldo. 

I.  That  the  fcriptures  teach,  that  there  is  one 
GOD  Almighty  ,  all  wi(e>  and  all  govd,  who  has  made 
all  things  by  his  goodne/s  ;  for  he  formed  Adam  in 
his  own  image  and  tikencfs  5  but  that  by  the  entry 
of  the  Devil,  and  the  dijobedience  of  Adam,  fin  en 
tered  into  the  world,  and  that  we  arc  finners  in  an4 
by  Adam. 

IL  That  CHRIST  was  promifed  to  our  father^ 
vho  received  the  /aw,  that  fo  knowing  by  the  /aw 


*  The  learned  Mr.  All?*,  iahit  hiftory  of  ?he  chiuches  of  Pied 
mont,  gives  thtt  account  :  That  for  three  hundred  y<an  or  rxKrc, 
the  B<&op  of  Rome  attempted  to  fubjograte  the  church  of  Miiaa 
under  her  jurifdidioD.and  at  laft  The  iotereft  of  Rome  grew  too  po- 
tert  for  the  cburch  of  Milan,  planted  by  o.ie  of  th{  dUcip^et  ;  ^n* 
irmuch,  that  the  Bilh^p  and  ibe  people,  rather  than  own  »h^ir  jt*- 
riftl  ^tion,  retired  to  the  val»i«i,  acd  from  rhscce  were  called  V*l- 
ienfa,  Wall*nj*tt  or  thtPeoplc  in  the  Va/iiej.  [-^ec  ^Jlix't  HHory 
of  the  Churches  of  Piedmooi,  aad  Fcrrm'*  Hiftory  of  Ue 


On  the  othar  hard  the  Papifti   derive  their  origin  frf  m  Peter 
[S«e  Duftft  Cfaffk  Uiforit  aad 
es] 


WAL 

their  iiririg&tedufntfs  and  ihfufficieHcy.^  they  might 
defirc  the  coining  of  CHRIST  to  iatisfy  for  their 
/?3j,  and  accomplifti  the  law  by  himfelf; 

III.  That    CHRIST  was  born  in  the  time  ap 
pointed  by  GOD  the  Father  5  that  is  to  fay,  in  the 
time  when  all  iniquity  abounded,  that  he  might  fhetf 
us  grace  and  mercy,  as  being  faithful. 

IV.  That   CHRIST  is  our  life,    truth,  feace 
and  righteoufneh,  as  alfo  our  Pa/lor,  Advocate  and 
Prieft,  who  died  for  the  Jahation  all  who  believe  j 
and  is  rifen  for  ow  juftifaation. 

V.  That  there  is  no  Mediator  and  Advocate  with 
GOD  the  Father,  fave  JESUS  CHRIST. 

VL  That  after  this  life,  there  are  only  two  pla 
ces,  the  one  for  the  /aved,  and  the  other  for  the 
damned. 

VII.  That  the  feafa,  the  vigils  of  faints,    the 
water  which  they  call  holy  ;  as  alfo   to  abftain  from 
Jlejh  on  ctrtain  daysy  and    the  like  ;  but  especially 
the  ma/eSy  are  the  inventions  of  mens  and  ought 
to  be  rejected. 

VIII.  That  the  facfamfnts  are  ftgris  of  the  fofy 
thing)  vifible  forms  of  the  invifibff  grace  ;  and  that 
it  is  good  for  the  faithful  to  ufe  thofe  /igns,  or  w* 
fiblejorm*  j  but  they  arc  not  eflential  to  fahation. 

IX.  That  there  are  no  other  facraments  but  bap- 
tifm  and  the  Lord's  fupper. 

X.  That  we  ought  to  honour  ih&  faular  powers 
by  Juf>je£}ion9  ready  obedience  ',  and  paying  of  tribute*. 

Perrin't  Hifi^oftke  Waldenjet*  £.  226. 


WICLIFFITES; 


202  vr  T  b 

WICLIFFITES,  A  fed  which  /prang  up  h  Eng 
land  in  the  fourteenth  century.  '1  hey  took  their 
name  from  John  Wicliff,  Doctor  and  Proleffcr  of 
Divinity  in  the  Univerfity  of  Oxford,  a  man  of  an 
Cnterprifing  genius,  and  extraordinary  learning. 

He  began  with  attacking  the  jurifdiction  of  the 
Pope  and  the  Bijhops  ;  and  declared,  that  penance 
had  no  iort  of  merit  in  the  fight  of  God,  uniefs 
followed  with  a  reforrhed  life.  He'  was  a  warm 
'oppoter  of  abfotution  :  for  he  alledgcd,  that  it 
belonged  to  God  alone  tb  fcrgv'e  fits  }  but 
inftead  of  a&ing  as  God's  mlnifters,  the  Romifh 
tlergy  took  upon  them  to  forgive  fys  in  their 
own  names.  He  alio  taught,  that  external  con* 
Jeffion  was  not  neccflary  to  falvation  $  exclaimed 
again  ft  indulgence^  prayers  to  the  /atnts^  the  ceitbacy 
of  the  cier%y%  the  do&rine  of  tran/nb/iantiaticn^ 
monaftic  vow  ;  and  other  practices  in  the  Romifl* 
Church. 

He  not  only  exhorted  the  laity  to  ftudy  the  fcrip- 
tures,  but  alto  t  ran  dated  into  Englilh  the(e  divine 
books,  in  order  to  render  the  perufal  of  them  more 
univerfal. 

The  followers  of  Wickliff  were  alfo  called 
Lollards. 

Mofheirrfs  Ecclefnftical  ////?.  vol   ill    />.    166. 
Gilpim's  Life  ofWicktiff\p    67.  68   7^ 
Baiiey't  Dictionary,  vol.  ii     [3et  tVtck  iffitcs~\ 

WILHEL1\1INIANS,  A  fe<ft  which  arofe  in  the 
thirteenth  century  ;  fo  called  from  Wiibelmina%  a 
Bohemian  woman,  who  refided  in  the  territory  of 
Milan.  She  perfuaded  a  large  number,  that  the 
Holy  Ghoft  was  become  incarnate  in  her  perlon,  fojj 
the  falvation  of  a  great  part  of  mankind. 

According 


Z  U 1 

According  to  tier  doftrine,  none  were  favcd  by  the 
blood  of  JESUS,  but  true  and  pious  Chriftians  $ 
while  the  Jews,  Saracens,  and  unworthy  Chriftians* 
were  to  obtain  felvation  through  the  Holy  Spirit 
which  dwelt  in  her  •  and  that,  in  confequence  there 
of,  all  which  had  happened  to  CHRIST,  during  hia 
appearance  upon  earth  in  the  human  nature,  was  to 
be  exactly  renewed  in  her  perfon,  or  rather  in  that 
of  the  Hety  £?&?//,  which  was  united  to  her.* 

s  Eccltf.  Hijt*  vol.  Hi.  p 


ZA  C  H  E  A  N  S,  Difciples  of  Zacheusi  a  nsP 
tive  of  Palejline  $  who,  about  the  year  350, 
retired  to  a  mountain  .near  the  city  of  ^ferulalem* 
and  there  performed  his  devotions  in  fecret  $  pre 
tending  that  prayer  Was  only  agreeable  to  Gad  when 
it  \vas  performed  fecretly  and  in  (Hence. 

Broughton't  Hijloricat  Library,  vol.  iS*  /;  5  iff 

ZANZALIANS.     [See  Jacobites] 

ZUINGLIANS,  A  branch  of  the  ancient  Pro? 
tenants  ;  fo  called  from  Vine  Zuirig/ius,  a  Divine 
of  Switzerland,  who  received  the  Doctor's  cap  at 
Bafil,  in  1505,  He  pofleffed  an  uncommon  lhar« 
of  penetration  and  acutenefs  of  genius* 

Zuinglius  declaimed  againft  indulgences^  the 
wa!s>  the  celibacy  of  the  clergy,  and  other  doftrinea 
of  the  Romifh  Church.  He  differed  both  from 
Luther  and  Calvin  in  the  following  point,  vfo.  He; 
fuppofed  only  a  jymbolical  or  figurative  prefence  of 
the  body  and  blood  of  Chrift  in  the  Eucbarift,  and 
teprefenced  a  pious  remembrance  of  Chrift's  deaih, 

»      ' 


2  U  1 

and  of  the  benefits  it  procured  to  mankind,   as 
only  fruits    which    arofe  from  the    cclcbraiiou   uf 
the   Lord'*  fupper.* 

He  was  alfo  for  removing  out  of  the  chnrches, 
and  abolifliing  in  the  ceremonies  of  public  wor*x  u>, 
many  things  which  Luther  was  difpofcd  u>  treat 
\vith  toleration  and  indulgence,  fuch  as  images,  at 
tars,  wax  tapers,  the  form  of  exorcifm,  and  private 
confeffion. 

The  religious  tenets  of  this  denomination  were,  in 
'moft  other  points,  fimilar  to  thofc  oi  ihe  Luthciuiii?.- 
[bee  Lutherans] 

Mvfbeim*!  Ecrl-Jiaftical  Hifl^'y*    v*f.  IT.  p   6^,  79. 
Htjioriwl  Library  vt>/.  it.  p    59 


held  cotfubflsntiaticn  ;  ard  Calvin  acknowledged  * 
fe*t  thoudfh  fyiritkul  prtftnee  of  Cftfift  io  the  facrament  :  ib  rhsst 
tkey  ail  three  cater  ikiAicd  dtffgrept  fsa;im«uu  upoa  tni» 


APPENDIX. 


APPENDIX, 


H  E  religions  which  are  not  included  in  thi 
I       foregoing   wo^k,  are  the  Pagans,    Mahome 
tans,  jfciw"and  Dei/If.     Of  thefe,  the  Pagans  are 
the  niVit  exterifive  j  and  the  wor(hip  of  the   Grand 
Lama  is  the  moft  extenfive  and  fplendid  mode  oi 


The  Grand  Lama  is  a  name  given  to  the 
rei;j;n  Pontiff,  or  High  Prieft  of  the  *lhibctlan  Tar- 
f,rj,  whorefides  at  Patoli9  a  vaft  palace  on  a  mouq^ 
tain,  near  the  banks  of  Barampooter,  about  feven 
miles  from  Labaffa.  The  foot  of  this  mountain  is 
inhabited  by  twenty  thoufand  Lamas,  or  Priefts, 
who  have  their  kparate  apartments  round  about  the 
mountain  5  and  according  to  their  refpeflive  quality 
are  placed  nearer,  or  at  a  greater  diftance  from  the 
Sovereign  Pontiff.  He  is  not  only  wor (hipped  by  the 
*Lhibetiam^  bat  allo  is  the  great  Gbjeft  of  adoration 
for  the  various  tribes  of  heathen  Tartar*,  who  roaojt 
through  the  vaft  tradt  of  continent  which  ftretches 
Jrom  the  banks  of  the  Wolga  to  Correa  on  the  fea 
of  Japan.  He  is  not  only  the  Sovereign  Pontiff, 
the  Vicegerent  of  the  Deity  on  earth,  but  the  more 
Demote  Tartar*  absolutely  regard  him  as  the  Deity 
himfelf  ;  and  call  him  God,  the  ever/afting  Father 
believe  him  to  be  immortal,  anc} 
C  c  55  endowed 


A  P  P  E  N  D  I  X. 

Endowed  with  all  knowledge  and  virtue.  Everj> 
year  they  come  up  from  different  parts  to  worftip 
ancj  make  rich  offerings  at  his  fhrine  :  even  the  Em 
peror  of  G6i00,  who  is  a'  fytancbou  Tar  far,  does 
not  tail  in  acknowledgments  to  him  in  his  rel^ious 
capacity  ;  and  actually  entertains,  at  a  great  ex  pence, 
in  the  palace  of  Peking,  an  inferior  Lama,  deputed 
as  his  riuncio /from'  fbibet.  The  Grand  Lama  is 
tiever  to  be  ifcen  but  in  a  fecret  place  of  his  palace^ 
amiiift  a  great  number  of  Jampa, '  letting' crofs  -leg 
ged  upon  a  cu(hion:,  and  deckecj  all  over  with  gold 
and  precious  ftones ;  where  at  a  diftancc  the  people 
proftrate  thcmfelves  before  him,  it  being  not  lawful 
ior  any  fo  much  as  to  kifs  bis  feet.  He  returns  not 
the  leaft  fign  of  refpedfc,  nor  ever  fpeaks,  even  to  th$ 
greateft  Princes ;  but  only  lays  his  hand  upon  their 
Seads,  and  they  are  fully  perfuacled  they  receive  froni 
thence  a  full  forgivnefs  of  all  their  fins. 

The  SunniafleS)  or  Indian  pilgrims,  often  vifit 
^Jbtbet  as  a  hoiy  place  5  and  the  Lama .always  enter 
tains  a  body  of  two  or  three  hundred  in  his  pay, 
Itefides  his  religious  influence  and  authority  ;  thp 
Grand  Lama  is  poffefled  of  unlimhtcd  power  thro'- 
out  his  dominions,  which  are  very  extenfive.  The 
inferior  Lamas,who  form  the  moft  numerous  as  well 
fis  the  moft  powerful  bodj  in  the  ftate,  have  the 
prieflbood  entirely  in  their  hands  j  and  befides,  fill 
up  many  monaftic  orders,  which  are  held  in  great; 
veneration  among  them,  JThe  wl^ole  country/  like 
aly,  abounds  with  Priefts  j  and  they  entirely  fub- 
ft  on  the  great  number  of  rich  prefents  which  are 
nt  them  from  theutmoft  extent  of  lartary,  from 
_.e  empire  of  the  Great  Mogul,  and  from  almoft  all 

parts  01  the  Indies. 

-  ~~  w^.^.  _.. — w.,,j< 


APPENDIX. 

opinion  of  thofe  who  are  reputed  the  mod 
orthodox  among  the  'Thibet  iansi^  is,  that  when  the 
Grand  Lama  fcems  to  die  either  of  old  age,  or  of  m- 
firmi.y,his  foul  in  fa£t  only  quits  a  cra^y  habitation  tq 
look  for  another  younger  or  better,  and  is  difcqvereJ 
again  in  the  body  of  fome  child,  by  certain  tokens 
known  only  to  the  Lamas,  or  Priefts,  in  which  or- 
cler  he  always  appears'.'  'in  1774  the  Grand  Lam& 
was  an  infant  which  had  been  discovered  fome  limo 
before  by  the  Tayfhoo  Lama  $  who,  in  authority  and 
landity  of  character,  is  next  to  the  Cr  and  Lam*,md 
during  his  minority  ails  as  chief. 

AlmoS:  all  the  nations  of  thp  Eaft,  except  the 
J4ahQmttan*>  believe  the  Metempfychofis  as  che  moft 
Important  article  of  their  faith  j  especially  the  inha- 
fyitants  of  Thibet  and  A*va>  the  Pcguans,  Siame/e^ 
t;he  greateft  part  of  the  Ghintfe  and  Japaneft,  ancf 
the  Monguh  and  Kalmucks,  who  changed  the  reli 
gion  of  Schamanijm  tor  the  worlhip  of  the  Grand 

*L  -1          *,..-..          .          -v-         t  J^.        --.  _       »<•         '     .'       <*          •  .  t          '-"...  T  ; 

Lama. 


According  to  the  do&rino.  of  this 
the  foul  is  always  in  adtion,  and  never  at  reft  :  for 
1^0  fponer  does  (he  leave  her  old  habitation,  but  Ihe 
enters  a  new  one.  The  Daiiai  Lama  being  a  di 
vine  per  fon,  can  find  no  better  lodging  than  the  bo 
dy  of  his  fucceff  -r  ;  or  the  Foe  redding  in  the  Daiiai 
Lama  which  paffes  to  his  fucceflbr  :  and  this  being 
a  God  to  whom  all  things  are  known  ;  the  Daiiai 
Lama  is  therefore  acquainted  with  every  thing  which 
happened  during  his  refidence  in  his  former  body*  ' 

This  religion  is  faid  to  have  been  of  three  thou- 
fand  years  ftanding  j  and   neither  time,  nor  the  in- 

th« 


i>  APPENDIX. 

authority  of  the  Grand  Lama.     This  theocracy  ex 
tends  as  fully  to  temporal,  as  to  fpiritual  concerns. 

The  Eafl -India  Company  made  a  treaty  with  the 
Lama  in  1 774. 

G*thrie*i  Gtogr,  Gram    Edition  printed  1783    p.  596  597. 
Midilttoifs  New  Syftem  of  Geography  v*l.  i.  p    33. 
Ann.  Rig.    1780    p.    4: 
Oeconomy  of  Human  Life,  p    $. 
Dr.  Stlle'i  EUflio*  Sermon,  p<  7$, 

The  Mohammedans,  or  Mahometans,  derive  their 
pame  and  dodtrine  irQmMobammed%  or Mahomet ,  who 
was  born  in  Arabia  in  the  Iixth  century.  He  was  en* 
dowed  with  a  fubtle  genius,  and  poflefled  an  enter- 
pi  ize  and  ambition  peculiar  to  himfelf.  He  pre 
tended  to  receive  revelations  ;  and  declared,  that 
God  fent  him  into  the  world  not  only  to  teach  his 
will,  but  to  compel  mankind  to  embrace  it.  The 
magiftrates  of  Mecca  were  alarmed  at  the  progrefs  of 
his  doftrines,  and  Mohammed  being  apprifed  of  their 
defign  to  deftroy  him,  fled  to  Medina  ;  frem  thi$ 
flight,  which  happened  in  the  622d  year  of  Cbrijf% 
his  followers  compute  their  time.  This  sera  is  called 
io  Arabic,  Hegira. 

The  book  in  which  the  Mahometan  religion  is  con- 
tained  is  called  the  Koran ,  or  Alcoran^  by  way  of 
eminence,  as  we  fay  the  Bible,  which  means  the 
Book.*  Its  doftrines  made  a  moft  rapid  progrefs 
over  Arabia,  Syria,  Egjpt  and  Perfia  -,  and  Mo 
hammed 

9  The  generality  of  the  Mtkatnmedans  believe,  that  the  firft 
cnanufcripi  of  the  A£I  a-i  h*f  bten  rrcm  cvtrUfti-  g  bv  G  »(!'*  throne 
written  on  a  txble  oi  vift  b'g  .efs,  ca^l:d  the  Preferved  Tabtt>  in 
v^ich  are  recorded  the  Diviue  decrees  :  that  a  c^py  fmoi  tbu  ta 
ble,  ia  one  volume  on  paper,  was,  by  the  nnaiftry  of  the  argei 
Gabriel,  fent  4jw»  to  the  lowcft  Hcaycn  tn^che  gaauih  of  R*t**~ 


APPENDI&  t 

bammed  became  the  moft  powerful  monarch  in  his 
time.  His  fucceflbrs  fpread  their  religion  and  con- 
quetfs  over  the  greateft  part  of  A(la>  Africa  and 
Europe  ;  and  they  ftill  give  law  to  a  very  confider- 
able  part  of  mankind. 

The  great  doctrine  of  the  Koran  is  the  unify  of 
God  :  to  reftore  which  point,  Mohammed  pretended 
was  the  chief  end  of  his  miffion  j  it  being  laid  down 
by  him  as  a  fundamental  truth,  that  there  never  was 
nor  ever  can  be  more  than  one  true  orthodox  religi 
on.  For  though  the  particular  laws  or  ceremonies 
are  only  temporary;  and  fubjeft  to  alteration  accor 
ding  to  the  Divine  direction,  yet  the  fubftance  of  it 
being  eternal  truth,  is  not  liable  to  change,  but  conti 
nues  immutably  the  fame.  And  he  tatight,  that 
whenever  this  religion  became  negledled,  or  corrup 
ted  in  eflentials,  GOD  had  the  goodnefs  to  rfcinform 
and  readmonifh  mankind  thereof  by  feveral  prophets, 
of  whom  Mofes  and  Jefus  were  the  riioft  diftinguifli- 
cd  till  the  appearance  of  Mohammed.  The  Koran 
afferts  Jt/us  to  be  the  true  Me/pas,  the  word  and 
breatb  of  God,  Worker  of  Miracles ^  Healer  of  Dif* 
ea/ss,  Pretcber  of  Heavenly  Doffrine,  and  exempla 
ry  Pattern  of  a  per f eft  Life ;  denying  that  he  was  cru 
cified,  but  affirming  that  he  afcended  into  Paradife  j 
and  that  his  religion  was  mended  by  Mohammed^  who 
was  the  [eat  of  the  prophets,  and  was  fent  from  G.od 
to  reftore  the  true  religion^  which  was  corrupted  in 
his  time,  to  its  primitive  fimplicity  ;  with  the  ad 
dition,  however,  of  peculiar  laws  and  ceremonies, 
fome  of  which  had  been  uled  in  former  times,  and 
others  were  now  firft  inftituted. 

The  Mohammedans  divide  their  religion  into  two 
general  parts— -Jritk  $r  theory  and  religion  or  prac 
tice* 


ti  APPENDIX. 


Faith  or  theory  is  contained  in  this  cbnfeffioh 
of  faith,  —  Ibcre  is  but  one  God,  and  Mohammed  is 
tn  prophet.  Under  thefe  two  propofitions  are  com 
prehended  fix  diftinit  branches.— 

1.  Belief  in  God.         4.  In  his  prophets. 

2.  In  bis  angels.          5.  In  the  refurredion  and 

3.  In  bis  fcriptures.          judgment. 

6.  JfoGod's  abfolute  decrees, 

They  reckon  four  points  relating  to  pfaflice,—  • 
i.  Prayer,  with  wafli-  3.  Farting. 

ings,  &c,  4.  Pilgrimage  to  Mecca.' 

a.  Alms. 

The  idea  which  Mohammed  taught  his  difciples 
to  entertain  of  ihe  Supreme  Being^  may  be  feen  front 
a  public  addrefs  he  made  to  his  countrymen,  which 
is  as  follows  : 

"  Citizens  of  Mecca  f 

c<  The  hour  is  now  come  when  you  muft  give  an 
account  of  your  reafon  and  your  talents.  In  vain 
have  you  received  them  from  an  Almighty  Mafler^ 
liberal  and  beneficent  —  in  cafe  you  ufe  them  ne^li* 
gently,  or  if  you  never  reflect  in  the  name  of  this 
JMafter  :  1  mutt  tell  you,  he  will  not  fuffer'you  to 
abufe  his  ineflimable  gifts  by  wafting  life  away  un- 
profitably,  and  imploying  them  only  in  unworthy 
amufements.  No  more  permit  delufive  pleafures  to 
diftradt  your  hearts  !  Open  your  minds  and  receive 
the  truth  !  Woe  to  you  for  the  unworthy  notion 
you  have  entertained  of  God  !  The  heaven  and 
the  earth  are  his  own  !  and  there  is  nothing  in  all  their 
copious  furniture  but  what  invariably  obeys  him  J 
[Ihe  fun  and  ftars  with  all  their  glory,  have  never, 

dKdaioed 


APPENDIX.  vfi 

d5f<Jained   his  fervice  !   and   net  being  can  refift  his 

w  i  '-i,  and  the  exerciie  of  his  omnipotence  !  He  will 
cul'  t.uen  to  an  account,  and  require  of  them  the 
•n  for  all  ihofe  gods  they  have  invented  in  de 
fiance  ot  le-ifon  I  7kr*  is  no  otbtr  God  but  GOD, 
and  him  onh  wz  izufi  adore  /" 

The  belief  of  the  cxiflenCe  of  dngehjs  absolutely 

required    in  the   Kcra  *  :  the  Mohammedans  fuppoie 

have  pure  and  kibu!  bodies,   created  of  fire  j 

and  that  they  have  ya  '  ,..s  forms  and  offices  •  fome 

lo^ed   in   writing  down  the   adlio'ns    of 

hers  in   Carrying   the   tfirone  of  God,    and 

other  fervices.     They  reckon  four  angels  fuperior  to 

all  the  reft  :  Thde  are,  Gabriel,  who  is  employed  in 

writing  down    the  divine    decrees  ;  .Michael}    the 

friend  and  proteflor  of  the  Jews  ;  Azraet,  the   an 

gel  of  d,eath  5  and  Ifrafil,  who  will  found  the  trum 

pet  at  the  refurredlion.    They  likewife  affign  to  each 

perion   two    guardian    angels. 


The  Devil,  according  to  the  Koran,  was  once 
of  the  highcft  angels,  but  fell  for  refilling  to  pay  ho 
mage  to   ddam  at  the  command  of  God. 

Befides  Angels  and'DeviU,  the  Mtbamineddns  are 
taught  by  the  Koran  to  believe  an  intermediate  order 
of  Creatures,  which  they  call  jfirt,  or  Genii,  created 
al/o  of  fire,  but  of  a  groffer  fabric  than  angels  ;  and 
ard  fubjedt  to  death.  Somfe  of  thefe  are  fuppofed  to 
be  good,  and  others  bad,  and  capable  of  future 
falvation  or  damnation  as  rnen  are  *  whence  Moham 
med  pretended  to  be  fent  for  the  converflonof  Genii 
as  well  as  men. 

As  to  the  Scripture*^  the  Mohammedans  are 
taught  by  the  Korfa*  t^at  G*4  ^  divers  ages  of  the 

D  d( 


APPENDIX. 

world,  gave  revelations  of  his  will  in  writing  tof 
feveral  prophets.  The  number  of  thefe  facred 
books,  according  to  them,  are  one  hundred  and 
four  j  of  which  ten  were  given  to  Adam^  fifty  to 
Seth,  thirty  to  Enoch,  ten  to  Abraham  ;  and  the 
other  four,  being  the  Ptntateuchy  the  Pfaim^  the 
Go/pel,  and  the  Kordn^  were  fucceffively  delivered 
to  Mo/es,  David,  Je/us,  and  Mohammed  ;  which 
laft  being  the  feat  of  the  prophets  thefe  revelations 
are  now  clofed.  All  thefe  divine  books,  excepting 
the  four  laft,  they  agree  to  be  entirely  loft,  and  their 
contents  unknown.  And  of  thefe  four,  the  Penta 
teuch,  Pjalmt  and  Go/pels^  they  fay,  have  undergone 
fo  many  alterations  and  corruptions,  that  very  little 
credit  is  to  be  given  to  the  prcfent  copies  in  the 
hands  of  the  jews  and  Cbriftiens. 

The  number  of  prophets  which  have  been  from 
time  to  time  fent  into  the  world  amounts  to  two 
hundred  and  twenty-four  thoofand  ;  among  whom 
three  hundred  and  thirteen  were  apoftles,  fent  with 
fpecial  commiflions  to  reclaim  mankind  from  infi 
delity  and  fuperflition  j  and  fix  of  them  brought 
new  laws  or  difpenfations,  which  fucceffively  abro 
gated  the  preceding.  Thefe  were  i.  ddamy  2.  No- 
tb,  3.  Abraham,  4.  Mo/es,  5.  Jtfus,  6.  Moham 
med. 

The  next  article  of  faith  required  by  the  Koran, 
is  the  belief  of  a  general  refurreflion  and  a  future 
judgment.  But  before  thefe  they  believe  there  is  an 
intermediate  ftate,  both  of  the  foul  and  of  the  body 
after  death.  When  a  corps  is  laid  in  the  grave, 
|wo  angels  come  and  examine  it  concerning  the  »»/'- 
God  and  the  miflion  of  Mohammed.  If  the 


body  anfwers  rightly  it  is  fuffered  to  reft  in  peacet 

and 


APPENDIX.  ix 

and  is  refrefhed  by  the  air  of  Paradife  :  if  not,  they 
beat  it  about  the  temples  with  iroo  maces  ;  then 
prefs  the  earth  on  the  corps,  which  is  gnawed  and 
flung  by  ninety-nine  dragons  with  (even  heads  each. 

As  to  the  fouls  of  the  faithful,  when  they  are 
feparated  from  the  body  by  the  angel  of  death,  they 
teach,  that  thofe  of  the  prophets  are  admitted  into 
Paradije  immediately.  Some  fuppofe  the  fouls  of 
fa/ievers  are  with  Adam  in  the  loweft  Heaven  j  and 
there  are  various  other  opinions  concerning  their 
ftate.  Thofe  who  arc  called  the  mod  orthodox 
hold,  that  the  fouls  of  the  wicked  are  confined  in  a 
dungeon  under  a  green  rock,  to  be  there  tormented 
till  their  re-union  \ynh,  th,e  body  at  ihtsgenerat  re- 
Jurrettim. 

That  the  rejurreffihn  will  be  general,  and  extend 
to  all  creatures,  both  angels,  genii,  men  and  animals, 
is  the  received  opinion  of  the  Mohammedans,  which 
they  fupport  by  the  authority  of  the  Koran, 

Mankind,  at  the  refurre&lon,  will  be  diftingmflned 
into  three  claffes  5  the  firft,  of  thole  who  goon  foot ; 
the  fecond,  of  thofe  wijo  ride  ;  and  the  third,  of 
thofe  who  creep  grovelling  with  their  faces  on  the 
ground.  The  firft  clafs  will  confift  of  thole  believ 
ers  whofe  good  works  have  been  few  ;  the  fecond, 
of  thofe  who  are  more  acceptable  to  God;  whence 
Aii  affirmed  that  the  pious,  when  they,  come  forth 
from  their  fepul'chres,  thall  find  ready  prepared  for 
them  white- winged  camels,  with  laddies  of  gold. 
The  third  clafs  will  be  cornpofed  of  the  infidels, 
whom  God  will  caufe.  to  make  their  appearance 
with  their  faces  on  the  ground.  When  all  are  af- 
fcmbled  together^  they  will  wait,  in  their  ranks  and 


x  APPENDIX. 

orders,  for   the  judgment  ;  lome   fay    forty   years» 
others  leventy,  others  three  hundred,  and   lorrie  no 
lels  than  fifty  thoufand  years.     During  which  time 
they  will  JufTer  great  inconveniences,  the  good   as 
well  as   the  bad,*   from   their  thronging  and  pref- 
iing  upon  each  other,  and  the  unufual  approach  of 
the  fun,  which  will  be  no  farther  off  them  than  the 
diftance  of  a  mile  ;  fo  that  the  fkulis  of  the  wicked 
*vi!(  boil  like  a  pot,  and  they  will  t>e  all  bathed  with 
fweat.     At  length  GOD  will  come  in  the   clouds 
iurrounded  by  the   angels,  and    will   produce    the 
bocks   wherein  every   man's    actions    are    written. 
Seme  explaining  thole   words  fo  frequently  uicd  in 
the  Koran,  God  will  be  livift  in  taking  an  ace 
fay,  'that  he  will  judge  all  creatures  in  the 
half  a  day  ;  and  others,  that  it  will  be  i 
time  than  the  twinkling  of  an  eye.     At  t 
every   adlion,  thought,  word,  &c.  will  K-  > 
in  a  balance   held  by  the  angel  Gab 
fize,  that  its  two  kales  are  capacious  enom-n  to  con 
tain  both  Heaven  and  L'arth. 

The  trials  being  over,  and  the  ^flembly  diffolved, 
thofe  who  are  to  be  admitted  into  Paradilc,  ill 
take  the  right-hand  way  ;  and  thofe  who  are  cu 
ned  to  hell  fire,  the  left  :  but  both  of  tr.em  niuft  hril 
pafg  the  bridge  called  in  Arabic^  dl  $irjty  which 
is  laid  over  the  middle  of  He!!,  and  is  defcribcd  ip 
be  finer  than  a  hair,  and  (harper  than  the  edge  ot  a 
fword.  The  wicked  will  mils  thtir  looting  and  fall 
headlong  into  HelK  In 


*  Yec  they  m^kc  a  imnffeft  difFcrerce  between  the  CuffVriDgs  of 
the  rfghteou*  ar  d  the  wicked  :  for  the  limb»  of  the  furiraer  par 
ticularly  thcfc  pans  they  ufcd  to  wafii  before  prayer,  (hall  fhine 
glori/'unf,  ard  their  fuffcricg  (haU  laft  no  lorger  than  the  tima 
ri«ct<r*ry  to  f*y  tLeir  prayers  :  aod  they  (hall  bt  prouft.d  free? 
the  j)e»t  of  ihc  fu&  bj  the  ihadc  <$  God'i  ibroac. 


APPENDIX.  $ 

In  the  Koran  it  is  faid  that  Bell  has.  feven  gates  ; 
|he  firft  for   the  Muflelmans,   the  'fecond  for    the 
'CbriftianS)  *he  third  for  thejfc"za,  the  fourth  for  thjs 
Sabiani)  the  fifth  for  theMagicians,  the  iixth  tor  the 
Pagans,  the  fevcnth  and  word  of  all,  for  the  Hypo 
crites  of  all  religions.     The  inhabitants  of  Hel; 
fuffer  a  variety  of  torments,  which  (hall  be  of  e  e-- 
nal  duration,  except  with  thofe  who  have  erubidc',.1, 
the  true   religion,  who    will   be   delivered   tljenr 
after  they  have  expiated  their  crimes  by  their    * 
ferings.* 

The  righteous,   after  having  furmounted  *T.e 
ficulties     in    their    ps  flags,    v;ill    entci 
which  they  defcribe  to   be  a  mod    drr 
whofe  earth  is  the  finett  wheat  ',  or  »?jy.'-: 
flones  pearly  or  jacinths.     It   is  alfo  udixued  witfi 
flowery  fields,  beautified  with  trees  of  gold,  enlivened 
with  the  molt  ravishing   mufick,  abounding   xvith 
rivers  of  milk,  wine  and  honey,  and  watered  by  { 
Springs,  whofe    pebbles    are  rubles^    emeralds,    &.;;. 
Here  the  faithful  enjoy  the  mod  exquifite  ieniuat 
delights,  free  from  the  leaft  alloy.  -f- 

The  fixth  great  point  of  faitb  which  the  Mobam* 
medans  are  taught  to  believe  is,  GOD1  5  abfolute  de- 
crett'dnd  predetermination  both  of  good  and  evil. 
The  dodrine,  which  they  call  orthodox,  is,  that 
whatever  doth  or  {hall  come  to  pafs  in  the  world, 

whether 

*  Between  Paradijt  and  Hell  they  imagine  there  11  a  wall  or 
petition;  is  which,  fome  fuppofe,  tbofi  were  placed  vh^fe  gocd 
lind  evil  works  fx^ftly  counterpoifed  each  other,  Thefe  will  bs 
admitr;  d  soParadiff  a^t  the  laft  day,  «fcer  they  have  performed  a  a 
a«t  of  ad<  ration,  which  will  make  the  fcale  of  their  good  woik*  to 


t  Some  of  the  raoft  refined  Mahometans  underhand  their 
phct's  dcfcriptiQft  ot'Pjiridfc  itt  «a  «//^r/w/  fenfe. 


xii  A  P  P  E  N  D  I  X. 

whether  it  be  good  or  bad,  proceedeth  entirely  from. 
the  Divine  will,  and  is  irrevocably  fixed  and  record 
ed  from  all  eternity  in  the  preserved  table  ;  and  that 
God  hath  fecretly  predetermined  not  only  tbeadverfe 
and  profperous  fortune  of  every  perfon  in  the  v.  orld, 
in  the  moft  minute  particulars,  but  alfo  his  obe 
dience  or  difobedience,  and  confequently  his  ever- 
Jafting  happinefs  or  mifery  after  death  ;  which  fate 
or  predeftinaiion  it  is  ioipofiible  by  any  forefight  or 
V'iidom  to  avoid.* 

Of  the  four  praflical  duties  required  by  the  Ko 
ran,  prayer  is  the  fir  ft.  Mohammed  ufed  to  call 
f  raver  the  pillar  of  religion  and  key  of  Paradije. 
Hence  he  obliged  his  followers  to  pray  five  times 
every  twenty-  four  hours,  and  always  wafli  before 
.prayers. 

Circumcifaii  is  held  by  the  Mohammedans  to  be  of 
Divine  inftitution. 

The  giving  of  alms  is  frequently  commanded  in 
the  Koran,  and  often  recommended  therein  jointly 
with  prayer  ;  the  former  being  held  of  great  effi 
cacy  in  cauiing  the  latter  to  be  heard  with  God. 

Fafiing  is  a  duty  enjoined  by  Mobammedzs  of  the 
Btmoft  importance.     His  followers  are   obliged  by 
the  exprefs  command  of  the  Koran,  to  faft  the  whole 
month  of  Ramadan  ;  during  which  time  they  arq. 
pbliged  to   fail  from   day-  light   to   lun-fet.     The 

reafoiv 


*  Of  thii  d'-ftriae  Mybtnmed  made  preat  nfis  for  tbe  advar  ce 
ment  of  hit  defig^;  encaaraging  bi«  follower!  to  fight  wiihoat 
fear,  and^CYen  defpcratelj,  for  the  propagation  of  their  faith,  by 
repr?  fen  ting  to  them  that  all  their  caution  could  not  arert  their  in« 
evitablc  deftiny,  or  prolong  their  lives  for  a  moment  Hence  fora* 
oC  his  followers  c*rry  this  matter  fo  far  at  to  take  no  cars  to 
the  pjagut,  which  U  common  ia  Eafttrn 


A^PENDIJC.  xiii 

ttafbn  olf  the  month  of  Ramadan  is  pitched  upon 
for  that  purpofe  is*  they  fuppofe  that  at  that  time 
the  Koran  was  lent  down  from  Heaven. 

The  pilgrimage  to  Mecca  is  fo  neceffary  a  point  of 
pradice,  that,  according  to  a  tradition  of  Moham 
med,  he  who  dies  without  performing  it,  may  as  well 
die  a  Jew  or  a  Cbriftian  ;  and  the  fame  is  expreflty 
commanded  in  the  Koran* 

The  negative  precepts  of  theKoran  are,  to  abftairt 
from  u/ury,  gaming  drinking  of  wine,  eating  of  blood 
and  /wines  flefh* 

The  Mihammedans  are  divided  add  fubdivided  in* 
to  an  endlefs  variety  of  fefts  :  as  it  is  faid  there  is  as 
great  a  diverfity  in  their  opinions  as  among  the  Chri- 
ftians,  it  is  impoffible  to  give  a  particular  account  of 
their  divifions  in  the  compafs  of  this  work  ;  which 
will  admit  only  of  noticing  a  few  of  their  principal 
denominations. 

The  divinity  of  the  Mohammedans  may  be  divided 
into  (cbolaftic  and  praStical.  Their  (cboltftic  divinity 
confids  of  logical,  tmtaphyfical,  theological,  and  philo- 
Jophical  difquifitioni  5  and  is  built  on  principles  and 
methods  of  reafoning  very  different  from  what  are 
ufed  by  thofe  who  pafs  among  the  Mohammedan* 
themfelves  for  the  founder  divines,  or  more  able  phi- 
lofophers.  This  art  of  handling  religious  difputes 
was  not  known  in  the  infancy  of  Mobammedijm,  but 
was  brought  in  when  fe€ls  fprang  up,  and  articles 
of  religion  began  to  be  called  in  queftion,  r 

As  to  their  practical  divinity  or  jurijprudcncc,  it 
confifts  in  the  knowledge  of  the  decifions  of  the 
law  which  regard  pradice  gathered  from  diftin<5t 
proofs.  The  principal  points  pf  faith  fubjefl  to  the 

examination 


APPENDIX- 

elimination  and  difcuffion  of  the  fchoolmen 
the  unify  and  attribute*  of  GOD  ;  the  divine  decrees, 
or  prcdtjiinatlon  ;  the  promi/es  and  threats  contained 
in  the  law  ;  and  matters  of  biftcry  and  rcafar^ 

The  teas  among  the  Mohammedans  who  are 
cftccmed  orrbodox,  are  called  by  the  general  name 
of  Sonnitrs,  or  Tradttionartys,  becaufe  they  acknow 
ledge  the  authority  of  the  Sonna>  or  collection  of 
moral. tradition^ of  the  fa y ings  and '  aQions  of  their 
fii  ophet. 

The  Sonnites  are  fubdivided  into  four  chief  fcdls; 
viz. 

I  ft.  The  Hani  fifes,  ad.  The  Makkites.  3d. 
The  bbafeits.  4th.  The  Hanbalites. 

The  difference  between  thefe  fedts  confifts  only 
in  a  few  indifferent  ceremonies. 

The  fefls  whom  the  generality  of  the  Mohamme 
dans  fuppofe  entertain  erroneous  opinions  are  nume- 
r6us  ;  the  following  arc  feledled  ffom^a  large  num 
ber,  in  order  to  give  (ome  ideas  of  the  difputes  among 
Mobammedan  divines. 

Firft,  the  Afontazalifes,  the  followers  of  Wafel 
Ebn  Ata.  As  to  their  chief  and  general  tenets,  lih 
They  entirely  rejefled  all  eternal  attributes  of  God 
to  avoid  the  diftin&ion  of  perfons  made  by  the 
Chriftians.  2d.  They  believed  the  word  of  God 
to  have  been  created  in  Jufytffo,  as  the  fchoolmerr 
term  it,  and  to  confift  of  letters  and  founds  ;  copies- 
thereof  being  written  in  books  to  exprefs  and  imi 
tate  the  original.  They  alfo  affirmed,  that  what 
ever  is  created  in  fubjc&o  is  alfo  an  accident,and  liable 
to  perifli.  3d.  They  denied  abfolute  predeltination  ; 
that  God  was  not  the  author  of  evilB 

but 


APPENDIX.  £* 

but  of  good  only  ;  and  that  man  was  a  free  agent* 
4th.  They  held,  that  if  a  profcflbr  of  the  true  reli 
gion  be  guilty  of  a  grievous  fin,  and  die  without 
icpentance,  he  will  be  eternally  damned,  though  his 
puniihment  will  be  lighter  than  that  of  the  infidels. 
5th.  They  denied  all  vifion  of  God  in  Par&dife  by 
the  corporeal  eye,  and  rejeded  all  comparifons  or 
fimilitudes  applied  to  God.  ,..  .  • 
.  .  This  fe<3  are  faid  to  have  been  the  firft  inventors 
of  -IcboUtflic  divinity,  and  are  fubdivided,  as  fome 
reckon,  into  twenty  different  feds. 
i  Secondly,  the  Hafkbmiant ;  who  were  fo  named 
from  their  mailer  Aba  Hafham  dbelal  Salem  His 
followers  were  fo  much  afraid  of  making  God  the 
author  of  evil,  that  they  would  not  allow  him  to  be 
laid  to  create  an  tnfidel> becaufe  an  infidel  is  a  com 
pound  ot  infidelity  and  man>  and  God  is  not  the  cre 
ator  of  infidelity. 

Thirdly,  the  Nohamians,  or  followers  of  ttrabini 
al  Ttiedhdm*  who  imagined  he  could  not  Efficiently 
remove  GOD  from  being  the  author  ®f  evil,  withouc 
diverting  him  of  his  power  in  refpe<ft  thereto,  taught 
that  no  power  ought  to  be  afcribed  to  God  concern 
ing, evil  and  rebellious  adions  :  but  this  he  affirmed 
againft  the  opinion  of  his  own  difciples,  who  allow-? 
ed  that  God  could  do  evil,  but  did  not  becaufe  of 
its  turpitude. 

Fourthly,  the  yabedbians,  or  followers  of  Amrtt 
Ebn  tiabr,  a  great .  doilor  of  the  Montazalites,  who 
differed  from  his  brethren  in  that  he  imagined  the 
damned  would  not  be  eternally  tormented  in  hell, 
but  would  be  changed  into  the  nature  of  firef  and 
that  the  fire  would  of  itfelf  attract  them  without 
neceffity  of  their  going  into  it. 

E  e  - 


*vl  A  P  P  E  N  D  I  X. 

Fifthly,  the  Kddarians,  or  followers  of  Mabad  a\ 
Johni.  This  fed  deny  ablolute  prede/iination  ;  lay 
ing,  that  evil  and  injuftice  ought  not  to  be  attributed 
to  GOD,  but  to  man  who  is  a  free  agent,  and  may 
therefore  be  rewarded  or  punifted  tor  his  adions^ 
which  GOD  has  granted  him  power  either  to  do 
or  omit, 

Sixthly,  the  Jabar;ans>  who  are  the  direft  oppo 
nents  of  the  KadtrianSy  denying  free  agency  in  man^ 
and  afcribing  his  adlions  wholly  to  GOD.  The  moil 
rij»id  of  this  led  will  not  allow  man  to  be  faid  either 
toad  or  have  any  power  at  all,  either  operative  or 
acquiring  ;  affertingj  that  man  can  do  nothing,  but 
produces  ail  his  adions  by  necejfity,  having  neither 
power,  nor  w/V/,  nor  choice^  any  more  than  an  ina 
nimate  agent  2  they  declaue  that  rewarding  and  pu* 
nifhing  are  al(o  the  eflfcds  of  neccffity^  and  the  fame 
they  fay  of  the  impofing  of  commands* 

Seventhly,  the  Jamidns,  the  followers  of  Jam  Ebn 
Safwan,  who  held  the  fame  do&rine  with  the  Ja- 
tartans  -,  and  likewife  maintained,  that  Paradife  and 
Hell  will  vaniih,  or  be  annihilated  after  thofe  who 
are  deftined  thereto  refpedively  fhall  have  entered 
them,  fo  that  at  laft  there  will  remain  no  exifting 
Bein^  befides  GOD  5  fuppofing  thofe  words  of  the 
Koran,  which  declare  that  the  inhabitants  of  Para- 
dife  and  of  Hell  {hall  remain  therein  Jorever,  to  be 
biperbotical  only,'  and  intended  for  cprroboration^ 
and  not  to  denote  an  eternal  duration  in  reality. 

Eighthly,  the  Scbites:  thisnameisufed  peculiarly 
to  denote  thole  who  maintain  AH  Ebn  All  *laltb 
to  be  their  lawful  Kbalif,  or  Iman,  and  that  the  iu- 
preme  authority  both  in  fpirituals  and  temporals,  of 
right  belongs  to  his  defendants. 

Some 


APPENDIX.  xvii 

Some  of  thefe  affirm,  that  GOD  appeared  in  the 
form  of  AH,  and  with  hi*  tongue  proclaimed  the 
rnoft  hidden  myfteries  of  religion  5  and  fome  have 
gone  fo  far  as  to  afcribe  Divine  honours  to  him,  and 
to  expedt  his  return  in  the  clouds  ;  and  having  fixed 
this  belief  as  an  article  of  their  faith,  they  keep  a  fine 
fcorfe  ready  faddled  8cc.  for  him  in  the  mofque 
of  Cufa, 

Others  believe  that  he  is  concealed  in  a  grotto 
near  Cufa,  where  he  will  continue  till  the'day  of 
judgment,  and  then  come  forth  to  convprt  all  people 
to  the  Koran. 

Sale's    Koran,  vol    i.  p    83    93,  94    95    96   97   99    ic®> 

III,  112  114  117,  I2Q,  122*  126,  128,  1$7  138,  14!, 
J42.  146  148,  IJO  152  153,  201;,  202,  203,  204,  205» 
211,2  2  213  2I4,2l6  23.7. 

Turkifh  Spy.  vol.  vii    p,  2«>j. 

Gutbrie's   Geographical    Grammar^   p,    j8o>   sSl. 

RoulainvilUtrt,    Lift   of  frlahcmtt* 

Bajlcfs  DifiioKary*  vol.  it.     [Stt  Scbitei] 


The  modern  Jews  are  difperfed  over  every  king 
dom  in  the  world  5  and  in  Ipite  of  the  miferies  they 
have  fuffered,  ftill  overlook  all  nations,  and  confidec 
themfelves  as  the  favourites  of  Heaven. 

The  Jews  commonly  reckon  but  thirteen  articles 
of  their  faith.  Mamonides^  a  famous  Jtwifh  Rabbi  , 
reduced  them  to  this  number  when  he  drew  their 
confeffipn  about  the  end  of  the  feventh  century  ; 
and  it  was  ,  generally  received.  All  the  Jews  are 
obliged  to  live  and  die  ia  the  profeffion  qf  thefc  thir 
teen  articles. 

L  That  GOD  is  the  creator  of  all  things  ;  that 
fee  guides  and  fupports  all  creatures  ;  that  he  has 
<Jone  every  thing  ;  and  that  he  ftill  ads,  and  (hail 
fift  coring  the  whole  eternity. 

E  e  .          JI. 


iviii  APPENDIX. 

II.  That  GOD  is  one.     There  is  no  unity  like 
his.     He  alone  haih  been,  is,  and  fhall  be  eternally 
our  God. 

III.  That  GOD  is  incorporeal,  and  cannot  have 
any  material  properties  ;    and  no   corporeal  eflence 
can  be  compared  with  him. 

IV.  That  GOD  is  the  beginning  and   end  of 
all  things,  and  fhall  eternally  fubfift. 

V.  That  GOD   alone  ought  to  be  worfhipped, 
and  none  but  him  is  to  be  adored. 

VI.  That     whatever  has    been  taught  by  the 
prophets  is  true. 

VII.  That  Mofes  is  the  father  and  head  of  all 
cotemporary  doctors,  and  thole  who  lived  before,  or 
ihall  live  after  him. 

VIII.  That  the  law  was  given  by  Afojes. 

IX.  That  the   law  (hall   never   be  altered,  and 
GOD  will  givs  no  other. 

X.  That  GOD  knows  all  the  thoughts  and  ac 
tions  of  men. 

XT.  ;  That  GOD  will  regard  the  works  of  all 
thofe  who  have  performed  what  he  commands,  and 
Jpunifh  thofe  who  have  tranfgreffcd  his  Uws. 

XII.  That   the  Meffiab   is  to  come,  though  he 
tarry  a   long  time. 

XIII.  That  the   refurreftion  of  the  dead  fhall 
happen  when   GOD  fhall  think  fit. 

The  modern  Jews  adhere  ftill  as  clofely  to  the  A/0- 
faic  dilpenfation,  as  their  difperfed  and  delpifed  con 
dition  will  permit  them.  Their  Jervice  confiiU 
chiefly  in  reading  the  law  in  their  fyna£ogues,togcther 

with 

K i-^» 


APPENDIX.  six 

••>    .  k 

a  great  variety  of  prayers.  They  ufe  no  facri- 
Sees  dice  the  deftrudion  of  the  temple.  They  re 
peat  bleffings  and  particular  praifes  to  GOD,  not  only 
in  their  prayers,  but  on  all  accidental  occafions,  and 
in  almoft  afl  their  adlions.'  They  go  to  prayers  three 
times  a  day  in  their  fynagogucs.  Their  fermons  are 
inade  no;  ia  Hebrew,  which  few  of  them  now  per- 
fetfly  underftand,  but  in  the  language  of  the  country 
where  they  refide.  They  are  forbidden  all  vain  fwear- 
ing,and  pronouncing  any  of  the  names  of  GOD  with 
out  neceflity.  They  abftain  from  meats  prohibited 
by  the  Levhical  law  ;  for  which  reafon  whatever 
they  eat  miift  be  drefled  by  Jews,  and  after  a  man 
ner  peculiar  to  themfelves.  As  foon  as  a  child  can 
fpeak,  they  teach  him  to  read  and  tranflate  the  bible 
into  the  language  of  the  country  where  they  live. 
In  general  they  obferve  the  fame  ceremonies  which 
were  praclifed  by  their  anceftors  in  the  celebration 
of  the  PaJJover.  They  acknowledge  a  two-fold  law 
of  GoDj  a  written  and  an  unwritten  one.  The  for- 
itter  is  contained  in  the  Pentateuch,  or  five  books  of 
Moles  :  the  latter,  they  pretend,  was  delivered  by 
God  to  Mofes,  and  handed  down  from  him  by  oral 
tradition,  and  now  to  be  received  as  of  equal  autho~ 
rity  with  the  former.  They  affert  the  perpetuity  of 
their  laiv>  together  with  its  perfection.  They  deny 
the  accomplimment  of  the  prophecies  in  the  perfon 
of  Lbrift  ;  alledging,  that  the  Mejfiah  is  not  yet 
come,  and  that  he  will  make  his  appearance  with 
the  greateft  worldly  pomp  and  grandeur,  fubduing 
all  nations  before  him,  and  fubjedling  them  to  the 
houie  of  Judah.  Since  the  prophets  have  predicted 
I)is  mean  condition  and  fufFerings,  they  confidently 
talk  of  two  Me/tabs :  one,  Btn-Epbraim>  whom 

they 


xx  APPENDIX. 

they  grant  to  be  a  perfon  of  a  .mean  and  affli&ed 
condition  in  the  world  ;  and  the  other,  Ben-David^ 
who  (hall  be  a  victorious  and  powerful  PrL.ce. 

Almoft  all  the  modern  Jews  are  Pbariject,  and 
are  as  much  attached  to  tradition  as  their  anceitors 
were  ;  and  aflert,  that  whoever  rejedls  the  orai  law 
deferves  death.  Hence  they  entertain  an  implacable 
hatred  to  the  Caraifes,  a  tett  among  the  Jews,  who 
adhere  to  the  text  of  Mofes  and  the  word  of  God  ; 
rejecting  the  Rabbinifiicat  interpretation  and  ca 
bala*  The  number  of  the  Caraifes  is  (mall  in 
comparifon  with  the  Rabbins :  and  the  latter  have 
fo  great  an  averfion  to  this  fedr,  that  they  will  have 
no  alliance  or  even  convcrfation  with  them.  And 
if  a  Car  ait  e  would  turn  Rabbinijl^  the  other  Jews 
would  not  receive  him. 

The  modern  Pharifees  are  lefs  flridl  than  their 
anceftors  with  regard  to  food,  and  other  aufterities 
of  the  body.  They  formerly  fafted  the  fccond  and 
fifth  day  of  the  week  ;  and  put  thorns  at  the  boitom 
of  their  robes,  that  they  might  prick  their  legs  as 
they  went  along  :  they  lay  upon  boards  covered 
with  flint  (tones,  and  tied  thick  cords  about  their 
waifts  :  hut  thefe  mortifications  were  not  obferred 
always,  nor  by  all.  They  paid  tithes  as  the  law 
prefcribed,  and  gave  the  thirtieth  and  fiftieth  part 
qf  their  fruits  $  adding  voluntary  facrifices  to  thofe 
which  wert  commanded,  and  (hewing  themfclves 
very  exadl  in  performing  their  vows.  As  to  their 
dodlrine,  with  the  EJj'enes*  they  held  ab/otutt  prede- 
Jiinaticn,  and  with  the  Sadduces,  free  will.  They 
believed  with  Pythagoras^ the  tranlmigration  of  Jouh  ; 
Specially  thofe  of  people  of  virtue  ;  efteeming  thoio 
who  were  notorioufly  wicked  to  be  eternally  mife- 

V   »..».-        _        -->-—      -.  < .'  . -4-_  •          .     .  •• 

rable. 


APPENDIX. 

table.  As  to  lefs  c:  imes,  they  held  they  were  pu- 
ziUbed  in  the  bodies  which  the  fouls  of  thofe  whoi 
committed  them  were  next  lent  into.  According 
to  this  notion  ijt  was,  thatChrift's  difciples  afked  him 
concerning  the  blind  man,  Who  did  liny  this  man  or 
bis  parents,  that  be  was  born  btlhd  ?  Johrt  ix.  2. 
And  when  the  difciples  told  Chrift  that  jome  /aid 
he  was  Elias>  and  others  Jcremidt,  or  one  of  the  pro- 
phets>  the  meaning  only  can  be,  that  they  thought 
he  was  come  into  the  world  animated  with  the  foul 
of  Elias,  Jeremias,  or  fome  of  the  old  prophets  tranf- 
migrated  into  him. 

There  are  flill  fome  of  the  Sadduces  in  Africa  and 
in  feveral  other  places  ;  but  they  are  very  few  in 
number  ;  at  leaft,  there  are  but  very  few  who  declare 
openly  for  thele  opinions. 

There  are  to  this  day  fome  remains  of  the  anci 
ent  fe£l  of  the  Samaritans,  who  are  zealous  for  the 
law  of  Mofes,  but  are  defpifed  by  the  Jews,  becaufe 
they  receive  only  the  Pentateuch,  and  obferve  diffe 
rent  ceremonies  from  theirs.  They  declare  they 
are  no  Sadduces^  but  acknowledge  the  Ipirituality 
and  immortality  of  the  foul.  There  are  of  this  feft 
at  Gaza,  Damajcus,  Grand  Cairo,  and  in  fome  other 
places  of  the  Eafl,  but  efpecially  at  Sichem,  now  cal 
led  Naplouje,  which  is  rilen  out  of  the  ruins  of  the 
ancient  Samaria,  where  they  facrificed  not  many 
years  ago,  having  a  place  for  this  purpofe  on  Mount 
Gerizim. 

With  regard  to  the  tin  tribes,  the  learned  Mr.B/7/- 
nage  fuppofes  they  ftill  fubfift  in  the  Eafl  ;  and  gives 
the  following  reafons  for  this  opinion. —  ift.  Salma- 
gaffar  had  placed  them  upon  the  banks  of  the  Cbabo- 


A  P  P  E  N  D  I  X; 


ras,  which  emptied  itfelf  into  the  Euphrates.     On 

the  Weft  was  Ptolemy's  Cbalcitis  and  the  city  Carra. 

And  therefore  God  has  brought  back  the  Jews  to  the 

country  from  whence  the  patriarchs  came      On  tho 

Eaft  was  the  province  of  Ganxan  betwixt  the  two 

rivers  Cbaboras  and  Saocoras.     This  was  the  firft  fi- 

tuation  of  the  tribes  :  but  they  fpread  into  the  neigh 

bouring  provinces^  and  upon  the  binks  of  the  Eu- 

phratts.     2d.    The  ten  tribes  were  liill  in  being  in 

this  country  when  Jerujalem  was  deftroyed,  fince 

they  came  in   multitudes  to  pay  their  devotions  in 

the  temple.     3d.    They  fubfifled    there  from  that 

time  to  the  eleventh  century,  fince  they   had  their 

heads  of  the   captivity  and   moft  flourifhing  acade 

mies.     4th.    Though   they  were  confiderably  wea 

kened  by  perfections,  yet  travellers  of  that  nation 

difcovered  abundance   of  their   brethren  and  lyna- 

gogues  in  the  twelfth  and  fourteenth  centuries.    5th.' 

No  new   colony  has  been  fent  into  the  Eafl  •,    nor 

have  thofe  which  were  there  been  driven  out.    6th.' 

The  hiftory,  of  the  Jews  has  been  deduced  from  age 

to  age,   without  difcovering  any  other  change  than 

what  was  caafed  by  the  different  revolutions  of  that 

empire  —  the  various  tempers  of  the  governors  —  or 

the  inevitable  decay  in  a  nation,    which  only  lubfifts 

by  toleration.     We  have   therefore  reafon  to  con 

clude,  that  the  ten  tribes  are  ft  ill  in  the  Ea/i,  whether 

God  fnffered  them  to  be  carried.     If  the   families 

and  tribes  arc  not  diftinguilhable,   it  is  impoflibte  it 

ihould  be  otherwife  in  fo  long  a  courle  of  ages  and 

afflidions  which  they  have  paffed  through      in  fine, 

iays  this  learned  author  ^  if  we   would  leek  out  the 

remains  of  the  ten  tribes^   we  muft  do  it  only  on  the 

bduks  of  Euphrates^  in  Perfia^  and  the  neighbour 

ing  provinces,  ft 


APPEND!*; 

It  is  impoffible  to  fix  the  number  of  people  the 
yewifh  nation  is  at  prefent  compofed  of:  but  yet  we 
have  reafon  to  believe,  there  are  (till  near  three  mil 
lions  of  people  who  profefs  this  religion^  and,  as  their 
phrafe  is,  are  witneffes  of  the  unity  cf  God  in  all  the 
nations  in  the  world. 

They  always  are  expefHnga  glorious  return,which 
{hall  rjaife  them  above  all  the  nations  of  the  earthj 
They  flatter  ttiemfelves  this  deliverance  will  fpeedily. 
arrive,  though  they  dare  not  fix  the  precife  time. 

Befxage'ss  Hij}.  of  the  Jew,  f>t  no,  115,  227; 

274    467,   746,  747<  743 
Broughlon't   Hift,  Library,    vol.  i.  £.  2Q£,   221, 

522  —  vol.  ii,  p    126.  245:,  329. 
Collier's    Hift.  Ditlio*mryt    vet.    ii. 
rifelft  and 


'the  I)ei/Is  are  ifpreacJ  all  over  Europe^  and  have 
multiplied  prodigioufly  among  the  higher  rank  in 
mod  nations  ;  but  the  fentiments  which  are  diftin- 
goiflied  by  this  title,  are  rarely  embraced  among  the; 
common  people. 

1"he  name  of  JDei/i's  is  fald  io  have  befen  firft  afla- 
ihed  about  the  middle  .of  the  fixteenth  century,  byt 
lome  gentlemen  in  France  and  Italy  >  in  order  to  a- 
void  the  imputation  of  Atleifm.  One  of  tke  firft 
authors  who  made  ufe  of  this  name  was  Peter  Viret* 
a  celebrated  Divine  ;  who,  in  a  work  which  was 
publiihed  in  1563,  fpeaks  of  fome  perforis  in  that 
time  who  were  caiied  by  a  new  name,  that  of  Deifts. 
Thefe,  he  tells  us^  profefled  to  believe  a  God>  but 
fhewed  no  regard  to  Je/us  Chrijl,  and  confidered  the 
dodtrines  of  the  cpofiles  and  toangelifts,  as  fables  and 
flieams. 

F  f  The 


APPENDIX. 

The  Lord  Edward  Herbert,  Baron  V  Cberfary, 
who  flrjimihed  in  the  feventeemh  century,  has  been 

-..trdsd  as  the  mod  eminent  of  the  Dei/Heal  wri 
ter:  i  appears  to  be  one  of  the  firft  who  formed 
Betjni  ifltWiyfterh  ;  and  aflerted  the  Efficiency,  uni- 
verjirtity^  '?.f-d  ab  *lutt  perfection  of  natural  religion, 
with  a,  view  to  difcard  all  extraordinary  revelation 
a£  utelefs  and  needlefs.  He  reduced  ihis  'universal 
reiigian  10  rive  articles,  which  he  frequently  menti 
oned  in  his  works. 

I.  That  there  is  one  fupreme  GOD. 

II.  That  he  is  chiefly  to  be  worfhipped. 

III.  Thai  piety  and  virtue  are  the*principal  parts 
of  his  ivoi  Chip. 

IV.  That  we.muft  repent  of  our  fins  ;  and  if 
we  do  fo  God  will  pardon  us. 

V.  That  there  are  rewards  for  good  men,   and 
punifhments  for  bad  men,  in  a  future  flate. 

The  Dei/ts  are  dafled  by  fome  of  their  own  wri 
ters  into  two  tons— mortal  and  itntnortal  Deifii.— 
The  latter  acknowledge  a  future  flate — the  former 
deny  it,  or  at  lead  reprefent  it  as  a  very  uncertain 
thing. 

The  learned  Dr.  Clark,  taking  the  denomination 
in  the  mod  extenfive  fi^ni6cation,  diftinguifhes  D*- 
ijis  into  four  lorts. — The  firft  are,  iuch  as  pretend 
to  believe  the  exiftence  of  an  infinite,  eternal,  inde 
pendent,  inttelligf  nt  Being  j  and  who,  to  avoid  the 
name  of  Epicurean  sttbei/i*,  teach  alfo,  that  this  /if- 
preme  Beintr  made  the  world  ;  though  at  the  fame 
time  they  agree  with  the  Epicureans  in  this,  that 
they  fancy  God  does  not  at  all  concern  himfelf  in 

the 


APPEND!  k. 

the  government  of  the  world,  nor  has  any  regard  to, 
or  care  of,  what  is  done  therein. 

The  fecond  fort  of  Drifts  are  thofe  who  beljeve 
not  only  the  being,  but  alfo  the  providence  of  God, 
with  refpeft  to  the  natural  world  5  but  who  not  al- 
Jowing  any  difference  between  moral  good  and  evil, 
deny  thatGod  takes  any  notice  of  the  morally  good  and 
evila&ions  of  men  :  thefe  things  depending,  as  they 
imagine,  on  the  arbitrary  conititution  of  human  laws. 

A  third  fort  of  Dezfts  there  are,  who  believe  in  the 
natural  Attributes  of  God,  and  his  all-governing  provi 
dence,  and  have  fome  notion  of  his  moral  p^rfedti- 
ons  alfo  5  yet  deny  the  immortality  of  the  foul,  be 
lieving  that  men  perifh  entirely  at  death,  and  that 
one  generation  thall  perpetually  fucceed  another, 
without  any  future  reftoration  or  renovation  of  things, 

*  A  fourth,  and  the  laft  fort  of  Drifts  are,  fuch  as 
believe  the  exiftence  of  a  (upreme  Being,  together 
with  his  providence  in  the  government  of  the  world, 
as  alfo  all  the  obligations  of  natural  religion  ;  but  fo 
far  only  as  thefe  things  are  difcoverable  by  the  light 
of  nature  alone,  withoqt  believing  any  Divine  re 
velation. 

Many  of  the  modern  Delfts  in  Europe  are  faid  to 
be  of  that  clafs  who  deny  the  immortality  ot  the 
foul,  and  any  future  ftate  of  exifter.ce. 

Letand's  View  of  Deifttcal  Writer t^  vol*  \,  p.  2    $• 
BroughtorSs  Hi  ft.    Library,  vol,  i.  p.    316 
VoltairSs  U*ii>erfal  Hijftory>  vol,  ii.  p.  259. 


F  fa 


xxvi  APPENDIX. 

A  foort  View  of  the  different  Religions  of 
the  feveral  People  and  Kingdoms  of  ike 
habitable  World.  ' 

i  ft.  RELIGIONS    OF    EUROPE. 

EAST  AND  WEST  GREENLAND,  Thes 
Qreentanden  believe  the  immortality  of  the  foul, 
and  the  exiflence  of  a  fpirit  called  Thorngarfuk  : 
the  Angukutt)  or  Priefts,  who  are  luppofed  tp  be  Kis 
immediate  fucceffors,  form  very  different  opinions 
with  regard  to  his  nature,  form,  and  place  of  reii- 
dence  :  they  fuppofe  all  the  elements  are  filled  with 
fpirits, 'from  which  every  "Ahgukut  is  fupplied  with 
u  familiar  fpirit  called  *Ihorngak,  who  is  always  rea^ 
cy  when  lummoned  to  their  afllllancc. 

They  pretend  to  cure  difeafes  by  fpells  and  charms, 
to  converie  with  their  GQ&1horngarluk>  and  to  pro- 
inulgate  his  commands.* 

DENMARK,  The   Lutheran   religion    is    uni- 
JsJORWAY,        verfally  embraced  in  thefe  king- 
SVVEDEN.         doms  ;  excepting  that    at  jLryrf- 
nia    in  Sweden t  there  are  a  num 
ber  of  Papiftf,  and  at  Copenhagen  in  Dcnvturk^  there 
is  a  church   allowed    for  the  French  refugees  ;  and 
at  Glukllat  a  few  Popifh  families  hive  been  permit- 
cd  tlie  ufe  of   a  chapeL*f» 

LAPLAND.  The  Laplanders  believe  in  a  good 
and  evil  Principle,  which  they  fuppcie  to  be  at  con- 
fiant  variance,  and  the  prevalence  of  either,  prodiu> 
Cive  of  the  happinefs  or  mifery  of  mankind, 

They, 

*  J  >ne»'»  Uoirerfa' Grammar.     Vul,  i.  p.  134. 

t  Uryugh.uc,     Vyl.  ii    p.   333, 


APPENDIX.  xxvi? 

They  believe  a  Metewpbjcofis,  or  tranfmigration  of 
fouls,  and  pay  their  adoration  to  certain  Genii^  who 
they  iupppfe  inhabit  ^he  air,  mountains,  lakes,  &c. 
They  alfo  place  an  implicit  faith  in  magic  :  an4 
their  magicians,  who  are  a  peculiar  fet  of  men,  make 
ufe  of  what  they  ca'l  a  drum,  made  of  the  hollowed 
trunk  of  a  fir,  pine  or  birch  tree,'  one  end  of  which 
is  covered  with  a  fkin  ;  on  this  they  draw,  with  a 
kind  of  red  colour,  the  figures  of  their  own  gods,  as 
well  as  of  Jtjus  Chrift,  the  apoftte^  the  fun,  moor* 
and  ftars.  birds,  and  rivers  :  on  thefe  they  place  one  or 
two  brafs  rings,  which,when  the  drum  is  beaten  with 
a  little  hammer,  dance  over  the  figures  ;  and,  accord 
ing  to  their  prograls  the  forcerer  prognofticates.* 

RUSSIA,  The  eftabli&ed  religion  is  that  of  thq 
Greek  Church.  This  church,  according  to  its  origi 
nal  cpnftitution,  is  governed  by  four  patriarchs,  viz. 
thofe  of  Alexandria,  of  Jerufalem,  of  Antioch,  and 
of  Conftantiriople  $  the  latter  of  which,  affumes  to 
himfelf  tlie  title  of  #/zmr/£/or  Ecumenical  Patriarch, 
en  account  of  his  reiiding  in  the  imperial  city,  and 
having  a  larger  jurifdidtion  than  the  reft.-f- 

The  conquered  provinces  retain  the  exercife  of 
their  own  religion  j  and  fuch  is  the  extent  of  this 
vaft  empire,  that  many  of  its  inhabitants  are  Maho~ 
wetans,  and  there  are  many  Pagans  in  the  uaculti* 
yated  provinces.  J 

SCOTLAND.  The  eftabliihed  religion  is  the 
Prejbyferian,  which  was  introduced  into  this  coun 
try  by  John  Knox,  a  difciple  of  Catvin>  in  the  yeac 

1561, 


*  Guthrie,  p.  96,    f  Hiftory  of  Rcligiopi  Nj«nb«r  iv.  p»  250'. 
t  Oulhrie,  p. 


ixvtii  APPENDIX. 

1561,*    and  ftill  continues,    being  moft  agreeable 
to  the  genius  and  inclination  of  the  people. -f- 

TheOiflenters  in  Scotland  confib  of  the  Epifcopa- 
Kans,  a  few  Quakers,  Reman  Catholics,  and  other 
feds,  who  are  denominated  from  their  preachers.  J 

ENGLAND.  The  eftablifhed  religion  in  this 
kingdom  is  that  of  a  Proteflant  Epifcopacy.  The  fo- 
vereigns  of  England,  ever  fince  the  rei^n  of  Henry 
the  Eighth,  have  been  ftiled,  the  Supreme  Heads  of 
the  Church.  And  the  Church  of  England  under  the 
monarchical  power  over  it,  is  governed  by  tvvo^rch- 
bifhops,  and  twenty -four  Bifhops.  TheArchbimops 
are  dignified  with  the  addrefs  of  Your  Grace.  Thg 
Archbi&op  of  Canterbury  is  the  firft  peer  of  the 
realm,  as  well  as  metropolitan  of  all  England.  The 
Bilhops  are  addreffed,  Your  Lordfliips  ;  and  filled, 
Right  Reverend  Fathers  in  God  j  and  precede  as  Ba-» 
rons,  on  all  public  occafions. 

The  dignitaries  of  theChurch  of  England,  fuch  as 
Deans,  Prebends,  and  the  like,  have  generally  large 
incomes.  England  contains  about  fixty Arch-deacons, 
whole  bufinefs  it  is  to  vifit  the  churches  twice  or 
thrice  every  year.  Subordinate  to  them  are  the  ru 
ral  Deans,  formerly  ftiled  Arch-pre%ters,  who  fig- 
nify  the  Bithop's  pleafure  to  his  clergy,  the  lower 
ckfe  of  which  confifts  of  Priefts  and  Deacons. 

The  thirty-nine  articles  of  the  Church  of  England 
are  Cahini/iical  ;  yet  there  are  not  many  of  the 
eftablilhed  church  who  think  they  are  ftriftly  and 
conicientioufly  bound  to  believe  the  do&rinal  parts 

of 

*  Robertfon'f  Hift   of  Scotland  TO!,  i.  p.  aji. 

t  Joaci'i  Gramwir,  voK  i.  P,  242*       t  C/whric,  p.  161, 


APPENDIX.  xxii 

of  thefe  articles,  which  they  are  obliged  to  fubfcribc 
before  they  can  enter  into  holy  orders. 

TheDiffenters  in  England  are  very  numerous  ;  the 
principal  denominations  are  the  P  re  Jby  tenant  9  Inde- 
f-.ridtnt&i  Baptifts,  Quakers,  and  Metbo&fti.  The 
JMetbodi/ts  are  divided  into  different  parties,  and  forni 
large  focieties.  There-  is  alfo  a  large  number  of 
<drians>&Qcinians>  Deifts^  and  other  fubordfrtate  de 
nominations.  And  many  families  in  England  ftill 
profefs  the  Roman  Catholic  religion  •-  and  its  exercife 
is  under  very  mild  and  gentle  reflriftions.* 

WALES.  The  eflablifhed  religion  is  that  of  the 
Church  of  England  $  but  fome  ancient  families  are 


IRELAND.  The  eftablifhed  religion  is  fimliar 
to  that  of  England  ;  and  there  are  as  many  denomi 
nations,  particularly  Pre[byterian&>  Quakers,  Baptifls^ 
and  Mctbodijts. 

FR  A  ^CE.  The  eflabliflied  religion  in  this  king-' 
dom  is  Roman  Catholic,  in  which  their  Kings  have 
been  fo  conftant  that  they  have  obtained  the  title  of 
Moll  Chriftian  ;  and  the  Pope,  in  his  bull,  gives  the 
King  of  France  the  title  of  Elde/l  Son  of,  the  Church. 
The  Galacian  clergy  are,  however,  more  exempt 
than  others  who  profefs  the  Romifli  religion  from 
the  Papal  authority  j  their  church  confines  the 
Pope's  power  entirely  to  things  relating  to  falvati- 
on  ;j|  and  has  feveral  antient  rights,  whfth  they 
have  taken  care  never  to  relinquish.  The  Pope  ne- 
yer  can,  excommunicate  the  King  of  France,  or  ab- 

folve  ' 

*  Gmfcrfc,  p,  an,  212,  313.    t  HM*  p.  377.    1  MM*  p.  M 


xx*  APPENDIX', 

folvc  any  of  his  fubje&s  from  their  allegiance  :  lie  is 
not  allowed  to  be  fuperior  to  an  cecumienical  or  gene 
ral  Council  :  and  they  aflert,  that  infalibility  is  lodg- 
fcd,  not  in  the  Pope,  but  in  a  general  Council  only.* 

The  Hugoncts  in  France,  who  were  formerly  op- 
prefled  with  heavy  perfections,  enjoy  a  good  degree 
fcf  religious  liberty  at  prefent.  J 

,  The  Roman  Catholics  in  this  kingdom  are  divided 
into  feveral  denominations  ;  among  whom  the  Jan- 
ienifts,  Quietifts,  and  Borignomifts  are  chief.  j| 

prevails  grektly  among  thofe  of  high  rank. 


PROVINCES.  The  Dominant  fedl 
of  Chriftiarjs  in  thefe  Provinces  are  thofe  who  are 
called  the  Rfjormed  Church.  They  are  fevere  CW- 
•uiniftsy  who  maintain  the  dodlrine  of  the  Synod  of 
Dort. 

Roman  Catholics,  amongft  whom  are  the  Jtinje- 
fiifts.  They  are  in  proportion  to  the  inhabitants  of 

the  Provinces  as  two  to  three. 

.  * 

The  Remonflrants  or  Armirnani,  who  only  have 
churches  in  Holland,  Utretht  and  Friejland.  The 
greateft  part  of  them  are  inhabitants  of  Holland,  prin 
cipally  Amjltrdaw,  Rotterdam  and  Geuda. 

Lutherans^  are  a  Very  great  and  increafing  number. 

Baptift$y  divided  into  fcveral  feds,  are  mighty 
and  numerous.  Thofe  who  are  called  Menonites 
approach  nigh  to  the  Reformed  Church.  The  Bap- 
tifis  are  generally  Unitarians,  loving  and  pradifing 
tiniverfal  toleration. 

Collegian!*, 

*  Hift.  Religion,  Number  TI,  p,  256.    J  Slilc^f  Sermoo,  p.  53. 
Vol.  i.  p,  5772 


APPENDIX; 

formed  by  the  perfccution  of  the 
tteinonjlrant  minifters  in  1639.  They  have  no  pe 
culiar  minifter,  but  every  one  learns  and  preaches 
tfhat  he  thinks  ufeful  :  at  prefent  they  are  only  in 
Holland. 

Quakers',  with  us  are  a  fmall  number; 

Hernbutters,  and  at  Amsterdam,  Perfiaris,  arid 
tnembers  of  the  Grecian  church  $  to  which  add 
many  thoufand  Jews. 

There  is  at  prefent,  ndtwitfiftanding  the  rigid 
Placards  againft  the  Roman  Catholics  and  Socinians^ 
a  prevailing  ipirit  of  candor  and  Caiholicifm  among 
the  different  denominations. 

The  minifters  of  the  gofpel  belonging  to  the  Do 
minant  church,  ait  maintained  by  the  civil  .magi- 
ftrate  ;  thofe  ofiheDi/enters,  by  their  own  church* 
fcs,  who  have  acquired  funds  for  various  purpoies,  by 
gifts,  teftaments,  legacies,  and  donations  of  privatd 
tneri. 

Deifm>  in  the  worft  fenfe  of  the  word  i^  not  com-* 
mon  in  this  country.  Few  men,  who  love  to  be 
called  philofophers  ;  fome  profligates,  and  boys^  con- 
ftituie  this  clafs.  * 

AUSTRIAN  &  FRENCH  NETHERLANDS.1 
The  eftabliihed  rdigion  here  is  the  &oman  Catholic  j 
but  ProteJIanf*  and  other  denominations  are  not  mo- 
lefted.f 

GERMANt.  the  Roman  Catholic,  Lutheran} 
and  Catoiniflical  religions,  are  profefled  in  this  em* 

G  g 


*  Extraft  of  a  letter  from  a  Gc&tUm'iti  of  character  in  Holland 

t  Gutiric,  p»  444»       _ 


abttil     .  APPENDIX. 

pire.  The  inhabitants  of  Auftria,  Barbaria,  and 
the  Spiritual  Electorates,  and  (ome  other  pkices,  are 
Roman  Catholics.  Thofe  of  Mecklen  burgh,  Hol- 
iicin,  Erandenbur^h,  Saxony  arid  Pomerania,  Lutke- 
ram.  The  Heffuns,  and  the  people  in  the  iouth 
of  Franconia,  Calvinifts.  The  reft  of  the  empire 
is  a  mixture  of  all  thefe  denominations  4» 

The  prefent  Emperor  of  Germany  has  granted  a 
moft  liberal  religious  toleration,  and  fupprelfed  mod 
of  the  religious  orders  of  both  fexes,  as  uielefs  to 
fociety.* 

FRUSTA.  The  cftabli&ed  religions  in  this  king 
dom  are  the  Lutheran  and  Ctuviniftic  —  chiefly  the 
former  ;  but  Roman  Catholics*  Baptijh,  and  other 
denominations  are  here  tolerated.  -f- 

BOHEMIA.  Though  Popery  is  the  eftabHflied 
religion  of  this  place,  yet  there  are  many  Protejfants^ 
who  are  now  tolerated  in  the  free  exerciie  of  their 
religion  5  ahd  fome  of  the  Moravians  have  embra 
ced  the  doftrines  of  Count  Zinzindorf^  which  have 
been  propagated  in  feveral  parts  of  the  globe.  J  In 
order  to  extend  this  denomination,  the  Count  lent  his 
fellow-labourers  thro'out  the  world.  He  himfelf  has 
been  over  all  Europe,  tmd  at  Icaft  twice  tostmerica.  \\ 

HUNGARY,  the  eft  ablilhed  religion  of  the 
Hungarians  is  the  Roman  Catholic,  though  the  ma 
jor  part  of  the  inhabitants  are  Profeftants  and 
Greeks,  who  now  enjoy  the  fall  cxercife  of  their 
religious  liber  ties.  § 

TRANSYLVANIA, 


Tol.  i.  p    46?.      *  Gu  hrie.  476        f  ibid.  p.  456. 
480.  n  Km^iu'i  HUt.  of  the  Mvravufis,  p.  25. 

Guihrie,   484. 


APPENDIX. 

TRANSYLVANIA,  Roman  Catholic*,  Lut.be- 
SCLAVONIA,  and  ram,  Cafosnifts,  Socini- 
CRQATIA,  <w>  drians,  Greeks,  Ma 

hometans,  and  other  fcdts^ 
cnpy  their  ft  veral  religions  in  Tranlylvania. 

The  Slavonians  are  zealous   Roman  Catholics  > 
though  Greeks  and  Jews  are  tolerated.* 

religion  of  the  Croats  is  firxiilar  to  that  of  the 
i^waniaM    and   Sclavonians,     y^ho  are    their 

2  ~ 


POLAND.  The  number  of  Proteffants,.  con-* 
filling  of  Lutherans  and  Caivinifts,  in  their  republic, 
is  very  confiderable  ;  and  when  thefe  are  joined 
to  the  Greek  Church,  the  whole  are  called  DiJ/icttnts. 
At  the  fame  time,  the  Poli(h  nobility  and  the  bulk  of 
the  nation,  are  tenacious  of  the  Roman  Catholic  re 
ligion. 

The  monaflenes  in  this  country  are,  by  fome 
writers,  laid  to  be  five  hundred  and  feventy-flx,  and 
the  nunnaries  one  hundred  and  feventecn,  beiides 
two  hundred  and  forty-fix  femiaaries  or  colleges, 
and  thirty-one  abbeys. 

No  country  has  bred  more  Delfts  and  Freethinkers 
in  religious  matters  than  Poland^ 

SWITZERLAND.  Cahinijm  is  faid  to  be  the 
region  of  the  Proteftant  Swifles  :  but  this  mtrft 
chiefly  be  underftood  with  reipedl  to  thq  mode  of 
church  government  ;  for  in  fome  do&rinal  points 
they  are  far  from  being  Cafainifts. 

Zuingtius,  was  the  apoftle  of  Proteftanifm  in 
Switzerland.  \\  G  g  a  SPAIN, 

?  Guthrie,  p.  486,    f  P«  4$$.    J  p.  4^3;    II  p,  507. 


ixxivr  APPENDIX. 

SPAIN.     The  Spaniards  are  flricl:  Roman 
lies,  and  their  King  is  diftinguimed  with  the  epithet 
of  Moft  Catholic* 

The  JnquifitiW)  a  tribunal  which  it  is  faid  wa*  Cr 
redled  about  ihe  year  1212,  by  Dominic,  a  Spaniard^ 
and  intended  for  the  extirpation  of  thofe  who  werjp 
fujrpofed  to  entertain  erroneous  opinions,  formerly 
reigned  here  ia  all  its  horrors.^  At  prelent  its  pe- 
jnalfies  are  greatlyjeffened  ;  but  though  difufed  it  is 
rot  abrogated.  It  appears,  however,  that  the  power  of 
the  clergy  ha?  been  greatly  leflene.d  of  late  years  j 
A  royal  edi6t  has  been  iflbed  to  prevent  the  admiffion 
of  noviciates  into  the  different  convents  without 
Ipecial  permiffion  ;  which  has  a  great  tendency  to 
reduce  the  monalleries  in  this  kingdom  :  fpr  which 
purpofe  the  King  has  published  an  ordinance>  con 
taining  twenty-five  articles  ;  to  which  is  added,  a 
lift  of  trhe  convents  to  be  lupprcfled,  or  united  to 
others.|j 

Before  the  fuppre/Tion  of  the  Jtfvifs,  the  King  of 
Spain.)  as  wel.l  as  the  King  ot  France  and  the  govern 
ment  of  Naples^  threatned  to  take  iome  iteps  fatal 
to  the  Court  of  Rome.  Venice  propokd  to  reform 
their  religious  communities,  without  paying  any  at 
tention  to  the  Holy  See  \  fo  that  no  Pope  was  ever 
clecred  in  more  tempeftuous  times  than  the  late  Pvn- 
tiffGonganelti ;  but  after  he  had  lupprefled  this  reli 
gious  order*  the  Kings  and  the  Venetian  ftate  imme 
diately  accommodated  the  difputes  which  had  lub- 
iiitcd  fo  long  between  them  and  iheCourt  of  Rome.  §  *• 

PORTUGAL. 

*  Gutbrie.  p   517;     \  Limborch'sHift.  cf  th«  iDquIfition,  p 
\  Guihric,  p.  517.       H  London  Town  «Ld  Couniry  M 
^784,  p.  49.        \  GAng»n«Ui'$  Lciucij  vol.  i.  p,j9   44. 


APPENDIX.  xxx* 

PORTUGAL.  The  eftabliflied  religion  of  this 
Country  is  the  Roman  Catholic,  in  the  ftrideft  fenfe. 
But  the  P'jpis  authority  in  Portugal,  has  been  of  late 
ib  much  curtailed,  that  ft  is  difficult  to  defcribe  the 
religious  ftate  of  this  country. 

The  royal  revenues  are  greatly  increafed  at  the  ex- 
pence  ojithe  religious  inftitutions  in  this  kingdom,*? 

Before  the  eleclion  of  the  late  Pontiff  Ganganelli, 
Portugal  was  about  to  choofe  a  Patriarch,  and  lay 
atide  all  communication  with  the  Pope ;  but  he  took 
the  firft  (leps  to  an  accommodation  with  Portugal, 
#nd  fucceeded  in  re  eftablifhiog  the  antient  friend- 
fhip  which  had  (ablifted  between  the  two  Courts. *f* 

ITALY.  The  religion  of  the  Italians  is  the 
Roman  Catholic  •  from  hence  it  fpread  over  Europe. 
The  ecclzjiaHical  government  of  tne  Papacy  has  em 
ployed  many  volumes  in  defcribin'g  it.J  The  Car-? 
dinzl^  who  are  next  in  dignity  to  the  Pope>  are  fe- 
venty,  in  allufion  to  the  feventy  difciples  of  our 
Saviour,  and  are  chofen  by  the  Roman  Pontiff. — . 
TThefe  Cardinals  ele^  the  Pope ;  which  election  is 
determined  by  the  plurality  of  voices.  Thecleclioa 
of  a  Pope  is  followed  by  his  coronation  ;  and  this 
ceremony  is  performed  in  the  Lattran  church,where 
they  put  a  triple  crown  upon  his  head.  The  provin 
ces  which  depend  on  the  Holy  See  are  governed  by 
Legates  ;  and  there  are  few  countries  where  the 
Pope  has  n6t  ambaffadors,  who  are  ftiled  Nuncios. 

The  title  giveo  to  the  Pope  is,  His  Holinefs,  arid 
the  Cardinals  have  that  of  Emminence. 

All 

*  Guthrie,  p.  550.  t  Ganganclli'i  Letters,   p  191  3i« 

J  GuthrU,  p.  $63. 


APPENDIX. 

All  the  numerous  ccclcfia  flics,  and  religious  orders 
who  profefs  the  Roman  CathoHc  religion,  are  under 
the  Pope  ;  and  every  one  of  thefe  orders  has  its  Ge 
neral  at  Rome  ;  by  whom,  the  Pope  is  acquainted 
with  every  thing  which  paffes  in  the  world.* 

At  prefent  the  Papal  authority  is  evidently  at  a 
low  ebb,-f*  and  is  not  refpedted  as  it  was  formerly. 
The  celebrated  Pope  Ganganeiil^  who  has  been  fti- 
led  the  Phanix  of  dgei>\  after  the  matureft  delibe 
ration,  figned  a  brief  on  the  21  ft  July,  1773,  which 
fupprefled  the  famous  order  of  the  Jejuits,  who 
have  been  the  warmeft  affertors  of  the  Papal  power, 
and  whofe  cabals  and  intrigues  have  made  them  for 
midable  for  ages  to  every  Court  in  Europe^  and  ena 
bled  them  tp  eftabliih  a  powerful,  well-regulated 
fovereignty  in  another  hemifphere.|| 

As  the  Jefuits  had  a  great  ffrare  in  the  education 
of  youth,  the  faulting  up  their  ichools  might  have 
proved  of  bad  confequences  if  this  Pontiff  had  not 
prevented  it.  After  having  Sketched  out  a  plan 
of  education,  worthy  of  the  greatefl  matter,  he  caft 
a  rapid  eye  upon  fome  Pr/t/ls  and  Friars3  who  by 
their  talents  and  example  were  capable  of  replacing 
the  Jeluit,  teachers,  and  immediately  inftituted  them 
Profeflbrs  j  fo  that,  to  the  afionifhment  of  Rome, 
there  feemed  to  be  fcarce  an  interval  between  the 
departure  of  Jejuitt  and  the  coming  of  their  iuccef- 
fors.§ 

In  the  Rtrruin  Catholic  kingdoms,  Rcme  Has  DO  ad- 
miniftration  but  what  is  purely  fpiritual  :  k  is  onty 


*  Barclay!  Dtaionary.       [SeePpe] 

t  Gurhrie,  p    563  £  Sales'*  Sermon,  p, 

1}  Piragu^y.  in  Siouih  America. 

$  GiUJginclli'i  Lciurs,  vol.  i,  p.  2,  43  44. 


APPENDIX.  **vil 

!n  the  ecclefiaftical  ftate   that  fhe  has  any  temporal 
authority.* 

Perfons  of  all  denominations  live  unmolefted  iii 
Italy,  provided  no  grofs  infult  is  offered  to  their 
worfhip,  -f-  Even  the  Jews  are  allowed  the  full  ex- 
ercife  ot  their  religion  in  the  heart  of  Rome  j  J  and 
the  profeffors  of  a  religion  which  on£e  fligmatiied  all 
others  as  unworthy  the  facred  rights  6f  humanity* 
now  openly  avow  the  liberal  fentiments  of  rhildnefs,* 
forbearance,  and  moderation. ||  The  famous  Pon-' 
tiff  above-mentioned  obferves  in  his  letters,  "  That 
every  impetuous  zeal  which  would  bring  down  fire 
from  Heaven  excites  only  hatred.  A  good  caufe 
fupports  iifetf,  fo  that  religion  needs  only  produce 
its  proofs,  its  traditions,  its  works,  and  its  gentleoefs, 
to  be  reipeftedV  Chriftianity  of  itfelf  overthrows 
every  fed:  which  may  be  inclined  to  fchifm,  or  which 
breathes  a  fpirit  of  animofhy."§ 

Dei/m  prevails  greatly  among  the  politer  part  of 
the  inhabitants  of  this  country.** 

tURKET  m  EUROPE. 

g)  f  DANUBIAN  PRO-     The  eftabliihed   reli- 

:§  1    VINCES,  LITTLE     gion  in  thefe  parts  is 

TARTARY,  the   Mahometan  ;  the 

O  L  GREECE.  Turks  profefs  that  of 

the   fedt  of  Omar.—* 

There  is  no  ordination  among  their  clergy   :— Any 
perlon  may  be  a  Prieft  who  pleafes  fo  take  the  habit, 

and 

*  Ganganelli'f  Letteri,  TO!  ii.  p.  208.        f  Cuthrie,  p.  563; 

J  Ganganclti't  Letters,  vol.  ii    p.  138. 

||  London  Magazine  1784.  p    8. 

f  Ganganelli'i  Lettert,  vol    i.  p.  130,  131: 

y.  Hiftory  of  Religion,  No.  |r.  p,  174. 


*xxviii  APPENDIX. 

and  perform  the  fnridlionsof  his  order  ;  and  may  lay 
down  his  office  when  he  pleafes.  Their  chief  Prieft 
or  Muiti  ieems  to  have  great  power  in  the  ftate.* 
He  is  (tiled  by  the  Mahomttais  the  Msker  of  Lvws, 
Giver  of  Judgment  s,  and  Prelate  of  Orthodoxy.  -J- 
Friday  is  the  day  fet  apart  by  Mahomet  for  the  ob« 
fervance  of  religious  worfhip.  This  day  was  pitched 
upon  in  order  to  diftinguilh  his  followers  fromi 
the  Jews  and  Cbriftians.% 

There  are  large  numbers  of  the  Greek  Church 
in  the  Turki/b  dominions  $  and  alfo  fom£  Armenians 
and  Jews. 

EUROPEAN  ISLANDS. 

ICELAND.  The  only  religion  which  is  tole 
rated  in  this  I/land  is  the  Lutheran^ 

OR  CADES,          The  religion  of  thefe  Iflands  Is 

HH  BRIDES,  &    P  rot  eft  ant,    according   to    the 

SHETLAND.       drltipline   of  the  Church    of 

Scotland  :  but  the  Roman  Ca 

tholic  religion  prevails  among  fome  of  the  natives  of 

the  Hetrids  § 

SCANDINAVIAN  ISLANDS.  Thefe  Iflands 
being  peopled  either  from  Sweden,  Denmark,  or 
horway,  profefs  the  Lutbtran  religion.** 

MAJORCA,  The  inhabitants  of  thefe  I/lands 
MINORCA,  profefs  the  Rowan  Catholic  reli- 
aridYVJfCA.  cion; 

CORSICA, 


p.  £79.  f  BroughtOD,  vol.  ii,  p,   14  W 

f  Salt's  Koran,  vjl.  i.  p.   199. 
|f  Guihrie,  p    71.  §  ibid.   141, 

**  Broughtopj  vol.  ii.  p.  ja^. 


APPENDIX: 

CORSICA,          The  inhabitants  of  thefe  Ijlands, 
SARDINIA.        are  Roman  Catholics  5    and  it  is 
faid,  that  in  Sardinia,  the  peo 
ple  will  dance,  and  fing  profane  fongs  in  their  chur 
ches,  immediately  after  divine  worftiip. 

SICILY,         The  Roman  Cathdlic  religion  is  pro- 

MALTA.        fefled  in  thefe  Iflands,  and  is  fo  ef- 

fential  to  the  order  of  the  Knights 

of  Malta,  that  no  perfon  of  a  different  perfuafioa 

can  be  admitted  into  it. 

AZORES*  Thefe  Iflmds  being  inhabited  by  the 
Portuguefe,  profefs  the  Romi{h  religion,  as  eftabliihed 
in  the  kingdom  of  Portugal. 

C  \NDIA,          The  eftabliihed  religion  of  thefe 

CYPRESS*         ancl  l^c  ot^er  Ifla°ds  under  the 

RHODES.          Turks,    is   Mahometanijm  ;    but 

there   are  numbers  of  Chriftians 

who  profefs  the  tenets  of  the  Greek  Church.* 

Hh          ad.  RELIGIONS 

*  Bronghton.    VoJ,  ii.  p. 


xl  APPENDIX. 

ad.     RELIGIONS  OF  ASIA. 
TURKEY  In  ASIA. 

'  f  PART  OF  ARABIA,     ^hl#'*T''f.is 
^yR  eftabliihed    religion  of 


PALESTINE,  15cfc 


, 
N  VTOLU,  ere    *    nuibr    of 


, 
MK;  OPOTAMH,      ?f™  Wfc^l  *° 

TURCOMAN!*/         leftjne)  1 

1  G  EORGI  A  an    m 

tians,  Armenians,  Ja 

cobites,  Maronites,  Neftorians  and  A.eichites.  'All 
denominations  are  tolerated  in  many  parts  of  the 
Turkifh  dominions.* 

w;   f  The  religion  of  this  coun- 

RUSSIAM,  try  partakes  of  the  Mabo- 

<JCHJNFSE,  metan,    the    Gentoo,    the 

}  MOGULIAN,         Greek,  and  even  the  P«- 

<  |  ]NDEP£N7DENT.///*,        Some     of   them 

worfliip  little  rude  images 

d?e(Ted  up  in  rags.  Each  has  a  deity,  with  whom 
thry  make  very  free  when  matters  do  not  go  accor 
ding  to  tfteir  own  mind. 

The  inhabitants  of  Tibet  >  a  large  trafl  of  Tarfary, 
worlhip  the  Grahd  Lc.ma.  Another  religion  which 
is  very  prevalent  among;  the  Tartars  is  that  of  Scba- 
wani.m.  —  The  profeffors  of  this  religious  fed  beluve 
in  one  fupremc  God,  the  creator  of  all  things.  They 
believe  that  he  loves  his  creation,  and  all  his  crea 
tures  ;  that  he  knows  every  thing,  and  is  ail  power* 
ful  ;  but  that  he  pays  no  attention  to  the  particular 
actions  of  men,  being  too  great  for  them  to  be  able 

to 

»«—  i 

1  Broughton,    Vol.  i'.  p 


APPENDIX.  xli 

to  offend  him,  or  to  do  any  thing  which  can  he  men- 
to  ious  ir,  his  n  ht.  Tbev  are  ail  firm  'y  pet  iua/ded, 
of  a  future  ex-ftence  :  —  •  i  hey  aho  maintain,  ih-it 
the  fupcetne  Ben;*  has  divided  the-  govar.nvj'it  of 
the  world,  and  the  detliry  of  men  among  a 
great  number  of  fubiltern  Divinities  under  his  com 
mand  and  controul,  bit  who,  nevenhelefs,  generally 
act  according  to  their  own  fancies  $  and,  therefore, 
mankind  cannot  difpenfe  with  ufing  all  the  means  in 
their  powe'r  for  obtaining  their  favour.  rl  hey  iike- 
wiie  fuppoie,  that,  for  ihe  moil  part,  thefe  infeiior 
Deities  abominate  and  puniih  premeditated  vilidiuy, 
fraud  and  cruelty.* 

A  ha  fid  of  Tartars  in  Sib-riay  have  in  every  hut 
a  wooden  idol  termed,  in  their  language,  bhetan,  to 
which  they  addrefs  their  prayers  for  plenty  of  game 
in  hunting,  promifing  to  give  it,  if  iucceisful,  a  new 
coat  or  bonnet,  -f- 

K4MTCHATKA.  The  inhabitants  of  this 
peninfula,  acknowledge  many  malevolent  Deities, 
having  little  or  no  notion  of  the  good  Deity,  They 
believe  the  air,  the  water,  the  mountains,  and  the 
woods  to  be  inhabited  by  malevolent  Spirits,  whom 
they  fear  and  worfliip'.J 

The  method  which  the  Emfirefs  ofRuffia  takes  to 
convert  her  Pagan  fubjefts  in  Kamtthatkz,  is  to  ex 
empt  from  taxes,  for  ten  years,  (uch  as  profeis  che 
Chriftian  religion.  The  Pagan  Kamtjchodaies  be- 
Jieye  the  immortality  of  the  loui.§ 

Hh  2  CHINA. 


•  Guthrie.  p,  59<5.       f  Kaim'i  Sketches,  vol.  if,  p,  176 
J  p.  142,          §  p.  575, 


xlit  APPENDIX. 

CHINAS  Befides  the  worfhip  of  the  Grand  La« 
'ma,  the  religion  of  China  is  divided  into  three  ieds. 
jfi.  '[  he  foilowers  of  Laokiur»>  who  lived  five  hun 
dred  years  before  Cbrijt,  and  taught,  that  God  was 
Corporeal.  They  pay  divine  honours  to  the  philo- 
fophcr  Laokium  •>  and  give  the  fame  wor&ip,  not 
only  to  many  Emperors  who  hive  been  ranked 
with  the  Gods,  but  alib  to  certain  Spirits  under 
the  name  of  Xamte,  who  prefide  over  every 
element.  They  call  this  fe&  that  ot  the  Magician** 
becaufe  the  learned  of  it  addift  themielves  to  Magic% 
and  are  believed  to  have  the  fegret  of  making  men 
immortal. 

ad.  The  worfliippers  of  Foe*  who  flourilhed  a 
thoufand  years  before  our  Saviour,  and  who  became 
a  God  at  the  age  of  thirty  years.  He  is  reprefentcd 
finning  in  light,  with  his  hands  hid  under  his  robes, 
to  (hew  that  he  does  all  things  invifible.  The  Doc 
tors  of  this  fed  teach  a  double  law,  the  one  exter 
nal,  the  other  internal.  According  to  the  external 
taw,  they  fay,  that  all  the  good  are  recompervfed, 
and  the  wicked  punifhed,  in  places  deftined  for  each. 
They  enjoin  all  works  of  mercy  5  and  forbrd  cheat 
ing,  impurity,  wine,  lying  and  murder,  and  even 
the  taking  life  from  any  creature  whatever. 

The  interior  do&rine  of  this  fetf,  which  is  kept 
fecret  from  the  common  people,  teaches  a  pure,  on- 
mixed  atbtifa%  which  admits  neither  rewards  nor 
punishments  after  death,-^believes  not  in  a  ProvU 
dencc,  or  the  immortality  of  the  foul, — acknow 
ledges  no  other  Cod  but  the  Void  or  Nothing, — and 
which  makes  the  fupreme  happinefs  of  mankind  to 
confift  in  a  tcial  ina£lion>  an  rntirt  injtnfibility,  and 
a  periett  quietude.*  3d,  A 

*  Hiftory  of  Tgnitiui,  vol.  ii.  p.  fi>  99 


APPENDIX;  *ua 

$d.  A  fed  which  acknowledges  the  philofopher 
fynfueius  for  its  matter,  who  lived  five,  hundred 
years  before  our  Saviour*  This  religion,  which  is 
profeffed  by  the  literati  and  perfons  of  rank  in  China 
and  1'onquin>  qonfifts  in  a  deep  inward  veneration 
for  the  God  or  King  of  Heaven,  and  in  the  practice 
oi  every  moral  virtue.  They  have  neither  temples 
nor  Priefts,  nor  any  fettled  form  of  external  wor- 
(hip ;  every  one  adores  the  fupreine  Being  in  the 
way  he  himfelf  thinks,  beft.* 

The  Chinefe  alfo  honour  their  dead  anceftors  j  burn 
perfumes  before  their  images  j  bow  before  their 
j>iftures  j  and  invoke  them  as  capable  of  beftowing 
upon  them  $11  temporal  Weffings.^ 

MOGUL'S  EMPIRE.  The  origin*!  inhabitants 
of  India  are  called  Gentoos,  or,  as  others  call  them, 
Hindoos.  They  pretend  that  Brumma,  who  was 
their  legiflator  both  in  politiqs  and  religion,  was  in-> 
jferior  only  to  God  5  and  that  he  exifted  many  thou-* 
fand  years  before  our  account  of  the  creation.  The 
Bramins — for  fo  the  Gentoo  Priefts  are  called — pre 
tend,  that  he  bequeathed  to  them  a  book,  called  the 
Vidam^  containing  his  cloiUines  and  inftrudions  ;— * 
and  that  though"  the  original  is  loft,  they  are  ftill 
pofftfled  of  a  commentary  upon  it,  called  the  Shah- 
ilah,  which  is  wrote  in  the  Shanfcrita  language,  now 
a  dead  language  and  known  only  to  the  Bramins, 
who  ftudy  it*  The  foundation  of  Brumma's  doc- 
tine  confided  in  the  belief  of  a  fupreme  Being,  who 
has  created  a  regular  gradation  of  beings,  fome  fu- 
perior,  and  fome  inferior,  to  man  j— in  the  immor- 
Jality  of  the  foul,  and  a  future  flate  of  rewards  and 

punifliments, 

if.  p.  119.    t  Hift.  rf  ISQat|ai|  I??i  w*  Pi  *9?- 


ftlir  APPENDIX. 

punishments,  which  is  to  confifl  of  a  tranfmigration 
into  different  bodiec,  according  to  the  live?  they  have 
led  in  their  pre-exiilent  ilate.  From  rh»s  it  appears 
more  than  probable,  that  the  PatbtgQridn  Mttamp- 
(ycbofis  took  its  rile  in  India.* 

The  neceffity  of  inculcating  this  complicated  doc 
trine  among  the  lower  ranks,  induced  the  Eramim 
to  have  recourfe  to  fenfib  e  reprelentations  of  the 
Deity  and  his  attributes  $  Jo  that  the  original  dodrines 
of  Erumma  were  changed  into  idolatry  :  and  though 
the  eftablifhed  religion  in  the  Mo%ul**  Empire  is  Ma- 
lorn  tani/my  there  are  various  fetts  of  Pagans,  —  as  the 
Banians,  the  Perjees,  and  the  Faqiiir*.  I  he  B  'Mi- 
am  believe  a  tranfmigration  of  fouls  ;  afid  therefore 
have  hofpitals  for  beads,  and  will  by  no  means  de 
prive  any  animal  of  life.  But  of  all  living  creatures 
they  have  the  greateft  veneration  for  the  Cow,  to 
whom  they  pay  a  folemn  addrefs  every  morning^ 
Of  thefe  Banians  there  are  reckoned  in  India  about 
twenty-four  different  feds.  The  Per/ees  are  the 
pofterity  of  the  antient  Perfiam,  and  worfhip  the  ele 
ment  of  fire  :  befides  which  they  have  a  great  ve- 
ration  for  the  Cock.  The  Faquirs  are  a  kind  of 
JMonks,  and  live  very  auftere,  performing  many  fe- 
vere  ads  of  mortification.  Some  continue  for  life 
in  one  pofture  -y  fome  never  lie  down  ;  iome  have 
th«ir  arms  always  raifcd  above  their  heads  ;  and  fome 
mangle  their  bodies  with  knives  and  fcourges.  Moft 
of  the  Indians  believe  the  river  Ganges  has  a  fandi- 
fying  quality,  for  which  reafon  they  often  wafh  them- 
felves  in  it.  There  are  many  Jews  and  European 
tbri/iiem  in  the  Mogul's  dominions. 


Gothrie,  p.  313.     f  RaK  Y01,  IT.  p. 


Gnthriei  p  313.     f  K*'^ 
Rroughtoo,  TOI.  «.  p.  328* 


APPENDIX.  ad* 

PENINSULA   OF  INDIA  WITHIN  THE 

GANGES.  The  inhabitants  cf  this  tract  of  land 
are  generally  Mabomefiaift  ;  but  the  natives  of  the 
i.iLwd  pms  woiihip  the  iun,  maon  and  other  idols. 
In  lome  parts,  they  look  upon  the  fir  ft  creature  they; 
inert  in  the  morning  as  the  proper  object  of  wo r (hip 
for  that  day>  except  it  be  a  Crow^  the  very  fi^ht  of 
which  is  enough  to  confine  them  to  their  houfes  for 
the  whole  day.  In  the  Tea-port  towns  there  are  a 
number  of  Jews  and  European  Cbriftians.  || 

THE  PENINSULA  OF  INDIA  BEYOND  THE 
GANGES.  The  inhabitants  of  this penin/ula  are 
generally  Pagans.  The  biamite*  hold,  all  nature  is 
animated  by  a  rational  foal  $  that  the  foul  tranfmi- 
grates  through  many  dates,  and  is  then  confined  to 
a  human  body  to  be  punched  for  its  crimes.  They 
hold  Jibe  degrees  of  felicity  and  puniChment.  * 

In  the  kingdom  of  Pegu,  they  have  a  kind  of  re 
ligious  veneration  for  Apes  and  Crocodiles,  believing 
thofe  perfons  very  happy  who  are  devoured  by  them. 
Mahometanilm  prevails  in  fome  parts,  bat  mixed  with 
many  Pagan  rites  and  ceremonies,  -j- 

When  the  Kings  of  this  part  of  India  are  interred, 
a  number  of  animals  are  buried  with  them,  and  fuch 
veffels  of  gold  and  filver  as  they  think  can  be  of 
ufe  to  them  in  a  future  date.  J 

ARABIA,     (That  part  which  h  not  Included  in 
7urkey.)     The  wandering  tribes  in  the  fouthern  and 
inland  parts  acknowledge  themfelves  as  the  fubjeds 
of  no  foreignj^power  5  but  have   prefer ved  their  in 
dependence 

U  Broughton,  vol.  5i.  p.  325.        *  Middleton,  vol.  i  p.  155.; 
t  Broughton,  vol.  U.  p,  328.       J  GaUrfe,  p.  ^18. 


*It  i  APPENDIX. 

dependence  From  the  earlieft  ages.  Many  of  th£ 
wild  drub*  ftill  continue  Pagans^  though  the  people 
in  general  are  Mahometans.  * 

PERSIA.  The  Perfians  are  ftri<3  Mahometans, 
but  of  the  feft  of  AH.  They  differ  from  the  Turk* 
concerning  the  fucceffion  of  Mohammed.  The  Turks 
reckon  them  thus  :  Mohammed,  Abubtker^  Omar, 
O/man,  Ali.  But  the  Perfians  reckon  Ah  to  be  the 
immediate  fucceflbr  of  Mohammed.  The  Gaurs, 
who  pretend  to  be  the  pofterity  of  the  ancientA^/', 
and  ftill  worfhip  the  fire,  are  faid  to  be  numerous  in 
Perfia,  though  tolerated  in  but  few  places.  A  com- 
buftible  ground,  about  ten  miles  diftant  froin  Baku, 
a  city  in  the  north  of  Perfiay  is  the  fcene  of  their 
devotions.  It  muft  be  admitted,  that  this  ground 
is  impregnated  with  very  furprifing  inflamatory  qua 
lities  ;  and  contains  leveral  old  little  temples  j  in  one 
of  which  the  Gaurs  pretend  to  preierve  the  facred 
flame  of  the  univerfal  fire,  which  riles  from  the  end 
of  a  large  hollow  cane  firuck  into  the  ground,  reiem- 
bling  a  lamp  burning  with  pure  fpirits.  J 

The     ASIATIC    ISLANDS. 

THR  JAPAN  ISLANDS.  The  worfhip  of 
the  Jafane/e  is  Pagan! fm%  divided  into  feveral  lefts : 

I.  The  Sinto,  who  believe  that  the  fouls  ot  good 
men  are  tranflated  to  a  place  of  happinefs  next  to 
the  habitation  of  their  Gods :  But  they  admit  no 
place  of  torment  ;  nor  have  they  any  notion  of  a 
Devil,but  what  animates  theFox,  a  very  mifchievoos 
animal  of  that  country.  They  believe  the  fouls  of 
the  wicked,  being  denied  entrance  into  Heaven, 
wander  about  to  expiate  their  fins.  IL  Thofe 


p,  618.-        •   J  jM  p. 


APPENDIX; 

.  It  Thofe  of  the  Bub/Jo  religion  believe,  that  m 
the  other  world  there  is  a  place  of  mifery  as  well  as 
of  happinefs,  and  that  theie  are  different  degrees  of 
both,  proportioned  to  the  different  degrees  of  virtue 
and  vice,  When  fouls  have  expiated  their  fins,  they 
are  font  back  to  animate  fuch  vile  animals  as  refem- 
bled  them  in  t  heir  former  ftate  of  exigence  :  from 
thefe  they  pafs  into  the  bodies  of  more  innocent 
animals  ;  and  at  laft  are  again  (tiffered  to  enter  hu> 
hi  in  bodies  :  after  the  diffolution  of  which,  they  run 
the  fame  courfe  of  happinefs  or  mlfery  as  at  'fir  ft.  -J* 

III,  The  Siutto,  who  admit  of  no  ceremonies 
in  religion.  There  are  innumerable  temples  and 
idols  in  this  ifland  j  one  temple  in  particular,  con 
tains  thirty-three  thoufand  three  hundred  and  thirty- 
three  Idols.  * 

THE  LADRONE  ISLANDS,    The  inhabltehCs 
and  FORMOSA,  of  theie  ifandi 

are  all  Pagan*. 

Thofe  of  Formofa  recognife  two  Deities  in  compa 
ny  $  the  one  a  mate,  god  of  the  men  $  the  other  a 
female,  goddefs  of  the  women,  The  bulk  of  their 
inferior  Deities  ard  the  fouls  of  upright  men*  who 
are  conftantly  doing  good,  and  the  fouls  of  wicked 
inch,  who  are  cohilantly  doing  ill.  § 

The  inhabitants  of  the  Ladrone  I/lands  belietfe 
Heaven  is  a  region  under  the  earth,  filled  with  cb- 
coa-trees,  fugar-Canes,  and  a  variety  of  other  delici 
ous  fruits;  and  that  Hfell  is  a  vaft  furnace  cooftantly 
red  hot  ;  thofe  who  die  a  natural  death  go  ftrait  to 
Heaven  ;  They  may  fin  freely  if  they  can,  but  prc- 

I  r  fervp 


t  K«im,  vol.  IT,  p.  13©.  •  Mi^etopatoU  i.  p. 

* 


xlvili  APPENDIX. 

ferve   their  bodies  againfi.  violence  j  but  war  and 
bloodshed  are  thek  averfion.* 

THE  MOLUCCA  ISLANDS.  The  inhabitants 
©f  thcle  Iflands,  who  believe  the  exigence  ot  ma 
levolent  invifible  Beings,  fubordinate  to  the  fnpreme 
benevolent  Being,  confine  their  worfliip  to  the  for 
mer,  in  order  to  avert  their  wrath  :  and  one  branch 
of  their  worfhip  is,  to  fet  meat  before  them,  hoping, 
that  when  the  belly  is  full^  there  will  be  Jcls  inclina 
tion  to  mifchief.«f- 

PHILLIPINE  ISLANDS.  The  inhabitants  of 
thefe  Iflands  are  generally  Mahometans  J 

CELFBES.  The  inhabitants  of  this  Ifland  are 
profeffed  Mahometan^  who  retain  many  Lbineje  ce 
remonies^ 

The  BUND  A   ISLES. 


BORNEO 

SUMATR'A     w10  relce  on  re  ea  coalt>  are 

AVA     &r    i     generally  Mah&metaw  ;   but  »he 
J,      '  '  natives  who  rt  fide  in   the  h  land 

parts  are  Pagans.^  The  lduan:y  a  people  in  the 
Ifland  of  Borneo%  believe,  that  every  peifon  they  put 
to  death  muft  attend  them  as  a  flave  in  the  other 
world.  The  worfhip  of  the  inhabitants  of  Java  is 
fimilar  to  that  of  the  Molucca  Iflands,  4- 

CEYLON. 

•  Knm,  vol.  IT.  p.  235.  f  told  p.  190. 

:  MiddUtoo.  [Sec  Pb01;pme»]         §  ibtd.     f  Sre  Celebfi] 
vol.  ii.  p.  330.        \  £*im,  fol.  IT.  p 


APPENDIX; 

CEYLON.  The  inhabitants  of  this  Tfland  ac 
knowledge  an  all  -powerful  Being,  and  imagine  their 
Deities  ot  a  fecond  and  third  order  are  fubordinate 
to  him,  and  act  as  his  agents.  Agriculture  is  the 
peculiar  province  of  one,  navigation  of  another. 
Buddow  is  revered  as  the  mediator  between  Cod 
and  man.  Another  of  their  favourite  Deities  is  the 
tooth  of  a 


MALDIVE  ISLANDS.  The  inhabitants  of 
thefe  Iflands  are  Mahometan^  who  retain  many; 
Pagan  ceremonies,  -j* 


I  i  a         3d.  RELIGIONS 


Kmn,  vol.  it;  p.  15*.       f  Middletoa,    [See  Mi'di 


1  APPENDIX. 

i 

gd.   RELIGIONS  OF  AFRICA. 

EGYPT.  The  prevailing  religion  of  this  coun 
try  is  Matotoctanifrt,  There  are  alfo  a  Dumber  of 
jews,  and  many  Chriftians  called  Coptics,*  who  are 
iubjeft  'to  the  Alexandrian  Metropolitan.  He  ha$ 
twelve  Hi/hops  uncier  him,  but  no  tffcttnfkpbtl 
Thev  have  (even  (acraments,  viz  -  Baptijm,  the 
JLucbarifl)  Confirmation^  O'dinatien,  'faith,  Fa/i- 
ing%  and  P/rfj^r.  They  circumcile  their  children 
before  baptijm,  and  ordain  Deacons  at  (even  years  of 
age.  They  follow  the  do<ftrine  of  the  Jacobites 
v  ith  regard  to  the  nature  of  Chfijt,  and  baptljm  b) 

>'-t     •  :*;  ....... 

R  A  R  B  A  R  T. 


r\/ir\nr\rrr\  inhabitants  of  thefe  flates 

pfz  are  Mal*m*t*n*.  Many  fi,b- 

Alc'lFRS  ji:fls  of  Morocco  foliow  the  te- 
"c  i  TR1POI  f  '  flets  °*  Hamtt  one  ol  their  Em- 
O  I  BARCA  :*  Perors>  who  taught,  that  the 

^  dodlrinesof  tiaii  and  O-.nar^  and 

other  interpreters  of  the  law,  were  only  human  tra 
ditions.  There  are  alfo  many  perfuns  in  and  about 
jtfgiers,  who  "differ  from  the  other  Mahometamin 
divers  particulars.  Some  of  them  maintain,  that  to 
fa  ft  fevcn  of  eight  months  merits  eternal  happinefs  ; 
and  that  idiots  are  the  cleft  of  GOD. 


BILDULGERID,  V"011  X  r 

ZAARA,  OR  THE  DESART.  feffedf  .  in     thefe 

.  countries 


inetanifm  j  but  there  is  fcarce  any  fign  of  religion 

among  ' 

*  Guthric,  p.  66f,     f  Bvclay'i  Diaioaar/.    [Sc« 
p.  67  ^ 


APPENDIX.  If 

among  many  of  the  people,,     There  is    a  number 
of  'jews  fcattered  up  and  down  in  the  beft  inhabuecj 

s  m  Bilduigerid  * 


NEGROLAN?D.  The  inhabitants  of  this  vaft 
country  are  either  Mahometans  or  Pagans.  And 
fome  in  the  midland  parts  live  altogether  without 
any  fi^n  of  religion,  -J- 

GUINEA.  Paganifm  is  the  religion  of  this  coun-- 
try.  "The  Negroes'  on'  the  Gold  Coaft  believe  a  /«-' 
pr.  me  Bring,  and  have  fome  ider.s  of  the  immortality 
of  the  fjul  ;  they  addrels  the  Almighty  by  a  feii(h, 
or  charm,  as  mediator,  and  '  worfhip  two  days  in  a 
week.  They  afcribe  evil  in  general,  a  ad  all  their 
rnisfortuncs  to  theDevii,  whom  they  fo  r^,1  ,  as  to 
tremble  even  at  the  mention  of  his  name.  J  I  botc 
of  the  kingdom  of  Bentm  acknowledge  a  fupreme 
Being,  whom  they  caii  Orifa  ;  bat  they  thi".k  it 
needled  to  wodhip  him,  becaufe  being  infi'iuc'y 
good,  they  are  fure  he  will  not  hurt  them.  On  the 
contrary,  they  are  very  careful  in  paying  their  devo 
tions  to  the  Devi/,  who  they  think  is  the  caufe  of 
all  their  calamities.  They  do  not  think  of  any 
other  remedy  for  their  mod  common  difeales,  but 
to  apply  to  a  forcercr  to  drive  him  away.  Such 
Negroes  as  believe  in  the  Devil  paint  his  image 
white.  § 


The  inhabitants  of  this  fpacious  coun 
try  are  either  ftrift  Mahometans  or  Pagans.  \\ 

ETHIOPIA 


Brighton;  val    ii.  p   331.  s  . 

M-ddle'.on,  vol    i.  p 
K,ina,  v>l    IT    p,  143 
f  olt  ii.  P- 

'    *^  '  ~  - 


!ii  APPENDIX. 

ETHIOPIA  SUPERIOR,  OR  ABYSSINIA. 
This  fpacious  empire  contains  a  great  mixture  of 
people,  of  various  nations,  as  Pagans^  Jew**  and 
Mahometans  :  but  the  main  body  of  the  natives  are 
CbnliianS)  who  hold  the  fcriptures  to  be  the  iole 
rule  of  faith.  Their  Emperor  is  fupremc,  as  well 
in  tcclefiaftical  as  civil  matters.  They  ule  different 
forms  of  baptifm,  and  keep  both  Saturday  and  Sun 
day  as  a  SMatb.  They  are  circumciied,  and  ab- 
flain  from  fwines  flefh,  not  out  of  any  regard  to  the 
Mtfaic  law,  but  purely  as  an  ancient  cuftom  of  their 
country.  Their  divine  fervice  confifts  wholly  in 
reading  the  tcriplurcs>  adminiftering  the  Enckanft) 
ana  hearing  foine  Homilies  of  the  fathers.* 

ETHIOPIA  INFERIOR.  The  numerous  in 
habitants  of  thefe  countries  are  Pagans,  excepting 
thofe  of  Z'inguebar,  Jjant  and  sdex,  who  proieis 
Mahomet  anifm.^*  t 

LOWER    GUINEA. 

nr\\^nc\  T^Q    inhabitants  of    thefe 

'o      rn£ro  countries   are   Pagans.     In 

2  J  SSr  n^o  the  kln^nm  of  L'***°>  the 

QwAiTr  L  Pe°Ple  entertain   a  taint  no* 

*&tt     tion  of  God,    whom  they 
U  LMANTAMAN.    ^  Samkian>  Pcng0t+ 


CAFFRARIA.  The  Hottentots  believe  in  one 
fupreme  Being,  called  Goanya  Itquon,  or  God  cf 
Gods.  They  place  his  refidencc  beyond  the  moon, 
and  fuppofe  him  a  humane  and  benevolent  Being  ; 
but  they  have  no  mode  of  worshiping  him,  for  which 

they 

J  Brougfctonf  rol.it,  f.  333; 


APPENDIX.  Uii 

they  gire  this  rea(on,  that  he  curfed  our  firft  patents 
for  having  offended  him  ;  and  on  this  account  th^y 
never  paid  him  adoration  fince.  They  worfhip  the 
M^n  at  full  and  change,  and  the  Gold  Beetle,  which 
makes  a  faint  of  ali  he  lights  upon.  Their  evil  Dei 
ty,  whom  they  call  Tongoa^  is  a  crabbed,  malicious, 
mifchievous  Being,  to  whom  they  afcribe  all  their 
misfortunes.* 

AFRICAN  ISLANDS. 

MADAGASCAR.  The  inhabitants  of  thte 
Ifland  believe  God  to  be  the  author  of  all  good,  and 
the  Devil  the  author  of  all  evil. -j-  There  are  alfo 
fomc  Mahometans  in  this  Ifland  $  but  here  are  no 
rhoiques,  temples,  nor  any  ftated  worfliip,  except 
fome  of  the  inhabitants  of  this  place  offer  Sacrifices 
of  beafts  on  particular  occafions ;  as,  when  fick  ; 
when  they  plant  yams  or  rice  j  when  they  hold 
their  affemblies  $  circumcife  their  children  $  declare 
war  j  enter  into  riew-built  houfes  \  or  bury  their 
dead.  Many  of  them  obferve  the  Jewi/h  &&bbath% 
and  give  (ome  account  of  the  facred  hiftory,  the 
creation  and  fall  of  man,  as  alfo  of  Noah>  Abraham* 
Jicob,  and  David  j  from  whence  it  is  conjedtured 
they  are  defcended  of  Jew,  who  formerly  fettled 
here,  though  none  knows  how  or  when,  j 

CAPE  VERD  ISLANDS,  The  Inhabitants  of 
CANARY  ISLANDS,  thefe  iflands  an* 
M  A  D  E  R  A  S.  Roman  Catholics.  || 

ZOCOTRA. 

*  M'ddlston,  rol.  i.  p,  0$4;          f  p  53;. 

%  Guthric,  p.  680.  J  Broughwoi  vol.  iss  p.  3^3. 


lit  APPENDIX. 

ZOCOTRA,     The  inhabitants  of  this  ifland  ate 
Mahometan*  of  Arab  extraction. 

COMORA.     The  inhabitants  of  this  ifhnd  aie 
Kegrocs  of  the  Mahometan  pcifuafion.  * 


4th.  RELIGIONS 


A  P  f  E  N  D  I  X.  If 

RELIGIONS  OF  AMERICA, 

UNITED    STATES.        * 

4 

NEW-ENGLAND.     * 

"  -'•       '      '  .'  .;       i  .    •• 

PREVIOUS  to  an  account  of  the  preftnt  d& 
nominations  in  this  part  of  America,  a  fhori 
/ketch  of  the  Aborigines  will  not  perhaps^  &r  »/*- 
entertaining  to  Jome  readers, 


The    natives    o 

fi«W  believed  n0t  °?- 
ly  a  plurality  of  G^wfio 

CONECTICUT          made  and  g°vern  the  fe- 
^UT>     (    veralnatio^oftheworldi 

but  they  made  Deities  of  every  thing  they  imagined 
to  be  great,  powerful,  beneficial,  or  hurtful  to  man 
kind  :  yet,  they  conceived  one  Almighty  Being, 
who  dwells  in  the  fouthwe/l  region  of  the  Heavens* 
to  be  fuperior  to  all  the  reft  :  this  Almighty  Being 
they  called  Kicbian,  who  at  firft,  according  to  their 
tradition,  made  a  man  and  woman  out  of  a  flone^ 
but  upon  fome  diflike  deftroyed  them  again  j  and 
then  made  another  couple  out  of  a  tree,  from  whom 
defcended  all  the  nations  of  trie  earth  j  but  how 
they  came  to  be  fcattered  and  difperfod  into  Coun 
tries  lo  remote  from  one  another  they  cannot  tell. 
They  believed  their  fupreme  God  to  be  a  good  Bc~ 
?ng9  and  paid  aiori  of  acknowledgement  to  him  for 
plenty,  victory,  and  other  benefits* 

K  fc 


Ivi  A  P  P  E  N  D  I  X. 

But  there  is  another  power  which  they  called  Hob- 
bamocko,  in  Englifh  the  Devit,  of  whom  they  ftood 
in  greater  awe,  and  worshipped  merely  from  a  prin 
ciple  of  terror. 

The  immortality  of  the  foul  was  univerfally  be 
lieved  among  them  ;  when  good  itien  die  they  laid 
their  fouls  went  to  Kicbtan,  where  they  meet  their 
friends,  and  enjoy  all  manner  of  pleaiures  ;  when 
wicked  men  die,  they  went  to  Kichtan  alfo,  but  are 
Commanded  to  walk  away  ;  and  fo  wander  about  in 
reftlefs  difcontent  and  darknefs  forever.* 

At  prefent  the  Indians  in  New-England  are  almoft 
wholly  extindt.-f- 

MASSACHUSETTS.  There  are  various  deno 
minations  in  -  this  ftate,  but  the  Congregationalifti 
jredominate.  Thofe  of  New-England,  generally 
regulate  themfelves  according  to  the  Congregational 
Platform.  This  Platform  leaves  the  fcripture  to  be 
the  fole  rule  of  faith,  ordinances  and  difcipline,  as 
to  what  relates  to  authority  and  polity.  It  leaves 
each  church  with  plenary  unceded  power  ;  making 
the  Councils  and  Synods  advifory  only.  It  was  paf- 
fed  and  received  as  the  plan  of  public  confederacy, 
which  united  the  Pre/byterians  and  Independents 
under  the  one  common  title  of  Congregationalifts. 

It  was  a  fundamental  principle  of  this  union,  that 
every  voluntary  affembly  of  Chriftians  had  power  to 
form,  organize  and  govern  themfelves  ;  and  in  imi 
tation  of  the  apoftolic  churches,  to  gather  and  incor 
porate  themfelves  by  a  public  covenant,  and  to  ele£t 
<.nd  ordain  all  their  public  officers  ,J  There 


*  Ncal'i  H^ftory  of  New-England,  vol,  i.  [\  33,  34, 
Belknap's  ritftory  of  New  Hiropfture,  iol,  ia  p.  12 
'   Cbriftuu  Ufiioo,  p.  56,  65. 


APPENDIX;,  Ml 

There  arc  alfo  in  this  ftate  a  number  of 
paliam,  Prejbyferans,  Bapti/ls,  Quaker^  liop 
Univer/a/ifts,  Shakers,  Deiji^  &c. 

NEW-HAMPSHIRE.  The  prevailing  religion 
of  this  ftate  is  fimilar  with  that  of  the  Mafjacbujetts. 
And  the  other  denominations  are-  nearly  the  fame  ; 
only  it  is  laid,  there  is  a  larger  proportion  of 


RHODE  ISLAND.  This  ftate  was  fettled  by 
fome  of  the  .  Antinomian  exiles,  on  a  plan  of  entire 
religious  liberty  :  men  of  every  denomination  being 
equally  protected  and  countenanced,  enjoying  all  the 
hpnours  and  offices  of  government. 

Many  of  the  Quakers  and.  Baptifls  flocked  to  this, 
new  fettlement  5  and  there  never  was  an  inftance  of 
perfecution  for  confcience  fake  countenanced  by  the 
Governors  of  this  ftate.  * 

There  are  at  prefent  ip  this  ftate,  a  large  nunober 
of  Bakers  and  Baptifts  of  different  denominations; 
a  few  £ongregationaiifts>  Moravians, 


The  Jews  have  a  fynagogue  in  this  ftate. 

There  are  alfo  a  few  in  Rbede-Jfland  who  adhere 
to  Jemima  Wilkinjon,  who  was  born  in  Cumberland* 
It  is  faid  by  thofe  who  are  intimately  acquainted  with 
her,  that  ilie  aflerts,  that  in  O«2ober  1776,  fhe  was 
taken  fick  and  adtually  died,  and  Ijqr  foul  went  to 
Ileaven,  where  it  flill  continues.  Soon  after,  heq 
body  was  re-  animated  with  the  fpirit  and  power  of 
Chriftt  upon  which  (he  fet  up  as  a  public  teacher,  and 
declares  (he  has  an  immediate  revelation  for  all  Ac 
delivers  ;  and  is  arrived  to  a  ftate  of  abfolute  perfec  -* 
K  k  z  tion, 

*  Bcllina^VHiftory  of  Jtfsw  Haropfliire,  vol.  i.  ^  39: 


(viii  APPENDIX. 

tion.  It  is  alfo  faid  fhe  pretends  to  foretel  futuro 
events,  to  difcern  the  fecrets  of  the  heart^nd  to  have 
fche  power  of  healing  difeafes  :  and  it  any  pericn 
ifrho  makes  application  to  her  is  not  healed,  fhe  at 
tributes  It  to  their  want  of  faith.  She  aflerts,  that 
thole  who  refufe  to  believe  tliefe  exalted  things  con 
cerning  her,  v  ill  be  in  the  ftate  of  the  unbelieving 
jfews,  whorejefled  thecounfelof  God  againil  them- 
ieives  $  and  ftie  tells  her  hearers,'  this  is  the  eleventh 
tour,  and  this  is  the  laft  call  of  mercy  that  ever 
fhall  be  granted  them  :  for  fhe  heard  an  enquiry  in 
Jleaven,  faying,  «*  Who  will  go  and  preach  to  a 
dying  world  ?".  or  words  to  that  import  :  and  the 
fays  (he  afifwered,  "  Here  am  I,  fend  me  ;".  and 
that  (he  left  the  realms  of  light  and  glory,  and  the 
company  of  the  heavenly  hoft,  who  aie  continually 
fraifing  and  worshipping  God,  5ri  order  to  defcend 
upon  earth,  and  pafs  through  many  iufferings  and 
trials  for  the  bappinefs  of  mankind.  She  aflinnes 
the  title  of  the  Univerfal  Friend  of  Mankind  j 
hence  her  followers  diflinguifti  themielves  by  the 
Oame  of 


CONNECTICUT.  Cor^regationaiifm  is  the 
predominant  religion  of  this  ftate^  ;  but  a  number 
of  the  ttnnc&icut  churches  have  formed  themfeives 
on  the  Prejbyterian  model  according  to  Scotland^ 

There  i?  alfo  a  number  of  Epifcopalian*>  Bapti/!s> 
Hopkinfian*>  Univcrjati/is, 


NEW-YORK.     The  inhabitants  of  this   flate 
are  generally  Prote/lants    of  different  perfuafions, 


*  Brownell't  E»t>vfiaaical  Errori.  p.  c.  7.  «. 
t  Sti^ciuiMimUmaD,  p.  6g. 


APPENDIX 


jiS  Lutherans)  Quakers^  Bapti/ls9  TLpitc*palians% 
J)utcb^  Gaiiic  and  German  Catvinijis^  Moravians'^ 
MethodijlS)  &c.  who  have  all  their  refpedivc  hou« 
fcs  of  worfhip. 

The  yews  have  a  fynagogue  In  this  ftate. 

It  is  ordained  in  the  conftitution  of  New- York* 
jhat  the  free  exercife  of  religious  worfhip,  without 
difcriminaiiori  or,  preference,  ihall  forever  be  aliovy- 
ibd  to  all  mat  kind. 

There  is  alfo  a  number  of  Sbakers  at  Nifquiunia 
in  this  ftate,  J 

A  gCijtleman  of  New-Tor&j  who  lately  vifited  a 
fociety  of  Shakers  in  Acquakanocb,  whofe  congrega 
tion  confifted  of  about  ninety  perlons,  was  aftonifh- 
ed  at  the  facility  with  which  they  performed  almofi 
incredible  adions  :  one  woman,  in  particular,  had 
acquired  fuch  an  underftanding  in  the  principle  of 
balance  as  to  be  able  to  turn  round  on  her  heel  a  full 
half  hour,  fo  fwiftly,  that  it  was  difficult  to  difcri- 
ininate  the  obje6l.  Th^y  are  extremely  reluftani. 
to  enter  into  converfation  upon  the  principles  of  their 
worfhip,  but  content  themfelves  with  declaring,  that 
they  have  all  been  very  great  finners,  and  therefore 
it  is  that  they  mortify  themfelves  by  painful  ex^ 
ercifes.|[ 

NEW-JSRSEY,  After  the  coming  o^  the 
white  people,  the  Indian*  in  New-Jertey^  who  once 
held  a  plurality  of  Deities,  luppofed  there  were  only 
three,  becaufe  they  faw  people  of  three  kinds  of 
complexions,  viz.— £#£////&,  Negroes^  and  theoi- 
felves.  *  " 


Guthnc,  pi  72^.      I  Boftoa  Gascttc,  O^obcf  851 


1*  APPENDIX. 

It  is  a  notion  pretty  generally  prevailing  among 
them,  that  it  was  not  the  fame  God  made  them  who 
nude  us  ;  but  that  they  were  created  after  the 
white  people  :  and  it  is  probable  they  fuppofe  their 
God  gained  fome  fpecial  fl^ill  by  feeing  the  white' 
people  made,  and  fo  made  them  better  :  for  it  is 
certain  they  look  upon  themfelves,  and  their  me 
thods  of  living,  which  they  fay  their  God  expreffly 
prefcribed  for  them,  vaftly  preferable  to  the  white 
people,  and  their  methods. 

With  regard  to  a  future  ftate  of  exiftence,  many 
of  them  imagine  that  the  cbicbung,  i.  e.  the  fhadow, 
or  what  furvives  the  body,  will,  at  death,  go  fouth- 
ward,  and  in  an  unknown  but  curious  place — -will 
enjoy  fome  kind  of  happinefs,  fuch  as  hunting,  feaftr 
ing,  dancing,  and  the  like.  '  And  what  they  fup 
pofe  will  contribute  much  to  their  happinefs  in  the. 
next  ftate  is,  that  they  fhall  never  be  weary  of  thofe 
entertainments. 

Thofe  who  have  any  notion  about  rewards  and 
punifhments  in  a  future  ftate,  feem  to  imagine  that 
moft  will  be  happy,  and  that  thofe  who  are  not  fo, 
will  be  punifhed  only  with  privation,  being  only  ex 
cluded  from  the  walls  of  the  good  world  where 
fcappy  fpirits  refide. 

Thefe  rewards  and  punifliments,  they  fuppofe 
to  depend  entirely  upon  their  behaviour  towards 
mankind  5  and  have  no  reference  to  any  thing  which 
relates  to  the  worfhip  of  the  fupreme^Being.* 

According 

•  Thii   account  11  extracted  from  the  Journal  rf  the  lite  piorc- 
Mr.  Braioard,  who  formed  a  focieiy  of  Cbriftian  Indians,  at  Crof- 
tia  New  Jtrfgj.    [Sec  Praiflard'i  Life,  p,  448 


APPENDIX.  lii 

According  to  the  prefent  conftitutiori  of  this  fiate, 
all  perfons  are  allowed  to  worfhip  God  in  the  man 
ner  which  is  moft  agreeable  to  their  own  confciences. 
There  is  no  eftabli&menc  of  any  one  religious  fe<$, 
in  preference  to  another  ;  and  no  Proteftant  inhabi 
tants  are  to  be  denied  the  enjoyment  of  any  civil 
rights,  merely  on  account  of  their  religious  fenti- 
ments  * 

There  are  Dutch,  Gallic,  and  German  Cahinifls 
in  this  ftate.-f-  There  is  alfo  a  number  of  Epif- 
copatians,  Prejbyterians>  I$aj)tijisy  Quakers,  &c. 

PENNSYLVANIA.  The  inhabitants7  of  this 
Hate  are  of  different  religious  denominations,  efpeci- 
ally  Quakers  ;  it  was  from  Wtiliam  Penn,  a  celebrated 
Qyaker,  that  this  place  received  its  name.  Civil  and 
religious  liberty  in  their  utmoft  latitude,  was  laid 
down  by  this  great  riian,  as  the  only  foundation  of  all 
his  inftitutions.  Chriftians  of  all  denominations 
might  not  only  live  unmolefted,  but  have  a  lhare  in 
the  government  of  this  colony.  J 

At  prefent  the  Quakers  have  at  leaft  four  places 
of  worfliip  in  the  city  of  Philadelphia.  A  number 
feparated  from  the  reft  on  account  of  political  prin 
ciples,  maintaining  defenfive  war,  and  have  built  an 
elegant  plain  meeting-houfe  in  Arch-ftrett.  They 
call  themfelves/™?  Quakers  •,  but  it  is  thought  fince 
the  peace,  they  will  reunite  with  the  other  Friends. 

There  are  alfo  in  this  city,threeE/>/72^/ churches, 
two  Roman-Catholic  chapels;  feveral  German  and 
Dutch  churches,fome  of  which  are  Lutheran,  others 
Calvini/iicat ;  one  M  or  a  vian  chapd  $  one  Methodifi 

meeting  $ 

•  Guthrie*  p.  728.        f  StUet'  Eleaion  Scrmoo,  p,  54. 
t    GuUirip,  P.  733, 


'Ixii  APPENDIX. 

meeting;  three  Prcjbyterian  or  Congregational^  one 
Baptift  church,  Caivini/ls  ;  part  of  this  church  who 
feparated  from  the  other,  call  themfelves   Univer- 
Jalijt*. 

There   is  alfo  a  number  of  Jews  in  this  ftate.^ 

DELAWARE.  The  religious  denominations  in 
this  flate,  are  laid  to  be  fimiiar  with  thole  of  Penn- 


MARYLAND.  the  firft  European  fettlers  of 
this  ftate  were  chiefly,  if  not  wholly,  Roman-Catho 
lics,  and,  like  the  lettlers  of  New-England,  their 
fettlement  mas  founded  upon  a  ft  rong  dc  fire  of  the 
unmolelted  practice  of  their  own  religion.* 

Lord  Baltimore^  one  of  the  moft  eminent  of  the 
fettlers,  eflabliJ;ed  a  perfed  toleration  in  all  religious 
tnatters,  lo  that  Diffenters  of  all  denominations  flock 
ed  to  this  Colony.  § 

At  prefent  there  is  here  a  larger  proportion  of 
Roman  Catholics  than  in  any  of  the  other  ftate?  If 
Among  the  Proteftants,  \Eptfttyeiy  is,  the  predomi 
nant  religion  ;  but  there  are  vadoua  othtr  denomi 
nations. 


VIRGINIA.  The  pj-edominart  religion  in  this 
ftate,  is  th^t  of  the  Cbur.h  of  England  ;  but  all 
other  denominations  are  tolerated. 

Virginia  contains  fifty- four  parishes  and  churches, 
thirty  or  forty  of  which  have  minifies,  with  cha 
pels  of  eafe  in  thofe  of  larger  extent. $ 

NORTH 

t    Extria  oft  letter  from  a  Lady,  who  fometime    nfidcd  in 
Philadelphia.         *  UniTerf-1  Hlft.  vol.  rl.  p   466       ^  Ga»rrie 
|  Barclay1!  Did.     [Sec  MtryU&dJ      $  IM.    [Stt 


APPENDIX.  km 

i    NORTH  AND   SOUTH  CAROLINA.     The 

predominant  religion  in  thefe  /tales,  is  EpifApacy  ,- 
but  there  are  various  other  perfuaiions  ;  liberty  of 
confcience  being  univerfally  allowed.* 

;  GEORGIA.  According  to  the  bed  account,  the 
Indian  natives  of  Georgia  had  fome  notion  of  an 
omnipotent  Being,  who  formed  man,  ami  inhabited 
thelun,  the  clouds,  and  the  clear  fky.  They  like- 
wife  had  fome  idea  of  his  providence  and  power 
over  the  human  race.  It  is  even  faid,  that  they  bs-> 
lieved  fomewhat  of  a  future,  flate  ;  and  that  the 
fouls  of  bad  men  walk  up  and  down  the  place  where 
they  died  ;  but,  that  God,  or,  as  they  call  him, 
the  Beloved,  choofes  forne  from  children,  whom  he 
takes  care  of,  and  refides  in  and  teaches.^ 

At  prefent  Epifcopacy  is  the  predominant  religion 
of  this  ftate. 

There  is  a  considerable  number  of  Dutch,  Gallic* 
and  German  Calviniftical  churches,  at  Ebenezer^  ia 
Georgia. 

There  is  alfo  a  number  of  Methodifts,  Here 
the  Rev.  Mr.  George  White  field  founded  an  orphan- 
houfe,  which  is  now  converted  into  a  college  for 
the  education  of  young  men  defigned  chiefly  for  the 
miniftry  5  and  through  his  zeal  and  pious  care,  this 
favourite  feminary  is  at  prelent  in  a  thriving  con- 


BRITISH  AMERICA 

.NOVA-SCOTIA.     The  eftablilhed   religion  of 
this  province  Is  the  church  of  England  ;    but  al! 
L  1 

i  Bronghton.     f  Ueirerfal  Hift.  vol.  xl.  p.  464,     $ 


APPENDIX. 

fe<5ts  of  Bhriilians  are  tolerated,  and  government  ftf 
far  encourages  them  as  to  render  contrads  between 
minifters  and  people  binding.  Nova-Scotia  is  fet 
tled  by  people  from  New  ^England ^  Old-England^ 
and  Ireland.  Thefe  different  people  bring  their  pe 
culiar  modes  and  local  attachments  with  them.— 
The  greateft  part  of  them  were  originally  of  the 
Congregational^  or  Prejbyterian  perfuafion  :  but  be 
ing  fcattered  round  ihe  ihores  of  this  province  in 
imall  villages,  they  have  been  unable  to  fupport  the 
eftab!i(hments  of  the  gofpel.  Hence  a  number  of 
illiterate  men  have  ftepped  forth  as  the  minifteriai 
infirudors  of  this  people,  and  have  profelyted  many. 

At  the  head  of  this  clafs  was  the  late  Mr.  Henry 
jtllen^  a  man  of  natural  good  fenfe,  and  warm  ima 
gination.  This  mun  has  journeyed  nearly  through 
the  province,  and  by  his  popular  talents  made  many 
converts.  He  has  alfo  publifhed  feveral  treatifes  and 
fermcns,  in  which  he  declares  he  has  advanced  fome 
new  things.  He  fays,  that  the  fouls  of  all  the  hu 
man  race  are  emanations,  or  rather  parts  of  the  one 
Great  Spirit  ;  but  that  they  individually  originally 
had  the  powers  of  moral  agents  ;  that  they  were 
all  prefent  with  our  firft  parents  in  Eden,  and  were 
adual  in  the  firft  tranfgreffion.  He  fuppofes,  that 
.our  iirft  parents  in  innocency  were  pure  Ipirits, 
without  material  bodies  5  that  the  material  world 
was  not  then  made  ;  but  in  confequence  of  the  fall 
man  being  cut  off  from  God,  that  they  might  not 
fink  into  immediate  deftrudion,  the  world  was  pro 
duced,  and  they  cloathed  with  hard  bodies  ;  and 
that  all  the  human  race  will  in  their  turns,  by  na 
tural  generation,  be  inverted  with  fuch  bodies,  and 
in  them  enjoy  a  flate  of  probation"  for  happinefs  of 

immortal 


APPENDIX.  l*f 

immortal  duration.  He  fays,  that  the  body  of  our 
Saviour  was  never  raifed  from  the  grave,  and  that 
none  of  the  bodies  of  men  ever  will  be  :  but  when 
the  original  number  of  fouls  have  had  their  courfe 
on  earth,  they  will  all  receive  their  reward  or  pu- 
nifhment  in  their  original  unembodied  ftate.  He 
iuppofed  lapti(m>  the  Lord's  /upper,  and  ordination, 
matters  of  indifference. 

Thefe  are  his  mod  diftinguiflnng  tenets,  which 
he  and  his  party  endeavour  to  fupport  by  alledging, 
that  the  fcriptures  are  not  to  be  underftood  in  their 
literal  fenfe,  but  have  a  fpiritaal  meaning.  He  has 
had  fuch  influence  over  his  followers,  that  fome  of 
them  pretend  to  remember  their  being  in  the  garden 
of  Eden.  The  moment  of  their  converfion,  they 
are  fo  well  affared  of  that,  it  is  faid  forrie  of  them 
even  calculate  the  age  of  their  cattle  by  it. 

Mr.  Allen  begun  to  propagate  his  fentiments  about 
the  year  1778  :  he  died  17^3  ;  and  fince  his  death 
his  party  much  decline. 

There  is  a  confiderable  number  of  Methodift^ 
or  difciples  of  Mr.  Wejl^  in  this  province,  and  one 
or  two  focieties  of  Baftift^  who  do  not  much  differ 
from  thofe  of  their  name  among  us, 

The  number  of   Epijcopalian  clergy  in  this   pro 
vince,  may  be  abaut  nine  ;  Prcjbyterians  and 
i  feven.* 


CANADA.  The  Indians  of  this  continent  have 
an  idea  of  the  fupreme  Being  ;  and  they  all  in  ge 
neral  agree  in  looking  upon  him  as  the  Firft  Spirit, 

L  1  2  and 

*  This  ace  DUO  t  wat  given  by  an  irgeoious  ycurg 
at  NwaSjotia  ia  the 


APPENDIX. 

• 

and  the  Governor  and  the  Creator  of  the  world*  Jt 
is  faid,  that  almoft  all  the  nations  of  the  Alqonq-<m 
language,  give  this  Jovereign  Being  the  appellation 
of  ihe  Great  Hare.  Some  again  call  him  Micbabou^ 
and  others  Atabtcan.  Mod  of  them  hold  the  opU 
nion,  that  he  was  born  upon  the  Waters,  together 
with  his  whole  court,  entirely  compofed  of  four- 
footed  animals,  like  himfelf  •,  that  he  formed  the 
earth  of  a  grain  of  fand,  which  he  took  from  the 
bottom  of  the  ocean,  and  that  he  created  man  of 
the  bodies  of  the  dead  animal?.  There  are  likewife 
fome  who  iriention  a  God  of  the  waters,  who  oppo- 
fed  the  defigns  of  the  Great&4r*,6r  at  leaft  refufed  to 
be  affirting  to  him/  This  God  is  according  to  fome, 
the  great  Tyger.  Laftly,  they  have  a  third  called 
Matcomtk,  whom  they  invoke  in  the  winter  feafon* 

The  drejkoui  of  the  "Borons,  and  the  Agref- 
touje  of  the  Iroquois,  is  in  the  opinion  of  thefe 
nations,  the  fovereign  Being,  and  the  God  of  war. 
Thefe  Indians  do  not  give  the  fame  original  to  man 
kind  with  the  Atqonquim  j  they  do  not  afcend  fo 
high  as  the  firft  creation.— -According  to  them  there 
were  in  the  beginning  fix  men  in  the  world,  and  if 
you  afic  them  who  placed  them  there,  they  aniwer 
you,  they  don't  know. 

The  Gods  of  the  Indians  have  bodies,  and  live 
much  in  the  fame  manner  with  us,  but  without  any 
of  thofe  inconveniences  to  which  we  are  fubje<ft. 
The  word  Spirit,  among  them,  fignifies  only  a  Being 
of  a  more  excellent  nature  than  others. 

According  to  the  Iroquoh^  in  the  third  generation 
there  came  a  deluge,  in  which  not  a  foul  was  laved, 
fo  that  in  order  to  &e-people  the  earth,  it  was  necef- 
fary  to  change  bcafls  into  men. 


APPENDIX.  Jxyii 

Pefides  the  Firft  Being,  or  the  Great  Spirit,  they 
Jiold  an  infinite  number  of  genii  or  inferior  fpirits^ 
both  good  and  evil,  who  huve  each  their  peculiar 
form  of  worflhip. 

They  afcribe  to  thefe  Beings  a  kind  of  immenfity 
and  omniprefence,  and  conftantly  invoke  them  as 
the  guardians  of  mankind.  But  they  never  addrefs 
themfelves  to  the  evil  genii,  except  to  beg  of  them, 
to  do  them  no  hurt. 

They  believe  the  immortality  of  the  foul,  and  fay 
that  the  region  of  their  everlafting  abode  lies  fo  far 
iveftward,  that  the  fouls  are  feveral  months  in  arri 
ving  at  it,  and  have  vaft  difficulties  to  luimount.' 
The  happinefs  which  they  hope  to  enjoy,  is  not  be 
lieved  to  be  the  recornpenfe  of  virtue  only  ;  but  to 
Jiave  been  a  good  hunter,  brave  in  war,  &c.  are  the 
merits  which  entitle  them  to  this  Paradife,*  which 
they  and  the  other  American  natives  figure  as  a  de 
lightful  country,  blefled  with  perpetual  fpring, 
whofe  forbfts  abound  with  game,  whofe  rivers  f warm 
with  fifli,  where  famine  is  never  felt,  and  uninter 
rupted  plenty  fhall  be  enjoyed  without  labour  or  toil.  J; 

Many  of  the  Indian  natives  have  been  convened 
to  Chriftianity  ;  and  no  accounts  could  be  procured 
io  afcertain  how  far  fome  of  their  tribes  now  retain 
the  fentiments  above  defcribed. 

The  predominant  religion  in  this  province,  at  pre- 
fent,  is  the  Roman  Catholic  ;  but  there  are  Proteft- 
ants  of  different  denominations. 

SPANISH, 

*  CharJevoix's  Voyage  to  North- America,  vol.  ii.  p,  14X114^ 

143,  144;  14$,  152,  153,  154*  I55- 
$  Robmfou'i  Hiftory  oi  Sottth-Amcncag  voL  i,  p.  3^7* 


APPENDIX. 
SPANISH    AMERICA 

LOUISANIA.  The  natives  of  this  part  of 
'America^  moft  of  them,  have  an  idea  of  a  fupreme 
Being,  whom  they  call  the  Grand  Spirit.,  by  way  of 
excellence  ;  and  whofe  perfections  arc  as  much  fu- 
perior  to  all  other  Beings,  as  the  fire  of  the  fun  is  to 
elementary  fire.  They  believe  this  omnipotent 
Being  is  fo  good,  that  he  could  not  do  evil  to  any 
one,  even  if  he  inclined.  That  though  he  created 
all  things  by  his  will,  yet  he  had  under  him  fpirjts 
of  an  inferior  order,  who,  by  his  power,  formed  the 
beauties  of  the  univerfe  ;  but  that  man  was  the  work 
pf  the  Creator's  own  hands.  Thofe  fpirits  are,  by 
the  Nafcbes,  termed  free  fervants  or  agents  j  but  at 
the  fame  time  they  are  as  fubmiflive  as  flaves.  They 
are  conftantly  irf  the  prefence  of  God,  and  prompt 
to  execute  his  will.  The  air,  according  to  them,  is 
full  of  other  fpirits  of  jnore  mifchieYousdifpofitions, 
and  thefe  have  a  chief,  who  was  fo  eminently  mif- 
ehievous,  that  God  Almighty  was  obliged  to  confine 
him  5  and  ever  fince,  thofe  serial  fpirits  do  not  com- 
jnit  (o  much  mifchieif  as  they  did  before,  efpecially 
if  they  are  entreated  to  be  favourable.  For  this  rea- 
/on  the  favages  always  invoke  them  when  they  want 
cither  rain  or  fair  weather. 

They  give  this  account  of  the  creation  of  the 
world,  namely. — That  Gop  firft  formed  a  little 
man  of  clay,  and  breathed  upon  his  work,  and  that 
he  walked  about,  grew  up,  and  became  a  perfect 
man  ; — but  they  arc  filent  as  to  the  creation  of 
women.* 

The 

•  Modera  Uafrcrf*!  Hiforj,  vol.  tl.  P-  3-74." 


APPENDIX.  fei* 

The  greateft  part  of  the  natives  of  Louifania  had 
formerly  their  temples  as  well  as  the  Natcbes,  and 
in  all  thefe  temples  a  perpetual  fire  tfas  preferved.§ 

The  Chriftians  inhabiting  this  place  are  Roman 

Cathclics. 

EAST  AND  WEST  FLORIDA.  The  native* 
of  this  country  believe  a  fupreme  benevolent  Deity, 
and  a  fubordinate  Deity  who  is  malevolent  $  neg« 
le&ing  the  former  who  they  fay  does  no  harm ;  they 
bend  their  whole  attention  to  foften  the  latter,  who 
they  fay  torments  them  day  and  night.*: 

The  Apalacbites  bordering  on  Florida,  worjlhip 
the  fun,  but  Sacrifice  nothing  to  him  which  has  life : 
they  hold  him  to  be  the  parent  of  life,  and  think 
he  can  take  no  pleafure  in  the  deftrudfion  of  any 
living  creature  :  their  devotion  is  exerted  in  per 
fumes  and  fongs.-f- 

The  Spanifh  inhabitants  of  this  country  areU0/#tf# 
Catholics. 

NEW  MEXICO,  INCLUDING  CALIFORNIA: 

The  inhabitants  of  this  country  are  chiefly  Indians* 
Whom  the  Spanifh  miffionaries  have  in  many  places 
brought  over  to  Chriftianity.|; 

In  the  courfe  of  a  few  years  after  the  reduction  of 
theMexican  empire,  the  facrament  of  baptifm  was  ad- 
miniftered  to  more  than  four  millions.  Many  of  thefe 
profelytes,  who  were  adopted  in  hafte,  either  retained 
their  veneration  for  their  ancient  religion  in  its  full 

force, 

f  Charlcvoix  Voyagei,  vol.  ii.  p.  273; 

*  Kaino'i  Sk^c  «,  ?01.  iv.  pt  x;;.       4-  Ibid,  p, 

J  GuifitU,  p  761, 


i»  APPENDIX. 

•  '         '  : 

force,  or  mingled  an  attachment  to  its  doftrines  and, 
rites,  with  that  flender  knowledge  of  Chriftianity 
which  they  acquired.  Thefe  fentiments  the  new 
converts  tranfmitted  to  their  pofterity,  into  whofe 
minds  they  have  funk  fo  deep,  that  the  Spanifh  ec- 
clefiafiics,  with  all  their  induftry,  have  not  been  able 
to  eradicate  them.  The  religious  inftitutions  of 
their  anceftors  are  ftill  remembered,  and  held  in  ho 
nour  by  the  Indians  both  in  Mexico  and  Peru,  and 
whenever  they  think  themfelves  out  of  reach  of  in- 
fpedion  by  the  Spaniards,  they  aflemble  and  cele 
brate  iheir  Pagan  rites.* 

OLD    MEXICO,    OR    NEW    SPAIN.     The 

divinities  of  the  native  inhabitants  of  Mexico  were 
cloathed  with  terror,  and  delighted  in  vengeance. 
The  figures  of  ferpents,  of  tygers,  and  of  other  de- 
ftrudive  animals  decorated  their  temples.  Fafts,; 
mortifications  and  penances,'  all  rigid,  and  many  of 
them  excrutiating  to  an  extrerne  degree,  were  the 
means  which  they  employed  to  appeafe  the  wrath 
of  their  Gods.  But  of  all  offerings,  human  facrifices 
\vere  deemed  the  moft  acceptable.  *f 

Notwithstanding  the  vaft  depopulation  of  America} 
a  very  confiderable  number  of  the  native  race  ftill 
remains  both  in  Mexico  and  Peru.  Their  fettle- 
ments  in  fome  places  are  fo  populous  as  to  merit 
the  name  of  cities.  In  the  three  audiences  into 
whichA*z0  Spain  is  divided,  there  are  at  leaft  two 
million  of  Indians  ;  a  pitiful  remnant  indeed  of  its 
ancient  population  !  but  fuch  as  ftill  form  a  body  of 
people  fuperior  in  number  to  that  of  all  the  other 
inhabitants  of  this  vaft  country,  f  la 

*  Robertfon'*  Hift.  S.  America,  TO!,  ii.  p    384,  38^.. 
f  -IM.  vol.  U.  p,  302,  303,  J  p.  351. 


A  P  P  E  N  D  i  x; 

v- 

In  confeqnence  of  grants  beftowed  upon  Ftrdi~ 
nand  Q{  Spain  by  Pope  Alexander  VI.  and  Julius  'II.1 
the  Spanifh  Monarchs  have  become,  in  effeff,  the 
heads  of  the  Roman  Catholic  American  church.  la 
them  the  adminiftration  of  its  revenues  is  veiled.—- 
^fheir  nomination  of  perfons  to  fupply  vacant  bene 
fices,  is  inftandy,  confirmed  by  the  Pope.  Papa! 
bulls  cannot  be  admitted  into  America  •  nor  are  they 
of  any  force  there,  until  they  have  been  previoufly. 
examined  and  approved  of  by  the  Royal  Council  of 
the  Indies  :  and  if  any  bull  fhould  be  furreptitioufly 
introduced,  and  circulated  in  America,  without  ob 
taining  that  approbation,  ecclefiaflics  are  required,' 
not  only  to  prevent  it  from  taking  effed,  but  to  feize 
all  the  copies  of  it»  and  tranfmit  them  to  the  Coun 
cil  of  the  Indies.* 


.  The  hierarchy  is  eftablifhed  In  America  in 
lame  form  as  in  Spain,  with  its  full  train  of  Arch- 
biihops,  ,  Bifl^ops,  Deans,  and  other  dignitaries.  —  «' 
The  inferior  clergy  are  divided  into  three  clafles, 
Under  the  denomination  of  Curas,  Dotfnneros,  and 
JtfffionerQs.—ThQ  firft  are'  parifh  Prieils,  in  thote 
parts  of  the  country  where  the  Spaniards  have  fettled* 
The  leccnd  have  the  charge  of  fuch  diftridls  as  are 
inhabited  by  Indians  fubjecled  to  the  Spanifh  go 
vernment;  and  living  under  its  protection.  The 
third  are  employed  ia  converting  and  inftrudting 
tliofe  fiercer  tribes  which  difdain  '  ('ubmifGon  to  the 
Spanifh  yoke,  and  live  in  remote  or  inacceffible  re 
gions"  to  which  the  Spanifh  arms  have  not  .pehetra-" 
ted,  So  numerous  are  the  ecclefiaftics  of  all  '  thofc- 
various  orders,  and  fuch  the  profufe  liberality  withj 
M  m  which 

f  Rwb^f'foa'i  Hiftory  of  South  America;  vol.  U.  p. 


A.PPENDIX. 

which  many  of  them  are  endowed,  that  the  reve 
nues  of  the  church  in  America  are  immenfe.  The 
worfhip  of  Rome  appears  with  its  utmoft  pomp  ia 
the  New  World. — Churches  and  convents  there  are 
magnificent  and  richly  adorned  ;  and  on  hi^h  fef- 
tivals,  the  difplay  of  gold  and  filver,  and  precious 
flones,  is  fuch  as  exceeds  the  conception  of  an  E«- 
ropean.* 

There  are  four  hundred  monafteries  in  A>»  Spain. 

PERU.  The  Sun,  as  the  great  fource  of  light, 
of  joy  and  fertility  ia  the  creation,  attracted  the 
principal  homage  of  the  native  Peruvians.  The 
moon  and  ftars,  as  co-operating  with  him,  were  en 
titled  to  fecondary  honours.  They  offered  to  the 
ton  a  part  of  thofe  productions,  which  his  genial 
warmth  had  called  forth  from  the  bofom  of  the 
earth,  and  reared  to  maturity.  They  facrificed,  as  aa 
oblation  of  gratitude,  fome  of  the  animals  who  were 
indebted  to  his  influence  for  nourishment.  They 
prefented  to  him  choice  fpecimens  of  thofe  works  of 
ingenuity  which  his  light  had  guided  the  heart  of 
man  in  forming.  But  the  Incas  never  ftained  his 
altars  with  human  blood  ;  nor  could  they  conceive 
that  their  beneficent  father,  the  Sun,  would  be  de 
lighted  with  fuch  horrid  vi&ims.f- 

At  prefent  there  are  feveral  diftrias  in  Peru,  par 
ticularly  in  the  kingdom  of  Quito,  occupied  almoft 
entirely  by  Indians  J 

Notwithftanding  fome  of  the  native  Peruvians  ftill 
pra&ife  in  fecret  their  Pagan  rites,  the  Roman  Ca 
tholic  is  the  prevailing  religion  in  this  place.  From 

the 

•  Robcrtfoa'i  Hia.  vol. it.  p.  377.     f  p.  3°?.  3W-     t  3Si«. 


APPENDIX.  Ixxiii 

the  fond  delight  the  American  Spaniards  take  in  the 
external  pomp  and  parade  of  religion,  and  from  their 
reverence  for  ecclefiaftics  of  every  denomination, 
they  have  beftowed  profufe  donatives  on  churches 
and  rnonafteries  $  -j-  and  have  conceived  fuch  an 
high  opinion  of  monadic  fandity,  that  religious  hon- 
fes  have  multiplied  to  an  amazing  degree  in  the 
Spanifli  colonies. 

It  was  obferved  in  the  year  1620,  that  the  num 
ber  of  convents  in  Lima  covered  more  ground  than 
all  the  reft  of  *he  city. 

The  fecular  Priefts  in  the  New  World  are  lefs 
diftinguiflied  than  their  brethren  in  Spain,  for  literary 
accomplishments  of  any  fpecies.  But  the  higheft 
ecclefiaftical  honours  are  often  in  the  hands  of  the 
monaftic  orders,  and  it  is  chiefly  to  them  that  the 
Americans  are  indebted  for  any  portiorvof  fcience 
which  is  cultivated  among  them.* 

The  Spaniards  form  fuch  an  idea  of  the  incapacity 
of  the  Indians,  that  a  Council  held  at  Lima  decreed 
that  they  ought  to  be  excluded  from  the  facrament 
of  the  Eucharift.  And  though  Paul  Hid.  by  his 
famous  bull,  iffued  in  the  year  1537,  declared  them 
to  be  rational  creatures,  entitled  to  all  the  privileges 
of  Chiiflians  ;  yet  after  the  lapfe  of  two  centuries, 
during  which  they  have  been  members  of  the  church, 
very  few  are  deemed  worthy  of  being  admitted  to 
the  holy  communion. 

From  the  idea  which  was  entertained  of  their  in 
capacity,  when  Philip  the  lid.  eftablilhed  the  In- 
quifition  in  America,  in  the  year  1 570,  the  Indians 
M  in  2  were 

t  Robertfoft'i  Hiftorjr*  ?ol,   ii,  p.  365.  •  3*1* 


Ixxiv  APPENDIX. 

\vere  exempted  from  the  jurifdiclion  of  that  tribut 
3ial,  and  (till  continue  under  the  infpedion  of  iheir 
dioorfans.  Though  ibme  of  them  have  been  taughc 
ihe  learned  languages,  and  have  gone  through  the 
ordinary  courfe  of  academic  education  with  applauie, 
their  frailty,  is  ftill  fo  much  fufpeded,  that  no  Indian 
is  either  ordained  a  Prieft,  or  received  into  any  reli 
gious  order,"* 

CHILI.  The  mountainous  part  of  this  country 
5s  ftill  pofleffed  by  tribes  of  its  original  inhabitants. 
That  part  of  Chili,  which  may  properly  be  deemed 
a  SpanUh  province,  is  a  narrow  diilricl,  expending 
along  the  coafl  from  the  deiart  of  Atacamas  to  the 
ifland  of  Chiloe,  above  nine  hundred  miles. -p. 

Thg  Reman  Catholic  inhabitants  have  eitablitlied 
divers  feminaries  in  this  place  for  the  con ver lion  oi 
the  natives  ;  who,  it  is  iaid,  paid  religious  worihip  to 
the  Devil.J 

TERRA  FIRMA.  The  Roman  Catholic  is  the 
eflabliihed  religion  of  this  place,  as  well  as  in  ihe 
other  Spanifh  fettlements  in  iouth  America. 

PARAGUAY.  The  Jefuits  entered  this  country, 
in  the  year  1586,  they  began  by  gathering  together 
about  fifty  wandering  families,  who  they  periuaded 
to  fettle  ;  and  they 'united  them  in  a  little  townfliip. 
"When  they  had  made  this  beginning,  they  laboured 
\vith  iuch  indefatigable  pains,  and  with  fuch  matter- 
3y  policy,  that  they  prevailed  upon  thoufands  of  va- 
lious  dilperled  tribes  to  embrace  their  religion  ;  and 
thefe  icon  induced  others  to  follow  their  example, 

magnifying  ' 

*  EoV-  ^.  **'.  I?.  ^  -  t'p  "i^i 


APPENDIX.  Ixx? 

the   peace  and  tranquility  they  enjoyed 
qnder  the  direction  of  the  fathers. 


It  is  (aid  tfcat  above  three  hundred  and  forty  thou- 
fand  families,  ievefal  years  ago,  were  fubjecl:  to  the 
JefifkSj  living  in  obedience,  and  an  awe  bordering 
upon  adoration,  yet  procured  without  apy  violence 
or  conftraint,* 

It  is  (aid  that  nothing  can  compare  with  the  pro- 
ceflion  of  the  Bleffed  Sacrament  in.  this  place  ;  and 
thaty  without  any  difplayoi  riches  and  magnificence, 
it  yields  in  nothing  to  the  ricbeft  and  moil  ma^nifi- 
fcnt  proceilion  in  any  other  part  of  the  world. 

A  Spanifh  gentleman  defer  ibes  it  in  the  following 
manner  :  —  •  —  -"  It  is  attended  wirh  very  fine  d.ift- 
cin^  and  the  dancers  are  all  neatly  dreffed.  Over 
the  greens  and  flowers  which  com  pole  the  trium- 
}  ;  i1  arches,  under  which  the  Blcffcd  Sacrament  paf- 

I  ,   there    appear  flocks  of  Birds  of  every  colour, 

II  xi  by  the  legs,  to   firings  of  fuch  a  length,  that 
a  -ftrang.ee  would  imagine  they  enjoyed  their  full  li 
berty,  and  were  come   of  their  own  accord  to  mix 
their  warblings  *uh\she  voices  of  the  muficians  and 
the  reft  of  the  people  j  and  blefs,  in  their  own  way, 
him  whole  providence  carefully  iupplies  all  their 
Warns. 

"  All  the  ftreetsare  hung  with  carpets  very  well 
wrought,  and  feparated  by  garlands,  fe  (loons,  and 
compartments  of  verdure,  difpofed  with  the  moil 
beautiful  fymmetry.  From  diftance  to  diftance, 
appear  lions  and  tygers  very  well  chained,  that 
may  not  difturb  the  lolemnity  inftead  of  adofn- 
it  3  and  even  very  fine  fi&es  fporting  and 

playing 


Ixxvi  APPENDIX. 

playing  in  large  bafons  of  water.  In  a  word,  every 
fpecies  of  living  creatures  affift  at  the  folemnity,  as 
it  were  by  their  deputies,  to  do  homage  to  the  in 
carnate  word,  in  his  auguft  facrament  ;  and  acknow 
ledge  the  fovereign  dominion  his  father  has  given 
him  over  all  living.  Wherever  the  proceffion  paf- 
fes  the  ground  is  covered  with  mats,  and  ftrewed 
with  flowers  and  odoriferous  herbs.  All,  even  the 
fmalleft  children,  have  a  hand  in  thefe  decorations, 
amongft  which,  are  likewife  to  be  feen  the  fiefli  of 
the  animals  newly  killed  for  food  •,  every  thing  the 
Indians  regale  themfelves  with  at  their  greateft  re 
joicings  ;  and  the  firft  fruits  of  their  labours  9  all, 
in  order  to  make  an  offering  of  them  to  the  Lord  ; 
the  grain  particularly  they  intend  to  fow,  that  he 
may  give  it  a  bleffing.  The  warbling  of  the  birds, 
the  roaring  of  the  lions  and  tygers,  the  voices  of  the 
muficians,  the  plain  chaunt  of  the  choir,  all  inter 
mix  without  confufion,  and  confpire  to  form  a  con 
cert  not  to  be  equalled  in  any  other  part  of  the 
world. 

•'  The  great  royal  ftandard  is  carried  behind  the 
Blefled  Sacrament.  The  Cacique,  the  Corregidor, 
the  Regidors  and  the  Alcades  fupport  the  canopy. 
The  militia,  both  horfe  and  foot,  with  their  colours 
and  ftandards  flying,  affift  likewife,at  the  proceffion, 
in  good  order.  But  however  ftriking  this  fpeilacle 
may  be,  the  greateft  beauty  of  it  confifts  in  the  piety, 
the  modefty,  and  refpeft,  and  even  the  air  of  holinefs 
vifible  in  every  countenance. 

"  As  foon  as  the  Blefled  Sacrament  is  returned  to 
the  church,  the  Indians  prefent  the  miiTionaries  all 
the  feveral  kinds  of  eatables  which  have  been  expo- 
fed  in  the  proceffion  ;  and  the  fathers,  after  lending 

the 


APPENDIX; 

the  beft  of  every  thing  to  the  fick,  diftribute  what 
remains,  among  the  reft  of  the  inhabitants.  The 
evening  concludes  with  the  moil  curious  fire- works."* 

In  1767  the  Jefuits  were  fent  out  of  America  by 
royal  authority,  and  their  fubjeds  were  put  upon 
the  fame  footing  with  the  reft  of  the  inhabitants  of 
this  country. -j- 

PORTUGUESE    AMERICA 

BRAZIL.  Though  the  natives  of  America  in 
general  acknowledge  the  being  of  a  GOD,  and  the 
immortality  of  the  foul,  yet  feveral  tribes  have  been 
dilcovered  which  have  no  idea  whatever  of  a  fu- 
preme  Being,  and  no  rites  of  religious  worfhip.  £ 

The  natives  of  Brazil  had  no  temples  nor  Priefts  ; 
but  they  were  fo  much  affrighted  by  thunder,  that 
it  was  not  only  the  object  of  religious  reverence; 
but  the  mod  exprcflive  name  in  their  language  for 
the  Deity  was  'loupan,  the  fame  by  which  they  di- 
ilinguifli  thunder,  § 

The  eftabliihed  religion  at  prefent  in  this  place, 
is  ihe  Roman  Catholic. 

DUTCH  AMERICA. 

GUIANA.  The  favage  tribes  in  this  place  be* 
lieve  the  exiftencc  of  one  fupreme  Deity,  whofc 
chief  attribute  is  benevolence  ;  and  to  him  they 
afcribe  every  good  which  happens.  But  as  it  is 
againft  his  nature  to  do  ill,  they  believe  in  fubor- 

dinate 

jt 

*  CharleToix  Hift.  of  Paragaty.  yol.  i,  p.  286,  287,  288. 

T  Guihrie,  p    776. 

j  Rotor Obni  fimory,  volf  i,  p,  381.  §  p.  488. 


bcxviU  A  PPENDIX. 

dinate  malevolent  Beings  like  our  Devil,  who  occi* 
fion  thunders,  hurricanes  and  earthquakes,  and  who 
are  the  authors  of  death  and  difeaies,  and  or  every 
misfortune.* 

The  religion  of  the  Chriftiari  inhabitants  of  this 
place  is  fimijar  with  the  United  Provinces. 

PAGAN    AMERICA. 

AMAZONIA.  The  inhabitants  of  this  country 
are  faid  to  worfhip  images  made  of  wood,  fee  up  iu 
their  houfes,  for  they  have  no  temples,  their  Priefta 
teaching  them,  that  thefe  pieces  of  timber  are  real 
ly  inhabited  by  certain  divinities  from  Heaven. -f-' 

AMERICAN  ISLANDS. 

NEWFOUNDLAND.  The  natives  of  this  ifbnd 
•fvhen  firft  difcovered,  had  forne  knowledge  of  a  fu- 
jpreme  Being,  and  believed  that  men  and  women  were 
triginally  created  from  a  certain  number  of  arrows 
ftuck  faft  in  the  ground.  They  generally  believe 
the  immortality  of  the  foul,  and  that  the  dead  go  into 
a  far  country,there  to  make  merry  wuh  their  friends.  J 

The  prefenl  religion  of  this  place  is  fimilar  with 
Nova- Scotia. 

JAMAICA,  The  religion  of  thefe  iflandl 
BARBADOES,  is  univerfally  of  the  Chufcb 
BERMUDAS,  of  England. 

The  Negroes  on- thefe  and  the  other  Weft-India 
iflands  believe,  that  they  (hall  return  to  their  native 

country 

*  Kami,  vol.  iv,  p.  150. 

f  tjrcug1  ton.   vol.  it,    p    53 ^ 

j  Broughtoo,  Vwl.  ii,  p 


APPENDIX. 

Country  after  death.  This  thought  is  fo  agreeable, 
that  it  chears  the  poor  creatures,  arid  renders  the 
burden  of  life  eafy,  which  otherwife  to  many  of 
them  would  be  quite  intolerable.  They  look  upon 
death  as  *a  bleffing,  and  fame  of  them  meet  it  with 
furprifing  courage  and  intrepidity.  They  are  quite 
tranfported'to  think  their  flavery  is  near  an  end- 
that  they  fhafl  revifit  their  native  fhores,  and  fee 
trfeir  old  friends  arid*  acquaintance.  When  a  Negro 
is  about  to  expire,  his  fellow-  flaves  kifs  him,  wifh 
him  a  good  journey,  and  fend  their  hearty  good 
toifhes  to  their,  relations  in  Guinea.  They*  make  no 
lamentations;  but  with  a  great  deal  of  joy  inter  his 
body,  believing  he  is  gone  home  and  happy,* 

The  original  inhabitants  ,of  the  Weft-India  iflanda 
are  now  almoft  erxiirpated.-j* 


CUBA  The  infla^itants  °F  thefeand 

HibPANIOLA,     *e  .other  jjknds  belonging  to 
Spain  are  Roman  Catholics  J 

MARTbNlCO.  The  predominant  religion-  in 
this  and  the  other  iflands  belonging  to  France  is  the 
Roman  Catholic. 


OTAHEITF^  AND  TrtE  OTHER 

SOCIETY   ILANOS,-  '  "H  th, 

TH«  FRIENDLY  ISLES, 
THE  SANDWICH  ISLES,  &, 

the  South  Sea,«in  general  acknowledge  an  almighty, 
invifible  Lord  and  Creator  of  the  univerfe,  who  ex 
ecuted  the  various  parts  of  th«  creation  by  various 

JN  n  iubordinate 

*  Ga^ne.        704. 

$  Bfcughton.  vol.  i,  ?. 


Ixxx  A  IP  P  E  N  D  I  X. 

fubordinate  powerful  Beings.  They  are  of  opintoft, 
that  he  is  good  and  omnikient  J  that  he  fees  and 
hears  all  human  actions  ;  and  is  the  giver  of  all  good 
gifts.  •  They  feel  their  own  wants,  and  therefore 
apply  for  redrefs  to  the  fupreme. Being,  and  offer 
him,  with  a  grateful  heart,  the  beft  gifts  of  their 
lands.  They  acknowledge  to  have  a  Being  within 
their  bodies,  which  fees,  hears,  fmcjls,'  tafles,  and 
feels,  which  they  call  E>tee-be$  ;  and  they  bdieve, 
that  after  the  dillblution  of  the  body,  it  hovers  aboift 
the  corps  ;  and  laftly,  retires  into  the  wooden  re* 
prefentations  of  human  bodies,  credited  near  the  bu- 
rying-place?.  They  are  convinced  of  the  certainty 
of  a  happy  life  in  the  Sunt  where  they  fhall  feaft  on 
bread-fruit,*  and  meat  which  requires  no  drcfiing  : 
and  they  think  it  their  duty  to'  direct  their  prayers 
to  this  fupreme  Divinity,  or  Eatcocr  RaLiii.  Thofc 
who  have  leiiure  among  thefe  people,  are  very  defir- 
ous  of  learning  what  is  known  relative  to  this  and 
all  other  inferior  Divinities,  and  to  pradile  fuch  vir 
tues,  as  by  the  general  consent  of  mankind,  confti- 
tute  good  adlions.  ^  Thefe  are  briefly  the  general 
outlines  of  their  religious  worihip. 

The  name  Eatooa,  admits  a  very  great  latitude  in 
its  imerpretat:</n  :  however,  they,  admit  a  Being 
which  they  call  EatQQOirR<*bai,  which  is  the  fupreme 

Deity 

*  The  t^ec  which  b-'s^s  this  frm%  is  about  the  Gr:  of  a  m;d« 
!Lng  ui.k,  w.'.h  >*rge  !e«v>s  deeply  finu-ited,  4^d  whea  brt.k.-n 
from  tht  btarcb,  exub«  a  wti;c  CQUCV  juics.  The  fruit  if  ab.ut 
tlis  fize  ^f  a  child'*  he-<d,  ai;d  ne.«riy  Qiapcd  lik-  it  It  is  ccv;red 
with  a  fk'n,  the  lurtacs  of  which  i«  reticiHatcd,  and  ic  has  a  imall 
core.  lv  ia  quit?  white  ;  aitd  w^;n  roifted'oc  bailed,  hat  the  coa- 
fidencs  of  ntw  wheat  b.-csd,  acd  rcfetnbltt *t  ia  fiftc.  onlr  it  fi 
fw««ter.  There  are  large  iorefi*  of  this  fruit  on  raoft  of  the 
in  the  Sovub  §e».  [S«?  todk'i  Uft  Voyage,  p,  ^8J 


APPENDIX.  Jxxxi 

Deity  above  all.    .Each  of  the  iflands  furroundmg 

^bailee  has  its  principal  God,   or  tutelar  Deity. P- 

This  is  always  the  Divinity  whom  the  High-Prieft 
of  each  ifle  addiefies  in  his  prayers  at  the  grand  Afa- 
fai  of  the  Prince  of  that  ifland. 

The  great  I)elty  they  think  to  be  the  prime  caufe 
of  all  divine  and  human  Beings';  and  fuppole  the  in 
ferior  Deities,  andeven.mankiad-are  descended  from 
him  and  another  Being  of  the  female  fex  ;  and  in 
this  refpe<3\  they  call  the  great  Deity.  Ta-routiay 
Bto-mou,  the  great  procreating  ftem  ;  but  his  wife 
is  not  of  the. fame  nature  with  him. — They  imagine 
a  coexisting  hard  fubftance  neceffary,  which  they 
cMOte*papat  The fe  procreated  0 Heenaa,  the 
Goddefs  who  created  the  mocn,  and  prefides  in  that 
black  cloud,  which  appears  in  that  luminary  j— 7<?» 
wbetto-ma-tardii  the  creator  of  the  ftars ; — fio-mdr- 
rtco,  the  God  and  creator  of  the  feas  ;  and  Qrre-or- 
re,  who  is  God  of  the  winds*.  But  the  fea  is. under 
the  diredion  of  thirteen  Divkwies,  who  have  all 
their  peculia*  employment.  The  great  God  lives  in 
the  fun,  and  is  tho't  to  be  the  caufe  of  earthquakes. 
They  have  one  inferior  Genius,  or  Divinity.,.oi  a  ma 
lignant  difpofition,  refiding  near  the  morai>  or  bury 
ing- places,  and  in  or  near  the  cheft  including  the 
heads  of  their  d^ceafed  friends,  each  of  which  is 
called  the  boufe  of  the  Evil  Genius.  The  people 
are  of  opinion,  that  when  a  Prieft  invocates  this  evil 
Cenius,  he  will  kill,  by  a  fudden  death,  the  perloa 
Oil  ^yhom  they  intend  to  bring  down  the  vengeance 
of  this  Divinity.  They  have  another  inferior  Divi 
nity,  who. had  the  fame  power  of  killing  men,  wi;h 
this  difference  only,  that  he  was:  not  addreffed  by 
prayer,  but  is  only  worshipped  by^hifling.  This 

i  n      • 


Ixxxii  APPENDIX, 

kind  of  Genius,  is  called  Teethe?  :  this,  they  fay,  i$ 
the  Being  which  hears,  fmells,  taifesard  feels  within 
us,  and  after  death  exiits  feparately  from  the  body, 
bu:  lives  near  burying-places,  -and  hovers  round 
the  corpfe  of  their  friends  ;  and  is  likewife  an  objedl 
of  their  reverence,  though  addrefled  only  by  hiding. 
Theie  Tec-bets  are  likewife  feared  :  for,  according 
to  their  belief,  they  creep  during  night  into  the  hou- 
fes,  and  eat  the  heart  and  enf  rails  of  the  people  flcep- 
ing  therein,  and  ihis  caufes  their  death.  * 

The  inhabitants  of  thefe  iflands  honour  their  Di 

vinities  —  firft,'  by  prayers  ;    lecondly,  by  letting  a- 

p^n  a  certain  order  of  men  to  offer  up  theie  prayers  ; 

thirdly,  by   letting   apart  certain   days  for   religious 

worlhip  ;  fourthly,  by   iconfecrating  certain    places 

'  for  that  purpofe  ;  fifthly,  by  offering  human  facrifices 

.to  the  God  of  war,-f     They  prelerve  a  condemned 

maietador,  of  an  interior  clafs,  for  a  facrifice  ;  pro 

vided  they  are  not  poflefled  of  any  priioner  of  war, 

The  Otabeiteans,  and   the  other   Iflanders,  prepare 

.  thofe  oblations  on  their  morafs. 

We  have  plain  proofs  that  the  Otaheiteans  have 
notions  of.  a  metemphicbofis.% 

NEW  HOLLAND.  The  people'  inhabiting 
this  vaft  iOand  appear  to  be  all  of  one  race.||  But 
no  account  can  yet  be  procured  which  indicate  there 
entertaining  'any  ideas  of  religion.  The  New-Hoi- 
lander  is  a  mere  favage  ;  nay,  more,  he  pcfTefles 
the  lowed  rank  in  the  clafs  of  Beings,  § 


*  F-ift-r's  Gf-cr   Obfervationi.  p    533,   534 
+  C    k%  1,  u  V  y  ge   p   76    131,  13^. 
J  R;:w.  rifoo,  Y  .-I.  i.  p.   472. 
1»U  yoyagc,  p.  14. 


APPENDIX.  Ixxxjit 

from  the  foregoing  view  ef  the  various  religions 
?/  th<  different  countries  of  ihe  world,  it  appears^ 
that  the  Chriftian  Religion  is  efvery  (mail  extent, 
compared  with  tbo/e  manv  ana  va/i  countries  overjpread 
with  Paganilm  or  Mohammedrm,  Ibis  great  and 
fad  truth  may  be  further  evinced  by  the  following  cal 
culation,  ingenioujly  made  by  fame,  who,  dividing  I  be 
inhabited  world  into  thirty  farts,  findy  that 

XIX  1  f  Pagans, 

VI  |  j  Jews     and    Mohammedans^ 

Of  them    I  Chyiftians     of    the     Greek 
are   pof-  ^       Church, 
feflfed  by    j  ^p,    ,  f  Chqcch    of  Rome,; 

1111  of  t0heProteftant    Comma- 

J 


1A   | 

"I 
11  \ 


If  this  calculation  be  true,  Chriftanity,  taken  in 
its  largeft  latitude  \  bears  no  greater  proportion  to  the 
ether  religions  than  five  to  twenty-  five  >* 


*  It  is  worthy  our  obfervation,  that  the  above  calculation  war 
made  before  thts  late  difc;»verics  of  the  n^»h-weft  par«  of  America, 
the  north  eaft  part  of  Afit,  the  vaft  tr-  ct  cf  New-H  >l]*nd;  New- 
Guinea,  and  the  numerouf  other  illandi  in  the  Pacific  Oeesti  :  how 
much  greater  then  muft  the  rumerical  idiffsrencs  appear  at  tha 

efsnt  day,  between  that  part  of  mankind,  who  eojjy  the  light  of 
hnftunity,  and  that  pirt  who  arc  now  groping  ia  Pagan  dark- 


THE     E  N 


ERRATA. 


**&•• 

//«*r              /> 

read 

9 

5  from  top,         tcktt 

took. 

ii 

ij  from  bottom,  to, 

CO. 

i8 

1  6  from  top,   '     »**»*>>, 

name. 

29 
42 

1  6                          eentur, 
i  i  from  bottom,  Ctnufar/, 

century.' 

IW. 

8                              dtjiinpui/h 

dittiD?uif}i?d 

66 

9  from  top          Fra(rtt 

Bratres. 

+1 

8                           Dittoing 

Diuphiny. 

§3 

17                              tntnntry., 

mannf.r. 

.  86 

16                           pffelfty* 

ptrfcAIy. 

5  from  bottom,  J*nft*it9t} 

J*rfcaiuf, 

104 

12  from  top,         tntilicsi 

'  entirict. 

1  4                                 /^tf/r, 

chiir. 

140 

a                          4*fp'J*t9 

difpenfc. 

191 

12             dele      /x-. 

• 

1*4 

9  from  bottom,  1?  f>*rmlltl% 

by  a  parallel, 

A  P  P  E  N  D  I 

X. 

£• 

rr/fr^?  /«  />5r  »tfMtf  •/" 

rtfled.    In  the 

came  cf 

4    ) 

J°  <*        /Aw    /W^r    :     /  1 

this   M-fter, 

I    nauli 

£ 

m«y?  /<//jf^tf. 

teil  you. 

17 

8  from  bottom,  feventl, 

eleventh. 

30 

lo  from  top,         p9rij>nomiJ1tt 

BorigTorifti. 

3^ 

4  from  bottom,  •/  Jef*ittt 
X   at  top,                Bhrtjiians, 

of  the  Jefuiic. 

ChriftuL*. 

[Other  fraillcr  crron  etc  cindid  reidcr  will  excufe. 


IN      D      E      X, 

TO     THE 
ALPHABETICAL  COMPENDIUM,* 


A          A  *<«" 

BRAHAMIANS,  i 

Abyffinian  Church,     ibid. 


Acephali, 

ibid. 

Adamites, 

2 

AdefTenarians^ 

ibtf. 

Adiaphorifls; 

ibid, 

Adoptians, 

ibid. 

Brians, 

ibid. 

^Itians, 

3 

Aginiansj 

ibid. 

Agnoites, 

ibid. 

Albanenfes, 

4 

Albahois, 

ibid. 

Albigenfes, 

$ 

Almaricians, 

ibid-. 

Alogians> 

ibid. 

Ammonians, 

ibid.' 

Ammonius, 

6 

Amfdorfians, 

7 

Anabaptifls, 

8 

Angelites, 

ibid. 

Anomoeans, 

ibid. 

Anthropomorphites, 

ibid. 

Antinomians, 

9 

Antitades, 

13 

Apeiteans, 

Aphthartodociles, 

Apocaritass, 

ApollinarianSi 

ApoftolicSj 

Aquarians, 

Arabic!, 

Archonticks, 

Arians, 

Armenians^ 

Arminians, 

Arnoldifls, 

Artemonites, 

Artotyrites, 

AfclepidotseanSj 

Afcodrogites, 

Afcodrutes, 

Afturitans, 

Audaeans/ 

Azymites, 


fAPTISTS> 

lardefanills, 
Barlaamites, 


!J 

14 

ibid, 
ibid, 
ibid. 

ibid, 
ibid, 
ibid* 


ibid, 
ibid, 
ibid. 

ibid* 
ibid, 
ibid. 


24 


29 
ibid* 


N 


D 


E         X. 


Behmenifts, 

31 

nonites, 

53 

Berengarians, 

ibid. 

Cophtcs. 

J    V-J 

ibid; 

Beryllians, 

32 

Corrupticola, 

ibid. 

Biddelians, 

ibvl. 

D-pj 

Bogomiles, 
Bonofians, 
Borrellifts, 
Borignonifts, 

ibid. 
'  33 

ibid. 

ibid. 

AMIANISTS, 

Dancbrs^ 
Davidifts, 

T^\  * 

54 

ibid: 

Brethren  and  Sifters  7 

Diggers, 

55 

of  the  free  Spirit,  | 
Brownifts, 
Budneians^ 

34 

| 

Diomoerites^ 
Docetoe, 
Donatifts, 

1~\    i    *    *  n. 

ibid: 

ibid, 
ibid. 

Dulcinifts, 

TO 

CC 

Dunkers, 

Hid. 

t  AINIANS, 

36 

E*i^* 

Calixtins, 
Calvin  ids* 

i« 

BIONITES, 

• 

y  • 

Camifars, 
Caputiati, 
Caroloftadians, 
(^arpocratians, 
CataphroggianSj 
Catharifts,  * 

o 
42 
ibid'. 

43 
ibid. 

ibid. 
44 

Eicetse, 

Effrontes, 
Elccfaites, 
Eheratites,  qr  Con-  7 
tinentSj                  ) 
Energia, 

ibid, 
ibid. 

ibid. 
60 

Cerdonians^ 
Cerinthians,  " 
Chazinzarians, 
Cliiliafts, 
Chriftians  of  St.  John, 
Chriftians    of    St» 

ibid. 

47 
ibid, 
ibid. 
f 

Konites, 
Eoqninians, 
Epifcopalians, 
Braftians, 
Ethnophrones^ 
Euchites, 

ibid.- 
ibid. 
ibid. 
6| 
ibid. 
63 

i  nomiQ           '                ( 

Eudoxians, 

ibid. 

JL  liDillctb, 

Circumcellians> 
Gocceians, 
Colarbarfians, 
Collegiates, 
Colluthians, 

\ 

5° 
ibid. 

52 
ibid, 
ibid. 

Eunomians, 
Eufebians, 
Euftathians^ 
Eutuchites, 
Eutychians, 

ibid, 
ibid, 
ibid, 
ibid. 

Collylyridians, 
Congregationalifts, 

ibid. 

FF 
AMILISTS, 

63 

Farvonians, 


i> 


Farvonians;,   , 

.6* 

llluininati1 

9% 

FifthMonarchy-Meh, 

Indepehdenia; 

93 

Flacians, 

6$ 

Invifibles, 

94 

Flagellants, 

tbid. 

Joachimites> 

Flandrians, 

66 

Ifbranaki, 

Hid. 

Florinians, 

Wd. 

^k 

Frates-Albati> 
Fratricelli, 

ibid. 
67 

KK 
EITHIANS; 

95 

French  Prophetsi 

ibid. 

Ktiftolatrs, 

itid. 

GG 
ACIANITJE; 

6* 

t  /.,  -,  .    L   .    T- 
l^ABBADISfSi 

- 

Gazares, 

ibid. 

Lampetiansi 

$Y 

Georgians, 

•  7& 

Libertines, 

97 

Gnbfimachi, 

ibid. 

Lollards, 

Gnoftics,  .....  ,-. 

ibid. 

LucianiftSy 

ibid. 

Greek-Church; 

74 

Luciferiansi 

ibid. 

•4.         -•--•                           * 

Lutherans, 

rt 

tj                                        H 

Jl^ATTEMISTSj 

Helfaites, 

76 

,?-7 

MM 
ACEDONIANS, 

Henricians, 

• 

(ib^ 

Jieracleonites^ 

ibid. 

Mariicheans, 

ibid. 

Hermogenians^ 

.78 

Marcellians, 

109 

Herrenhutters, 

Marcionites; 

ibid* 

Heteroiifiansj 

ibid. 

Marcofians, 

ibid* 

Hieracites, 

Hid. 

Maronites, 

ibid. 

Homoufians, 

79 

MafTalians, 

X.I9 

Hopkintonians,  or? 

Melchites;  • 

lit 

Hopkinfians,       $ 

ima. 

Melecians,   , 

ibid* 

Huflites; 

87      Melchizedichians, 

112 

r 

Melatoni, 

ibid* 

JACOHTES, 

Janfenifts, 
Ibej-ians, 

& 

Menanderiaris, 
Mennonites, 
Men    of    Under-  T 
Handing,              i 

ibid* 
II* 

jcfyits, 

Metangoflifts, 

ii15 

Q 

Q                   Method 

N        D         E"        X 


Methodifts,  n^ 
Milleharians,   o«*   ?      TT£ 

Chiliads,  3 

Mnlinifts,  117 

Moharcliians,  118 
MonophyfTtes,     '        ibid. 

Monothelites,  'ibi£. 

tylontanifts,  *  119 


M< 


oravans 


MuggletonianSj 
Myftic% 


i  20 
124 

ibid. 


XT        N 

J^  AZ ARE ANS,     1 2  5 

Neonomians,*  126 

Neflorians,  ibid. 

Nicolaitans,  127 

No'etianH  ibid. 

Novations^  .128 


Oo 
PHITE5-, 

Originifts, 

OfiandVians, 

O/Tenians, 


123 

ibid. 


Pepuzians,*  145' 

Petrobruffians,  ibid. 
Philadelphian  Society,  146 

Photinians,  147 

Picards,  .  ibid. 

Pietifts,  ibid.t 

Predeftinarians;  148 

Prefbyterians,    -  149 

Primianiils,  150 
Prifcillianifts, 
Proclianites, 

Proteftants,  .151 

•Pfatyrians,  ibid* 

.Ptolemattes,  ibid. 

Puritans,  ibid* 


T)  P 

JTAPISTS,  134 

Fannenianites>  141 

Pafaginians,  ibid.* 

Pafl*alorynohites>  .     142 

Patricians,  .ibid. 

Patripaflians,  '  ibid. 

Pautians,  or  Pau-  1  ,m 

lianifts,  ) 

Paulicians,  143 
•  144 


Q 
UAKERS, 

j^uartodecifhaniy 
Quiet  ills, 
Qumtilians, 

RR 
ANTERS> 

Rejnonftrants, 
Rogereens, 
Roman-Catholics^ 
Rofecrucians, 


'158 

ibid. 
159 


1  60 

ibid. 

ibid. 

ibid.- 

1  6  1 


SS 
ABBATARlANS,i6i 

Sabellians,  162 

Sacophori,  - 163 

Sandemanians,  .    ibid. 

S&aniahs,  i66i 

Saturnians,  ibid. 

Schewenkfddians,  i     168 


N 


D        E 


.Page. 

f&&ti 

Securidians, 

168 

Trafkites. 

.184 

Seekers, 

169      Triformiania   - 

ibid. 

Seteucians, 

ibid.  • 

Tritheifts, 

.l8* 

Sembiani, 

ibid. 

Turlupins^ 

Semi-Arians* 

ibid.- 

Semi-Pelagians, 
Serverians, 

1   ibid. 

Vv 
4LENTJNIANS, 

Serverites, 

•171 

r 

(I8f 

Servetians* 

.ibid.  * 

Vanifts,  ' 

i85 

Sethians,                 ^, 

172 

Ubiquitarians,     . 

lUlitft 

Shakers, 

ibid. 

Uckejvallifts, 

iulUt* 

Simoniansj 

176 

Verfchorifts, 

^89 

Socinians, 

177 

Unitarians  x- 

J^i/. 

-Soldins,. 

180 

UniVerfalifts,          \ 

StancarianSj 

,181 

Cbaunceany          3 

,190 

Stilites, 

ibid. 

Uhiverfalifts, 

• 

SjLiblapfarians, 

ibid. 

Murray  eon*  • 

19P 

SupralapfariafiSj 
Syncrerifts^ 
Synergifts, 

182 
ibid, 
ibick 

W  ALDENSES, 

200 

WiclifEtes, 

2O2 

TT 
ABORITES? 

ite 

Wilhelminians, 

r^. 

Tanquelinians, 
Tatianites, 

'  183 

jfyAGHEANS, 

203 

Theodofians,, 

ibid. 

Zanzalians, 

lulu-. 

Theopafchitesi  , 

ibid. 

Zuinglians^ 

tvlft* 

•  ' 

I 

INDEX 


INDEX 


, 


- 


TO    THE 


.    A  P  P  P  E  N  D  I  X, 


w 


w  v   ORSHIP  of  the  Grand  Lama, 

Account  of  the  Mahometan  religion,  * 
[Religion  of  the  modern  Jews, 
Account  of  the  Deifts, 


A  A 

MAZONIA, 

Arabia, 

Azores^         .    . 

-    •  ..^ 

B 

lARBARYt 

larbadoes, 
Bermudas,     . 
Bildulgeridj 
Bohemia,     * 
Borneo,  • 
Brazil, 


C 


.  _  AFFRARIA, 
Canada, 
Candia, 
Canary 


**••  Cape  Verd  Wands* 

78  Carolinas, 

42  Celebeiy  ! 

39  Ceylon, 
Chili, 
China, 

50  Comoro, 

78  Connedticutj 

Hid.  CorficaV 

50  Croatia,   •         , 

32  Cuba,    * 

48  CypniSj 

77 


ELAWARE, 

52  Denmark,    . 4 

6S 

39    17  E 

53  tLGYPT, 


i 
4 

33 

*.r*j 

F 

63 

48 
49; 

74 
42 

j| 

•3'9 
Jl 

79 


fi* 
26 


Und4 


E        X. 


England,  Old,* 

Page.                                                F 
a8     Lapland, 

11 

England,  New,  ,  ' 

'    55    Louifania, 

^3 

Ethiopia  Superior, 

5,2 

V^^ 

Ethiopia  Inferior, 

•  ihia.     \/f            M 
IVlADAGASCAR, 

53 

TT         ^F 

Jf  LORIDA, 

Formofa, 

Mad  eras,                      it 
69     Majorca, 
47     Maldives,     • 

W. 

\ 

49 

France, 

29     Malta, 

39 

Friendly  Ifles, 

7^9     Martinico, 

79 

,            , 

Maryland, 

CjTEORGIA,    . 

MafTachufetts, 
63     Mexico,  Old, 

5« 
70 

Germany, 

^9     Mexico,  New1, 

69 

preenland, 

£6     Minorca, 

3S 

Tjuan-ia, 

•  •    77     Mogul's  Empire, 

43 

Guinea,. 

51     Molucca  lilands, 

Guinea,  Lower, 

fa 

<  -  .                      *  , 

HH 
T7T5T?  TT^TT  C 
m5JKlJJAl(^> 

XT       N 

1  >  EGROLAND, 
38     Netherlands, 

5* 
3.1 

tlifpaniola, 

79     Newfoundland, 

Hungary, 

32     New-Hampihire, 

57 

i.  .»  .  .  t^  .    _ 

New-Holland, 

JAPAN, 

•N^w-Jerfey, 
46    New-York, 

59 
5» 

Java, 

48     Nova-Scotia, 

O  T 

Iceland, 

38     Norway, 

2& 

India,    ' 

45     Nubia,  - 

57 

Ireland^ 

29 

'  Italy,   . 

3S    /^\            0 

f  CHATKA,  46 


RCADES, 

Otaheite, 


L 


3* 


ARAGUAY,          74 


A  CHRONOLOGICAL  TABLE, 


Page. 

.46     Sweden,  26 

48     Switzerland,  33 
Poland,                             33 
Portugal,                         35     rr\              T 

Pruffia,                           32       X  ARTARY,  40 

f>              -  R                         Tranfylvania,  33 

JL\HODE  ISLAND,  56     Turkey  in  Europe,  27 

.Rhodes,                           39  .  -furkeyiri  Afia,  40 
Kuffia,                             27 

VV 

IRGINIA,  ^2 


S 
A 


39 
'vonia,^      •  33 

Scandinavian  Iflands^  -38  .  • 

-tland,  aj  X^  -              Y 

Shetland*,  3«  X  VICAA                    55 

Si:ily,  39 

Society-Iflands,  79  r~W               Z 

Spain,  34  jfjAA^A^                  yy 

Sumatra,  48  ^ocaftra,                          r^ 

*  •*  .  J  v 


A  CHRONOLOGICAL  TABLE, 

• 

CENTURY  i.  Ofienians,                Aquarians, 

CErinthians,  S™011^5'         '    Archonticks, 

Docetae,  r                        Artcmonites, 

Ebionites,  CENTURY  H.       Artoty^tes, 

•Gnoftics/  Adamites, 

Menanderians,  '  Alogians, 


A  CHRONOLOGICAL 


Carpocratiansj 

Cerdonians, 

Elcefaitesy 

Encratites, 

Rorinians, 

Helfaites, 

Heracleonites; 

Hermogeni  a^^> 


CENTURY  iv« 

Aeriansi 
Aetians^ 


Meiitonians, 

Monarchians/ 

Montanirts> 

Ophites, 

Quartddecimani; 

Saturmafis, 

Secundians^ 

Serverians, 

Sethiansy 

Yalentinians; 

CENTURY    in; 

Apocarit^Sy   . 

Arabic^- 

Afcjepldotseans, 

Beryllians, 

Bonofians, 

Eutuchites, 

Hieracites, 

Manichxans,  ^ 

Melchizedichians 

Myftics,- 

Noetians, 

Novations, 

Cfriginiftsj  ' 

Paulians; 

Quintilians>  9 


Apollinarians^ 

Arians, 

AfTuritans; 

Audieans, 

Colluthians, 


Donatifts, 


Eufebians, 

Euftathians, 

Luciferians, 

Marcedonians^ 

Marcellians, 

MaiTalians, 

Patricians^ 

Photinians, 

Prifcrllianiftsy 

Pfatyrians,  - 

Sacophori* 

Satanians, 

Selucians^ 

Triiformiani. 

CENTURY  v. 

Acephali^ 

Angelites, 

Armenians, 

Eutychians, 

Mafonites, 

Monophyfites, 

Neftorians, 

Pelagians, 


Soldins, 
Stilites, 
Theopafchkes;  \ 

CENTURY  vr, 

Aphtharpodocitea 

Cononites, 

Corrupticola> 

Dainlaniits, 

Gacianitas,, 

Jacobites, 

Melecians, 

Tritlieifts.. 

CENTURY 


AbyfTinians, 
Aginian%  :ri'n 
Chazinzarriahsj 
Eicetae,     nj 
Gnoiirrtachi, 
LampetianSi 
MonotheliteSj. 
Paulicians, 

CENTURY  virr 

Adoptians, 

Albanenles, 

Albanois, 

Ethnophrones, 

Greek-Chruch. 

CENTURY.  ixt 

Abrahamians,    ' 
Predeftinafians. 


ONOLOGICAL  TABLE. 


. 

CENTURY  x. 

CENTURY   xv; 

UbiquitarianSj 

Anthopomor- 

Callxtins, 

Zuinglians. 

p&ites. 

Fratres  AFbatl, 

CENTURY  fcvrij. 

CENTUIHT  fcJQ 

Huflites, 

Arminians,  • 

Azymites, 
Berengarians, 

Mert  of   Under- 
{landing, 
Taborites, 

Behmenifts, 

*   CENTUTY  *n. 

Wicliffites. 

Calixtihs, 
Cocceians, 

Apoftolics, 

CENTURY  Xvr;  ' 

Fjfth  Monarchy* 

Arnoldifts, 
Bogbmiles, 
Capuatij 

AmfdorJfians, 
Antinomianss 

Men, 
French  Prophet^ 
tlattemifts, 

Catharifts'; 
£6nites,.  " 
.Gazares, 
Henri  ci^ns; 
Joachimites, 
Pafiaginians, 
Petrobrufiiansj 
Tanqyeliansi 

CENTURY  xni. 

Almaricians, 
Brethren  and  Sif 

Barlaamkes, 
Brownifts, 
Budneians, 
Calvinifts, 
Davidifts, 
Energici, 
Equinians;  • 
Eraftians^ 
Familifts, 
Farvonians, 
Illuminati, 
Invifibles, 

Janfenifts, 
Keithians, 
Labbadifts, 
Philadelphian  So? 
,  ciety, 
Quakers,         .  • 
Quietifts, 
Ranters, 
Rofecrucicbs, 
Seekers, 
Trafkites;  .- 
Uckewallifts^ 

Ve  f  fc  h  n  r  i  (V<; 

ters  of  the  Free 

Jefuits, 

T  vi.  I  v  1  1  v  1  1  1  L  J  % 

!    Spirit, 
Flagellants, 
Fratricelli, 

Libertines; 
Lutherans, 
Mennonites, 

CENTURY  xviri, 
Dunkers, 

"Wilhelmimans. 

•Molinifts, 

Hopkinfians, 

Ofiandrians, 

Methddifts,  • 

CENTURY  XIV, 

Schewenkfeldia'ns 

Moravians, 

I)ancers> 
Dulciniftei 
Turlupins. 

Servetian's,, 
Socinians, 
Stancarians, 
Synergifts, 

SandemanianSj 
Shakers, 
Univtrfallftft 

,\  ,.    i 

OF    SUBSCRIBE 


R3EVERENPM-.  Thomas  Abbott,  Brooklyn, 
Mr.  Samuel  Abbot,  jun.  Andover, 
Rev.  Mr.  Zabdiel  Adams,  Lunenburgh, 
Rev.  Mr.  Mofes  Adams,  Afton, 
Rev.  Mr.  Jedediah  Adams,  Stpughton, 
Mr-.  Samuel;  Adams,  jun.  Bofton,  2  Copies*     • *. 
'Mr.  'Elijah  Adams,  Medfield,  %  Copies* 
Deacon  Enoch  Adams^  ditto,       ,     .     . 
Mr.,  Jofeph  Adalns,  ditto,  *  .  ^ 

Mr.  Ward  Adams^  Franklin j  . 
Mr.  John  Adams,  Roxbury, 
Mr.  George  Whitefield  Adams,  Newton^* 
Mr.  Thomas  Adams,  Pepperrell',,     . 
Mifs  Sukey  Adams,  Bofton,  2  Copies*  • 
Mifs  Eunice  Adams,  Medfteld,        • 
Mifs  Sally  Adams,  Pepperrel^ 
Miff  Silence  Adams,  Medway, 
Capt.  -Silas  Aldeh,  Needtam, 
Col. '  John  Allen,  PafTamagudda* 
Mifs  Polly  Allen,  Bofton, 
Ebenpzer  Allen,  A.  M.  Stoneharrt, 
Mr.  John  Allen,  Barnftable, 
Mr.  Elea^er  Allen,  jun.  Dedham,  ' 
Mr.  James  Ames,-  Bridgewater,  ' 
Mr.  Robert  Anan,  Rhode-Iflahd  College*' 
Nathaniel  Appleton,  EJq.\  Boftbh,  a  Copi&* 
Welcome  Arnpld,  Efq\ 
Johja  Ayres, 


LIS*T  or  SUBSCRIBERS 

B 

Andrew  Bacchus,  Efg;  Plainfield,  ConneRicut, 

Rev.  Mr.  Ifaac  Backus,  Middkborough, 

Mr.  Jofiah  Bacon,  Springfield, 

Mr,  Jofeph  Bacon,  Winchendon, 

Rev.  Mr.  Benjamin  Balch,  Danvers,  > 

Mr.  Thomas  Bancroft,  Student,  Harvard- College, 

Aaron  Bancroft,"  A.  M.,  Reading,  2  Copies, 

Mr.  James  Bancroft,  Bofton.,    ^  • 

Nathaniel  Barber,  Efq-,  ditto, 

Mr.  Bcriah  Bailow,  Wrentham,  . 

Caff.  John  Baxter,  jun.  Medfield, 

Mr.  Stephen  Baxter,  Student,  HarvardaCollege, 

Mr.  Silas  Beaman,  Shrewsbury,* 

Mr.  George  Bertfon,   Providence, 

Dr.  Amariah  Bigelow,  Shrew/bury, 

Mifs  Olive  Bigelow,  ditto, 

Mr.-  William  Bigelow,  Natu:k> 

Mr.  William  Billings,  Bofton, 

Mr.,  Nathan  Blake,  Wrentham, 

Caleb  Blake,  <d.  B.  ditto,  2  Copies. 

Mr.  Samuel  Blodget,  Bofton, 

Rev.  Mr.  Caleb  Blood,  Newton, 

Mr.  Jonathan  Bowdrick,  Franklin,  b. Copies.  ' 

Hon.    Jabez  Bowen,'  EJq\  Providence^    Lieut.  Governor 

Copt.  JohnBoyd,  Franklin, 

Mr.  Benjamin  Boyden,  Walpole, 

John  Bradford,  A.  'M.  Bqilon* 

Mr.  Luther  Bri<8t,  Shei-burne,. 

Mr.  Daniel  Brick,  ditto, 

Mr.  John  Bridge,  Lexington, 

Mr.  Antipas  Brightman,  Waldoborough^ 

Jofeph  Brown,  Efq-,  Pfovidence, 

Rev.  Mr.  Elijah  Brown,  Shierburnc, 

Mr.  William  Brown,  Bofton, 

Mr.  Jofiah  Brown,  ditto, 

Nicholas  Brown,  Efq-,  Providence, 

fdifs  PjJy  Biown^  ditto,  ' 


L.IST  OF  SUBSCRIBE 

Rev.  Mr.  Jofeph  Brown,  Winchendon, 
Mr.  William  Brown,  Fitchburgh, 
Rev.  Mr.  Nathan  Buckman,-  Medway, 
Mr.  John  Buckminfter,  Barre, 
'Major  Seth  Bullard,  Walpole, 
Mr.  Benjamin  Bullard,  Sherburne, 
Rev.  Mr.  John  Bullard,  Pepperrell,  . 
Mofes  Bullen,  Efq-9  Medfield, 
Mr.  Samuel  Butler,  Providence, 
Mr.  Jofhua  Butters^.  Bofton,, 


Mr.  Seth  Capron,  'Norton, 
Rev.  Mr.  Benjamin  Caryl,  Dedham, 
Rev.  Charles  Chauncy,  D.  D.  Bofton, 
Afr.  Nathaniel  Champney,  Cambridge^ 
Rev.  Mr*  Daniel  Chaplin,  Gr6ton,' 
Mr.  Eliflia  Cheney,  Newton, 
Mr.  Ephraim  Chenery,  Medfield, 
Rev.  Mr.  Jabez  Chickering,  Dedham^ 
Mr.  Daniel  Chickering,  Needham, 
Rev<  Mr.  John  Clark,  .Boflon, 
Mr.  Dyer  Clark,  Franklin* 
Mr.  Stephen  Clark,  Wrentham, 
Mr.  Jacob  Clark>  Medfield,  • 
Mr.  Pitt.  Clark,  ditto, 
Mr.  Phillips  Clark,  ditto, 
Mifs  Sibel  Clark,  ditto, 
Mr.  Roland  Clark,  jun.  Sturbridgc, 
Mr.  Zimri  Cleaveland,  Medfield, 
Mr.  John  Cpburn,  Bofton, 
Rev.  Mr.  Curtifs  Coe,  Durham,  New~HaMpjhire, 
*'  Mr.  Jonathan  Colburn,'  Dedham, 
Mr*  James  Fpfter  Coridy^  Bofton, 
Mr.  Ezra  Conant,  jun.  C6.ncord,  2 
Mr.  Jacob  Cooper,  Bofton,  2  Copies* 
Mr.  .  Peter  Coolidge,  jun.  Medfiel^ 
Jacob  Corey3  Sturbridge, 


LIS%T   OF.'  Suaac  H.I  5-BR 

IWr.  Ebenezer  Corey,  Roxbjuiy,  . 
Thomas  Cowden,  Efy->  Fitchburgh, 
Ebenezer  Crafts^  Efq;  Stu'rbridge, 
Richard  Cranch,  EJq->  Braintree,  2  Copley 
Abraham  Cummings,  A.  M.  ditto, 
Major  James  Cunningham,.  Medfield^ 
Rev.  Mr.  Phillips  Curtifs,  Sharon^ 
Sally  Curtifsa  Newton* 


Stephen  Dana,  EJq\  Cambridge^ 
J\^ir.  Jeremiad  Daniels,  ^i/^ 
Pavid  Daniels,  .  A.  Af./ditto,% 
Mr.  Daniel  Davis,  Harvard, 
Robert  Davis,  Efq-y   Bofton, 
Mr.  Nathaniel  Day  is,  ditto, 
//(?;;/  Caleb  Dayio,  -EJq-i  ditto,. 
Mr.  Jofeph'Day,  Walpole, 
Mifs  Eunice  Day,  Wfentham, 
Hon.  Samuel  Dexter,  EJq->  Dedham^ 
Rev.  Mr.  Jordan  Dodge,-  Sturbridge^ 
Mr.  Thomas  Doggett,  Attic-borough^ 
•Hon.  Jofegh  Porr,    Efq\  Mendbn, 
Dr.  Philip  Draper,  Dedham^ 
Solomon  Drowne,  M;  B.  Providence, 
JM>.  Eliphalet  Dyer,  jun.  Windham, 


Rev.  Mr.  Jofeph  Eckley,  Boflon^ 

John  Eddy,  A.  M.  Newton, 

Mr.  Richard  Eddy,  Providence^* 

Mr.  George  Ellis,  Medfield,   . 

Mr.  Oliver  Ellis,  dittcy,  3  Ceptes. 

Mr.  Jonathan  Ellis;  Needham,    • 

Mr.  Samuel  Emerfon,  Hollis, 

Rev.  Mr.  Nathaniel  Ernmons,  Franklin',  6  Cbfiet* 

Jitv.  Mr,  Ivtofo  Everett^ 


LIST     OF 

.Tfttv.  Mr.  Oliver  Everett,  Bofton, 
.Jtfift  Xryphena  Everett,  Foxborougru 

F 

Rev.  Mr.  Eleazei;  Fairbanks,  Shrewfbury,  2  Copies* 

Mr.  Jonathan  Felt,  Wrentham, 

Mr.  John  Fenno,  Bofton, 

Hon.  Jafrez  Fifher,  EJq\  Franklin* 

Mr.  Daniel  Fifher,  ditto, 

Elias  Fiftier,  4-  M.  Wrentham,^  % 

Mr.  Nathaniel  Fifner,  Needhanrij 

Mr.  Simpn  Fiftxer,,  Sturbfidge,    «  . 

jVfr,  John  Flagg*  Shrewfbuiy, 

Mr.  Nehemiah  Flanders,,  Newbury-Port 

Theodore  Fofter,  Efq>  Providence/ 

JVfr.  Nathaniel  Fofter,  Bofton^  .   - 

Mr.  John  Fofter,  -Weftem, 

Mr.  Jofeph  Fox,  Fitchburgh, 

Rev.  Mr,  James  Freeman,    Bofton> 

Mr.    Benjamin  Freerr^ah,    Sturbridge, 

Mr*  Edmund  Freeman,   Rhode-Irtand-Colleg^ 

$tfr.9  Nehemiah  Fuller^  Fitchburgh, 

Jtf r*  Henry  Fullerton^   Bofton, 

G" 

Rev<  Mr.  TJipmas  Gaif,  Medfield",    3  Copit*    . 

Jfcev.  Mr.  Francis  Gardner,    Leominfter,  / 

Mr.  Jotham  Gay,    Dedham, 

Mr.  Calvin  Gay,  Walpole, 

Mr.  Benjamin  Goldthwait,  Bofton, 

Mifs  Finis  Gookin,  Dedham, 

Rev.  .William  Gordon,.  D.  D-.  Roxbuiy, 

Hon.  Nathaniel  Gorham,  Efq-  Charleftown, 

Mrs  Jonathan  Gould,  Rhode-Ifland-Collegc> 

^frjr.  Catharine  Macaulay  Graham,  Boilon, 

Rev.  Mr.  Nathaniel  Green,  -Charlton, 

jtfr<  Timothy 


LIST  Of   S  u  B  5  c  *  i  8  1  ft 

Rev.  Mr.  William  Greenough,  Newton, 
Dr.  Daniel  Greenleaf,  Bofton, 
Benjamin  Guild,  'A.  M.  .ditto,  2  Copies. 
Moles  Guild,  Dedharru 


H 

Deacon  Mofes  Hales,  Winchendon> 

Mr.  Jofiah  Hall,  Newton, 

Mr.  Charles  Hamant,  Medfield, 

Mr.  Francis  Hamant*  ditto, 

Capt.  William  Hammond,  Newton,, 

Mr.  Nicholas  Harris,  Walpole, 

Mr.  Samuel  Hartfhornr,  cfitto» 

Mr.  Ebenezer  Hartfhorn,  Rindge, 

Mr.  Oliver  Haftings,  Wefton, 
.  Rev.  Mr.  Jafon  Haven,  Dedham, 

David  Haven,  Efq;  Framingham,  2 

Mofes  Haven,  A*  B.  ditto, 

Mr.  Abijah*  Hawes,  Wrendiam^ 

Mr.  James  HaWes,  ditto, 

JMifs  Mary  Hawes,  Franklin, 

JameS  Hawes,  Efa  We  (thorough, 

Mr.  Lemuel  Hedge,  Hai-dwick,  3  Cojpftt* 

%4ifs  Elizabeth  Herriinan,  Rowley, 

Benjamin  Hichborn,  EJq*y  Bofton, 

Mijs  Jane  Hill,  ditto, 

Capt.  John  Hiwejl,  ditto,. 

Mr.  Jofiah  Hoi  brook,  Wremfiam, 

Mfs  Martha  Holbrook,  Medfield, 

Mr.  David  Holbrook,  Sherhurne, 

Capt.  David  Holbrook,  Wrenthain,  2  Copier* 
•  Mr.  John  Holbrook,  Sturbridge, 

Mr.  Edward  Holyoke,  Bofton, 

Dr.  Abraham  Holland,  Walpole,  New-Haffipffiire 

Rev.  Mr.  Jonathan  Homer,  Newton, 

Rev.  Mr.  William  Hooper,  Dover, 

Capt.  Caleb  Hopkins,  Bofton,    ' 

Samuel  Hunt,  A,  M.  ditto* 


L  I  S  T  Of    S  H  B  S  C  R  I  B  E 


.  Edward  Hunt,  Shrewfbury, 
Rev.  Mr.  Afa  Hunt,  Middleborough, 
William  Hyflop,  Efq>  Brooklyn,  4  Copi{S 
Hon.  David  Howell,  Efqi  Providence, 
Mr.  John  Howland,  ditto, 


Mr.  John  Jackfon,  Bofton, 

Mr.  John  Jenkins,  ditto,  2  Copies. 

Dr.  James  Jerauld,  Medfield, 

Daniel  Jones,  EJq-9  Bofton,  3  Cofits* 

John  Jones,  Efq-,  Dedham, 

Mr.  Eleazer  Jones,  Cambridge^  > 

JDr*  John  Joy,  Boilon. 

K 

Mr.*  Jonathan  Kendrick,  Newton, 
Mr.  Ebenezer  Kingfberry,  Dedham, 
Mr.  Enoch  Kingfberry,  ditto, 
Mr.  Benjamin  Kingfberry,  jun.  Walpolc.) 
Mr.  Seth  Kingfberry,  jun.  ditto, 
Abigail  Kollo'ck, 


Mr.  Seth  Lawrence,  .Franklin>, 
Mr.  Thomas 'Lawrence,  Bofton, 
Mr.  Nathaniel  Lawrence,  Woburn, 
Rev.  Mr.  Jofeph  Lee,  ,Royalfton, 
Mr.  Thomas  Lee,  Cambridge,  3 
Mr.  Jofhua  Leland,-  Sherburne^ 
Mr.  Levi  Lindfey,  Walpole, 
Mr.  Abner  Lincoln,  Hirtgharn^ 
Mr.  Ezekiel  Little,  Haverhjll^ 
.Dr.  Samuel  Lock,  Sherbumea 
John  L\Jcas^  Ijfyi  Bofton* 


LIST  OF  5  U  B  S  C  R  :I  S  I  R  I. 

M 

James  Manning,  Prefident  of  Rh,  Ifland-College^ 
Mr.  Rufus'Man,  Medfield,  i'  Copies. 
Mr.  EbenezerMan,  Shrewfbury, 
Mr.  Nathan  Man,  Franklin,  • 

Mi  .  Thomas  Man,  ditto> 
Col.  Sabin  Mann,  Medfield, 
Dr.  Bazaleel  ,Mann,  Attleboroughi 
Dr.  SethMann,  Walpole, 
Mr.  David  Mann,  Wrentham, 
Mr.  Jofeph  Martin,  Providence,        r 
Lieut.  Henry  Marble,  W^ftborpugh, 
^//.David  Maforr,  Bofton, 
Rev.  Samuel  Mather,  j3.  D.  Boflon, 
Mr.  Afahel  Matthews,  Southborough, 
Capt.  Ephraim  May,  Bofton,  • 
Mr.  Daniel  Mayo,  'Cambridge, 
Mr.  'Jonathan  Medcalf,  Franklirl, 
Mr.  ,  Luther  Medcalf,  Medway, 
Mr.  John  MelTenger,  Wrentharri,  2  Copies* 
Mr.  Timothy  MetCalf,  ditto, 
Mr.  Thomas  Miller,  .  Charleftown,- 
Mr.  Oliver  MiMs^Needharrn 
Rev.  Mr.  George  Morey,  Walpole^ 
Dr.  Ifaac  Morall,  Natick,  • 
Mr.  Eliakim  Morrill,  difto, 
Mr.  Samuel  Morfe,  Franklin, 
Rev.  Mr.'  Ebenezer  Morfe, 
Mr.  Peletiah  Morfe,  Natick-., 
Mr..  Jofeph  Morfe,  'MedfTeld, 
Jtiifs  Abigail  Morfe,  *ditto, 
'Jmfs  Hannah  Morfe,  ditto, 
X)r.'  Mofes  Mofman,  Sudbury 


Ancjrew  Newell,  Efq;  Sherburne, 
Mr%  Samuel  Nightingale, 


LIST  OF  SUBSCRIBERS, 

O 

Mr.  Daniel  Oliver,  Student,  Dartm.  College,  6  Copies, 
Mr,  Amos  Qrdway,  Fitchburgh. 


Mr.  jofeph  Pietce  Palmer,  Bofton, 

Mr.  Brick  Parkman,  Weftborough, 

Rev.  Mr.  Seth  Payibn,  Rindge 

Mr.  George  Payfon,  Walpole, 

Mr.  Thomas  Payfon,  jun.  Cambridge 

Mr.  Eliiha  Peirce,  Br^ttleborough, 

Mr.  Ebenezer  Pemberton,  tlainfield, 

Daniel  Perry,  Efq-,  Medfield, 

Mil's  Eflher  Perry,  Medway, 

Mr*  William  Peters,  Medfield* 

Afa  Piper,  A.  M.  Afton, 

Rev.  Mr.  John  Pitman,  Providence, 

Mr.  Gerfhom  Plimpton,  Sturbridge,   1  Copies; 

Mr.  Frederick  Plimpton,  ditto,  3  Copies* 

Mr.  Benjamin  Plympton,   Medfield, 

Mr.  Jofeph  Plympton,  ditto, 

Mr.  ElifhaPond,  Franklin, 

Mifs  Kezia  Pond,  ditto,  • 

Rev.  Mr.  E.  Porter,  ^Roxbury, 

Mr.  Nicholas  Power,  Providence, 

Mr.  John  Pratt,  Plainfield, 

Mr.  Allen  Pratt^ridgwater, 

Mr.  Seth  Pratt,  difco^ 

Mr.  Simeon  Pratt,   Medfield, 

Rev.  Mr.  Thomas  Prentice,  xditto> 

Mr.  Stephen  Prentice,  Sherburri«% 


Edmund  Quincy,  Eft-,  Bofton* 

R 

$#>»  Stephen,  Randelj 


LIST  OF   SUBSCRIBER  *< 

Rev.  Air.  Afaph  Rice,  Weftminf: 

•T  Mcfes  Richardfon,  Medway, 

.  Abijah  Richardfon,  ditto, 
Jvlr.  John  Richardfon,  Franklin, 

Rev.  Mr.  George  Robinfon,  Killingly,  C<mne£licut>    5 
Aflicr  Robins,  A.  M,  Rhodc-lfUnd,  (C 

Rev.  Mr.  William  Rogers,  Philadelphia; 
Mr.  John  Rogers,  Bofton, 
Lieu*.  John  Rogers,  Newton, 
Mr.  John  Rogers,  Providence, 
Mr.  George  Roulflone,  Bofton, 
Mift  Betfey  Ruffell,  Natiok. 

S 

Rev.  Mr.  Zedekiah  Sanger,  'Duxbu/y, 
Mr.  Afa  Sanger,  Sherburne, 
Mr.  Daniel  Sanger,  Framingham, 
Hon.  Samuel  Phillips  Savage,  E/j; 
Mr.  Nathaniel  Sawyer,  Kirigflon, 
Mr.  Samuel  Scott,  Bellingham, 
Rev.  Mr.  Job  Seamans,  Attleborough 
Dr.  Timothy  Shepard,  Sherburne, 
Mr.  Thomas  Sherburne,  Boflon, 
Mr.  Peter  Sigourney,  ditto, 
Rev.  Mr.  Ifaac  Skillman,  ditto, 


Mr.  John  Slack,  Needham, 
Rev..  Mr.  Iiraac  Smith,  Bofton, 


Jolhua  Smith 
Mr.  Lebbeus  Smith, 
Mr.  Timothy  Smith.,  -Jtto, 
Mr.  Jonathan'  Srnith,  Hadley, 
Rev.  Mr.  Jofeph  Show,  Piovidencc, 
Mr.  Benjamin  Spear,  Franklin, 
Mr.  Ellas  Stanley,  Attleborough, 
Rev.   Mr.  Samuel  Stillman,  Bofton, 
Dr.  Benjamin  Stone,  Shrewsbury, 
Mr.  Peter  Stone,  Southborough, 
Jofeph  Stone,  Edl-Sudbury, 


LIST  OF    SUBSCRIBER 

Mr.   lather  Stone,  Fitchburgli, 
William  Story,  Efqi  Bofton, 
Hon.  James  Sullivan,   Efq;  ditto,  1  Copies. 
Rev.  Mr.  Jofeph  Sumnerj  Shrewfbury, 
Nathaniel  Sumner,  Eft;  Dedham,  2  Copies. 


Mr.  Jonathan  Tay,  Sherhurne, 
Rev:  Mr.  Ebenezer  Thayer,  Hampton,  N, 
George  Thacher,  A.  B.  Biddeford, 
Rev.  Mr.  Thomas  Thacher,  Dedham, 
Rev.  Mr.  John  Thomfon,  Berwick, 
Rev.  Mr.  Charles  Thomfon/^wnny.ey, 
Caft.  Eliphalet  TJiorp,.Dedham, 
Mr.  Edward  Thurbur,  Providence, 
Mr.  Daniel  Thurfton,  Franklin, 
Mr,  Shippie  Townfend,  Bofton, 
.Horatio  Townfend,  A.  B.  Medfield, 
Mijs  Sarah  Townfend,  ditto, 
Mr.  Thomas-H.  Townfend,  Needham^ 
Dr.  Thomas  Truman,  Providence, 
Mr.  Jedediah  Tucker,  Stoughton, 
Bon,  Cotton  Tufts,  Efq\  Weymouth, 
Mr.  Seth  Turner,  Medfield/ 
Mr.  John  Turner,  ditto, 
Mr.  Arnos  Turner,  Medway, 
Mr.  Samuel  T^/ifs,  Franlclin, 
Mr. 


U 

Mtfs  Abigail  Volney,  "Bofton, 
Mr.  Nathan  Underwood,  Needham, 
Mr.  John  Upton,  Fitchburgh, 
Mr.  Jacob  Upton^  ditto, 

W 

Mr.  Thomas  Walcutt,  Bofton, 
Elizabeth  Walley^  Roxbury, 


LIST  OF  SUBSCRIBERS 

Mr.  Amos  Walton,  WYentham, 

Mr.  Stephen  Wardwell,  Providence> 

Mifs  Rebecca  Ward,  Newton, 

Mr..  JofephWare,  Sherburne, 

Mr.  John  Ware,  ditto, 

Mr.  Elijah  Ware,  Wrentham, 

B.  Waterhoufe,    Profe/or  of  the  fbtory  and  Pra&C*  of 

Hon.  Oliver  Wendell,  Efy-9  Bofton,  4  Copies. 

Rev.  Mn  Samuel  Weft,  Needham, 

Mr.  EleazerWheelocVMedfield, 

Rev.  Mrv  Phinehas  Whitney,  Shirley* 

Mr.  Jofeph  Whiting,  Franklin, 

Mifs  Mehitable  Whiting,  Natick* 

Daniel  Whitney,  Efq-y   Shcrburne, 

Dr.  Ifrael  Whiton,  Winchendbn, 

Mr.  John  White,  Shrewfbury, 

Rev.  Mr.  Anthony  Wibird,  Braintree, 

Rev.  Mr.  Ebenezer  Wight,  Bofton, 

Mr.  Jonathan  Wight,  Medfield* 

Job  Wight,  A.  B.  ditto, 

Henry  Wight,  A.  B.   ditto, 

Dr.  Aaron  Wight,  Medway, 

Rev.  Mr.  William  Williams,  Wrentham^ 

Mr.  Benjamin  Wilfon,  Weftminfter, 

Dr.  Jonathan  Wild,  Walpole, 

Capt. '  Jofhua  Witherlee,  Bofton, 

Mr.  Silas  Wincheft*,  Broofiyn, 

Mr.  Jonathan  Winfhip,  Cambrjds«> 

Mr.  Ebenezer  Woodwar#<tf  ewton, 

Peter  Wood,  Efq-,  Marfboi  ough, 

Mr.  Abijah  Wyman,  A/hby, 


Should  the  Titles  of  any  of  tie  foregoing  Gentle* 
men  be  omitted^  Vw  defired  that  fab  Qmi/m  may  b*