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Full text of "A view of religions, in two parts : pt. I. Containing an alphabetical compendium of the various religious denominations, which have appeared in the world, from the beginning of the Christian era to the present day. Pt. II. 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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BOSTON PUBLIC LIBRARY. 



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-»/fa-. -» i i>y«* w '»> 



VIEW OF RELIGIONS, 

IN TWO PARTS. 
PART L 

coNTAiNiNQ AN ALPHABETICAL COMPENDIUM of the various. 

BeligioMS denominations, 

WHICH HAVE APPEARED IN THE WORLD, 
FROM THE BEGINNING OF THE CHRISTIAN ERA TO THE PRESENT DAY. • 

PART II. 

CONTAINING A BRIEF ACCOUNT or the * 

DIFFERENT SCHEMES OF RELIGION 

NOW EMBRACED AMONG MANKIND. 

THE y^HOLE COLLECTED FR.OM THE BEST AUTHORS, ANCIENT AND MODERN, 



-««^^«3^^2^^^^^J^^^^*' 



By Hx4.NNAH ADAMS. 



The third EDITION, with large additions. 



PROVE ALL THINGS, HOLD FAST THAT WHICH IS GOOD. 

APOSTLE PAUL. 



Ig^ublifljcD according to aa of Congrefe* 



PRINTED BY AND FOR MANNING ts* LORING, PROPRlETORSi 

No. a, CORNHILL, BOSTON, ^ 



OCTOIKR; j8oi. A,^ 



"*•■• 



To THE READER, 



■«MMi« 



It will be eafily perceived, that the com- 
piler of the following work has, with great labour an4 
pains, ranfacked the treafures of ecclefiaftical hiltory, 
ancient and modern, to bring into view what is here 
prefented to the public. 

She claims no other merit, than that of having hon^ 
eflly and impartially collected the fenfe of the different 
feels, as it is given by the authors, to whom Ihe refers ; 
nor was it a vain ambition of appearing as an author, 
that put her upon writing ; her own fatisfa^lion and 
amufement being the only object. Having yielded how- 
ever to its publication, at the defire of feveral judicious 
friends, flie has alfo done violence to her own inclina- 
tion, by prefixing her name. 

The world has been abfurdly accuftomed to entertain 
but a moderate opinion of female abilities, and to af- 
cribe their pretended productions to the craft and policy 
of defigning men ; either to excite admiration or fcreeu 
their weaknefs from cenfure : whereas unbiaffed reafon 
mud allov/, if an invidious comparifon between the fexes 
is in any refpeft juflifiable, it cannot be grounded upon 
a defect of natiu'al abihty, but upon the different, and 
perhaps faulty mode of female education ; for under 
fimilar culture, and with equal advantages, it is far from 
being certain, that the female m.ind would not admit a 
meafure of improvement, which w^ould at leafl equal, and 
perhaps in many inflances eclipfe, the boafted glory of 
the other fex. 

There have been female writers, and hiftorians, who 
have been defervedly honoured in the literary world. — ^ 
The celebrated Mrs. Maccauley Graham, who has 



lately 



vi To THE READER. 

lately honoured our country with her prefencc, is a living 
example. 

The writer of this compendium having been from her 
youth fond of books, has made herfelf acquainted with 
the Greek and Latin tongues, which may fufficiently ac- 
count for fo frequent a ufe of terms in thofe languages. 

However the volume may be received by thofe, who 
are verfed in the hifloric page, it may at leafi: be ufeful 
and entertaining to thofe, who have neither leifure nor 
opportunity to perufe the numerous volumes, from which 
the whole is colleded. — With regard to many of the an* 
cient feds, it is well known httle has been preferved, and- 
therefore httle can be here expeded. — With tefpedt to 
others, fuch as defire further information, are directed 
by references to the volumes, and generally to the pages, 
where their inquifitive minds may be fatisfied. 

It is truly aflonifhing, that fo great a variety of faith 
and pradlice fhould be derived, with equal confidence of 
their different abettors, from one and the fame revelation" 
from heaven : but while we have the lively oracles, wc 
are not to adopt any of the numerous fchemes of re* 
ligion, further than they have a manifeft foundation in 
the facred pages. To the law and to the teflimony ; if 
they fpeak not according to this word, hov/ever fpecicus 
their lyftems may appear, " there is no light in them.'^ 

With cordial wifhes for the divine illumination of the 
Holy Spirit, by which the facred fcriptures were indited, 
and a univerfai prevalence of the knowledge and pradice 
of pure and undefiled religion before God and the 

Father, 

I am the reader's moft obedient 
Humble fervant, 

THOMAS ER£NTI5S« 



DEDICATION. 



MED FIELD, AUGUST 2y l8o!, 

SIR, 

Impressed with a fenfe of your con- 
defcenfion, in permitting me to prefix your 
name to a fecond edition of this work, I am 
ambitious, that the prefent fhould make its pub- 
lic appearance under the fame dignified and re- 
fpedable patronage, 

I AM the rather induced to avail myfelf a 
fecond time of the honour, which your name 
hath conferred on my Compendium, fince your 
important talents and commanding virtues have 
becom.e more confpicuous, by having been dif- 
played from a ftation of greater eminence. 

Nor can I forbear to boaft, as an additional 

motive, the perfonal acquaintance, with v/hich 

you have honoured me, and which hath brought 

to my own knowledge the juftice of your exalted 

reputation, and given me a ftriking view of the 

union of moral and intelle^ftual excellence. 
* Long 



Iv DEDICATION, 

Long may your country be bleft vata the 
falutary influence of your example, while you 

enjoy the grateful benedid:ions of the virtuous 
and enlightened part of your fellow-citizens, 
and the fmiles of an approving confcience, in 
reflecting on your difniterefted and perfevering 
exertions for the welfare and honour of the 
American republic, 

I AM, with profound refped. 
Sir, 
' Your much obliged, 

and very humble fervant, 

HANNAH ADA.MS, 



JOHN ADAMS, -s 

late Freftdeni of the United States, 3 



x^dv-eriucme ni. 



1 HE reader will be pleafed to obferve, 
that the following rules have been carefully adher- 
ed to through the whole of this performance. 

I ft. To avoid giving the leaft preference of one 
denomination above another : omitting thofe paf- 
fages in the authors cited, where they pafs their 
judgment on the fentiments, of which they give an. 
account : confequently the making ufe of any fucli 
appellations, as Heretics, Schifmatics, Enthufiafts, 
Fanatics, &c. is carefully avoided. 

2d. To give a few of the arguments of the 
principal fedts, from their own authors, where they 

could be obtained. 

■«k • 

3d. To endeavour to give the fentiments of 
every fed in the general colledive fenfe of that de- 
nomination. 

4th. To give the whole as much as poffible, in 
the words of the authors from which the compila- 
tion is made, and where that could not be done with- 
out too great prolixity, to take the utmoft care not 
to mifreprefent the ideas. 



INTRODUCTION 



TO THE 



VIEW OF RELIGIONS; 



CONTAINING A BRIEF ACCOUNT OF THE STATE OF 

THE WORLD, AT THE TIME OF CHRIST's 

APPEARANCE UPON EARTH. 



SECTION L 

State of the World in general^ at the Birth of Jefus Chrijl^ 

WHEN Jefus Chrift made his appearance on earth, 
a great part of the world was fubjed to the 
Roman empire. This empire was much the largeft tem- 
poral monarchy that had ever exifted : fo that it was 
called all the world, Luke ii. i. The time when the 
Romans fir ft fubjugated the land of Judea, was between 
fixty and feventy years before Chrift was born ; and 
foon after this, the Roman empire rofe to its greateft ex- 
tent and fplendor. To this government the world con- 
tinued fubjed till Chrift came, and many hundred years 
afterwards. The remoter nations, that had fubmitted to 
the yoke of this mighty empire, were ruled either by 
Roman governors, inverted with temporary commiffions, 
or by their own princes and laws, in fubordination to the 
republic, whofe fovereignty was acknowledged, and to 
which the conquered kings, who were continued in their 
own dominions, owed their borrowed majefty. At the 
fame time, the Roman people, and their venerable fen- 
ate, though they had not loft all ihadow of liberty, were 

B yet 



:2 INTRODUCTION, ^ 

yet in reality reduced to a flate of fervile fubmiflion W 
Auguflus Cefar, who, by artifice, perfidy and bloodfhed, 
attained an enormous degree of power, and united in 
his own perfon th-e pompous titles of Emperor^ Fo2itiff\ 
Cenfor, Tribune of the People ; in a word, all the great 
offices of the State.* 

At this period, the Romans,- accordirtg to Daniel's 
prophetic defeription, had trodden down the kingdoms^ 
and by their exceeding llrength devoured the whole 
earth. However, by enilaving the world, they civilized 
it ; and whilfl they opprefled mankind, they united them 
together. The fame laws were every where eflabhfhed, 
and the fame languages underftood. Men approached 
nearer to one another in fentiments and manners ; and 
the intercourfe between the mofl diflant regions of the 
earth was rendered fecure and agreeable. Hence the 
benign influence of letters and philofophy was fpread 
abroad in countries, which had been before enveloped 
in the darkefl ignorance, f 

Jufl before Chrifl was born, the Roman empire not 
only to^e to its greateft height, but was alfo fettled in 
peace. Auguflus Cefar had been for many years eflab- 
iifmng the flate of the Roman empire, and fubduing his> 
enemies, till the very year that Chrifl was born : then, 
all his enemies being reduced to fubjedion, his domin- 
ion over the world appeared to be fettled in its greateft 
glory. This remarkable peace, after fo many ages of 
tumult and war, was a fit prelude to the ufhering of the 
glorious Prince of peace into the world. The tranquil- 
lity, which then reigned, was neceffary to enable the min- 
iflers of Chrifl to execute with fuccefs their fublime 
eommiflion to the human race. In the fituation, into 
which the providence of God had brought the world, 
the gofpel in a few years reached thofe remote corners 
of the earth, into which it could not otherwife have 
penetrated for many ages. . j. 

* Moflielm's Ecclefiaftical Hiftory, vol. i. p. 16. 

f Robertfon's Scrmoa on the Situation of the World at the Time cf Chrlft'? 
Appearance, 



mtRODUCTlON. ^i 



All the heathen nations, at the time of Chrifl's ap* 
pearance on earth, worfhipped a multiplicity of gods 
and demons, whofe favor they courted by obfcene and 
ridiculous ceremonies, and whofe anger they endeavoured 
to appeafe by the mofl abominable cruelties.* 

Evefy nation had its refpedive gods, over which one, 
more excellent than the reft, preiided ; yet in fuch a 
manner, that the fupreme deity was himlelf controlled 
by the rigid decrees of fate, or by what the philofophers; 
called eternal necefTity. The gods of the Eaft were dif- 
ferent from thofe of the Gauls, the Germans, and other 
northern nations. The Grecian divinities differed from 
thofe of the Egyptians, who deified plants, and a great 
Variety of the productions both of nature and art. Each 
people had alfo their peculiar manner of worfliipping 
and appeafmg its refpeftive deities. In procefs of 
time, however, the Greeks and Romans grew as ambi- 
tious in their religious pretenfions, as in their political 
claims. They maintained that their gods, though under 
different appellations^ were the objeds of religious wor-^ 
fhip in all nations ; and therefore they gave the names 
of their deities to thofe of other countries.! 

The deities of almoft all nations were either ancient 
heroes, renowned for noble exploits and worthy deeds, 
or kings and generals, who had founded empires, or 
women who had become illuftrious by remarkable ac^ 
tions or ufeful inventions. The merit of thofe eminent 
perfons, contemplated by their pofterity with enthufiaf- 
tic gratitude, was the caufe of their exaltation to celef- 
tial honours* The natural world furniihed another kind 
of deities ; and as the fun, moon and ftars fhine with a 
luftre fuperior to that of all other material beings, they 
received religious homage from almoft all the nations of 
the world. J 

B 2 From 

* See Mo(heIm and Robertfon, 

f Moftieim, vol. i. p. x 8. 

f The learned Mr. Bryant, in his Analyfis of Ancient Mythology, fuppofed, 
that the w'orfhip of the powers of nature, principally the fan, was the firft 

orl^inil 



nn ^ INTRODUCTION* 

From thofe beings of a nobler kind, idolatry defcend- 
cd into an enormous multiplication of inferior powers ; 
fo that in many countries, mountains, trees and rivers, 
the earth, and fea, and wind ; nay, even virtues, and vi- 
ces, and difeafes, had their fhrines attended by devout 
and zealous worfhippers.* 

Thefe deities were honoured with rites and facrifices of 
various kinds, according to their refpe6tive nature and 
offices. Mod nations offered animals ; and human fac- 
rifices were univerfal in ancient times. They were in 
ufe among the Egyptians till the reign of Amafis. They 
were never fo common among the Greeks and Romans ; 
yet they were pra£lifed by them on extraordinary occa- 
fions. Porphyry fays, " that the Greeks were wont to 
facrifice men when they went to war." He relates alfo, 
" that human facrifices were offered at Rome till the 
reign of Adrian, who ordered them to be abolifhed in 
moft places."! 

Pontiffs, priefls, and miniflers, diflributed into feveral 
clafTes, prefided over the Pagan worfhip, and were ap- 
pointed to prevent diforder in the performance of re- 
ligious rites. The facerdotal order, which was fuppofed 
to be diflinguiflied by an immediate intercourfe and 
friendfhip v/ith the gods, abufed its authority in the 
bafefl manner, to deceive an ignorant and wretched 
people. I 

The religious worfhip of the Pagans v/as confined to 
certain times and places. The flatues, and other repre- 
fentations of the gods, were placed in the temples, and 

fuppofed 

original idolatry, which prevailed in all nations ; that the charafters of the Pagan 
deities of different countries melt iato each other ; and that the whole crov/d of 
gods and goddefles mean only the powers of nature, (efpecially the ftin) branched 
out and diverfified by a number of different names and attributes. Sir William 
Jones, in his Hiftoi-y of the Antiquities of Afia, appears to have embraced the 
fame opinion. See Bryant, vol. i. p. ^, 308. See alfo Sir William Jones' Dif- 
f«rtation of the Gods of Gi-eece, Italy, and India, 

* Moflieim, vol. i. p. 20. 

f Dr. Prieftley's Dilcourfes relating to the Evidences of Revealed Religion. 

\ Notwithftanding the ignorance which prevailed refpe<fting religion, the 
AuguHan was the moft learned and polite age the world ever faw. The love 
of literature was the univerfal p;iDion. 



m 



••« 



INTRODUCTION. '•^ XUl 

fiippofed to be animated in an incomprehenfible man- 
ner ; for they carefully avoided the imputation of wor- 
fnipping inanimate beings ; and therefore pretended, that 
the divinity, reprefented by the ftatue, was really prefent 
in it, if the dedication was truly and properly made.* 

Befides the public worfhip of the gods, to which all, 
without exception, were admitted, there were certain re- 
ligious rites celebrated in fecret by the Greeks, and fev- 
eral eaflern countries, to which a fmall number was al- 
lowed accefs. Thefe were called myfleries ;t and perfons, 
who defired an initiation, were obliged previoufly to ex- 
hibit fatisfactory proofs of their fidelity and patience, 
by pafling through various trials and ceremonies of the 
moft difagreeable kind. The fecret of thefe myfleries 
was kept in the flridefl manner, as the initiated could 
not reveal any thing that paiTed in them, wdthout expo- 
fmg their lives to the molt imminent danger. 

Thefe fecret do6lrines were taught in the myfteries c? 
Eleufis, and in thofe of Bacchus and other divinities. 
But the reigning religion was totally external. It held 
out no body of do<£trines, no public inftrudion to par* 
ticipate on Hated days in the eftabUflied worfhip. The 
only faith required, was to believe that the gods ex- 
id, and reward virtue either in this life, or in that to 
come ; J the only pradice, to perform at intervals fome 
religious a6ls, fuch as appearing in the folemn feflivals, 
and facrificing at the public altars. § 

The 

* Moflieim, vol. I. p. ai. 

f The vulgar were carefully excluded from thefe fecrets, which were refcrved 
for the nobility and facerdotal tribe. The priefts, who had devifed thefe allego- 
ries, underftood their original import, and bequeathed them as an ineftimable 
legacy to their children. In order to celebrate thefe myfieries with the greater 
fecrecy, the temples were fo conftrudled as to favour the artifice of the priefls. 
The fanes, in which they ufed to execute their facred fundions, and perform the 
ceremonies of their religion, were fubterraneous manfions, conftrudted with fuch 
wonderful dexterity, that every thing, which appeared in them, breathed an air of 
folemn fecrecy. See Encyclopedia, vol. xii. p. 501. 

f As to what regarded the future rewards of virtue, and punlihrnents of vice, 
the general notions were partly uncertain, partly licentious, and little calculated 
to promote virtue. 

§ Travels of Anacharfis the Younger in Greece, by the Abbe Barthelcmi, 
vol ii. p. 341. 



XIV INTROBUCTlON. 

The fpirit and genius of the Pagan religion was not 
calculated to promote moral virtue. Stately temples, 
cxpenfive facrifices, pompous ceremonies, and magnifi- 
cent feilivals, were the objects prcfented to its votaries. 
But jufl notions of God, obedience to his moral laws, 
purity of heart, and fan8;ity of life, Vv'ere not once men- 
tioned as ingredients in religious fervice. No repentance 
of pad crimes, and no future amendment of conduQ:, 
were ever prefcribed by the Pagans, as proper means of 
appeafmg their offended deities. Sacrifice a chofen vic- 
tim ; bow down before an hallowed image ; be initia- 
ted in the facred myfteries ; and the wrath of the gods 
fnall be averted, and the thunder iball drop from their 
hands.* 

The gods and goddefTes, to whom public worfhip was 
paid, exhibited to their adorers examples of egregious 
crimes, rather than of ufeful and illuftrious virtues. It 
was permitted to confider Jupiter, the father of the 
■■ Os, as an ufurper, who expelled his father from the 
:/: of the univerfe, and is, in his turn, to be one 
day driven from it by his fon.f The priefts were little 
felicitous to animate the people to virtuous conduft, 
either by precept or example. They plainly enough 
declared, that all which was effential to the true worfliip 
of the gods, was contained in the rites and inititutions, 
which the people had received by tradition from their 
anceflors. Hence the wifer part of mankind, about the 
time of Chrid's birth, looked upon the w^hole fyflem of 
religion, as a jufl object of ridicule and contempt* 

The confequence of this ftate of theology was an uni- 
verfal corruption of manners, which difcovered itfelf ia 
the impunity of the mofl flagitious crimes. | 

"When the Romans had fubdued the world, they loft 
their own liberty. Many vices, engendered' or nourifli- 
cd by profperity, delivered them over to the vileft of 
tvrants, that ever afllicled or difgraced human nature, 

Defpotic 

* Robertfon. t Travels of Anacharfis.. 

i Mofiicim, vol. :; p. 43. 



INTRODUCTION. ' XV 

Defpotic power was accompanied with all the odious vi- 
ces which are ufually found in its train ; and they rap- 
idly grew to an incredible pitch. The colours arc not 
too ilrong, which the apoftle employs in dravving the 
character of that age, in Rom. i. 21, 22, &c. and in 
Eph. iv. 17, 18, 19.* 

At the time of Chrift's appearance on earth, the re- 
ligion of the Romans, as well as their arms, had extend-* 
ed itfelf throughout a great part of the world. Befides 
the religious rites, which Numa and others had inftituted 
for political views, the Romans added feveral Italian and 
Hetrurian fidions to the Grecian fables, and gave alfo 
to the Egyptian deities a place among their cv/n.f 

In the provinces fubjedled to the Roman government, 
there arole a new kind of rehgion, formed by a mixture 
of the ancient rites of the conquered nations with thofe 
of the Romans. Thofe nations, who before their fub- 
jection had their own gods, and their own particular re- 
ligious inflitutions, v/ere perfuaded by degrees, to admit 
into their worfhip a great variety of the facred rites and 
cuftoms of the conquerors.! 

When from the facred rites of the ancient Romans, 
we pafs to review the other religions, which prevailed in 
the^ world, it will appear obvious, that the moft remark- 
able may be properly divided into tv/o claffes : one of 
which will comprehend the religious fyflems, which owe 
their exiflence to political views ; and the other, of thofe, 
which feem to have been formed for military purpofes. 
The religion of moft of the eaftern nations may be 
ranked in the former clafs, efpecially that of the Per- 
fians, Egyptians and Indians, which appears to have been 
folely calculated for the prefervation of the State, the 
fupport of the royal authority and grandeur, the main- 
tenance of public peace, and the advancement of civil 
virtues. The religious fyftem of the northern nations 
may be comprehended under the military clafs ; fince 
all the traditions among the Germans, the Bretons, the 

Celts 

♦ Rob€rtfon> | Molhclm, vol. i. j». 24. 



XVI INTRODUCTION. 

Celts and the Goths, concerning their divinities, have a 
manifefl tendency to excite and nourifh fortitude, feroci-^ 
ty, an infenfibility of danger, and contempt of Hfe.* 

At this time Chrillianity broke forth from the eafl 
like a rifmg fun, and difpelied the univerfal religious 
darknefs, which obfcured every part of the globe. ^' The 
nobleft people," fays Dr. Robertfon, " that ever enter- 
*ed upon the llage of the world, appear to have been 
only inftruments in the divine hand, for the execution 
of wife purpofes concealed from themfelves. The Ror 
man ambition and bravery paved the way, and prepared 
the world for the reception of the Chriftian dodirine. 
They fought and conquered, that it might triumph with 
the greater eafe. See Ifaiah x. 7. By means of their 
vidories, the over-ruling providence of God eftablifhed 
an empire, which really polTeiTes that perpetuity and 
eternal duration, which they vainly arrogated to their 
own. He eredted a throne which fhall continue for ev- 
er ; and of the ^' increafe of that government there Jlmll 
be no endJ'i 

It has been mentioned to the honour of Chriflianity, 
that it rofe and flourifhed in a learned, inquiring, and 
difcerning age ; and made the mod rapid and amazing 
progrefs through the immenfe empire of Rome to its 
remotefl hmits, when the world was in its mod civilized 
ftate, and in an age, that was univerfally diftinguifhed 
for fcience and erudition. | 



SECTION 11, 

State of the yewifh Nation at the Birth ofyefus Chrifl, 

, THE ftate of the Jews was not much better, than 
that of other nations, at the time of Chrifl's apr 
pearance on earth. They were governed by Herod, 
who was himfelf tributary to the Roman people. His 

government 

• Mofhcim, vol. i. p. aj. f See Hab. t. S; 

\ See Addifon's Evidence* of thi Qhriftian Religion, and Harwood's Intr®* 
du^ion, vol. i. p. 8a. 



INTRODUCTION, XVU 

government was of the mofl vexatious and oppreiTive 
kind. By a cruel, fufpicious, and overbearing temper, 
he drew upon himfelf the averfion of all, not excepting 
thofe who lived upon his bounty. 

Under his adminiilration, and through his influence, 
the luxury of the Romans was introduced into Paleftine, 
accompanied with the vices of that licentious people. 
In a word, Judea, governed by Herod, groaned under 
all the corruption, which might be expected from the 
authority and example of a prince, who, though a Jew 
in outward profcflion, v.'as, in point of morals and prac- 
tice, a contemner of all laws human and divine.* 

After the death of this tyrant, the Romans divided 
the government of Judea between his fons. In this di- 
vifion, one half of the kingdom was given to Archelaus, 
under the title of Exarch, Archelaus was fo corrupt 
and wicked a prince, ,that at lafl both Jews and Samari-^ 
tans joined in a petition againft him to Augullus, who 
banilhed him from his dominions about ten years after 
the death of Herod the Great. Judea was by this fen-» 
tence reduced to a Roman province, and ordered to be 
taxed, t 

The governors, whom the Romans appointed over 
Judea,' were frequently changed, but feidom for the bet- 
ter. About the fixteenth year of Chrift, Pontius Pilate 
was appointed governor, the whole of whofe adminiilra- 
tion, according to Jofephus, was one continual fcene of 
venality, rapine, and of every kind of favage cruelty. 
Such a governor was ill calculated to appeafe the fer- 
ments occafioned by the late tax. Indeed, Pilate was 
fo far from attempting to appeafe, that he greatly in- 
flamed them, by taking every occafion of introducing 
his ftandards, with images, pidures, and confecrated 
fhields, into their city ; and at lafl by attempting to drain 
the treafui-y of the temple, under pretence of bringing 
an aquedud into Jerufalem. The mofl remarkable 
tranfadion of his government, however, was his con- 
demnation 

* Mofheim, voL I p. 3»- t Mofhei'm, vol. i. p. 32. 



XVlli INTRODUCTION. 

demnation of Jefus Chrift ; feven years after "which he 
was removed from judea.* 

However fevere was the authority, which the Romans 
exercifed over the Jev/s, yet it did not extend to the en- 
tire fuppreiiion of their civil and rehgious privileges. 
The Jews were, in fome meafure, governed by their own 
lav/s, and permitted the enjoyment of their rehgion. 
The adminiflration of religious ceremonies was commit- 
ted, as before, to the high priefl, and to the fanhedrim ; 
to the former of whom the order of priefls and Levites 
was in the ufual fubordination ; and the form of out- 
ward worfhip, except in a very few points, had fuffered 
no vifible change. But, on the other hand, it is impof- 
fible to exprefs the difquietude and difguft, the calami- 
ties and vexations, which this unhappy nation fuffered 
from the prefence of the Romans, whom their religion 
obliged them to regard as a polluted and idolatrous peo- 
ple } in a particular manner, from the avarice and cru- 
elty of the pretors, and the frauds and extortions of the 
publicans.. So that, all things confidered, their condi- 
tion, who lived under the government of the other fons 
of Herod, was much more fapportable than the ftate of 
thofe, who were immediately fubjed to the Roman ju* 
rifdi6lion.t 

It vvas not, however, from the Romans only, that the 
calamities of this miferable people proceeded. Their 
own rulers multiplied their vexations, and debarred them 
from enjoying any little comforts, which were left them 
by the Roman magiflrates. The leaders of the people, 
and the chief priefis, were, according to the account of 
Jofephus, profligate wretches, who had purchafed their 
places by bribes, or by other acts of iniquity, and who 
maintained their ill-acquired authority by the mod abom- 
inable crimes. The inferior priefls, and thofe who pof- 
feffed any /liadow of authority, were become dilfolute 
and abandoned to the higheft degree. The multitude, 
excited by thefe corrupt examples, ran headlong into 

every 

• Encyclopedia, ^1. Ix. p. 1361 f Moflieira. 



INTRODUCTION. XlX 

every kind of iniquity ; and by their endlefs feditlons, 
robberies and extortions, armed againfl thenifelves both 
the juftice of God and vengeance of man.* 

About the time of Chriil's appearance, the Jews of 
that age concluded the period pre-determined l^y God 
to be then completed, and that the promijed Melfiah 
would fuddenly appear. Devout perfons waited day 
and night for the confolation of Ifrael ; and the whole 
nation, ♦groaning under the Roman yoke, and (timulated 
by the defire of liberty or of vengeance, expected their 
deliverer with the moit anxious impatience. 

Nor were thefe expedations pecuhar to the Jews, 
By their difperfion among fo many nations ; by their 
converfation with the learned men among the heathens ; 
and by the tranflations of their infpired writings into a 
language almoft univerfal, the principles of their rehgion 
Were fpread all over the Eail:. it became the common 
belief, that a Prince would arife at that time in Judea, 
who would change the face of the world, and extend his 
empire from one end of the earth to the other.f 

Two religions fiouriihed at this time in Paiedine ; the 
Jev/ifn and Samaritan. The Samaritans blended the er- 
rors of Paganifm with the doctrines of the Jews. The 
whole body of the people looked for a powerful and 
warlike deliverer, who, they fuppofed, would free them 
from the Roman authority. All confidered the whole 
of religion as confifting in the rites appointed by Mo- 
fes, and in the performance of fome external ads of 
duty. All were unanimous in excluding the other na* 
* tions of the world from the hopes of eternal life. 

The learned among the Jews were divided into a 
great variety of feds. The Pharifees, the Sadducees, 
and Elfenes, eclipfed the other denominations. 

The mod celebrated of the Jewifh feds was that of 
the Pharifees. It is fuppofed by fome, that this denom- 
ination 

* Molheim, vol. I. p. 38. 

f Robertfon. About this period, the Pagans expedled fome great kin"; or 
glorious pcrfon to be born. Hence Virgii, th>~ Rorruin peer, who lived at this 
time, in his fourth eclogue deicribcs the blelliugs of the gtivernment of fome 
great perfon, who was, or fhould be, born about this time, in language agreeable 
to the Jcwilh prophet's dtrrr'otioa of the Mefliah and his Idngdom. 



XK INTRODUCTION. 

ination fubfifled about a century and a half before tae 
appearance of our Saviour. They feparated themfelves 
not only from Pagans, but from all fuch Jews as com- 
plied not with their peculiarities. Their feparation con- 
fided chiefly in certain diflinclions refpeding food and 
religious ceremonies. It does not appear to have inter- 
rupted the uniformity of religious worfhip, in which the 
Jews of every fedl feem to have always united.* 

This denomination, by their apparent fandity of man- 
ners, had rendered themfelves extremely popular. The 
multitude, for the mod part, efpoufed their interefts ; 
and the great, who feared their artifice, were frequently 
obliged to court their favour. Hence they obtained the 
highefl offices both in the State and priefthood, and had 
great weight both in public and private affairs. It ap- 
pears from the frequent mention, which is made by the 
evangelilts of the Scribes and Pharifees in conjundion, 
that the greateft number of Jewifii teachers, or doctors 
of the law, (for thofe were exprellions equivalent to 
fcribe) were, at that time, of the Pharifaical fect.f 

The principal dodrines of the Pharifees are as follow ; 
That the oral law, which they fuppofe God delivered to 
Mofes by an archangel on Mount Sinai, and which is 
preferved by tradition, is of equal authority with the 
written law : That, by obferving both thefe laws, a man 
may not only obtain juftification with God, but per- 
form meritorious works of fupereipgation : That fail- 
ing, alms-giving, ablutions and confeffions, are fufllicient 
atonements for fm : That thoughts and defires are not 
fmful, unlefs they are carried into adion. This denom-* 

inatiou 

* Percy's Key to the New TcHament. 

f Encyclopedia, vol. xvii. p. 104. The dlfTenfions between the fchools of 
Hillel and ^hammai, a little before the Chriftian era, increafed the number and 
power of the pharifees. Hillel and Shammai were two great and eminent 
teachers in the Jewifli fchools. Hillel was born an hundred and twelve years 
before Chrift. Having acquired profound knowledge of the moft difficult points 
©f th? law, he became mafter of the chief fchool in Jerufalem, and laid the foun- 
dation nf the Talmud. Shammai, one of the difciples of Hillel, deferted hi* 
fchool, and formed u college, in which he taught dodlrines contrary to his maf- 
ter. He rejected the oral law, and followed the written law only in its literal 
ienfc. Thefe different fchools long difturbed the Jewiih church by violent con~ 
telle. However, the j^arty of UiUel was at laft vidorious. 



Introduction. :cxi 

ination acknowledged the immortality of the foul, future 
rewards and punifhments, the exiftence of good and evil 
angels, and the refurrection of the body. They main- 
tained both the freedom of the will and abfolute predef- 
tination, and adopted the Pythagorean doctrine of the 
tranfmigration of fouls, excepting the notorioufly wick- 
ed, whom they fuppofed configned to eternal punifh- 
ment.* 

The peculiar manners of this fed are ftrongly mark- 
ed in the writings of the evangelifls, and confirmed by 
the teftimony of the Jewifh authors. They failed the 
fecond and fifth day of the week, and put thorns at the 
bottom of their robes, that they might prick their legs 
as they walked. They lay upon boards covered with 
flint (tones, and tied thick cords about their walfls. 
They paid tithes as the law prefcribed, and gave the 
thirtieth and fiftieth part of their fruits, adding volun- 
tary facrifices to thofe, which were commanded. They 
were very exact in performing their vows. The Tal- 
mudic books mention feveral diilin£t claffes of Phari- 
fees ; among whom were the Truncated Pharifee, who, 
that he might appear in profound meditation, as if def- 
titute of feet, fcarcely lifted them from the ground ; 
and the Mortar Pharifee, who, that his contemplations 
might not be diflurbed, wore a deep cap in the fliape of 
a mortar, which would only permit him to look upon 
the ground at his feet. Such expedients w^cre ufed by 
this denomination, to captivate the admiration of the 
vulgar ; and under the appearance of fmgular piety, they 
difguifed the moil licentious manners.! 

The fed of the Sadducees derived its origin and 
name from one Sadoc, who iiouriihed in the reio-n of 
Ptolemy Philadelphus, about- two hundred and fixty- 
three years before Chrift. The chief heads of the Sa- 
ducean doctrine are as follow : All laws and traditions, 
not comprehended in the written lavv^, are to be rejected 

as 

* Their do<5lnne of the refurrection appears, from the teftimony of Joft-phus, 
to ke nothing more than the Pythagorean tranfmigration. See Enfield's Hiftory 
of Philefophy. 

t Enfield. 



Xllili iNTRODUCTioN^ 



as merely human inventions. Neither angels Hor fpirits 
have a diftinft exiftence, feparate from their corporeal 
veftment : The foul of man, therefore, expires v*ith the 
body. There will be no reliirreQion of the dead, nof 
rewards and punifliments after this life. Man is not 
fubjed: to irrefiilible fate, but has the framing of his 
condition chiefly in his power. Polygamy ought to be 
praclifed.* 

The pradices of the Pharifees and Sadducees were 
both perfectly fuitable to their fentiments. The for- 
mer were notorious hypocrites j the latter, fcandalous 
libertines. 

The ElTenes were a JeM^ifh feci. Some fuppofe they 
took their life from that difperfion of their nation, which 
look place after the Babylonian captivity. They main- 
tained, that rewards and puniHiments extended to the 
foul alone, and confidered the body as a m.afs of malig- 
nant matter, and the prifon of the immortal fpirir. The 
greatefl part of this fed confidered the laws of Mofes 
as an allegorical fyftem of fpiritual and myfterious truth, 
and renounced all regard to the outward letter, in its 
explanation. The*leading traits in the charader of this 
fed: were, that they were foher, abftemious, peaceable, 
lovers of retirement, and had a perfed community of 
goods. They paid the highefl regard to the moral pre- 
cepts of the law, but negleded the ceremonial, except- 
ing- what regarded perfonal cleanhnefs, the obfervation 
of the Sabbath, and making an annual prefent to the 
temple at Jerufalem. They commonly lived in a flate 
of celibacy, and adopted the children of others, to edu- 
cate them in their own principles Lnd cufloms. Though 
they were, in general, averfe to fwearing, or to requir- 
ing an oath, they bound all, whom they initiated by the 
moil facred vows, to obferve the duties of piety, juf- 
tice, fidelity, and modefty ; to conceal the fccrets of 
the fraternity ; to preferve the books of their inflruc- 
tors ; and with great care to commemorate the names of 
the angels. 

Philo 

* Enfield. 



INTRODUCTION. XXlU 

Philo mentions two clafles of ElTenes ; one of which 
followed a pradllcal inflitution ; the other profefied a 
theoretical inflitution. The latter, who were called 
Theraputas, placed their whole felicity in the contempla- 
tion of the divina nature. Detaching themfelves entire* 
ly from fecular affairs, they transferred their property to 
their relations and friends, and retired to folitary places, 
where they devoted themfelves to an holy life. The 
principal fociety of this kind was formed near Alexan- 
dria, where they lived, not far from each other, in fepa- 
rate cottages, each of which had its own facred apart- 
ments, to which the inhabitants retired for the purpofes 
of devotion.* 

Befides thefe eminent Jewifh fedts, there were feveral 
of inferior note, at the time of Chrifl's appearance : the 
Herodians, mentioned by the facred writers ; and the 
Gaulonites, by Jofephus. 

The Herodians derived their name from Herod the 
Great. Their diflinguifhing tenet appears to be, that 
it is lawful, when conftrained by fuperiors, to comply 
with idolatry, and with a falfe religion. Herod feems 
to have formed this fe6l on purpofe to juftify himfelf in 
this pradice, who, being an Idumean by nation, was in- 
deed half a Jew and half a Pagan. He, during his 
long reign, fludied every artifice to ingratiate himfelf 
with the emperor, and to fecure the favour of the prin- 
cipal perfonages in the court of Rome. Jofephus in- 
forms us, that his ambition, and his entire devotion to 
Cefar and his court, induced him to depart from the 
ufages of his country, and, in many inftances, to violate 
its inflitutions. He built temples in the Greek tafte, 
and ereded flatues for idolatrous woriliip, apologizing 
to the Jews that he was abfolutely neceflitated to this 
condud by the fuperior powers. We iind the Saddu- 
cees, who denied a future flate, readily embraced the 
tenets of this party : for the fame perfons, who, in one 
of the gofpels, are called Herodians, are, in another, 

called Sadducees.f rr-T 

Ihc 

* Enfield, vol. ii. p. i86. 

f HarvYood's latroduciion, vol.!. p. 235, Prideaux's Connr Jlion. 



XXir INTPvODUCTION» 

The Gaulonites were Galileans, who derived their 
name from one Judas Theudas, a native of Gaulon hi 
tJpper GaUlee, who, in the tenth year of Jefus Chrifl, 
excited his countrymen, the GaUleans, and many other 
Jews, to take arms, and venture upon all extremities, 
rather than pay tribute to the Romans. The principles 
he inflilied into his party were, not only that they were 
a free nation, and ought not to be in fubjedlon to .any 
other ; but that they were the eled of God ; that he 
alone was their governor ; and that, therefore, they 
ought not to fubmit to any ordinance of man. Though 
Theudas was unfuccefsful, and his party, in their very 
firfl attempt, entirely routed and diiperfed ; yet fo deep^ 
ly had he infufed his own enthufiafm into their hearts, 
that they never refted, till in their own deflruction, they 
involved the city and temple.* 

Many of the Jews were attached to the oriental phi- 
lofophy concerning the origin of the world. From this 
fource the doftrine of the Cabala is fuppofed to be de- 
rived. That confiderable numbers of the Jews had im^ 
bibed tins fyjftem, appears evidently both from the books 
of the New Teilament,! and from the ancient hhlory of 
the Chriflian church. It is alfo certain, that many of 
the Gnoftic feds were founded by Jews.| 

Whilfl the learned and fenfible part of the Jewifh na- 
tion was divided into a variety of feds, the multitude 
was funk into the mod deplorable ignorance of re- 
ligion, and had no conception of any other method of 
rendering themfelves acceptable to God, than by facri- 
fices, wafhings, and other external rites and ceremonies 
of the Mofaic law? Hence proceeded that dilfolutenefs 
of manners, which prevailed among the Jews during 
Chriil's miniflry on earth. Hence alfo the divine Sa- 
viour compares the people to fheep without a fliepherd, 
and their doctors to men, who, though deprived of fight, 
yet pretended to fhew the way to others. § 

* Percy's Key tb the New Teftament. 
f Matt. X. 6. XV. 44, aj. John ix. 39. 
\ Mofheim, vol. i. p. 38. 
§ Mofhelm, vol. i. p. 3S. 



INTPvODUCTION* XXV 

In taking a view of the corruptions botn m dodrine 
and pradice, which prevailed among the Jews at the 
time of Chrift's appearance, we find that the external 
worfhip of God was disfigured by human inventions. 
Many learned men have cbferved, that a great variety 
of rites was introduced into the fervice of the temple, 
of which no traces are to be found in the facred wri- 
tings. This was owing to thofe revolutions, which ren- 
dered the Jews more converfant than they had formicrly 
been, with the neighbouring nations. They were pleafed 
with feveral of the ceremonies, which the Greeks and 
Romans ufed in the worihip of the Pagan deities, and 
did not hefitate to adopt them in the fervice of the true 
God, and add them as an ornament to the rites, which 
they had received by divine appointment. 

The Jews multiplied fo prodigioufly, that the narrow 
bounds of Paleiline were no longer fufficient to contain, 
them. They poured, therefore, their increafmg num- 
bers into the neighbouring countries with fuch rapidity, 
that, at the time of ChriiPs birth, there was fcarcely a 
province in the empire, where they were not found car- 
rying on commerce, and exercifing other lucrative arts. 
They were defended in foreign countries againll injuri- 
ous treatment by the fpecial edicts of the magiflrates. 
This was abfolutely neceffary ; fmce, in mod places, the 
remarkable difference of their religion and manners from 
thofe of other nations, expofed them to the hatred and 
indignation of the ignorant and bigoted multitude. 
*' All this," fays Dr. Mofheim, " appears to have been. 
moft fingularly and wifely direfted by the adorable hand 
of an interpofmg Providence, to the end, that this peo- 
ple, which w^as the fole depofitary of the true religion, 
and of the knowledge of one fupreme God, being fpread 
abroad through the whole earth, might be every where, 
by their example, a reproach to fuperflition, contribute 
in fome meafure to check it, and thus prepare the way 
for that yet fuller difcovery of divine truth, which was 
to fhine upon the world from the miniflry and gofpel of 
the Son of God."* SECTION 

* Moflicim, voL I. p. 44. 



XXVI INTRODUCTION^ ' 

SECTION III. 

An Account of the Philofophical Syjiems which wen in 
'uogue at the Time of Chrifi's Appearance. 

AT the important era of Chrifl*s appearance in the 
world, two kinds of philofophy prevailed among the 
civilized nations. One was the philofophy of the 
Greeks, adopted alfo by the Romans ; and the other, 
that of the Orientals, which had a great number of vo- 
taries in Perfia, Syria, Chaldea, Egypt, and even among 
the Jews. The former was diftinguifhed by the fmipic 
title o^ philofophy. The latter was honoured by the more 
pompous appellation oi fcience^ or knowledge ; fmce thofe 
who adhered to the latter fed: pretended to be the reflorers 
of the knowledge of God, \vhich was loft in the world* 
The followers of both thefe fyftems, in confequence of 
vehement difputes and diffenfions about feveral points, 
fubdivided themfelves into a variety of fe6ls. It is, how- 
ever, to be obferved, that all the fe6:s of the Oriental 
philofophy deduced their various tenets from one funda- 
mental principle, which they held in common ; but the 
Greeks were much divided about the iirfl principles of 
fcience.* 

Amongfh the Grecian fed:s there w^ere fome who de- 
claimed openly againft religion, and denied the immor- 
tality of the foul ; and others, who acknowledged a 
Deity, and a ftate of future rewards and puniihments. 
Of the former kind were the Epicureans and Academ- 
ics ; of the latter, the Platonifts and Stoics. 

The Epicureans derived their name from Epicurus, 
who was born in the hundred and ninth olympiad, 243 
years before Chrift. He accounted for the formation of 
the world in the following manner : A finite number 
of that infinite multitude of atoms, which, with infinite 
fpace, conftitutes the univerfe, falling fortuitoufly into 
the region of the world, were, in confequence of their 
innate motion, collecled into one rude and indigefted 
mafs. All the various parts of nature were formed by 
thofe atoms, which were bell fitted to produce them. 

The 

* Mofheim, vol. i. p. 26. 



INTRODUCTION. XXVU 

The fiery particles formed themfelves into *air ; and from 
thofe which fubfided, the earth was produced. The 
mind or intellect was formed of particles moll fubtle 
in their nature, and capable of the mofl rapid motion.* 
The world is preferved by the fame mechanical caufes, 
by which it was framed ; and from the fame caufes it 
will at lafl be diffolved. 

Epicurus admitted, that there were in the univerfe 
divine natures. But he alTerted, that thefe happy and 
divine beines did not encumber themfelves with the 
government of the world : yet, on account of their ex- 
cellent nature, they are proper objects of reverence and 
worihip. 

The fclence of phyfics was, in the judgment of Epi- 
curus, fubordinate to that of ethics ; and his whole doc- 
trine concerning nature was profeifedly adapted to refcue 
men from the dominion of troublefome paflions, and lay 
the foundation of a tranquil and happy life. He taught, 
that man is to do every thing for his own fake ; that he 
is to make his ov/n happinefs his chief end, and do all 
in his power to fecure and preferve it. He confidered 
pleafure as the ultimate good of mankind ; but alTerts, 
that he does not mean the pleafures of the luxurious, 
but principally the freedom of the body from pain, and 
of the mind from anguifli and perturbation. The vir- 
tue he prefcribes is refolved ultimately into our private 
advantage, without regard to the excellence of its own 
nature, or of its being commanded by the Supreme 

Being, t 

The followers of Ariftotle were another famous Gre- 
cian fedt. That philofopher was born in the firil year 
of the ninety-ninth olympiad, about 384 years before 
the birth of Chrift. 

Ariflotle fuppofed the univerfe to have exifted from 
eternity. He admitted, however, the exiftence of a 
deity, whom he fly led xhtjirji mover y and whofe nature, 

C 2 as 

* Enfield, vol. I. p. 466. The Epicurean philofwphy was embraced by moft 
of the Romans of high rank, who perverted it to countenance their unbounded 
luxury. 

f See Enfield, and Lsland's Dlfcourfeft en the Advantages of Chrlftian Rev-< 
datioru 



XXviii INTRODUCTION. 

as explained by him, is fomething like the principle 
which gives motion to a machine. It is a nature wholly 
feparated from matter, immutable, and far fuperior to 
ail other intelligent natures. The celeftial fphere, which 
is the region of his refidence, is alfo immutable ; and 
' refiding in his firil fphere, he pofleffes neither immenfity 
nor omniprefence. Happy in the contemplation of him- 
felf, he is entirely regardlefs of human affairs. In pro- 
ducing motion, the deity ads not voluntarily, but necef- 
farily ; not for the fake of other beings, but for his own 
pleafure.* 

Nothing occurs in the writings of Arillotle, which 
decifively determines whether he fuppoffed the foul of 
man mortal or immortal. 

Refpecling ethics, he taught, that happinefs confifted 
in the virtuous exercife of the mind, and that virtue 
confifts in preferving that mean in all things, which rea- 
fon and prudence prefcribe. It is the middle path be- 
tween two extremes, one of which is vicious through 
excefs, the other through defect.! 

The Stoics were a fed: of heathen philofophers, of 
which Zeno, who flourilhed about 350 years before 
Chrift, was the original founder. They received their 
denomination from a place in which Zeno delivered his 
ledures, which was a portico at Athens. Their diftin- 
guifning tenets were as follow : That God is underived, 
incorruptible and eternal ; pofTeffed of intelligence and 
goodnefs ; the efficient caufe of all the qualities and 
forms of thing.5 ; and the conftant preferver and gover- 
nor of the world : That matter is alfo underived and eter- 
nal, and by the powerful energy of the Deity impreifed 
with motion and form : That though God and matter 
fubfiiled from eternity, 'the prefent regular frame of na- 
ture had a beginning, and will have an end : That the 
element of hre will at lad, by an univerfal conflagra- 
tion, reduce the world to its priiline ftate : That at this 
period all material forms are lofh in one chaotic mafs, 
all animated nature is reunited to the Deity, and maj;ter 

returns 

♦ Molheim, vol. i. p. %S. Enfield, 
f ilee Trr.vels of Anacharfis. 



INTRODUCTION. XXlX 

returns to Its original form : That from this chaotic 
flate, however, it again emerges, by the energy of the 
efficient principle ; and gods and men, and all forms of 
regulated nature, are renewed, to be diflblved and re- 
newed in endlefs fucceffion i*' That at the relloration 
of all things, the race of men will return to life.f Some 
imagined, that each individual would return to its for- 
mer body ; while others fuppofed, that after the revolu- 
tion of the great year, fimilar fouls would be placed in 
fimilar bodies. 

Thofe among the Stoics, who maintained the exifi:- 
cnce of the foul after death, fuppofed it to be removed 
into the celeftial regions of the gods, where it remains, 
till, at the general conflagration, all fouls, both human 
and divine, fhall be abforbed in the Deity. But many 
imagined, that before they were admitted among the 
divinities, they mud purge away their inherent vices and 
imperfedions, by a temporary refidence in the aerial re- 
gions between the earth and the moon, or in the moop^ 
itfelf. It was fuppofed, that depraved and ignoble fouls 
are agitated after death in the lower region of the air, 
till the fiery parts are feparated from the grolTer ; and 
rofe, by their natural levity, to the orbit of the moon, 
where they are Hill further purified and refined. 

According to the dodrine of the Stoics, all things are 
fubjedl to an irrefiflible and irreverfible fatality : and 
there is a neceffary chain of caufes and effefts, arifmg 
from the adlion of a power, which is itfelf a part of the 
machine it regulates, and which, equally with the ma- 
chine, is fubje£t to the immutable laws of necefTity. 

The moral do£lrine of the Stoics depends upon the 
preceding principles. They make virtue to confifl in an 
acquiefcence in the immutable laws of neceffity, by which 
the world is governed. The refignation they prefcribe, 

appears 

^ Enfield, vol. i. p. 282. 

f According to the Stoics, men return to life, not by the voluntary appoint- 
ment of a wife and merciful God, but by the laws of fate, and are not renewed 
for the enjoyment of a happier condition, but return to thieir former ftate of im- 
perfedion and mifery. Accordingly, Seneca, a celebrated Stoic philofopher, ob- 
ferves, that " Many would rcjedt this renovation, were not their renovated life 
accompanied with a total oblivion of paft events." ' . - 



XtX INTRODUCTION. 

appears to be part of their fcheme to raife mankind to 
that liberty and felf-fufficiency, which it is the great end 
of their phiiofophy to procure. They afTert, that virtue 
is its own proper reward, and vice its own punifhment ; 
that all external things are indifferent ; and that a wife 
man may be happy in the midft of tortures. The ulti- 
mate defign of their phiiofophy, was to diveft human 
nature of all paflions and affections ; and they make the 
higheft attainments and perfection of virtue to confift in 
a total apathy and infenfibility of human evils.*' 

The Platonic phiiofophy is denominated from Plato, 
who was born in the eighty-feventh olympiad, 426 years 
before the nativity of Jefus Chrift. He founded the old 
academy on the opinions of Heraclitus, Pythagoras, and 
Socrates ; and by adding the information he had ac- 
quired to their difcoveries, he ellabliihed a fed: of phi- 
lofophers, who v,^ere efleemed more perfect than thofe 
who had before appeared in the world.f 

The outlines of Plato* s philofophical fyflem were as 
follow : That there is one God, an eternal, immutable^ 
and immaterial being, perfect in wifdom and goodnefs, 
omnifcient and omniprefent : That this all-wife and per- 
fed Being formed the univerfe out of a mafs of pre-ex- 
ifling matter,! to which he gave form and arrange- 
ment : § That there is in matter a necelTary, but blind 
and refra6tory force, which refills the will of the Su- 
preme Artificer, fo that he cannot perfectly execute his 
defigns ; and this is the caufe of the mixture of good 
and evil, which is found in the material world : That 
the foul of man was derived by emanation from God ; 
but that this emanation was not immediate, but through 

the 

* Enfield. t Dacier's Plato, vol. t. p. 31. 

I Plato believed the eternity of matter from which the univerfe was forme^. 
Dr. Prieftley obferves, that " I'he idea of proper creation was unknown to the 
ancient phiiofophers. 1 hey confidered all intelligences, and even material be- 
ings, as proceeding by emanation from the Supreme Being, arnd to be again ab- 
sorbed into his fubftance." See Priellley's Difcourfes relating to the Evidences 
pf Revealed Religion. 

§ Plato differed from Arlftotle in this refped. Ariflotle maintained the eter- 
nity of the world in its prefcnt form. Plato taught, that the firft matter was ia 
time reduced from a chaotic ftate into form, by the power of the DemiurgU!^ 
See Encyclopedia, yoL xv. p. ^a.. 



INTRODUCTIONi XXXI 

the intervention of the foul of the world, which was it- 
felf debafed by forne material admixture : That the re- 
lation, which the human foul, in its original conflitution, 
bears to matter, is the fource of moral evil : That when 
Cod formed the univerfe, he feparated from the foul of 
the world inferior fouls, equal in number to the flars, 
and ailigned to each its proper celeflial abode : That 
thefe fouls were fent down to earth to be imprifoned in 
mortal bodies : hence proceed the depravity and mifery, 
to which human nature is liable : That the foul is im- 
mortal ; and by difengaging itfelf from all animal paf- 
fions, and rifmg atSove fenfible objects to the contem- 
plation of the world of intelligence, it may be prepared 
to return to its original habitation : That matter never 
fuifered annihilation, but that the world will remain for 
ever ; but that by the ad:ion of its animating principle, 
accomplifhes certain periods, within which every thing 
returns to its ancient place and ftate. This periodical 
revolution of nature is called the Platonic or great year.* 
The Platonic fyftem makes the perfedion of morality 
to confifl in living in conformity to the will of God, the 
only author of true felicity ; and teaches, that our high- 
eft good confifts in the contemplation and knowledge 
of the Supreme Being, whom he emphatically ftyles 
-rrMyra^ov, thc good,^ The end of this knowledge is to 
make men refemble the Deity as much as is compatible 
with human nature. This likenefs confifts in the pof- 
feiTion and pradice of ail the moral virtues.! 

Afte? 

* Enfield, vol. i. p. 227, 228. 

f Plato certainly believed, that in the Divine Nature there are two, and prob- 
ably that there are tlaree Lypojlafcs, whom he called to ov and to iv, wvi and vl'u;^>». 
The firft he confidered as felf-exiflent, and elevated far above all mind and all 
knowledge, calling him, by way of eminence, the beings or the one. '1 he only 
attribute, which he acknowledged in this perfon, was goodnefs ; and therefore he 
frequently flyles him the t-, ayccSov, the good, or e^entlal goodnefs. The fecond he 
«oniidered as mind, the wifdom or realbn of the firft, and the maker of the 
world : and therefore he ftyles him voy,-, xoyoq, and Sy)iJLi.o\)^yo(;. 'I'he third he al- 
ways fpeaks of as the foul of the world, and hence calls him -i/jyy^ or >lvyy\ too 
Xo^uov. He taught, that the fecond is a nccelfary emanation from the firft, and 
the third from the fecond, or perhaps from the firft and fecond. In treating of 
the eternal emanation of tht- fecond and third hypoftafes from the firft, Plato, 
and the philofophers of his academy, cpmpare them to light and heat proceeding 
from the fun. See Encyclopedia, vol.xviii. p. 43. 

^ D<icier's Plato, vol. i. p. 7, <^. 



XXXll JNTRODUCTION. 

After the death of Plato, many of his difciples devi- 
ated from his dodrines. His fchool was then divided 
into the old, the middle, and the new academy. The 
old academy ftriclly adhered to his tenets. The middle 
academy receded from his fyftem without entirely de- 
ferting it. The new academy, founded by Carneades, 
an African by birth, almoft entirely rehnquifhed the 
original doftrines of Plato, and verged towards the fen- 
timents which were taught by the Sceptic philofophy. 

The Sceptic or Pyrrhonic feci of philofophers derive 
their name from Pyrrho, a Grecian philosopher, who 
ilourifhed at Peloponnefus in the hundred and ninth 
olympiad. This denomination was in little efteem till 
the time of the Roman emperors ; then it began to in- 
creafe, and made a conliderable figure. 

Every advance, which Pyrrho made in the ftudy of 
philofophy involved him in frefli uncertainty. Hence he 
left the fchool of the dogmatifts, and eitabliihed a fchool 
cf his own on the principles of univerfal fcepticifm.* 

On account of the fimilarity of the opinions of this 
fe6l, and thofe of the Platonic fchool in the middle and 
new academy, many of the real followers of Pyrrho 
chofe to fcreen themselves from the reproach of univer* 
fal fcepticifm, by calling themfelves Academics.! 

Pyrrho and his followers rather endeavoured to de. 
rnoliih every other philofophical ftrufture, than to ere£i 
cne of their own. They alTerted nothing, but propofed 
pofitions merely by way of enunciation, without deci- 
ding on which fide, in any difputed qneftion, the truth 
lay, or even prefuming to allert that one proportion was 
more probable than another. On the fubject of morals, 
the Sceptics fufpended their judgment concerning the 
ground of the diftinclion admitted by the Stoics, and 
others, between things in their nature good, evil, or in- 
different. I Yhe 

* Pyrrho found feme reafons to affirm and deny every thing, and therefore 
fufpended his affent, after he had well examined the arguments fro and to/?, and 
reduced his conclufiOft to, Jjet the matter be further inquired into. 

f The Academics derive their name from the circumftance of Plato's teaching 
in a grove near Athens, which was confecrated to the memory of AcademicuSj 
an Athenian hero. 

I EnfielA 



INTRODUCTION. XXxlll 

The chief points of difierence between the Pyrrhoniils 
and Academics are thefe : The Academics laid it down 
as an axiom, that nothing can be loiown with certain- 
ty ; the Pyrrhonifts maintained that even this ought not 
to be pofitively ailerted. The Academics admitted the 
real exiftence of good and evil ; the Pyrrhoniils fuf- 
pended their judgment on this point. The Academics, 
cfpecially the followers of Carneades, allowed different 
degrees of probability in opinion ; but the Sceptics re- 
je<S:ed all fpecuiative conclufions, drawn either from the 
tedimony of the fenfes, or from reafoning ; and conclu- 
ded, that we can have no good ground for affirming or 
denying any proportion, or embracing any one opinion 
rather than another.* 

TheEle6tic philofophy was in a flourifhing flate at Alex- 
andria, when our Saviour w^as upon earth. Its founders 
formed the defign of felecting from the doctrines of all 
former philofophers, fuch opinions as feemed to ap^ 
proach nearefl: the truth, and of combining them into one 
fyftem. They held Plato in the higheft efteem ; but 
they did not fcruple to join with his dodrines, whatever 
they thought conformable to reafon in the tenets of oth- 
er philofophers. Potamo, a Platonift, appears to have 
been the firH projector of this plan. The Eledic fyf^ 
tern w^as brought to perfection by Ammonias Saccas, 
who blended Chriltianity with the tenets of philofophy. 

The moral dodrine of the Alexandrian fchool was as 
follows : The mind of man, originally a portion of the 
Divine Being, having fallen into a flate of darknefs and 
defilement by its union with the body, is to be gradually 
emancipated from the chain of matter, and rife by con- 
templation to the knowledge and vifion of God. The 
end of philofophy, therefore, is the liberation of the foul 
from its corporeal imprifonment. For this purpofe, the 
Ele^lic philofophy recommends abflinence, with other 
voluntary mortifications, and. religious exercifes.f 

in the infancy of the Alexandrian fchool, not a few 
of the profeflors of Chriftianity were led, by the.preten- 
fions of the Electic feet, to imagine that a coalition 

might, 

'•••Enfield. I Ibid. 



»XX1V INTRODUCTION. 

might, with great advantage, be formed between its fyf- 
tem and that of Chriftianity. This union appeared the 
more defirable, as feveral philofophers of this fed be- 
came converts to the Chrillian faith. The confequence 
was, that Pagan ideas and opinions were by degrees 
mixed with the pure and fmiple dodrines of the gofpel. 

The Oriental philofophy was popular in feveral na.- 
tions, at the time of Chrift's appearance. Before the 
commencement of the Chriflian era, it was taught in 
the Eafl, whence it gradually fpread through the Alex- 
andrian, Jewiih, and Chriflian fchools.* 

The Oriental philofophers endeavoured to explain the 
nature and origin of all things, by the principle of em- 
anation from an eternal fountain of being. The form- 
ing of the leading do(^rines of this philofophy into a 
regular fyfleni, has been attributed to Zoroalter, an an- 
cient Perfian philofopher* He adopted the principle 
generally held by the ancients, that from nothing, noth- 
ing can be produced. He fuppofed fpirit and matter, 
light and darknefs, to be emanations from one eternal 
fource. The active and paffive principles he conceived 
to be perpetually at variance ; the former tending to 
produce good ; the latter, evil : but that, through the 
intervention of the Supreme Being, the conteft would at 
lafl terminate in favour of the good principle. Accord- 
ing to Zoroaller, various orders of fpiritual beings, gods, 
or demons, have proceeded from the Deity, which are 
more or lefs perfed, a;^ they are at a greater or lefs dif- 
tance in the courfe of emanation from the eternal foun- 
tain of intelligence, among which the human foul is a 
particle of divine light, which will return to its fource 
and partake of its immortality : and matter is the lafl, 
or mofl diflant emanation from the firfl fource of being, 
which, on account of its diflance from the fountain of 
light, becomes opaque and inert, and whilfl it remains 
in that flate, is the cauie of evil ; but being gradually 
refined, it v/ill at length return to the fountain, from 
whence it flowed.! 

Thofe 

* Enfield t Ibid. 



INTRODUCTION. XXXV 

Thofe who profefled to believe the Oriental philofo- 
phy, were divided into three leading fc£ls, which were 
lubdivided into various factions. Some imagined two 
eternal principles, from whence all things proceeded ; 
the one prefiding over light, the other over matter, and, 
by their perpetual conflict, explaining the mixture of 
good and evil that appears in the univerfe. Others 
maintained, that the being, which prefided over matter, 
was not an eternal principle, but a fubordinate intelli- 
gence, one of thofe, whom the fupreme God produced 
from himfelf. They fuppofed, that this being was moved 
by a fudden impulle, to reduce to order the rude mafs 
of matter, which lay excluded from the manfions of the 
Deitv, and alfo to create the human race. A third fe£t 
entertained the idea of a triumvirate of beings, in which 
x\\Q fitpreme deity was diflinguiihed both from the material 
evil principle, and from the Creator of this fublunary 
world. That thefe divifions did really fubful, is evident 
from the hiflory of the Chriflian feds, which embraced 
this philofophy.* 

From blending the dodrines of the Oriental philofo^ 
phy with Chriflianity, the Gnoftic fects, which were fo 
numerous in the firft centuries, derive their origin-, 
Other denominations arofe, which aimed to unite Juda- 
ifm with Chriflianity. Many of the Pagan philofophers, 
who were converted to the Chriflian religion, exerted 
all their art and ingenuity to accommodate the doctrines 
of the gofpel to their own fchemes of philofophy. In 
each age of the church new fyflems were introduced, 
till, in procefs of time, we find the Chriflian world di- 
vided into that prodigious variety of fentiment, which is 
exhibited in the follov/ing pages, 

* Moihelm, vol i. p. 70, 71. 



t/l&ri/' of ^3/Lelialon4. 



PART I. 



ICHaaaa^K^i 



ABRAHAMIANS, a denomination in the ninth 
century ; fo called from their founder, Abraham. 
They received the dodrines of the PauHcians, and are 
faid to have employed the erofs in the moil fervile offi- 
ces. [See Paulicians.] 

Didlonary of Arts and Sciences, vol. i. p. lo, 

ABYSSINIAN CHURCH, that eflabliflied In the 
empire of AbyiTinia. They maintain that the two natures 
are united in Chrifl without either confufion or mixture ; 
fo that though the nature of our Saviour be really one, 
yet it is at the fame time two-fold and compound. 

They differ from the Eutychians in this refpedt : They 
confefs that the nature of Chrifl is compofed of two na- 
tures, the divine and human^ which being united, became 
one fingle nature ; but Eutyches affirmed the human to 
be wholly abforbed in the divine. 

The Abylfinian Church embraced thefe tenets in the 
feventh century. They difown the pope's fupremacy, 
and tranfuhftantiation^ though they believe the real pref- 
ence of Chrifl in the facrament. They adminifter the 
communion in both kinds. Like the Roman Catholics, 
they offer their devotions and prayers to the faints, and 
have proper offices, falls, and feflivals in memory of 
them. They believe a middle flate, in which departed 
fouls mufh be purged from their fins, and may be great- 
ly aififled and relieved by the prayers, alms, and pen- 
ances 



3? A D I 

ances of their farvlving friends, who feldom fail of per- 
forming fo charitable, and, as they deem it, meritorious 
a duty to them frequently, and with great fervency. 
They ufe confejfwn^ and receive penmue and abfolutlon 
from the priefts. [For other particulars relating to this 
Church, fee Part li.] 

Moftieim's Ecclcf. Hift. vol. ii. p 17 2. vol. iii. p. 49i. 
Dicfhionary of Arts and Sciences, vol. i. p. 15. 
Modern IJniverfal Hiflory, vol. xv. p. 174'— 177. 

ACEPHALI, i. e. headlefs. The word is compound- 
ed of the privative a and x^olm, a head. . They were a 
branch of the Eutychians, who, by the fubmijGTion of 
Mongos, bifhop of Alexandria, had been deprived of 
their chief. This denomination was afterwards divided 
into three others, who were called Anthropomorphites, 
Barfanaphites, and Efaianites. [See Eutychians.] 

Moftieim's Ecckaaflical Hiftory, vol. i. p. 4iS. 

ADAMITES, a denomination in the fecond century, 
who affumed this title from their afferting, that fmce 
their redemption by the death of Chrift, they were as 
innocent as Adam before the fall, and confequently went 
naked in their allembiies. The author of this denomi- 
nation was Prodicus, a difciple of Carpocrates. It was 
renewed in the fifteenth century by one Picard, a native 
. of Flanders. 

Broughton's Hiflorical Library, vol. i. p, 14. * 

ADESSENARIANS, a branch of the Sacrament ari^ 
ans ; fo called from the Latin adejfe^ to be prefent^ be- 
caufe they believed the prefence of ChrifPs body in the 
eticharijiy though in a different manner from the Ro- 
manifls. They were fubdivided into thofe who held 
that the body of Jefus Chrifl is in the bread, whence 
they were called Impanatores ; thofe who hold that it is 
about the bread ; thofe who faid it is with the bread ; 
and thofe Vv^ho maintained that it is under the bread. 

Broughton, ibid. p. ij. 

ADIAPKORISTS. [See Lutherans.] 

ADOPTIANS, 



A G N 



39 



ADOPTIANS, followers of Felix of Urgel, and Eli- 
pand of Toledo ; who, towards the end of the eighth 
century, taught that Jefus Chriil, with refpe6l to his 
human nature, was not the natural, but adoptive Son 
of God. 

Di«SlIonary of Arts and Sciences, vol. I. p. 49. 

AERIANS, a denomination, which arofe about the 
year 342 ; fo called from one Aerius, a prelbyter, monk, 
and Semi-Arian. One of his principal tenets was, that 
there is no diflindion, founded in fcripture, between a 
prefbyter and a bifhop. He built his opinion chiefly on 
the pafTage in the' firft epiftle to Timothy, in which the 
apoftle exhorts him not to negle<^ the gift he had received 
by the laying on the hands of the prejhytery. Aerius con- 
demned prayers for the dead, ilated fafls, the celebra- 
tion of Eafter, and other rites of the hke nature. 

Mofheim's Ecclefiaftical Hiftory, vol. i. p. 314. 
Eroughton'i Hiilorical Library, vol. i. p. 32. 

AETIANS, a denomination, which appeared about 
the year 336 ; fo called from Aerius, 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 no fm, however 
grievous, would be imputed to the faithful. Aetius 
moreover afiirmed, that what God had concealed from 
the apoflles, he had revealed to him. 

Broughton, ibid. p. 24. 

AGINIANS, a denomination, which appeared about 
the end of the feventh century. They condemned the 
ufe of certain meats, and marriage. They had but few 
followers, and were foon fuppreffed. 

Broughton, ibid. p. 26. 

AGNOITES, a denomination, w^hich appeared about 
the year 370. They were followers of Theophronius, 
the Capadocian, who called in queftien the omnifcience 
of God ; alleging that he knew things pad only by mem- 
cry, jmd things future, only by an uncertain preicience. 

There 



40 ALB 

There arofe another fed of the fame name, about the 
year ^TfS^ '^^^^ followed the fentiments of ThemiiHcus, 
deacon of Alexandria, who held that Chrid knew not 
when the day of judgment fhall be. He founded thi$ 
opinion on a palTage of St. Mark : Of that day and hour 
knoweih no ?nan ; no^ not the angels who are in heaven^ 
nor the Son'^ but the FaJher only. 

This fed derive their name from the Greek Ayvc^w, 
io he ignorant* 

Broughton's Hifccrical Library, vol. i. p. a6, Z7-. 

ALBANENSES, a denomination, which commenced 
about the year 796. They held with the Gnoitics and 
Manicheans, two principles, the one of good, the other 
of evil. Thev denied the divinitv, and even the human- 
ity of Jefus Chrifh ; alferting that he was not truly man, 
did not fufter on the crofs, die, rife again, nor really 
afeend into heaven. They rejected the dodrine of the 
refurredion, affirmed that the general judgment was 
pail, and that hell torments v/ere no other than the evils 
we feel and fuifer in this iife. They denied free will, 
did not admit original fm, and never adminiflered bap- 
tifm to infants. They held that a^ man can give the 
Holy Spirit of himfelf, and that it is unlawful for a 
Chriilian to take an oath. 

This denomination derived their name from'the place 
where their fpiritual ruler refided. [[See Manicheans 
and Catharifts.j 

Broii<:;hton, ibid. p. 31. 

Aloihcim's Eccleliaftical Hilt. to!, il. p. 445. 

# 

ALBANOIS, a denomination, which fprung up in 
the eighth century, and renewed the greatefl part of 
the Manichean principles. They alfo maintained, that 
the world was from eternity. [See Manicheans.] 

Collier's Hiftorical Di6tionary, vol. L [See Albanols,] 

' ALBIGENSES, fo called from their firll: increafe in 
Albi and x\lbigeois. A denomination remarkable for 
their oppoution to the difcipline and cerem.onies of the 

church 



A M M 



41 



church of Rome. Their opinions are fimilar with the 
Waidenfes. []See Waldenfes.^ 

Perrin's Hiftory of the Waldenfej, p. 3, 

ALMARICIANS, a denomination that arofe in the 
thirteenth century. They derived their origin from Al- 
maric, profelibr of logic and theology at Paris. His 
adverfaries charged him with having taught that every 
Chriftian was oblfged to believe himfelf a member of 
Jefus Chrifl, and that, without this belief, none could be 
faved. His followers alferted, that the power of the Fa- 
ther had continued only during the Mofaic difpenfation ; 
that of the Son, twelve hmidred vears after his entrance 
upon earth ; and that, in the thirteenth century, the age 
of the Holy Spirit commenced, in which the facramenis, 
and ail external woriliip Vv'ere to be aboiifhed ;* and 
that every one was to be faved by the internal opera- 
tions of the Holy Spirit alone, without any external ad 
of religion. 

Mofiieim's Ecclef. Hill. Note [r] vol. iil. p. 129, 133. 

ALOGIANS, a denomination in Afia Minor, in the 
year 171; fo called, becaufe they denied the divine lo- 
gos^ or v/ord, and the gofpel and vvritings of St. John, 
attributing them to Cerinthus. 

One Theodore of Byzantium, by trade a currier, was 
the head of this denomination. 

Broughtou's Hiftorlcal Library, vol. i. p. ^Z* 

AMMONIANS, fo called from Ammonius Saccas, 
who taught with the higheft appiaufe in the Alexandri- 
an fchool, about the conclufion of the fecond century. 
This learned man attempted a general reconciliation of 
all fe6ts, whether philofophical or religious. He main- 
tained, that the great principles of all philofophical and 
religious truth were to be found equally in all fe£ls ; 
and they differed from each other only in their method 
of expreffmg them, and in fome opinions of little or no 

D importance ; 

* The learned Spanheim imagines that Almaric was falfely charged with 
maintaining the fcntiments abovementioncd, in order to render his niemorj 
odious, becaufe he had oppofed the worfhip of faint* and iniagc*. 



42 A M M 

importance ; ^nd that, by a proper interpretation of 
their relp^clive fcntirnents, they might eafily be united 
in one body. 

Ammoriius fuppofed, that true philofophy derived its 
orighi and its confidence from the eaflern nations ; that 
it was taught to the Egyptians by Hermes ; that it was 
brought from them to the Greeks, and preferved in its 
original purity by Plato, who was the bell 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 ; but it unfortunately happened 
that the fymbols and ficlions, under which, according^ 
to the eaftern manner, the ancients delivered their pre- 
cepts and doctrines, were, in procefs of time, erroneouf- 
ly underftood, both by priefls and people, in a hteral 
fenfe : that in confequence of this, the invifible beings 
and demons, whom the Supreme Deity h^d placed in 
the different parts of the univerfe as the minifters of hh 
providence, were, by the fuggeftions of fuperftition, con- 
verted into gods, and worfliipped with a multiplicity of 
, 'Vain ceremonies. He therefore infilled, that all the re- 
ligions of all nations fhould be reftored to their primi- 
tive flandard, viz. the ancient philofophy of the Eaft ; 
and he aflerted, that his project was agreeable to the in- 
tentions of Jefus Chriil, (whom he acknowledged to be a 
jnofl excellent man, the friend of God) and afErmed, 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 all nations, but not to aboHih 
the ancient theology, from which they v/ere derived. 

Taking thefe principles for granted, Ammonius aflb- 
ciated the fentiments of the Egyptians with the dodrines 
of Plato ; and to finifh this conciliatory fcheme, he fo 
interpreted the doctrines of the other philofophical and 
religious feels, by art, invention, and allegory, that they 
feeuied tobear.fome refemblance to the Egyptian and 
Platonic fyflems.* ^y^. , 

"* Ammonius left nothing behind him in writing ; nay, he impofed a law up- 
on his dilcipUs not to divulge his doiStrines among the multitude : which kw, 
hovvcver, tkcy made no icruplc t» neglcd and violate. 



A M 43 

\Vith regard to moral difcipline, Amrhonlus permit- 
ted the people to live according to the law of their coun-^ 
try and the di£lates of nature. But a more fublime rule 
was laid down for the wife. They were to raife above 
all terrcflrial things, by the towering efforts of holy con^ 
tempiation, thole fouls, whole origin was celeilial and 
divine. They were ordered to extenuate, by hunger, 
third, and other mortifications, the fluggifh body, which 
reifrains the liberty of the immortal fpirit, that in this 
life they might enjoy communion with the Supreme Be* 
ing, and afcend, after death, active and unincumbered, 
to the yniverfal Parent, to live in his prcfence for ever* 

^ Mo.fheim's Ecclefiaftieai Hiftory, \ol i. p. 137 to 144. 

AMSDORFIANS, a denomination of Proteflants in 
the fixteenth century, who took their name from Amf- 
dorf, their leader. 

It is faid, they maintained that good works were not 
only unprofitable^ but even oppofite and pernicious to 
falvation. 

Didlionaxy of Arts and Sciences, vol. i. p. 131. 

ANABAPTISTS. [See Baptifls.] 

ANGELITES5 a denomination, which fprung up 
about the year 494 ; fo called from Angelium, a place 
in the city of Alexandria, where they held their firfl 
meetings. They v/ere called likewife Serverites, from 
one Serverus, who was the head of their feci j as alfo 
Theodofians, from one among them named Theodolius, 
whom they made pope at Alexandria. 

They held that the Father, Son, and Holy Ghofl, are 
not the fame ; that none of them exifls of himfelf, and 
of his own nature ; and that there is a common Deity 
exifting in them all ; and that each is God, by a par- 
ticipation of this Deity. 

Broughtori';s Hiftorical Library, vol. i. p. 49. 

ANOMGKANS, a name by which the pure Arians 
were diftinguifhed in the fourteenth century, in contra- 

D 2 diflin^QQ. 



44 ■ ANT' 

difllnclion to the Semi-Arians. The word is taken from 
the Greek Ako^o/cc^ different^ dijjimilar, [See Arians.J 

Broughtou's Hiftorieal Library, vol. i. p. 51. 

ANTHROPOMORPHITES, a ^enomhiation in the 
tenth century ; fo denominated from oLA^msot^y man^ and 
^of(^n, Jhape, In the dillrid: of Vicenza, a confiderable 
number, not only of the illiterate vulgar, but alfo of the 
facerdotal order, fell into the notion, that the Deity was 
clothed with an human form, and feated, like an earthly 
. monarch, upon a throne of gold ; and that his angelic 
miniiiers were men arrayed in white garments, and fur- 
nifhed with wings to render them more expedifious in 
executing their Sovereign's orders. They take every 
thing fpoken of God in fcripture in a literal fenfe, par- 
ticularly that paflage in Genefis, in which it is faid that 
God made man after his own image, 

Broughton, ibid, p, ^$. 

Mofheim's Ecclefiaflical Hift. vol. ii. p. 22?. 

. ANTiNOMI ANS. They derive their name from the 
Greek avr/, againft^ and vo//.oc, law. In the fixteenth cen- 
tury, while Luther was eagerly employed in cenfuring 
and refuting the popifh dodors, who mixed the law and 
gofpel together, and reprefented eternal happinefs as the 
fruit of legal obedience, a new teacher arofe, whofe name 
was John Agricola, a native of Aifteben, and an eminent 
doctor in the Lutheran church. His fame began to 
fpread in the year 153B, when, from the dodrine of 
Luther now mentioned, he took occafion to advance 
fentiments, which were interpreted in fuch a manner, 
that his followers were diflinguifhed by the title of An- 
tinomians.* 

The principal dodrines, which bear this appellation, 
together with a Hiort fpecimen of the arguments made 
ufe of in their defence, are comprehended in the follow- 
ing fummary : • 

L That 

* Agricola held, that repentance was not to be taught from the Decalogue, 
and oppofed luch as maintained, that the gofpel was not to be preached to any 
'but fuch as were humbled by the law. 



ANT 45 

I. That the law ought not to be propofed to the peo- 
ple as a rule of manners, nor ufed in the church as a 
means of inftrudion ; and that the gofpcl alone was to 
be inculcated and explained, both in the churches and 
in the fchools of learning. 

For the fcriptures declare, that Cbriji is not the laiv- 
giver ; as it is faid. The law was given by Mofes ; but 
grace and truth caine by Jcfus Chriji, Therefore the min- 
ifters of the gofpel ought not to teach the law, Chrifr 
tians are not ruled by the law, but by the fpirit of re- 
generation ; according as it is faid, Te are riot under the 
law^ hut under grace. Therefore the law ought not to 
be taught in the church of Chrifl. 

II. That the juftification of fmners is an immanent 
and eternal ad of God, not only preceding ail ads of 
fin, but the exiflence of the fmner hinifelf* 

For nothing new can arife in God ; on which account 
be' calls things that are not as though they were ; and 
the apollle faith, Who hath blejfed us with allfpiritual blej]^-- 
ings in heavenly places^ in Chrijl yefus^ before the founda- 
tion of the world, Befides, Chrifl was fet up from ever- 
lafting, not only as the head of the church, but as the 
furety of his people ; by virtue of which engagement, 
the Father decreed never to impute unto them their fms. 
See 2d Cor. v. 19. 

HI. That juftification by faith Is no more than a man- 
ifeftation to us of what was done before we had a being. 

For it is thus expreffed, in Heb. xi. i. Now faith is 

the fuhftance of things hoped for ^ the evidence, of things not 

feen. We are juftihed only by Chrift ; but by faith we 

perceive it, and by faith rejoice in it, as we apprehend it 

to be our own. 

IV, That men ought not to doubt of their faith, nor 
queftion whether they believe in Chrift. 

For we are commanded to draw 7iear infull.ajjurance 
of faith ^ Heb. x. ^2. He that believeth on the Son of God ^ 
hath the witnefs in hbnfelf 2d John v. i o ; i. e. he has as 
much evidence as can be defired. Y That 

* This is the opinion of moft, who are flyled-Antinomlans, though fome 
fuj pofe, with Dr, Crifp, that the eledl were juflified at the time of Chrift 's dfath 



* 



6 ANT 



V. That God fees no fin In believers ; and they are 
not bound to confefs fin, mourn for it, or pray that it 
may be forgiven. 

For God has declared, Heb. x. 17, Their fins and inu 
quitces I will remember no more : and in Jer. 1. 20, In thofi 
days^ and in that time ^ faith the Lord^ the iniquity of Ifrael 
Jhall be fought for ^ and there fall be none ; and the fins of 
Judah, and they fall not be found : for I will pardon theniy 
'whom I referve, 

VI. That God is not angry with the cleft, nor doth 
he punifh them for their fins. 

For Chrifl has made ample fatIsfa£i;ion for their fms. 
See Ifa. liii, 5, IJe was wounded for our tranfgrejfonsy 
he was bruifed for our iniquities^ &c. And to inflidt 
punifhment once upon the furety, and again upon the 
believer, is contrary to the juftice of God, as vv'cll as de- 
rogatory to the fatisfaclion of Chrifl. 

VII. That by God's laying our iniquities upon Chrifl, 
he became as completely fmful as we, and we as com- 
pletely righteous as Chrifl. 

For Chrid reprefents our perfons to the Father ; and 
we reprefent the perfon of Chrifl: to him. The loveli- 
nefs of Chrifl is transferred to us. On the other hand, 
all that is hateful in our nature is put upon Chrifl, who 
was forfakcn by the Father for a time. See 2d Cor. v. 
2 1 , He was made fin for us, who knew no fm ; that we 
-might he made the righteoufnefs of God in hinu 

VIII. That believers need not fear either their own 
fms or the fins of others, fiiice neither can do them any 
injury. 

See Rom. viii. 33, 34, Who fall lay any thing to the 
charge ofGod^seled ? &c. The apoflle does not fay, that 
they never tranfgrefs ; but triumphs in the thought, that 
no curfe can be executed againfl them. 

IX. That the new covenant is not made properly 
with us, but with Chrifl for us ; and that this covenant 
is all of it a promife, having no conditions for us to per- 
form ; for faith, repentance and obedience, are not con- 
ditions on our part, but Chriit's ; and he repented, be- 
lieved and obeyed for us. -p, 



APE 4; 

For the covenant is fo exprefied, that the performance 
lies "upon the Deity himfelf. For this is the covenant that 
I will make with the houfe of Ifracl^ After thofe days ^ faith 
the Lordj I will put my laws into their mind^ and write 
them in their hearts ; and I will he to them a Gcd^ and they 
Jhall be to me a people, Heb. viii. 10. 

X. That fiinftification is not a proper evidence of 
judification. 

Fo.r thofe, who endeavour to evidence iheir juftifica.- 
tion by their fandification, are looking to their own at- 
tainments, and not to Chrifl's righteoufneis, for hopes of 
ialvation, 

Mofheim's EccJefiaftical Hiilory, voi. I v. p. 33.. 

^Clark's Lives, p. 142. 

Urfmus's Body of Divinity, p. 620. 

Spiritual Magazine, vol. ii. p. 171. 

Crifp's Sermons, vol. i. p. 24, 29, 136, l}l, 143. 

a8i, 298, T,2>o. vol. ii. p. 144, iss- 
Saltmarfli on Free Grace, p. 92. 
Eaton's Honey-Comb, p. 446. 
Town's Aflcrtion, p. 96. 
Difplay of God's Special Grace, p. 102. 

ANTITACTjE, of AyriTOiTTQ, to oppofe^ a branch of the 
Gtioitics, who held that God, the Creator of the uni- 
verfe, was good and jufl ; but that one of his creatures 
had created evil, and engaged mankind to follow it, in 
oppofition to God ; and that it is the duty of m^kind 
to oppofe this author of evil, ia order to avenge God of 
his enemy. 

JBailey's pii<fHonary, vol. ii. [See Antita<ft:E.] 

ANTITRINITARI ANS, a general name given to all 
thofe who deny the doctrine of the Trinity, and particu- 
larly to the Arians and Socinians. 

Didlionar)' of Arts and Sciences, vol. i. p. 167. 

APELL^ANS, a denomination in the fecond cen- 
tury ; fo called from Apelles, a difciple of Marcion. 
They affirmed, that Chrift, when he came down from 
heaven, received a body, not from the fubltance of his 
mother, but from the four elements ; which, at his death, 
he rendered back to the world, and fo afcended into 

heaver; 



48 A P O 

heaven without a body. With the Gnoflics and Mani- 
chees, they held two principles, a good and a bad God. 
They aflerted, that the prophets contradicted each other, 
and denied the refurre£tion of the body. 

They erafed that pafiage of St. John, which fays. 
Every fpirit that confejfeth not that jefus Chriji is come in 
the fiejh^ is not of God, 

Broughton's Hiflorical Library, vol. i. p. 58. 

APHTHARTODOCITES, a denomination in the 
fixth century ; fo called from the Greek a(pQocf>rocii,ificor' 
ruptible, and Iokico, to judge ^ becaufe they held* mat the 
body of Jefus Chrifl was incorruptible, and not fubjetl 
to death. They were a branch of the Eutychians. [See 
Eutychians.J 

Broughton, ibid. p. 58. 

APOCARIT^S, a denomination in the third centu- 
ry, fprung from the Manicheans. They held, that the 
foul of man was of the fubftance of God. 

Broughton, ibid. p. 60. 

APOLLINARIANS, a denomination in the fourth 
century, who were the followers of Apollinaris, bifhop 
of Laodicea. He taught, that Chrift's perfon was com- 
pofdlrof a union of the true divinity and a human body, 
endowed with a fenfitive foul, but deprived of the rea- 
fonable one, the divinity fupplying its place. He added, 
that the human body, united to the divine fpirit, formed 
in Jefus Chrift one entire divine nature. 

Formey's Eccicfiallical Hiftory, vol. i. p. 79. 

APOSTOLTCS, a denomination in the twelfth cen- 
tury, who had at their head one Gerard Saggarel, of 
Parma. They were fo called, becaufe they profelTed to 
exhibit in their lives and manners the piety and virtues 
of the holy apoflles. They held it unlawful to take an 
oath, renoujiced the things of this world, and preferred 
celibacy to wedlock. 

Mofheim's Ecclefiaftical Hiftory, vol. ii. p. 457. 
Pufrefnoy's Chronological Tables, vol. ii. p. 239. 

aquarians; 



A R I 



49 



AQUARIANS, a denominntion in the fecond centu- 
ry, who, under pretence of abftinence, made uie of water 
inltead of wine, in the eucharill. [See Encratites.] 

Diftiouary of Arts and Sciences, voL i. p. 178. 

ARABICI, fo called, becaufe they fprung up in Ara- 
bia, in the year 207. It is uncertain who was their au- 
thor. They denied the immortality of the foul, believed 
that it perifhed with the body ; but maintained, at the 
fame time, that it was to be again recalled to life with 
the body, by the power of God. 

Moiheim's Ecclcfiaftical Hiftory, vol. i. p. 24 j, 
Broughton's Hilloricai Library, vol. i. p. 73. 

ARCHONTICS, a denomination which appeared 
about the year 175 ; fo called, becaufe they held that 
archangels created the world. They denied the refur- 
redion of the body. They maintained, that the God of 
Sabaoth exercifed a cruel tyranny in the feventh heaven ; 
that he engendered the devil, who begot Abel and Cain 
of Eve. 

Thefe tenets they defended by books of their own 
compofmg, flyled, " The Revelation of the Prophets,** 
and '} The Harmony." 

Echard's Ecclefiaftical Hiftory, vol. il. p. 543„ 

ARIANS, a denomination in the fourth century, 
which owed its origin to Arius, prefbyter of Alexandria, 
a man of a fubtile turn, and remarkable for his eloquence. 
He maintained, that the Son was totally and elTentially 
diflincl from the Father ; that he was the firfl and no- 
bleft of all thofe beings, whom God the Father had cre- 
ated out of nothing ; the inflrilment, by whofe fubordi- 
nate operation the Almighty Father formed the univerfe, 
and therefore inferior to the Father, both in nature and 
in dignity.* He/ added, that the Holy Spirit was of a 
different nature from that of the Father, and of the Son ; 

and 

* His followers deny that Chrift had any thing, which could properly he 
called a divine nature, any otherwife than as any thing very excellent may by a 
iigure be called divine, or his delegated dominion over the lyftem of nature 
Ti\)gh.t entitle him to the name of Goo, 



50 A R I 

and that, he had been created by the Son. Howe^^cf, 
during the Hfe of Arius, the difputes turned principally 
on the divinity of ChrilL 

Such is the reprefentation, which is given of the opin- 
ion of Arius and his immediate followers. I'lie modern 
defenders of this fyftem, to prove the fubordination and 
inferiority of Chrifl to God the Father, argue thus : ' 

There are various palTages of fcripture, where the 
Father is ftyled the one or only God. Matt. xix. 17^ 
W/jy callcji thou mc good ^ There is none good hut one^ that 
is, God, 

The Father is ftyled God, with peculiar high titles and 
attributes. See Matt. xv. 32, Mark v. 7, &c. It is faid, 
in Eph. iv. 6, There is one Cod and Father &f all, who is 
above alL - 

Our Lord Jefus ChrTfl exprefsly fpeaks of another God 
diftind from himfelf. See Matt, xxvii. 46, John xx. 17, 

Our Lord jefus Chrift not onlv owns another than 
himfelf to be God, but alfp that he is above and over 
himfelf. He declares, that his Father is greater than he^ 
John xiv. 28. He fays, he came not in his own, but in 
his Father's name and authority ; that he fought not his 
own, but God's glory ; nor made his own will, but 
God's, his rule : and in fuch a pofture of fubjeftion he 
came down from heaven into this earth, that li fliould 
feem that nature, which did pre-exift, did not poiTefs the 
fupreme will, even before it was incarnate. 

Chriil's faying, that he is of the Father, mull mean 
that he is derived from him ; and this necelTarily implies, 
that he is neither felf-exiilent nor eternal ; as the being 
derived from muil exiil, before another beinoj can be dcr 
rived from him. 

Chrift profeffes his knowledge to be limited, and in'r 
ferior to the Father's. Mark xiii. 32, Of that day know- 
eth no man ; no, not the angels in heaven, nor the Son, but 
the Father only. 

In like manner the apoftles declare hi? fubjection to 
another, not only as his Father, but his God, which is 
emphatically exprelfed in calling the moil bleifed God 
^^he God of our Lord Jefus Chr'iji, after his hurniliation was 

over* 



A R I 



5^ 



(pver, Eph. i. 17. And the head of Chrijl is God, Sec 
alfo I ft Cor. xi. 3. 

It is fald, in ift Cor. xv. 24, that Chr'ift will deliver vp 
the kingdom to God, even the Father ; therefore he will bfi 
iubjecled to him, and confee]uently inferior. 

There are various pallages of fcripture, in which it is 
declared^ that all prayers and praifes ought primarily to 
be offered to the Father. See Matt. iv. 10, John iv. 23, 
Acts iv. 24, lit Cor. i. 4, Phil. i. 3,4, he 

The ancient Arians were divided among theuifelves, 
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, 
Aetians, Eunomians, Acacians, Pfatyrians, and orher^^o 
But they may all be ranked, wdth the utmofc propriety, 
into three clalfes. The firft of thefe "\vere the primitive 
and genuine Arians, who rejecled all thofe forms and 
modes of expreffions, which the moderns had invented 
to render their opinions lefs fhocking to the Nicenians- 
They taught fmiply, that the Son was not begotten of 
the Father, i. e. produced out of his fubftance, but only 
created out of nothing. This clafs was oppofed by the 
Semi-Arians, who, in their turn, were abandoned by the 
Eunomians, or Anomssans, the dilciples of Aetias and 
Eunomius. The Semi-Arians held, that the Son Avas 
cysAoviiio^, i. Q.funilar to the Father in his efjence'^ 7iot by na- 
ture, but by a pectdiar privilege. The Eunomians,' who 
were alfo called Aetians and Exucontians, and may be 
counted in the number of pure Arians, maintained, that ^ 
Chrift was trt^ovak, i. £. unlike the Father in his ejjence^ a^ 
ivell as in other refpeBs, 
, Under this general divifion w^ere comprehended many 
fubordinate feds, whofe fubtilties and refinements have 
been but obfcurely developed by ancient vvrjtersr 

The opinion of the Arians concerning Cliriil diiiers 
from the Gnoftics chiefly in two refpecls. 

Firft, The Gnoftics fuppofed the pre-exiftent fpiiii, 
w^hich was in Jefus, to have been an emanation from the 
Supreme Being, according to the principles of the phi- 
iofophy of that age, which made creation out of nothing 

to 



5a A R M 

to be an impofiibility. But the Arians fuppofed the pre- 
exiftent fpirit to have been properly created, and to have 
animated the body of Chriil, inftead of the human fouL 

Secondly, The Gnoftics fuppofed, that the pre-exift- 
ent fpirit was not the maker of the world, but w^as fent 
to rectify the evils, which had been introduced by the 
being who made it. But the Arians fuppofed, that their 
Logos was the being, whom God had employed in 
making the univerfe, as well as in all his communica- 
tions v/ith mankind. 

Thofe who hold the doctrine, which is ufually called 
Low Arianifm^ fay, that Chrift pre-exiiled, but not as the 
eternal Logos of the Father j or as the being by whom 
he made the worlds, and had intercourfe with the patri- 
archs ; or as having any certain rank or employment 
whatever, in the divine difpenfations. As this do&ine 
had not any exiftence till late years, and the author of 
it is unknown, it has not got any fpecific name among 
writers. 

In modern times, the term Arian is indifcriminately 
applied to thofe, who confider Jefus hmply fubordinate 
to the Father. Some of them believe Chrift to have 
been the creator of the world ; but they all maintain, 
that he exiiled previouily to his incarnation, though, in 
liis pre-exiitent ftate, they affign him different degrees of 
dignity. Hence the terms High and how Arian, 

Mofheim's Ecclefiafl-ical Hiftory, vol. i. p. 2,1$^ 34a, 34^. 
f'orraey's Ecclefiaftical Hiftory, vol. i. p. 76. 
Prieftlty's Hiftory of Early Opinions, vol. iv. p. 168. 
Clarke's Scripture Dodrine of the Trinity, p. 1, 43» 46, 
Emlyn's Extrads, p. 9, 10, 11, 21. 
Parves' Humble Attempt, p. 6, 7. 
Theological Repofitory, vol. iv. p. 276. 
Doddridge's Le<Surcs, p. 401^ 
Lowman's 't racts, p. 253. 
Evans' Sketch, p. 26. 

ARMENIANS, a divifion of eaftern Chriftians, thub 
called from Arm.enia, a country they anciently inhabited. 

The principal points in their do£lrine are as follows : 
lit. They ailert, with the Greeks, concerning the Trin- 
ity, the proceffion of the Holy Ghoft from the Father 
onlv. sd. Thev believe that Chrift, at his defcent into 

hell. 



ARM ,53 

hell, freed the fouls of the damned from thence, and 
reprieved them to the end of the world, when they fhall 
be remanded to eternal flames. 3d* They beUeve, that 
the fouls of the righteous Ihall not be admitted to the 
beatific vifion, till after the refurredion : notwithftand* 
ing which, they pray to departed faints, adore their pic- 
tures, and burn lamps before them. They ufe confef- 
fion to die piiefts, and adminiilcr the euchariil in both 
kinds to the laity. In the facrament of baptihii, they 
plunge the infant thrice in water, and apply the chrifm 
with confecrated oil, in form of a crofs, to feveral parts„ 
of the body, and then touch the child's lips with the 
eucharift. 

They obferve a number of fads and feftivals. The 
falls obferved annually in the Armenian church, are not 
only more numerous, but kept wdth greater rigour and 
mortification than is ufuat in any Chriilian community. 

In the rites and ceremonies of the Armenian church, 
there is fo great a refemblance to thofe of the Greeks, 
that a particular detail might be fuperiluous. Their lit- 
urgies alfo are either elfentially the fame, or at lead 
afcribed to the fame authors. 

The Armenian was confidered as a branch of the 
; Greek church, profeffing the fame faith, and acknowl-' 
edging the fame fubjedion to the fee of Conftantinople, 
till near the middle of the fixth century. At that time, 
the dodrine of the Monophyfites fpread far and wide 
through the reo-ions of Africa and Afia, comprehending?- 
the Armenians alfo among its votaries. When they re- 
ceded from holding communion with the Greeks, they 
made no change in their ancient epifcopal form of church 
government : they only claimed the privilege of choof- 
ing their own fpiritual rulers. 

The Armenian priefts are permitted to marry once 
only ; but their patriarchs and bifhops mufl remain in 
a flate of flrid celibacy. 

Broughton's Hiflorical Library, vol. ii. p. 329 — .i^O. 
Dallaway's Hiilory of Conftantiiioplc, p. 383 — 3851 

ARMINIANS. They derive their name from James 
Arminius, who was born in Holland in the year 1560. 

He 



S4 . A R M 

lie was the firil pallor at Amflerdam ; afterwards pro-* 
feflbr of divlnitv at I^yden, and attraded the efteem and 
applauie of his very enehiies, by his acknowledged can- 
dour, penetration, and piety, lliey received aifo the 
denomination of Remonftrants, from an hnnible peti-* 
tion, entitled, their Remonftrances, v/hich they addrefl-- 
ed, in the year 1610, to the States of Holland. 

The principal tenets of the Arm.inians are compre-. 
h ended in five articleo, to which they added a few of 
the arguments they make ufe of, in defence of their fen- 
timents. 

I. That the Deity has not fixed the future ftate of 
mankind by an abfolute unconditional decree ; bu: de- 
termined, from all eternity, to bellow faivation on thofe, 
who he forefaw would perfetete untd the end in their 
faith in Jefus Chrift ; and to inflid everlading punifh-^ 
ments on thofe, who fhould continue in their Unbelief,, 
and refifl unto the end his divine fuccours. 

For, as the Deity is juit, holy, and merciful, wife Iri 
all his counfels, and true in all his declarations to the 
fons of men, it is inconhftent with his attributes, by an 
antecedent decree, to fix our commifTion of fo many- 
fins, in fuch a manner, that there is no pofTibility for us 
to avoid them. And he reprefents God difhonourably, 
who believes, that by his revealed will, he hath declar- 
ed he would have all men to be faved ; and yet, by an 
antecedent fecret will, he would have the greatefh part 
of them to perifh. That he hath impofed a law upon 
them, which he requires them to obey, on penalty of 
his eternal difpleafure, though he knows they cannot do 
it without his irrefiftible grace ; and yet is abfolutely 
determined to withhold this grace from them, and then 
punifh them eternally for what they could not do with- 
out his divine affiilance. 

II. That Jefus Chrifl, by his death and fufFerings, 
made an atonement for the fms of all mankind in gen- 
eral, and of every individual in particular : that, how- 
ever, none but thofe who believe in him, can be parta- 
kers of their divine benefit. 

That 



\ 



A R^ M SS 

That is, the death of Chrill put all men In a capacity 
of being juflified and pardoned, upon condition of their 
faith, repentance, and fuicere obedience to tiie laws of 
the new covenant. 

For the fcriptures declare, in a variety of places, that 
Chriil died for the whole world. John iii. i6, 17, God 
Jo loved the worlds that he gave his only begotten Son^ that 
whofoever believed on him, ?night not perifld, but have ever- 
lajling life, &c. ift John, ii. 2, He is the propitiation^ 
7iot only for our fins, but for the fins of the whole world. 
And the apoflle exprefl'es the fame idea in Heb. ii. 9, 
when he fays, Chriji tajied death for every 7nan. Here 
is no limitation of that comprehenfive phrafe. 

If Chrift died for thofe who perifli, and for thofe who 
do not perifh, he died for all. That he died for thofe 
who do not perilh, is confefied by all ; and if he died fof 
any who may or fnall perifli, there is the fame reafon to 
affirm that he died for all who perifh. Now that he 
died for fuch, the fcripture fays exprefsly, in ift Cor. 
viii. II, Arid through thy knowledge foall the weak brother 
perijh^for whom Chrift died. Hence it is evident, Chrift 
died for thofe who perifh, and for thofe w^ho do not 
perifh : therefore he died for all men. 

in. That mankind are not totally depraved, and that 
depravity does not come upon them by virtue of Adam's 
being their pubhc head j but that mortality and natural 
evil only are the direct confequences of his fm to his 
poflerity. 

For, if all men are utterly difabled to all good, and 
continually inclined to all manner of wickednefs, it fol- 
lows, that they are not moral agents. For how are we 
capable of performing duty, or of regulating our actions 
by a law, commanding good and forbidding evil, if our 
minds are bent to nothing but what Is evil ? Then fm 
mufl be natural to us ; and if natural, then neceflary, 
"with regard to us ; and if necellary, then no fm. For 
what is natural to us, as hunger, thirll, &c. we c^n by 
no means hinder ; and what we can by no means hin- 
der, is not our ijij. Therefore mankind are not totally 
depraved. , .^^^^ 



^6 A R M 



^ 



That the fin of our firfl parents is not imputed to ug, 

i% evident ; becaufe, as the evil adion they committed 

'was perfonal, fo mufl their real guilt be perfonal, and 

belong only to themfelves. And we cannot, in the eye 

of juflice and equity, be punifhable for their tranfgreflion. 

IV. That there is no fuch thing as irrefiftible grace, 
in the converfion of fmners. 

For, if converfion be wrought only by the unfruflrable 
operation of God, and man is purely paffive in it, vain 
are all the commands and exhortations to wicked men, 
to turn from their evil ways^ Ifa. i. 1 6 ; to ceafe to do evil^ 
and learn to do well^ Deut. x. i6 ; to put off the old 
man, and put on the new, -^P^^* ^^'* 22 ; and divers 
other texts to the fame purpofe. Were an irrefiftible 
power neceffary to the converfion of fmners, no man 
could be converted fooner than he is ; becaufe, before 
this irrefiftible adion came upon him, he could not be 
converted ; and when it came upon him, he could not 
reftft its operations : and therefore no man could rea- 
fonably be blamed, that he lived fo long in an uncon- 
verted ftatc ; and it could not be praife-worthy in any 
perfon who v/as converted, fmce no man can refift an 
unfruftrable operation. 

V. That thofe, who are .united to Chrift by faith, 
may fall from their faith, and forfeit finally their ftate 
of grace. 

For the do£lrIne of a poflibility of the final departure 
of true believers from the faith, is exprefled in Heb. vi. 
4, 5, 6, // is hnpoffihle for them, who were once enlighten- 
ed, iffc, if they fid all fall away, to renew them again to re- 
pentance ; feeing they crucify to themfelves the Son of God 
afrefh, and put him to open fhame* See alfo 2d Pet. ii. 
18, 20, 21, 22, and divers other paflages of fcripture to 
the fame purpofe. 

All commands to perfevere and {land faft in the faith, 
fhew, that there is a poflibiHty that believers may not 
ftand faft and perfevere unto the end. All cautions to 
Chriftians not to fall from grace, are evidences and fup- 
pofitions that they may fall. For what we have juft rea- 

fon 



ARM 57 

foil to caution any perfon againU, .mufL be fomething 
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 Hke precious faith with the apoflles, 
St. Peter faith, Beware ^ leji^ heln^ led away hy the error of 
the wickecU you fall from your own Jledfajinefs ^ 2d Pet. iii. 
17. Therefore he did not look upon this as a thing im- 
pouible : and the dodrine of perieverance renders thofe 
exhortatious and motiv-es iiifignificant, which are fo often, 
to be found in fcripture. 

In thefe five points, which are confidered as funda- 
mental articles in the Arminian fyftem, the dpclrine of 
the will's having a felf-determining power is included. 
Perhaps feme may wifn to fee a Ik.etch of the arguments 
adduced to jupport this qpinian. 

Dr. Clarke defines liberty to be a power of felf-mo* 
fion, or feif-determinatian.* This definition is embra- 
oed by all this derxomination, and implies, that in our 
volitions we are not aded upon, Ad:ivity, and being 
a^^fed upon, are incompatible .with one another. In 
v/hatever atidimces, therefore^ it is truly faid of us, that 
w^ .sft, in .tfejQjfeiivLilances w^ cannot be aded upon. A . 
being, in receiving a -change of its fi:at^ from the exertion 
Xi)f an adequate force, i^ not; an ag:e-nt. Man, therefore, 
couid not be an agent, were all his volitions derived 
from any force, or the eiFects of any mechanical caufes. 
In this cafe, it wo.uid be xio more true, that he ever aft-s., 
than it is true erf a ball, that it ads wlien i2:ruck by -an- 
other ball. 

To prove, that a feif-determining power belongs tc> 
the will, it is urged, that we ourfelves are confcious of 
pofTeffing fuch liberty. . We blame and condemn our- 
felves fo-r our actions, have an inward fenfe of guilt, 
fham.e, and remorfe of confcience : which feelings are in- 
confiflent with the fcheme of necefiity. 

We univerfally agree, that fome g/^tiens d,eferve praife, 
and others blame \ for which there would be no founda- 

E tion^ 

*• The liberty thus defined, is -foppoftd to he coriUftent with ajSling with a cov 
gard to motives. ISuppoiing a power of lelf-dettrmination to cxift, it i$ by n^ 
aieans zrecefTary; it ihould be exerted v/ittovt regard to any end 9X f uJf, 



5^ - ART 

tion. If we were invincibly determined in every volition. 
Approbation and blame are confequent upon free ac- 
tions only. 

It is an article in the Chriflian faith, that God will 
render rewards and puniih meats to men for their ac- 
tions in this life. We cannot maintain his juflice in 
this particular, if men's adions are neceffary, either in 
their own nature, or by divine decrees and influx. 

Aftivlty and felf-determining powders are the founda- 
tion of all morahty, all dignity of nature and charader, 
and the greatefl pofiible happinefs. It was therefore 
neceifary,. that fuch powers ihould be communicated to 
us, and that fcope, within certain limits, fliould be allow- 
ed for the exerclfe of them. 

Mofheim's Ecclefiaftical Hiftory, vol. v. p. 3, 7, 8. 
' Whitby on the Five Points, p. 106, 107, lao, 135, 134, 253, 

252,154,395,398. 
* Taylor on Original Sin, p. 13, 125. 

Stackhoufe's Body of Divinity, p. 155, 156. 
' Locke on Free Will. — Letters between Clarke and Lebuitl. 
Correfpondence between Prieitley and Price. 
Collier's KiftoricalDi<ftionary, xo\. i. [See Arminians.] 

ARNOLDISTS^ a denomination in the twelfth cen- 
tury, which derive their name from Arnold, of Brefia. 
Havinp; obferved the calamities, that fprung from the op- 
ulence of the pontiffs and bifnops, he maintained pub- 
lickly, that the treafures and revenues of popes, billiops, 
and monaileries, ought to be folemnly transferred to the 
rulers of each State, and that nothing was-to be left to 
the minifter^ of the gofpel but a fpiritual authority, and 
a fubfiflence drawn from tithes, and from the voluntary 
oblations of the people. 

Mofheim's Ecclefiaftical Hiftory, vol. li. p. 450. 

ARTKMONITES, a denomination in the fecond cen- 
.tury ; fo called from Arteman, who taught, that, at the 
birth of the man Chrift, a certain divine energy, or por- 
tion of the divine nature, united itfelf to him. 

Molheim, ibid. vol. i. p. 191. 

^ ARTOTYRITES, a denomination in the fecond cen- 
tury, who celebrated the eucharift with bread and cheefe. 



A T H 59 

faying, that the Hrfl oblations of men were of the Fruits 
of the earth, and of ilieep. Tlie word is derived from 
the Greek of ^proc, bread, and rvsk, chee/c. 

The Artotyrites admitted women to the priefthood 
and epilcopacy* 

Broughton's Hlftorical Library, vol. i. p. 85* 

ASCLEPIDOT^ANS, a denomination in the third 
century ; fo called from Afclepiodotus, who taught, that 
Jefus Chriil was a mere man. 

BrotJghton, ibid. p. 88. 

ASCODROGITES, a denomination, which arofe ia 
the year i8i. They brought into their churches, bags 
or fkins, filled with new wine, to reprefent the new bot- 
tles, filled with new wine, mentioned by Chriil. They 
danced round thefe bags, or fldns, and intoxicated them- 
felves v/ith the wine. They are likewife called Afcitse ; 
and both words are derived from the Greek of a^xcf, a 
bottle, or ba?-, 

Broughton, ibid. p. 88. 

ASCODRUTES, a branch of Gnoftics in the fecond 
century, who placed all reHgion in knowledge, and af- 
ferted, that divine myfteries, being the images of invifi- 
ble things, ought not to be performed by vifible things, 
nor incorpo]ceal things by corporeal and fenfible. There- 
fore they rejeded baptifm and the eucharifl. 

Broughton, ibid. p. 89. 

ASSURITANS, a branch of the Donatifts, who held, 
that the Son was inferior to the Father, and the Holy 
Ghoil to the Son. They re-baptized the fe, who em- 
braced their fedl, and aflerted, that good men only were 
within the pale of the church. [See Donatifts. j 

Dictionary of Arts and Sciences, vol. i. p. 207. 

ATHANASIANS, thofe who profefs fimilar fenti- 
ments to thofe taught by Athanafius, bilhop of Alexan- 
dria, who flourifhed in the fourth century. He was 
billiop forty-fix years ; and his long adminillration was 

E 2 fpent 



6o A T H 

fpent in a perpetiuil combat agalnfl the powers of Ari- 
anifm. He is faid to have confecrated every moment, 
and every facuUy oi his being, to the defence of the doc- 
trine of the Trinity, The fcheme of Athanafius made 
the Supreme Deity to connfl of three perfons, the fame 
in fubftance, equal in power and glory. The hrft of 
thofe three perfons, and fountain of divinity to the other 
two, it m.akes to be the Father. The fecond perfon is 
called the Son, and is faid to be defcended from the Fa- 
ther, by an eternal generation of an ineffable and incom- 
prehenfible nature in the eiTence of the Godhead. The 
third perfon is the Holy Ghofi, derived from the Father 
and the Son, but not by generation, as the Son is de- 
rived from the Father, but by an eternal and incompre- 
henlible proceffion. Each of thefe perfons are very and 
eternal God, as much as the Father himfelf ; and yet, 
though diilinguifhed in this manner, they do not make 
three Gods, but one God,* 

This fvftem alfo includes in it the belief of two na- 
tures in Jefus Ghriil, viz. the divine and human, form- 
ing one perfon. 

To prove the divinity of Chrifl, and his co-equality 
with the Father, this denomination argue thus : 

In John i. i, it is faid exprefsly. In the beginning was 
ihe Word^ and the Word was with God^ and the Word was 
God ; which -implies, that the Word exifted from ail eter- 
nity, not as a diflind, feparate power, but the Word was 
with God, and the Word was God — not another God, but 
only another perfon, of the fame nature, fubftance, and 
Godhead. 

It is evident, that St. John intended the word God ia 
this Viridi fenfe, from^ the time of which he is fpeaking. 
In the beginning the Word was God — before the creation. 
It is not laid, that he was appointed God over the things, 
which fliould be afterwards created. He was God be- 
fore any dominion "^over the creatures commenced. 

It 

* It is thus exprcffed lii the Athaiulian creed : The Catholic faith is this, 
that we worfnip one Ood In Triuitr, and I'riiiity in Unity. For there is one 
perlnn of the Father, another of the Son, and another of the Holy Ghoft. But 
the Godhead cf the Father, of the Sou, and of the Holy Ghoft, is all one \ ih% 
jlory eciviiil, the m&jefty cu-eternal. 



A T II . 6j 

It is fald, that all things abrolnlely were made by him: 
'therefore, he, who created all things, cannot be a created 
being. Since nothing was made but by and through 
him, it follows, that the Son, as creator, mull be eter- 
jaal, and ftriftly divine. 

Chriil*s divinitv and co-equalitv wkh the Father, are 
plainly taught in Philip, ii. 5, 6, 7.^ -^c. Let ibis mind be 
in you^ which was alfo in Chrtji Jefits^ who^ being in the 
form of God^ thought it not robbery to be equal with God, bid 
made hinfef of no reputation^ and took itpon him the form of 
afervant^ _&c. 

Our divine Saviour fays of himfelf, / and my Father , 
are one J John v. 19. He that has feen me, has feen the 
FatJjer, John x. 30. All that tlie Father hath, are ?7iine, 
John xvi. 15. Thofe high and ftrong exprellions teach, 
that he is the Supreme God, 

The prophets defcribe the true God as the only Sa- 
viour of fmners. For thus it is written : /, even /, ant 
Jehovah ; and befides me there is no Saviour* Jefus Chrift 
not only profefles to fave fmners, but he calk himfelf the 
Saviour, by way of eminence. Hence it is evident, that 
he aifum^es a charafter, in the moil emphatical way, 
which the God of Ifrael had challenged and appropri- 
ated to himfelf. 

The divine titles, which are afcribed to the Son in 
fcripture, are, The true God, ifl John v. 20 ; The mighty 
God, Ifa. ix. 6 ; The Alpha and Omega, the firft aiid the 
lajl. Rev. i. 8 ; The God over all, bleffed for evermore, 
Rom. ix. 5 : And Thomas calls Chriit, after his refnr- 
re61:ion, his Lord and God, 

The titles given to Chrifl: in the New Teflament, are 
the fame with thofe, which are given to God in the Jev/- 
ifli fcriptures. The name Jehovah^' which is appropri- 
ated to God, Pfalm Ixxxiii. 18, Ifa. xiv. 5, is given t» 
Chrifl;. See Ifa. xiv. 23, 25, compared with Rom. xiv. 
\2 ; Ifa. xi. 3, compared with Luke i. "j^, Jefus is the 

perfon 

* It has been obferved by critics on the v/ord 'JeLo'vaby that the firil fyllafcle, 
y^ib, means the divine efience, and thiit by bo-uab may be underitood, calamity, 
grief, dcftrudtion. Hence fome h;\ve fv.ppofed, the delign of tliat venerable name 
was to convey unto us the ideas of a divine effencs in a human frnmc, ?.n« u luf-v 
fcring and crucified Mefliah. 



62 A T H 

perfon fpoken of by St. John, whofe glory Efaias is de- 
clared to have feen, when he aftirnis, he faw the Lord of* 
Hods. Therefore Jefus is the Lord of Hofls. 

The attributes, which are fometimes appropriated to 
God, are applied to Chrift. 

Omnifcience is afcribed to Chrift. John xvi. lo, 
Nozv we are Jure ^ that thou knoweji all things* To be the 
fearcher of the heart, is the peculiar and diftinguiftiing 
characberiftic of the one true God, as appears from Jer. 
xvii. lo. Yet our blefled Lord claims this perfedlion 
to himfelf. / a7n he^ faith he, that fear cheth the reins and 
the hearty Rev. ii. 23. 

Omniprefence, another divine attribute, is afcribed to 
Chrift. Matt, xviii. 30, Where two or thixe are gathered 
together In nif na^ne^ there am I in the midft of them. 

Immutability is afcribed to Chrift. Heb. i. 10, 11, 12, 
l:hou art the fame ^ and thy years fhall not fail. This is 
the very defcription, which the pfalmift gives of the ini-. 
mutability of the only true God. See alio Heb. xiii. 8. 

Eternity is afcribed to Chrift, Rev. i. 8. The Son*s 
being Jehovah, is another proof of his eternity, that 
name exprelling necelfary exiftence. 

Chrift is alfo faid to have almighty pov/er, Yi.<^, i. 3. 
See alfo Philip, iii. 21, &:c. 

The truth and faithfulnefs of God are afcribed to 
Chrift. / am^ fays he, the truths &c. 

Divine works are alfo afcribed to Chrift, viz. crea- 
tion, prefervation, and forgivenefs of fins. 

There are numerous texts of fcripture, which aflert 
that Chrift is the creator of all things. See Lleb. i. i o, 
^hou^ Lord^ in the beginning hafi laid the foundation of the 
earthy and the hea^vens are the work of thy hands. See alfo 
Rev. iii. 14, ift Cor. viii. 6, and various other paflages. 

The work of creation is every where in fcripture rep- 
refented, as the mark and chara^teri^lic of the true 
God. See 2d Kings xix. 15, Job xxii. 7, Pfalm xix. 
I. Hence it is evident, that Chrift, the creator, is the 
true God. 

Prefervation is afcribed to Chrift. Heb. i. 3, Uphold-^ 
ing all things by the word of his power. nx. -cv 



A T H 63 

Chrift himfelf fays, In Matt. ix. 6, The Son of Man 
hath power on earth to forgive fms, 

Chrift's being appointed the Supreme Judge of the 
world, is an. evidence that he is the true God. The 
God of Ifrael is emphatically ftyied, the Judge of all.* 

Religious worfhip, though appropriated to God, was, ' 
by divine approbation and command, given to Chrift. 
In Heb. i. 6, the apoftle, fpeaking of Chrift, fays. Let 
the angels of God uwrjloip him. See aifo Luke xxiv. 25, 
John V. {23, Rev. i. 5, 6, v. 13, &c. 

The fcripture every where alTerts, that God alone is 
to be worfhipped. The fame fcripture allerts, that our 
bleffed Saviour is to be worfhipped. Thus St. Stephen 
adores him with direct worfhip : Lord Jefus^ receive my 
fpirit. The obvious confequence of which is, our bleffed 
Saviour is God. 

This denomination allege, that divine titles, attributes, 
works, and worfhip, are aifo afcribed to the Holy Ghoft, 

Many plead, that the Holy Spirit is called Jehovah In 
the Old Tcftament, by comparing Ads xxviii. 23, with 
ifa. vi. 9. And he aifo appears to be called God, 
Ads V. 4. 

Eternity is clearly the property of the Holy Ghofl, 
w^ho is flyled, by the author of the epiftle to the He- 
brews, the Eternal Spirit, Heb. ix. 14. 

Omniprefence is a neceffary proof of divinity. This 
attribute belongs to the Holy Spirit : for thus faith the 
infpired poet. Whither fhall I go from thy Spirit ? Pfalm 
cxxxix. 7. 

Omnifcience is afcribed to the Spirit, ifl Cor. ii. 
10, For the Spirit fear cheth all things , even the deep things 
of God. 

St. Paul declares, that his ability to work all manner 
of aftonifhing miracles, for the confirmation of his min- 
iftry, was imparted to him by the Spirit, Rom. xv. 19. 
The fame ad of divine grace, viz. our fplritual birth, is 
afcribed, without the change of a fingle letter, to God 
and the Spirit, John ii. i, ift John v. 4. ^ 

The 

* See Mr. Alexander's late ErTay on the real Deity of Jefus Chrift, 



64 A U D . 

The chief texts produced, to prove that divine- Vv^or- 
fhip is given to the Spirit, are. Matt, xxiii. 1 9 ; Ifa. vi. 
3, compared with verfe 9 ; Acts xxviii. 25, &c. 5 Rom, 
ix. I ; Rev. i. 4 ; 2d Cor. xiii. 14. 

There are various texts of fcripturc, in wliich Father, 
Son,. and Spirit, are mentioned together, and reprefented 
\inder diftincl perfonal charachers. 

At the baptifni of Chrifl, the Father fpeaks with an 
audible voice ; the Son, in human nature, is baptized by 
John ; and the Holy Ghoil appears in the fliape of a 
dove. Matt. iii. ,16, 17. 

The Trinity of perfons in the Godhead appears from 
our baptifra, becaufe it is difpenfed in the name of the Fa- 
ther ^ of the Son^ and of the Hdy Ghoji. 

The Trinity of perfons alfo appears from the apoftolic 
benediction. The grace of the Lord ycfus^ the love of Gody 
and the communion of ths Holy Ghojl^ be with you ally Allien^ 
ifl Cor. xiii. 14 ; and alfo from the teftimony of the 
Three in heaven, contained in ifl John v. 7. The Trin- 
ity in Unity is one Supreme Being, diilinguiflied from 
all others by the name Jehovah. Deut. vi. 4, Tl:)& 
Lord our God is one Jehovah, Yet Chrifl is Jehovah, 
Jer. xxiii. 6 : fo is the Spirit, Ezek. viii. i, 3. There- 
fore Father, Son, and Holy Ghoil, are one Jehovah. 
They are three perfons, but have one name, and one 
nature. 

Waterland's Serjnions, p. .34, 69, 97, 164. 
Vindication of Chiifi's Divinity, p« 2«^3j 7,6^: 
Seed's Scrraons, vol. ii. p, 420. 
Doddridge's Leci;ures, p. 392. 
H Wiliard's Body of Divinity, p. ico. 

Hervey's Letters^ p.. 103, 104. 
Jones's DoArine of the 'rrinity, j^. a, 34, 62, 69. 
Abbadie on the Divinity of Chrift, p. j8, 6j, 14^; 
Robinfon's Plea. 
Mather. on the Vl''ord Jehovah. 
ITie-Crced of ■ Athanafius/ 

AUD^ANS, a denomination in the fourth century ; 
fo called from Audasus, who- was faid to have attributed 
to the Deity a human form. 

Mbfheim's Efeckfiaftkal Hiftory, vol. i. p. 350: 

AZYMITES, 



B A F 

AT-YMIIES, fo called from tlie Greek ajy^'.^c, a name 
given by the Greeks, in the eleventh century, to the 
C'hriftiaiis of the Latin church, becaufe they ufe un- 
leavened bre:;id in the eucha-rifi:. 

Hiflorical Diclicmary, vol, i. [See Azymitje.] 




APTISTS, or ANTIPiEDOBAPTIBTS. This dc^ 
nomination claim an immediate defcent from the 
apoftles, and afTert, that the eonftitution of their churches 
is from the authority of Jefus Chrifc himfelf, and his im-r 
niediate fucceiTors, 

Many others, indeed, deduce their origin, as a fed^ 
from much later times, and affirm, thft they firil fprang 
up in Germany in the fixteenth century. 

The diilinguifning tenets of the Baptiils are as follow ; 
to which are added, a few of the arguments made ufe of 
in defence of their fentiments. 

I. That thofe, who actually profefs repentance to- 
wards God, faith in, and obedience to, our Lord Jefus, 
are the only proper fubjecls of baptifm ; and that im- 
merfion is neceffary to the due adminiftration of that 
ordinance. 

For, fay they, John, the iirft adminiftrator of that or- 
dinance, preached the baptifm of repentance, and re- 
quir^ed repentance previous to baptifoi. Matt. iii. 2, jj, 
6, 8. See John iv. i. Jefus firft made difciples, and 
then baptized them, or ordered them to be baptized ; 
and- with his practice agrees the commiUion he gave, in 
Matt, xxviii. 19, with which compare Mark xvi. 16. 
See alfo Acls viil. 37, and other paiTages of fcripture, 
where repentance and faith are mentioned, as neceifary 
in order to baptifni. 

Whofoever are baptized into Ghr'ijl^ have put on Chrift^ 
ha<oe put- on the new ?nan : but to put on the new man, 
is to be finned in right eoiifnefs^ holinefs^ and truth. This 
whole argument is in the exprefs words of St. Paul. The 
major propofition is "pofitively determined. Gal. iii. 27 j 
the minor, in P-ph. iv. 24. The conclufion then is ob- 
vious. 



66 ' BAP 

vious, that they, who are not formed anew in rightCGuJl 
nefs^ hollnefs and truth ; they, who, remaining in the 
prefent incapacities, cannot walk in newncfs of life ^ have 
not been baptized into Chr'ijl^ have not that haptifm^ which 
is the anfwer of a good confcience towards God^ which is 
the onh/ baptiim that fav^s us : and as this is the cafe of 
children, they are not proper fubjects of that ordinance^ 
Refped:ing the mode, they argue from the fignificar 
tion of the word baptifm^ from the phrafe buried with 
him in baptifn, from the firit adminillrators repairing to 
rivers^ and the pra£jtice of the primitive church after 
the aDoilles. 

II. The Baptifhs, in general, refufe to communicate 
with other denominations. 

For they fuppofe the mode of iromerfion eflential to 
baptifm ; and that baptifm is neceifary, previous to re- 
ceiving the Lord's Supper ; and that, therefore, it would 
be inconfiflent for them to admit unbaptized perfons 
(as others are, in their view,) to join with them in this 
ordinance. 

This denomination all unite in pleading for univerfal 
liberty of confcience. For they allege, that the facred 
rights of confcience are ^unalienable, and fubject to nq 
control, but that of the Deity : for it does not appear, 
tliat God has given fuch authority to one man over aur 
other, as to compel any one to his religion : nor can 
any fuch power be veiled in the magiftrate, by the con- 
fent of the people ; becavife no man can fo far aban- 
don the care of his own falvation, as blindly to leave 
it to the choice of any other, whether prince or fubr 
ject, to prefcribe to him what faith or worfhip he fliail 
embrace^ 

In the fecond place, The care of the fouls cannot be- 
long to the civil magiftrate \ becaufe his power confifts 
only in outward force : but true and faying religion 
confifts in the inward perfuafion of the mind, v/ithout 
which, nothing can be acceptable to God : and fuch is 
the nature of the underflanding, that if cannot be com- 
ptjllvd to any thing by outward force. 

From 



BAR 67 

From thefe, and many other confiderations, they con- 
ciudcj that all the power of civil government relates on- 
Iv to men's civil interell, is con fined to the care of the 



things of this wo rid ^ and has nothing to do Vv'ith the 
world to come. 

In confequence of this tenet, the Baptifts exclaim 
againft the civil authority compelling people to fupport 
miniflers ; but they enjoin it on their churches, as an 
incumbent duty, to aiibrd their minifters a comfortable 
fupply. 

The alTociation of Baptifts in New-England call them* 
felves Calvinifts, with regard to dodrines ; and Inde- 
pendents, with reference to church government. [See 
Calvinids and Independents." 

The Englilli Baptills have been divided into two par- 
ties, ever fmce the beginning of the Reformation, viz. 
thofe who follow the Calviniftical doftrines, and from 
the principal point in that plan, perfonal election, are 
termed Particular Bapt'ifts ; and thofe who profefs the 
Arminian tenets ; and are alfo, from the chief of thofe 
dod:rines, univerfal redemption, ilyled General Baptijh. 

[For an account of the other denominations of Bap- 
tifts, fee Bunkers, Kethians, Mennonites, Sabbatarians, 
and Uckewallifts.] 

CrolLy's Hiflory of the Englifh Eaptiils, voL i. p. 23, 

173. vol. iv. p. 165. 
Hiftory of Religion, No. 35, p. 193. 
Baptift's ConfelTion of Faith, p. 47, 50. ' 

Gill on Baptifm, p. 93, 94, <)S- 
Taylor's Liberty of Prophefying, p, 329. 
Stlllman's Ele(5lion Sermon, p. 11, 23, 24. 
Affociation Minutes, for 1777, p. 4* 

« 

BARDESANISTES, a denomination in the fecond 
century, the followers of Bardefanes, a native of EdelTa, 
and a man of a very acute and^penetrating genius. 

The fum of his dodrine was as follows : 

I. That there is a Supreme God, pure and benevo- 
lent, abfolutely free from all evil and imperfection ; and 
there is alfo a prince of darknefs, the fountain of all 
evil, difnrder, and mifery. 

II, That 



P.v 



^3-. BAR 

II. That the Supreme God created the world with- 
out any mixture of evil in its compofition : he gave ex- 
iftence alfo to its inhabitants, who came out of his fornix 
ing haiid, pure and incorrupt, endued with fubtle ethe- 
rial bodif^s, and Ipirits of a celeiiial nature. 

III. Thaty when the prince of darknefs had enticed 
men to lia, then the Supreme God permitted them to 
fall into fiuggifh and grofs bodies, formed of corrupt 
matter by -the evil principle. He permitted alfo the dep- 
ravation 3nd diforder, which this malignant being in- 
troduced b'isth- in.t€ the natural and moral world ; defign- 
ing, by this permiifion, to punifh the degeneracy and re- 
bellion Of an apoftate race. And hence proceeds the 
perpetual confiidl between reafon and pallion, in the mind 
of man. 

IV. That, on this account, Jefus defcended from the 
upper regions, clothed not with a real, but with a celef-r 
tial and aerial body, and taught mankind to fubdue that 
body of corruption, which they carry about with them 
in this morfal life ; and by abllinence, fafting, and con- 
templation, to difengage thenifelves from the fervitud<? 
and dominion of thai malignant matter, which chained; 
down the foul to low and ignoble purfuits* 

V. That thofe, who fubmit themfclvcs to the difci- 
pline of this Divine Teacher, fliall, after the diflblution 
of this terreilriai body, mount up to the manfions of fe- 
licity, clothed with ethereal vehicles, or celeftial bodies. 

This deRomination was a branch of the Gnollics. 
[See Gnoilics.l 

' ' Mqraelni's EccIefiafHcal HilVo.^y, vol. i. p. i79,.iSc!, 

BARLAAMITES, a denomination In the fixteenth 
century, followers of Barlaam. He was, by birth, 4 
Neapolitan, and monk of the order of St. Bafil. He 
maintained, that the light, which furrounded Chrifl on 
Mount Tabor, was neither the divine eflence, nor fiov/ed 
from it.* 

Brcughton's Hiftorical I^ibrary, vol. k p. la^v 

BASILIDIANS, 

* Bciriaarn wa.<; f)ppore<l by Paiamas, arclil->ifl)op of Theffalonica, who a€erted» 
Uiat t'hc li<jht, feen upon T»'.c>or, was an uncreated ii»ht, and co-eternal \\lt\i Godv 



B A S 69 

BASILIDIANS, a dcRomin<ntion in the fecond cen- 
tury, from Bafilides, chief of the Egyptian Gnoftics. 
He acknowledged the exiilence of one Supreme God^ 
perfed in goodnefs and wifdom, who produced, from 
his own fubltance, feven beings, or ^ons,* of a moik 
excellent nature. Two of thefe ^ons, called Dyniinii^ 
and Sophia, (i. e. poiL-cr and ^iclfdmi) engendered the a-n^ 
gels of the higheil order, Thefe angels formed S!a 
heaven for their habitation, and brought forth other an- 
gelic beings, of a nature fonicwhat inferior to their own. 
Many other generations of angels followed thefe : neW 
heavens were alfo created ; until the number of angelic 
orders, and of their refpe&ive heavens, amoiantcd to 
three hundred and lixty-hve, and thus equalled tlie days 
of the year. All thefe are under the empire of an oni- 
jiipotent Lord, whom Bafilides called AhraKuis, 

The inhabitants of the loweil heavens, which touched 
upon the borders of the eternal, malignant and felf-ani- 
mated matter, conceived the defign of forming a world 
from that confufed mafs, and of creating an order of 
beings to people it.f This defign was carried into ex- 
•ecution, and was approved by the Supreme God, who, 
to the animal life, with which only the inhabitants of 
this new world were at firfc endov/ed, added a reafona- 
bk foul, giving, at the fame time, to the angels, the em- 
pire over them. 

Thefe angelic beings, advanced to the government of 
the world, which they had created, fell, by degrees, from 

their 

* The word atcv, or Mon^ frorn expreHing only the duration of beings, was, 
ty a metonymy, employed to fignify the beings themfelvcs. Thus the .Supreme 
jBeing was called y.r^My or JEon, and the angels diftinguilhed alfo by the title of 
JEon:. All this will lead us to the true meaning of that word, among the Gncf- 
ci^. They had formed to th?mfelvcs the notion of an invilible world, compofcd 
cf entities, or virtues, proceeding from the Supreme Being, aiid fucceeding each 
ojher, at certain intervals of tiftie, fo as to foim an eternal chain, of which our 
world was thfc terminating link. 1 o the beings, which formed this eternil 
chain, the Gnoftics ailigned a certain term of duration, and a certain fnherc of 
iAion. Their terms of duration were, at firft, called j^o»s \ and they them- 
jfelves were afterwards meton.ymically diftinguiflie-d by that title. 

f Bafilides fuppofe^ this lower world to have been made by angels. Man^ 
embraced this opinion, becauie they tl'.ought it below the .Supreme BSwg to mcd- 
-dle with matter, in oriier to give it form and beauty. TJiey judged it unworthy 
A.f him, to make perifning and mortal bt-iugs. Above aii, they could not endure 
t#ie fuppofipiwB, t^iat Gpd it t^e author qf the many evils, whida are in the worlds 



^o B A X . 

their original purity, and manifeiled foon the fatal marlcs 
of their depravity and corruption. They not only en- 
deavoured to eftkce, in the minds of men, their knowl- 
edge of the Supreme Being, that they might be wor- 
' fliipped in hio (lead, but ahb began to war againfl one 
another, wiih an ambitious view to enlarge, every 
one, the bounds cf his refpedive dominion. The moll 
arrogant and turbulent of ail thefe angelic fpirits, was 
that, which prefided over the Jewifli nation. Hence the 
Supreme God, beholding with compaiTion the miferable 
ftate of rational beings, who groaned under the contefl 
of thefe jarring powers, fent from heaven his fon iVz^'j, or 
Chrifl, the chief of the iEons, that, joined in a fubdiantial 
union with the man Jefus, he might reflore the knowl- 
edge of the Supreme God, deftroy the empire of thofe 
angelic natures, v/hich prefided over the world, and par- 
ticularly that of the arrogant leader of the Jewifn peo- 
ple. The God of the jews, alarmed at this, fent forth 
his miniftcrs to feizc the man Jefus^ and put him to 
death. They executed his commands ; but their cru- 
elty could not extend to Chrift, againft whom their 
efforts were vain. Thofe fouls, who obey the precepts 
of the Son of God, fhali, after the diffolution of their 
mortal frame, afcend to the Father, while their bodies 
return to the corrupt mafs of matter, whence they were 
formed. Difobedient fpirits, on the contrary, fhail pafs 
fuccelfively into other bodies. [See Gnoftics. J 

Molheim's Ecclef. Hill. vol. i. p. iSl, 182, 183. 
Lardner's Works. 

BAXTERIANS, fo called from the learned and pi- 
ous Mr. Richard Baxter, who was born in the year 1615. 
His defign was to reconcile Calvin and Arminius. For 
this purpofe, he formed a middle fcheme between their 
fyflems. He taught, that God had eleded fom.e, whom 
he is determined to faye, without any forefight of their 
good works ; and that others, to whom the gofpel is 
preached, have common grace, which, if they improve, 
they fnall obtain faving grace, according to the dodlrine 
of Arminius. This denomination own v/ith Calvin, that 

the- 



B A X 71 

the merits of Chrid's death^are to be applied to believers 
only j but they alfo aflert, that all men are in a (late ca- 
pable of falvation. 

Mr. Baxter maintains, that there may be a certainty 
of perfeverance here ; and yet he cannot tell, whether a 
man may not have fo weak a degree of faving grace, as 
to lofe it again. 

In order to prove that the death of Chrifl has put all 
in a ftate capable of falvation, the following arguments 
are alleged by this learned author. 

I. It was the nature of all mankind, which Chrifl 
aflfumed at his incarnation : and the fins of all mankind 
were the occafion of his fuffering. 

II. It was to Adam, as the commion father of lapfed 
mankind, that God made the promife, Gen. iii. 15, 
The conditional new covenant does equally give Chriil, 
pardon, and life, to ail mankind, on condition of accept- 
ance. The conditional grant is univerfal, Wbofoever hc- 
lieveth Jl:)all be faved. 

III. It is not to the ele^Sl only, but to all mankind, 
that Chrifl has commanded his miniflers to proclaim his 
gofpel, and offer the benefits of his procuring. 

There are, Mr. Baxter allows, certain fruits of Chrill's 
death, which are proper to the eledl only. ill. Grace 
eventually worketh in them true faith, repentance, con- 
verfion, and union with Chrifc, as his living members. 
2d. The adual forgivenefs of fm, as to the fpiritual and 
eternal punifhment, Rom. iv. i, 7, 8, lo, 33, 34. 3d. 
Our reconciliation with God, and adoption and right to 
the heavenly inheritance, Pfalm iv. 6, 8, 16. 4th. The 
fpirit of Chrifl to dwell in us, and fandify us, by a habit 
of divine love^ Rom. viii. 9, 13, Gal. v. 6. 5th. Em- 
ployment in holy, acceptable fervice, and accefs in prayer, 
with a promife of being heard through Chrifi:, lieb. ii. 
5, 6, John xiv. 13. 6th. Well grounded hopes of fal- 
vation, peace of confcience, and fpiritual communion 
with the church myllical in heaven and earth, Rom. v. 
12, Heb. xii. 22. 7th. A fpecial interefl in Chrill, and 
interceifion with the Father, Rom. viii. 32, 2,?^- 8th. 

Reiurreclion 



g 



71 B E H 

Refurrectioii unto life, and juftifKation in judgment ; 
loriiication of the foul, at death, and of the body, at 
the refurreilion, Philip, iii. 20, 21, 2d Cor. v. 1,2, 3, 
Rom. vlii. 175 18, 30, 32, &c. 

Chrifc has made a conditional detd of gift of th ofe 
benefits to all mankind ; but the elecE onlv accent and 
polTefs them. Hence we may certainly iiifer, that -Chrifl 
never abfolutely intended or decreed, that his death 
ihould eventually put all men in pofrellion of thofe bene- 
fits : and yet he did intend and decree, thstt all .men 
ihould have a conditional gift of them, by his death. 

[For an account of Mr. Baxter's fcntiment-s rcfpecting 
the Trinity, fee Trinitarians. 3 

Baxter^s Catholic Th'iolopfy, p. 51 > 52, jj, 

End of Dodrinai Gontrpvcrficsjp. 154., 15.5= 

Watts's PoUhumow* Works. 

BEHMENISTS, a denomination, wliich arofe in the 
feventeenth century ; fo called from Jacob Behman, a 
flioe-maker at Gorlitz. The theological controverfies, 
which wsre at this time fpreading tbrcugh Germany, 
made tlieir way through the lower clailes of the f^eople ; 
and Behman, much difturbed in his mind upon many 
articles of faith, prayed earnefliy for .divine illuminations. 
The confequence, according to his own aceo-unt, was, 
that, rapt beyond himMf for feven days together, he 
experienced a facred fabbatic filcAce.-and was admitted 
to the intuitive vifion of God. Soon afterwards, he had 
a fecond e<:il:acy, in wliich, as he relates, his 'Spirit was 
carried to the inmoU world of nature, and enabled, from 
the external forms, lineaments^ and colours of bodies, 
to penetrate into the recefs of their eflences. In a third 
vifion of the fame kind, other flill more fublime myfle- 
rics were revealed to him, concemint? the orio;in of na- 
ture, and the formation of all things, and even concern- 
ing divine principles and intelligent natures. Thelb 
wonderful communications, in the year 16-12, Behman 
committed to writing, and produced his firfl treatife, enti- 
tled " Aurora." His conceptions are often clothed under 
aile^rorical fvmbols, derived from the chemical art. He 

taught 



B E R 73 

taught, tiiat the (Ilvlne grace operates by the fame rules, 
and follows the fame methods, that the Divine Provi- 
dence obferves in the natural world ; and that the minds 
of men are purged from their vices and corruptions, in 
the fame way that metals are purified from their drofs* 

This myftic makes God the effencc of eflences, and 
fuppofes a long feries of fpiritual natures, and even mat- 
ter itfelf, to have flowed from the fountain of the divine 
nature. 

The elements of Eehman's religious fydem may b$ 
read in his " Aurora," and in his treatiie on the " Three 
Principles of the Divine ElTence."* 

IVIollieim's Eccleiiallical Hiftory, vol. iv. p. 476- 
Enneid's Syllein ofPliilofcphy, vol. ii. p. 494, 496, 

BEREANS, a feci of Proteftant diffenters from the 
Church of Scotland, who take their title from, and pro- 
fefs to follow, the example of the ancient Bereans, in 
building their fyflem of faith and pradice upon the 
fcriptures alone, without regard to any human authority 
W'hatever. 

Mr. Barclay, a Scotch clergyman, was the founder of 
this denomination. They firfc affembled, as a feparate 
fociety of Chriilians, in the city of Edinburgh, in au- 
tumn, 1773; ^^^^ ^^^^ after, in the parifh of Fettercairn. 

The Bereans agree with the great majority of Chrif- 
tians, both Proteflants and Catholics, refpe£i;ing the doc- 
trine of the Trinity, which they hold as a fundamental 
article of the Chriflian faith. They alfo agree, in a 
great meafure, with the profeffed principles of the eflab- 
lifhed Churches of England and Scotland, refpeding pre- 
deftiuation and election, though they allege, that thefe 
dodrines are not coniiftently taught in either church^ 
But they differ from many other feds of Chriilians, in. 
various particulars ; fuch as, 

I. Refpecling our knowledge of the Deity. Upon 
this fubjed they fay, that the majority of profeffed Chrif- 

F tians 

* The late Rev. William La^w, who was a warm admirer of Bchman, has 
improved upon his fyftem, and rendered it more intelligible. For an accouat «< 
his fentiaients, f«e the article Mytxics, 



74 B E R 

tians flumble at the very threfhold of revelation ; and by 
admitting the doctrine of natural religion, natural con- 
fcience, natural notices, &c. not founded upon revela- 
tion,, or derived from it by tradition, they give up the 
caufe of Chriftianity to the infidels, who may juftly ar- 
gue, as Mr. Paine in faft does in his ''Age of Reafon," 
that " there is no occafion for any revelation, or word 
of God, if man can difcover his nature and perfections 
from his works alone." But this, the Bereans argue, is 
beyond the natural powers of human reafon ; and there- 
fore our knowledge of God is from revelation alone ; 
and that, without revelation, man could never have en- 
tertained an idea of his exiflence. 

II. With regard to faith in Chrift, and aflurance of 
falvation through his merits, they differ from other de- 
nominations. Thefe they reckon infeparable^ or rather 
the fame ; becaufe, they argue, God has exprefsly de- 
clared. He that believetb Jhall be faved ; and therefore it 
is not only abfurd, but impious, and, in a manner, call- ^ 
ing God a har, for a man to fay, " I believe the gofpel, 
but have doubts, neverthelefs, of my own falvation.'* 
With regard to the various diflindions and definitions, 
that have been given of difterent kinds of faith, they ar- 
gue, that " there is nothing incomprehenfible or obfcurc 
in the meaning of the word, as ufed in fcripture ; but 
that, as faith, when applied to human teftimony, figni- 
fies neither more nor lefs than the mere, fimple belief 
of that teftimony, as true, upon the authority of the tef- 
tifier ; fo, when applied to the teftimony of God, it fig- 
nifies precifely the belief of his teftimony, and refting 
upon his veracity alone, without any kind of collateral 
fupport from the concurrence of any other evidence or 
teftimony whatever.'* And they infift, that, as this faith 
is the gift of God alone, fo the perfon, to whom it is 
given, is as confcious of poffeffing it, as the being, to 
whom God gives life, is of being alive ; and therefore 
he entertains no doubt either of this faith or his confe- 
quent falvation through the merits of Chrift, who died 
and rpfe again for that purpofe. In a word, they ar- 
gue. 



B E R 75 

giie, that the gofpel would not be what it is held forth 
to be, " glad tidings of great joy," if it did not bring 
full perfonal ail'urance of eternal falvation to the believ- 
er : which alTurance, they infill, " is the prefent infal- 
lible privilege and portion of every individual believer 
of the gofpel." Thefe definitions of faith, and its infep- 
arable concomitant affurance, they prove by a variety 
of texts of fcripture. 

III. Confidently with the above definition of faith, 
they fay, that the fin againft the Holy Gholl is nothing 
clfe but unbelief j and that the exprefTion, " that it fhall 
not be forgiven, neither in this world, nor that which is 
to come," means only, that a perfon dying in infidelity 
would not be forgiven, neither under the former dif- 
penfation by Mofes (the then prefent difpenfation, king- 
dom, or government of God) nor under the gofpel dif- 
penfation, which in refpeQ: of the Mofaic, was a kind of 
future world or kingdom to come. 

IV. The Bereans interpret a great part of the Old 
Teftament prophecies, and in particular the whole of 
the Pfalms, excepting fuch as are merely hiftorical or 
laudatory, to be typical or prophetical of Jefus Chrift, 
his fulFerings,. atonement, mediation and kingdom ; and 
they efteem it a grofs perverfion of thefe Pfalms and 
prophecies, to apply them to the experiences of private 
Chriftians. In proof of this, they not only urge the 
words of the apoflle, that no prophecy is of private in- 
terpretation^ but they infill, that the whole of the quota- 
tions from the ancient prophecies In the New Teflament, 
and particularly thofe from the Pfalms, are exprefsly 
applied to Chrifl. In this opinion many claffesof Prot- 
eflants agree with them. 

V. Of the abfolute, all-fuperintending fovereignty 
of the Almighty, the Bereans entertain the highefl ideas, 
as well as of the uninterrupted exertion thereof over all 
works in heaven, earth, or hell, however unfearchable 
by his creatures. " A God without eledion (they ar- 
gue) or choice in all his works, is a God without exill- 
ence — a mere idol, a non-entity. And to deny God's 

F a eleftion, 



7<S B E R 

eiedion, purpofe, and exprefs will In all his works, Is 
to make him inferior to ourfelves." [For further par- 
ticulars refpeding the Berean dodrines, the reader Is re- 
ferred to the works of Meflrs. Barclay, Nicol, Brookf- 
banks, &c.] 

With refpe£t to the pradice of the Bereans as a Chrlf- 
tian fociety, they confider infant baptifm as a divine or- 
dinance inftituted in the room of clrcumclfion ; and 
they think it abfurd to fuppofe that infants, who all 
agree are admiflible to the kingdom of God in heaven, 
fliould neverthelefs be Incapable of being admitted Into 
his vifible church on earth. They commemorate the 
Lord's fupper, in general, once a month ; but as the 
words of the inflitution fix no particular period, they 
fometlmes celebrate It oftener, and fometimes at more 
diftant periods, as may fuit their general convenience. 
Equal and univerfal holinefs In all manner of converfa- 
tlon, they recommend at all times, as well as at the ta- 
ble of the Lord. They meet every Lord's day for the 
purpofe of preaching, praying, and exhortation to love 
and good works. When any perfon, after hearing the 
Berean dodrines, profefles his belief and aflurance of 
the truths of the gofpel, and defires to be admitted Into 
their communion, he Is cheerfully received upon his 
profeffion, whatever may hav^^ been his former manner 
of life. But if fuch an one fhould afterwards draw back 
from his good profeffion or pradice, they firfl: admonlfli 
him, and if that has no effedl, they leave him to hlm- 
felf. They do not think they have any power to deliv- 
er up a backfliding brother to Satan. That text and 
other fimilar paflages, they confider as reftrided to the 
.apoflles and to the infplred teftimony alone ; and not 
to be e-~?:tended to any church on earth, or any number 
of churches or of Chriflians, whether deciding by a ma- 
jority of votes, or by unanimous voices. Neither do 
they think themfelves authorized, as a Chrlftlan church, 
to inquire into each other's political principles, any 
more than to examine Into each other's no-tions of phi- 
lofophy. They both recommend and pradife as Chrlf- 

tian 



B E R 



17 



tian duties, fubmifTion to lawful authority ; but they do 
not think that a man by becoming a Chriflian, or join- 
ing their fociety, is under any ol)Iigation, by the rules 
of the golpel, to renounce his rights of private judg- 
ment upon matters of public or private importance. 
Upon all fuch fubjecls they allow each other to think and 
aiS, as each may fee it his duty : And they require noth- 
ing more of their members than a uniform and fteady 
profeflion of the apoflolic faith, and a fuitable walk and 
converfation. 

The doctrine of the Bereans has found converts in 
various places of Scotland, England, and America. 
They have congregations in Edinburgh, Glafgow, Paif- 
ley, Stirling, Dundee, Montrofe, Fettercairn, Aberdeen, 
and other towns in Scotland \ as well as in London, and 
various places in England ; not to add Pennfylvania, 
the Carolinas, and other States in America. 

Supplement to the Encyclopedia, voL i. p. loa, J03, 104. 
Nicol's EfTays, 

BERENGARIANS, a denomination in the eleventh 
century, which adhered to the opinions of Berengarius, 
who afferted that the bread and wine in the Lord's fup- 
per, are not really and effentially, but figuratively, chan* 
ged into the body and blood of Chrift, 

His followers were divided in opinion as to' the eu- 
charift. They all agreed, that the elements are not ef- 
fentially changed, though fome allowed them to be 
changed in effed. Others admitted a change in part ; 
and others an entire change, with this reftridlion, that 
to thofe who communicated unworthily, the elements 
were changed back again. 

Didlionary of Arts and Sciences, vol. i. p. 287. 

BERYLLIANS. So called from Beryllus, an Ara- 
bian, bifhop of Bozrah, who flourifhed in the third cen- 
tury. He taught that Chrift did not exift before Mary, 
but that a fpirit ifluing from God himfelf, and there- 
fore fuperior to all human fouls, as being a portion of 

the 



78 ' B O R 

the divine nature, was united to him at the time of his 
birth. 

Mofhelm's Ecclefiafllcal Hiftor}', vol. i. p. 248. 

BIDDELIANS. So called from John Biddle, who 
in the year 1 644, erefted an independent congregation 
in London. He taught that Jefus Chrifl, to the intent 
he might be our brother, and have a fellow-feeling of 
our infirmities, and fo become the more ready to help 
us, hath no other than a human nature ; and therefore 
in this very nature is not only a perfon, fnice none but 
a human perfon can be our brother ; but alfo our Lord 
and God. 

Biddle, as well as Socinus, and other Unitarians, be- 
fore and fmce, made no fcruple of calHng Chrifl, God, 
though he believed him to be a human creature only, 
on account of the divine fovereignty, with which he was 
invefled. [See Socinians.] 

Lindfey's View of the Unitarian Dodrine and Worfhip, p. 289. 

BOGOMILES, a denomination in the twelfth cen- 
tury, which fprung from the Mall'alians. 

They derived their name from the divine mercy,which 
its members are faid to have inceflantly implored ; for 
the word Bogo??uIes, in the Myiian language, fignifies call- 
ing out for mercy from above, 

Bafilius, a monk at Conftantlnople, was the fountain 
of this denomination. The dodrines he taught were 
fimilar with thofe of the Manicheans and Gnoftics. [See 
Gnoftics and Manicheans.] 

Moiiieim's Ecdefiaftical Hiftory, vol. ii. p. 444. 

BONOSIANS, a denomination in the third century, 
who followed the opinions of Bonofus, bifhop of Sardi- 
ca. Their fentiments were the fame with the Photini- 
ans, though they appear 'to have been different com- 
munions. [See Photinians.] 

Broughton's Hiflorical Library, vol. i. p. 169. 

BORRELISTS, a denomination in Holland, fo call- 
ed from their leader, one Adam Borreel, of Zealand, 

who 



B O U 79 

who had fome knowledge of the Hebrew, Greek, and 
Latin tongues. They reje6l the ufe of churches, of the 
facraments, public prayer, and all other external acls of 
worlhip. They afl'ert, that all the Chriftian churches of 
the w^orld have degenerated from the pure apoftolical 
doclrines. 

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

Broughton's Jiiilorical Library, vol. i. p. 1 70 

BOURIGNONISTS, a denomination in the feven- 
teenth century, which fprang from the famous Antoin- 
ctte Bourignon de la Ponte, a native of Flanders, who 
pretended to be divinely infpired, and fet apart to revive 
the true fpirit of Chriftianity, that had been extinguifh- 
ed by theological animofities and debates. 

In her confefTion of faith, fhe profefles her belief ia 
the fcriptures, the divinity and atonement of Chrift. 

The leading principles, w^hich run through her pro- 
dudions, are as follow : That man is perfedly free to 
refift, or receive divine grace : that God is ever un- 
changeable love towards all his creatures, and does not 
inflid any arbitrary punifliment, but that the evils they 
fuffer are the natural confequences of fm : that true re- 
ligion confifts not in any outward forms of worfhip, nor 
fyllems of faith, but in an entire refignation of the will 
to God. [See Myftics.] 

This lady was educated in the Roman Catholic relig- 
ion ; but file declaimed equally againft the corruptions 
of the church of Rome, and* thofe of the reformed 
churches : Henqe fhe was oppofed and perfecuted by 
both Catholics and Proteflants. She maintained, that 
there ought to be a general toleration of all religions. 

Thofe who are defirous of feeing a particular account 
of the life and writings of this lady, may confult an 
abridgment of the " Light of the World," publiflied in 
1786, by the New Jerufalem Church. 

Dufrefnoy's Chronological Tables, vol. ii. p. 253. 
Mofheim's Ectlefiaftical Hlftory, vol. v. p. 64, 65. 
Light of the World, p. 27, 233, 238, 321, 3S^t 

399, 412, 430. 
Mrs. Bourignon's Letters. 

BOURNE ANS, 



!i3 



80 B O U 

BOURNEANS. So they may be called from the 
Rev. Mr. Samuel Bourn, of Birminorham, who tauoht, 
that the final punifhment threatened in the gofpel to 
tjie wicked and impenitent, is not an eternal preferva- 
tion in mifery and torment, but a total extinclicn of life 
and being : And that the fentence of eternal death, or 
annihilation, fliali be executed with more or lefs tor^ 
ment preceding, or attending the final period, in pro- 
portion to the greater or lefs guilt of the criminal.* 

In defence of this fyflem, it is argued, that there are 
niany^paflages of fcnpture, in which the ultimate pun- 
ilhment to which wicked men fhall be adjudged, is de- 
fined in the mofl: precife and intelligible terms, to be an 
everlafling deilrudion from the power of God, which is 
equally able to deflroy, as to preferve. So when our 
Saviour is fortifying the minds of his difciples againd 
the power of men, by an awe of the far greater power 
of God, and the punifhment of his juflice, he expreffes 
himfelf thus : fear not them that kill the body^ and after 
that have tio more that they can do. ; fear h'wi^ who is abh 
to dejiroy both foul and body in helL Here he plainly pro- 
pofes the deftTuclion of the foul (not its endlefs pain 
and mifery) as the ultimate objecl of the divine difpleaf- 
ure, and greateft objed: of our fear. And when he fays, 
^hefe Jl:^all go away into everlajiing funijlr.nent^ but the 
righteous into life eternal^ it appears evident, that by that 
eternal pujiifhment^ which is fet in oppofition to eternal 
life^ is not meant any kind of life however miferable, but 
the fame which the apoHle exprelTes by everlajling de- 
JlruElion from the prefen-ce and power of the Lord, The 
very term, deaths is moft frequently made ufe of, to fig- 
nify the end of wicked men in another v/orld, or the 
final effed of divine juftice in their punifhment. The 
nvages of fin ^ faith the apoflle, is deaths but eternal life is 
the gift of God through Chriji Jcfus our Lord, See alfo 
Rom. viii. 6. 
Xo imagine, that by the term death, is meaut an eter- 
nal 

• The do<5tnne of the final deftru(5Hon of the wicked, has alfo been adopted 
by Mr. J. Nicol Scott, JMr. John Taylor, of Norwich, and others. 



B O U 8i 

nal life, thoiifrh in a condition of extreme miferv, feems 
to be confounding all propriety and mer.iing of words. 
Death, when applied to the end of wicked men in a fu- 
ture flate, properly denotes a total extinction of life and 
being. Icmay contribute to fix this meaning, if we ob- 
ferve, that the flate, to which temporal death reduces 
men, is ufually termed by our Saviour and his apoftles, 
lleep ; becauie from this death the foul flrall be raifed to" 
life again ; but from the other, which is fully and prop- 
erly death, and of which the former is but an image or 
lliadow, there is no recovery ; it is an eternal deaths an 
e'verlajVing dejlrucllon fro?n the prefence of the Lord\ and 
the glory of his poivcr. 

If we proceed to the figures, by which the eternal pun^ 
ifliment of wicked men is defcribed, we fhali find them 
perfedly agreeing to eflablifh the fame dodrine. One 
figure or comparifon often ufed, is that of combuftible 
materials thrown into a fire, which will confequently be 
entirely confumed, if the fire be net quenched.. Depart 
from me^ ye curfed^ into everlajiing fire-, prepared for the 
devil and his angels. The meaning is, a total irrevoca- 
ble deitrudion. For as the tree that hringeth forth not 
good fruity is hewn down and caft into the fire-, and is de- 
flroyed ; as the ufelefs chafF, when fcparated from the 
good grain, is fet on fire, and if the fire be not quench- 
ed, is confumed ; fo it plainly appears, that the image of 
unquenchable, or everlafling fire, is not intended to fig- 
nify the degree, or duration of torment, but the abfolute 
certainty of deflruclion, beyond all pofTibility of a recov- 
ery. So the cities of Sodom and Gomorrah are faid 
to have fufFered the vengeance of an eternal fire ; that 
is, they were fo efFedually confumed or deflroyed, that 
they could never be rebuilt : the exprefTion of eternal 
fire fignifying the irrevocable deflruclion of thofe cities, 
not the degree or duration of the mifery of the inhabit- 
ants, who periihed. 

The images of the worm that dieth not, and the fire that 
u not quenched^ iifed in Mark ix. 43, are fet in oppofi- 

tjoa 



a 



82 B R E 

tion to cntciing into life : and intended to denote a ps?* 
riod of life and exiftence. 

Our Saviour exprefsly afligns different degrees of fu- 
ture mifery, in proportion to men's relpedive degrees of 
guilt. Luke xii. 47, 48. But if all wicked men ihall 
faffer torments without end, how can anv of them be 
faid to fuffer but a few flripes ? All degrees and diftinc- 
tions of puniiliment feem fwallowed up in the notion of 
never ending or infinite mifery. 

Let it be obferved alfo, that death and eternal deflruc- 
tion, or annihilation, is properly flyled in the New Tef- 
tament an everlafling punijfliment, as it is irrevocable 
and unalterable forever, and it is moil flriclly and lite- 
rally flyled, Aneverlafting deflrudion front the prefence of ■ 
the Lordy and from the glory of his power. 

Bourn's Sermons, vol. i. p. 379, 380, 381, 382, 383, 3^4, 391, 

392, 395. Alfo a letter of his inferted in the 4th vol. of 

" 1 he Pillars of Priefkraft and Orthodoxy fliaken." 

BRETHREN AND SISTERS OF THE FREE 
SPIRIT. They, in the thirteenth century, gained 
ground imperceptibly, in Italy, France, and Germany. 

They took their denomination from the words of St. 
Paul, Rom. viii. 2, 14, and maintained, that the true 
children of God were invefted with the privilege of a 
full and perfeO; freedom from the jurifdiciion of the law\ 
They were called by the Germans and Flemifh, Beghards 
and Beguttes ; which was a name given to thofe who 
make an extraordinary profeflion of piety and devotion. 

The fentiments taught by this denomination, were as 
follow : 

That all things flowed by emanation from God, and 
w^re finally to -return to their divine fource. — ^I'hat ra- 
tional fouls were io many portions of the Supreme Dei- 
ty ; and that the univerfe, confidered as one great whole, 
was God. — -That every man, by the power of contem- 
plation, and by calling off his mind from fenfible and 
terreflrial objects, might be united to the Deity in an 
ineffable manner ; and become one with the Source and 
Parent of all things. And that they, who, by long and 

afliduous 



B R O i> 

aiTiduons meditation, had plunged themfelves, as it were, 
into an abyfs of the Divinity, acquired thereby a mofl 
glorious and fublime liberty, and were not only deliver- 
ed from the violence of fuiful lulls, but even from the 
common inftincls of nature. 

From thefe, and fuch like doftrines, the Brethren un- 
der confideration drew this conclufion, viz. That the 
perfon, who had afcended to God in this manner, and 
was abforbed by contemplation in the abyfs of Deity, be- 
came thus a part of the Godhead — commenced God — was 
the Son of God in the fame lenfe and manner that Chrift 
was, and was thereby raifed ^ a glorious independence, 
and freed from^the obligation of all laws, human and 
divine. 

In confcquence of this, they treated with contempt the 
ordinances of the gofpel, and every external acl of re- 
ligious worlhip, looking upon prayer,- fafiing, baptifm, 
and the facrament of the Lord's fupper, as the firlt ele- 
ments of piety, adapted to the capacity of children, and 
as of no fort of ufe to the perfedl man, whom long medita- 
tion had raifed above all external things, and carried in- 
to the bofom and effence of the Deitv. 

They rejefted with horror every kind of induflry and 
labour, as an obflacle to divine contemplation, and to 
the afcent of the foul towards the Father of fpirits. 

Mofheim's Ecclefiaftical Hiftory, vol. iil. p. IZ2, 123, 124, 

BROWNISTS, a denomination, which fprung up in 
England towards the end of the fixteenth century. They 
derive their name from Robert Brown, a native of North- 
ampton. 

This denomination did not differ in point of doctrine, 
from the church of England, or from the other Puritans ; 
but they apprehend, according to fcripture, that every 
church ought to be confined within the limits of a fingle 
congregation ; and that the government fhould be dem- 
ocratical. They maintained the difcipline of the church 
of England to be popifh and antichriftian, and all her or- 
dinances and facraments invalid. Hence they forbade 

their 



84 C A L 

their people to join with them in prayer, in hearing the 
word, or in any part of public worfhip. They not only 
renounced communion with the church of England, but 
with all other churches, except fuch as were or the fame 
model. 

Moflielm's Ecclefiaftical Hiftory, vol. Iv. p. 98. 
Neal's Kiihory cf the Puritans, vol. i 375i 377, 

BUDNEIANS, a branch of the Socinians, which ap- 
peared in the year 1589 ; fo called from Simon Bud^ 
rioeus, who maintained that Chrifl'^as not begotten by 
any extraordinary acl of divine power ; but that he was 
born like other men, in a 'natural way, and that confe^ 
quently he was no proper objed of divine worfhip and 
adoration. [^See Socinians.] 

Mofheim's Ecckliaflical Ififtory, vol. Iv. p. 199. 



CAINIANS, a denomination, which fprang up about 
the year 130, fo called on account of their great 
refpecl for Cain. They pretended that the virtue, which 
had produced Abel, was of an order inferior to that^ 
which had produced Cain, and that this was the reafon 
why Cain had the victory over Abel, and killed him. 
For they admitted a great number of genii, which they 
called virtues, of different ranks and orders. They had 
a great veneration for the inhabitants of Sodom, Efau, 
Corah, Dathan, and Abiram ; and in particular for Ju^ 
das, under pretence that the death of Jefus Chrifl had 
faved mankind, and he betrayed him for that end. They 
even made ufe of a gofpel of Judas, to which they paid 
great refpecl. 

The morals of this denomination were faid to be the 
fame with thofe of the Carpocratians. [See Carpocra- 
tians.J 

Hiftorical Didlionary, vol. i. [Sec Cainians.] 
Broughton's Hiflorical Library, vol. i. p. 190, 

CALIXTINS, a branch of the Huffites in Bohemia 
^nd Moravia, in the fifteemh century* The principal 

point 



C A L 85 

point, in which they differed from the churcli 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 Calix- 
tus, a celebrated divine in the feventeenth century ; who 
endeavoured to unite the Romifh, Lutheran and Calvin- 
iilic churches in the bonds of charity and mutual benev- 
olence. He maintained, 

L That the fundamental doclrines of Chriftianity, 
by which he meant thofe elementary principles whence 
all its truths flow, were preferved pure in all three com- 
munions, and were contained in that ancient form of 
do£lrine, that is vulgarly known by the name of the 
apoftles' cxeed. 

IL That the tenets and opinions, which had been 
conftantly received by the ancient doctors, during the 
firft five centuries, were to be confidered as of equal 
truth and authority with the exprefs declarations and 
doctrines of fcripture. 

Broughton, ibid. p. 192. 

Mofheim's EcckHaftical PfiftorV, Vol. iv p. 450, 451. 

CALVINISTS. They derive their name from John 
Calvin, who was born at Nogen, in Picardy, in the year 
1509. He firft ftudied the civil law, and was afterwards 
made profeffor of divinity at Geneva, in the year i^S^* 
His genius, learning, and eloquence, rendered him re- 
fpedlable even in the eyes of his very enemies. 

The principal tenets of the CalvimTts are compre- 
hended in five articles, to which are added a few of the 
arguments they make ufe of in defence of their fenti- 
ments. 

L That God has chofen a certain number in Chrift, 
unto everlafting glory, before the foundation of the 
world, according to his immutable purpofe, and of his 
free gra,ce and love, without the leafl forefight of faith, 
good works, or any conditions performed by the crea- 
ture : and that the refl of mankind he was pleafed to 

pan 



85 C A L 

pafs by, and ordain them to difhonour and wrath for 
their fins, to the praife of his vindidive juftice. 

For, as the Deity is infinitely perfed and independent 
in all his atts, the manifeftation of his efl'ential perfec- 
tions muft be the fuprenie end of the divine counfels and 
defigns. ^ Provl^vi. 4, The Lord hath made all things for 
himfclf^ '^c. Since God is omnifcient, it is evident that 
he forefaw from everlafting whatever fliould come to 
pafs : but there can be no prefcience of future contin- 
gents ; for v/hat is certainly forefeen, mufl: infalhbly 
come to pafs ; confequently the prefcience of the Deity 
cannot be antecedent to his decrees. 

The facred fcriptures alTert the doiSlrine of the divine 
fovereignty in the cleared terms. Rom. ix. 21, Has 
not the potter power over the clay^ of the fame lump to make 
one .veffel unfa honour ^ and another mito difhonour ^ See 
from verfe 1 1 to the end of the chapter. The fame di- 
vine author prefents us with a golden chain of falvation. 
in Rom. viii. 30, To the fame purport fee Eph. i. 4, 
Ads xiii. 485 and a variety of other paifages in the facred 
oracles. 

II. That Jefus Chrift, by his death and fufTerlngs, 
made an atonem.ent for the fins erf the eledl only. 

That is, that redemption is commenfurate with the di- 
vine decree. Chrifl has abfolutely purchafed grace, ho- 
linefs, and all fpiritual blefTings for his people. 

For, if God really intended the falvation of all men, 
then no man can perifh. For the counfelofthc Lordfiand^ 
eth forever^ Pfalm xxxiii. 11. There are exprefs texts 
of fcripture which tefiify, that Chrifl did not die for all 
men. John vi» 37, All that the Father giveth me^ fhall 
come to 7ne^ ^c, and in John x. 1 1 , Chrifl ftyles himfelf, 
'The good flj eph crd^ who lays down his life for his fJyeep. 
This is alfo implied in our Saviour's limitation of his in- 
ter cellion, John xvii. 9. 

To fuppofe, that the death of Chrifl procured only a 
poffibility of falvation, which depends upon our perform- 
ance of certain conditions, is contradictory to thofe fcrip- 
tures, which aflert, that falvation is whollyo wing to free^ 

fove reign 



C A L ^y 

foverelen grrace. If Chrifl died for all, and all are not 
faved, the purpofes of his death are in many inflanccs 
fruflrated, and he fhed his precious blood in vain. To 
fuppofe this, would be derogatory to the infinite perfec- 
tions of the great Redeemer. Therefore he did not die 
for all, and all for whom he died will certainly be faved. 

III. That mankind are totally depraved, in confe- 
quence of the fall ; and by virtue of Adam's being their 
public head, the guilt of his fin was imputed, and a cor- 
rupt nature conveyed to all his pofterity, from which 
proceed all adlual tranfgreflions : And that by fm we are 
made fubject to death, and all miferies, temporal, fpirit- 
ual, and eternal. 

For the infpired pages alTert the original depravity of 
mankind, in the mofl emphatical terms. Gen. viii. 21, 
The imagination of man^s heart is evil from his youth. 
Pfalm xiv. 2, 3, The Lord looked dozvn from heaven upon 
the children of inen^ to fee if there were any that did iin- 
derfiand and fcek after God. They are all gone afide^ they 
are altogether become filthy ; there is none that doeth goody 
no not one. To the fame purport fee Rom. iii. 10, 11, 
1 2, &c. And it is evident, that Adam's fm was imput- 
ed to his poilerity, from Rom. v. 19, By one man's dif- 
obedience many were made finners^ &c. The fcriptures, 
alfo teach, that all fm expofes us to everlafling deftruc- 
tion. See Gal. iii. 10, 2d Cor. iii. 6, 7, and Rom. 
iv. 14. 

The total depravity of human nature is alfo evident 
from the univerfal reign of death over perfons of all ages ; 
— From the propenfity to evil, which appears in man- 
kind, and impels them ta tranfgrefs God's law ; — ^Froni 
the necelTity of regeneration ; — The nature of redemp- 
tion ; — And the rem.ains of corruption in the faints. 

IV. That all, whom God had predeftinated unto life, 
he is pleafed, in his appointed time, effcdually to call by 
his word and Spirit, out of that Ihite of fm and death, 
in which they are by nature, to grace and faivation by 
Jefus Chrift. 

For an irrefiflible operalion is evident from thofe pa(^ 

fages 



83 C A L 

fages in fcrlpture, which exprefs the emcaclous virtue of 
divine grace in the converfion of fniners. Eph. i. 19* 
A7id what is the exceeding greatnefs of his power tozvards 
Us who believe^ he. Eph. ii. i, 5, Phil. ii. 13, and di- 
vers other paflages. If there was any thing in us which 
renders the grace of God effectual, we Ihould have caufe 
for boafting ; but the facred pages declaim againfl this 
in the mod emphatical terms. Rom. iii. 27, Where is 
hoajling then ? It is excluded^ &c. See Titus iii. 5, ill 
Cor. i. 3 1 , and a variety of other texts to the fame pur- 
port. 

If the free vv^ill of man renders grace effetlual, it may 
be made ineifedual by the fame power, and fo the crea- 
ture frudrate the defigns of his Creator j which is de* 
rogatory to the infinite perfections of that Omnipotent 
Being, who worketh all things according to the counfcl of 
his will* 

V. That thofe, whom God has efFeclually called and 
fanclified by his Spirit, fhall never finally fall from a flate 
of grace. 

For thig dodrine is evident from the promifes of per- 
fevering grace in the facred fcriptlires. Ifai. liv. 104 
For the inountains Jl:iall depart^ and the hills he remo-ved^ 
but my kindnefs jhall not depart from thee^ neither flmll the 
cove7iant of my peace be removed^ faith the Lord^ that hath 
mercy on thee. See alfo Jer. xxxii. 2)^^ 40. John iv. 14. 
vi. 39. X. ^8. xi. 26. And the appfhle exclaims with 
triumphant rapture, I am perfuadcd^'that neither Itfe^ nor 
deaths l^c, Jhall be able to feparate us from the love of God ^ 
*!:Qhich is in Chriji Jefus our Lord^ Rom. viii. 38, 39. 

The perfeverance of the faints is alfo evident from the 
immutability of the Deity ; his purpofes and the reafons, 
on which he founds them, are invariable as himfelf. With 
him there is no variablenefs or Jhadow of turnings James 
i. 17. The faithfulnefs of the Deity is ever diiplayed in 
performing his promifes ; but the do&ine of falling 
from grace fruftrates the defigns of the promifes. For 
if one faint may fall, why not another, and a third, till 
no fmcere Chrifliaus are left ? But the dodrine of the 

believer's 



CAM ^ 

believer's peiTeverance remains firm, as it is fupported 
by the exprefs tenure of fcripture, the immutability of 
the Deity, and his faithfulnefs in performing his promifes.' 

Thjefe are the five points, which diftinguifh this de- 
nomination from the Arminians. The Calviniflic fyf- 
tem alfo includes in it, the dodrine of three co-ordinate 
perfons in the Godhead forming one nature, and of twp 
natures in Jefus Chrift forming one perfon. Jufiifica- 
tion by faith alone, and the imputed right^ouftiefs of 
Chrift, form an efiential part of this fyftem. They fup- 
pofe, that on the one hand, our fins are imputed to 
Chrift, and on the other, that we are juftified by the 
imputation of Chrift's righteoufnefs to us ; i. e. we, the 
guilty, are treated by God as righteous perfons, out of 
regard to v/hat Chrift has done and fuffered •, who, 
though perfectly innocent, was appointed to fufFer by 
the imputation of our fins to him. The Calvinifts fup- 
pofe, that the doQrine of Chrift's fufFering in the plac^ of 
finners is ftrongly exprefted in a variety of paflages in 
fcripture ; as, Ifai. liii. 4, 5, 6, He has borne our griefs^ 
and carried our forrows : he was wounded for our tranf- 
grejftons ; he was hruifed for our iniquities ; the chaftifement 
of our peace was upon him ; and with his firipes we are 
healed, ift Pet. ii. 25, Who himfelf hare our fins in his 
own body on the tree^ that we^ being dead unto fin^ flooxdd 
live unto righteoufnefs^ There are alfo a number of texts 
to the fame import. 

The puniftiment inflicted on Chrift was requifite.to 
ihe plenary payment of an infinite debt. 

Moflieim's Ecclefiaftical Hift. vol. iii. p. '^^7,, vol, iv, p, 79. 
Calvin's Inftitutions, p. 127. 

AfTembly's Confeflion of Faith, p. 3.5, 36, 48, 49, 67. 
/' Charnock's Works, vol. ii. p. 1353, 1354. 

Twifle's Works, p. 225. 
Dodlor Edwards's Veritas Redux, p. 56, 89, 91, 92, 319, 

320, 321, ^^58, 384, 390, 450. 
Edwards on Original Sin, p. 13, 40, '^S^'> 3^6. 
Broughton's Hiftorical Library, voL 1, p. 19J. 
Toplady's Works. 

CAMERONIANS, a party in Scotland, who fepa- 
rated from the Preftjyterians in 1666, and continued to 
hold their religious aflemblies in the fields. 



9C3 C A M 

The Cameronians took their denomination from Rich- 
ard Cameron, a famous field preacher, who refufed \o 
accept the indulgence to tender confciences, granted by- 
King Charles II. as fuch an acceptance feemed an ac- 
knowledgment of the king's fupremacy, and that he had 
before a right to filence them. Cameron made a fepa- ^ 
ration from his brethren, and even headed a rebellion, 
in which he was killed. His party were never entirely 
reduced till the revolution, when they voluntarily fub- 
mitted to King William. ^ 

CAMERONIANS, or CAMERONITES, is alfo the 
denomination of a party of Calvinifts in France, who af- 
ferted, that the will of man is only determined by the- 
practical judgment of the mind ; that the caufe of men's 
doing good or evil, proceeds from the knowledge which 
God infufes into them ; and that God does not move 
the will phyfically, but only morally, in virtue of its de- 
pendence on the judgment of the mind. They derived 
this name from John Cameron^ a famous profeflbr, irrft 
at Glafgow, where he was born in 1580, and afterwards 
at Bordeaux, and Samnur ; at which lafl place he pro- 
mulgated his dodrine of grace and free will, which was 
followed by Amyrant, Cappel, Bochart, Daille, and oth- 
ers of the more learned among the reformed minifters, 
who judged Calvin's dodrines on thefe points too harfh. 
A contefl between this denomination and the more rigid 
Calvinifts, was carried on with great zeal, and a fubtlety 
fcarce conceivable ; yet all the queftion between them 
was. Whether the will of man is determined by the im- 
mediate a6lion of God upon it, or by the intervention of 
a knowledge, which God jnfnfes into the mind ? The 
Synod of Dort had defined, that God not only illumi- 
nates the underftanding, but gives action to the will, by 
making an entire change therein. Cameron only ad- 
mitted the illumination, whereby the mind is morally 
moved, and explained the fentiments of the Synod of 
Dort, fo as to make the two opinions confiftent. 

The 



CAR 



91 



The followers of Cameron are fometlmes called Uni- 
terfalifts, as holding the univerfality of Chrift's death ^ 
^nd fometimes Amraldifts* 

KncyclopeJia, vol. iv. p. 61. 

,/ 

CAMISARS. [See French Prophets,] 

C APUTIATI, a denomination which appeared in the 
twelfth century ; fo called from a fmgular kind of cap, 
which diftinguifhed their party. They wore upon their 
caps a leaden image of the Virgin Mary, and declared 
publickly, that their purpofe was to level all diftin6lions> 
to abrogate magillracy, and to remove all fubordination 
among mankind, and to reftore that primitive liberty, 
that natural equality, which were the ineftimable privi- 
leges of the firlt mortals. 

Molheim's Ecclcfiaflical Hiftory, voL ii, p. 456, 457* 

CAROLOSTADIANS, fo called from Carolofladt, 
a colleague of Luther. He denied the real prefence in 
the eucharifl ; and declaimed againft human learning. 

Moibeim's Ecclefiaftical Hiftory, vOl. iv. p. zS, 2'^- 

CARPOCRATlAiSTS, a denomination, which arofe 
towards the middle of the fecond century ; fo called 
from Carpocrates, w^hofe philofophical tenets agreed ia 
general with thofe of the Egyptian Gnoflics. He ac- 
knowledged the exifbence of a Supreme God, and oJp the 
JEons derived from him by fucceflive generations* He 
maintained the eternity of a corrupt matter, and the crea- 
tion of the world from thence by angelic powers, as alfo 
the divine origin of fouls unhappily imprifoned in mor- 
tal bodies, &c. He aiferted, that Jefus was born of Jo- 
feph and Mary, according to the ordinary courfe of na- 
ture, and was diflinguifhed from the reft of mankind by 
nothing but his fuperior fortitude and greatnefs of fouL 
It is faid, he held, that lufts and pailions, being implant- 
ed in our nature by God himfelf, were confeqnently 
void of guilt, and had nothing in them criminal ; and 
not only allowed his difciples full liberty ta fm, but rec- • 

G 2 oiAmended 



92 C E R 

ommended to them a vicious courfe of life, as a matter 
both of obligation and neceffity, alferting, that eternal 
falvation was only attainable by thofe, who had commit- 
ted all forts of crimes, arid had daringly filled up the 
meafure of iniquity.* He alfo taught, that all things 
ihould be poffelfed in common. [See Gnoftics.] 

Moflieim's Ecclefiaftical Hiflory, vol. i. p. 184, 1 8 J- 

CATAPHRYGLINS. [See Montanifts.] 

CATHARISTS, a branch of the Manicheans, in the 
twelfth century. This denomination agreed in the fol- 
lowing points of dodrine, viz* That matter was the 
fource of all evil t. That the creator of this world wag 
a being 'diftincl from the Supreme Deity : That Chrift 
was not clothed with a real body, neither could be prop- 
erly faid to have been born, or to have feen death : That 
human bodies were the produdion of the evil principle : 
That baptifm and the Lord's fupper were ufelefs inflitu- 
tions : and that human fouls, endued with reafon, were 
fhut up, by an unhappy fate, in the dungeons of mortal 
bodies, whence only they could be delivered by failing, 
mortification, and continence of every kind. Hence 
they exhorted all, who embraced their dodrine, to a rig- 
orous abftinence from animal food, wine, and wedlock, 
and recommended to them, in the moft pathetic terms, 
the mod fevere ads of aufterity and mortification. 

This denomination treated all the books of the Old 
Teftament with the utmofl contempt, but exprefTed a 
high veneration for the New, particularly for the four 
Evancrelifls. 

Moihcim, ibid. vol. il. p. 444* 

CERDONIANS, a branch of the Gnoftics in the fec- 
ond century, which derive their name from Cerdo* 
They are alfo called Marciocites, from Marcion, who 

propagated 

* Such is the reprefentatiou, which ecclefiaftical hiftorians In general give of 
the morak of this denomination. Dr. Lardner, however, difputes its authenticity. 
It is difficult to obtain a t-rue acwuiit of ancier.t fedls, as their writings arc 
4hiefly loft. 



C E R 



93 



propagated his do6lrines with altonifliing fuccefs through- 
out the world. 

The fentiments taught by this denomination were as- 
follow : - , 

That there are two principles, the one perfedly good, 
and the other perfedly evil ; and between thefe there 
is an intermediate kind of deity, neither perfectly good, 
nor perfectly evil, but of a mixed nature, and fo far 
juft and powerful, as to adminiiter rewards and inflict 
punifhments. This middle deity is the creator of this 
inferior world, and the god and legiflator of the Jewifli 
nation. He wages perpetual war with the evil princi- 
ple : and both the one and the other afpire to the place 
of the Supreme Being, and ambitioufly attempt fubjed- 
ing to their authority all the inhabitants of the world. 

The J@^vs are the fubjeds of that powerful 'genius, who 
formed the globe. The other nations, who worfhip a 
variety of gods, are under the empire of the evil princi- 
ple. Both thefe conflifting powers exercife oppreffions 
upon rational and immortal fouls, and keep them in a 
tedious and miferable captivity. Therefore, the Supreme 
God, in order to terminate this war, and to deliver from 
their bondage thofe fouls, whofe origin is celeftial and 
divine, fent to the Jews a being moil like to hjmfelf, 
even his Son Jefus Chrift, clothed with a certain lliadowy 
refemblance of a body, that thus he might be vifible to 
mortal eyes. The commifTion of this celeftial meffenger 
was, to deftroy the empire both of the evil principle and 
of the author of this world, and to bring back wander- 
ing fouls to God. On this account, he was attacked 
■with inexpreflible fury by the prince of darknefs, and by 
the god of the Jews, but without effed j lince, having a 
body only in appearance, he was thereby rendered inca- 
pable of fuftering. Thofe, who follow the facred direc- 
tions of the celeftial condudor, mortify the body by faft- 
ing and aufterities, call oflF their minds from the allure- 
ments of fenfe, and, renouncing the precepts of the god 
of the Jews, and of the prince of darknefs, turn their 
eyes towards the Supreme Being, ftiall, after death, af- 
cend to the manfions of felicity and perfedion. 

This 



94 C E R 

This denomination denied the refurre^lion of the dead. 
They rejeded all the Old Teftament, and received only 
part of St. Luke's gofpel, and ten of St, Paul'^ epiftles, 
in the New. [See Gnoflics,] 

Mofhcim's Ecclefiaftical Hiftory, vol. i. p. 178, 
Broughton's Hiftorical Library, vol. ii. p. 48- 
: Auguftine de Henefees. 

CERINTHIANS, a denomination, which arofe in the 
firft century ; fo called from Cerinthus, who taught, 
that the creator of the world, whom he confidered alfo 
;is the fovereign and law-giver of the Jewifh people, was 
a being endowed with the greateft virtues, and derived 
his birth from the Supreme God : That this being fell by 
degrees from his native virtue and his primitive dignity : 
That the Supreme God, in confequence of this, deter- 
mined to deftroy his empire, and fent upon earth, for thi^ 
purpofe, one of the ever happy and glorious JEons^ 
whofe name was Chrifl : That this Chrifl chofe for his 
habitation the perfon of Jefus, a man of the mod illufr 
trious fanctity and juftice, the fon of Jofeph and Mary ; 
and, defcending in the forrn of a dove, entered into him, 
while he was receiving the baptifm of John in the waters 
of Jordan : That Jefus, after his imioji with Chrifl, op- 
pofed himfelf with vigour to the God of the Jews, and 
was, by his inftigation, feized and crucified by the He- 
brew chiefs : That, when Jefus was taken captive, Chrifl 
afcended up on high ; fo that the man Jefus alone was 
fubje6led to the pains of an ignominious death. 

Cerinthus required of his followers, that they fhouid 
worfhip the Father of Chrifl, even the Supreme God, in 
conjunction with the Son ; that they fhouid abandon 
the la^v-giver of the Jews, whom he looked upon as the 
creator of the world ; that they fliould retain a part of 
the law given by Mofes, but fhouid, never thelefs, employ 
their principal attention and care, to regulate their lives 
by the precepts of Chrifl. To encourage them to this, 
he promifed them the refurredion of this mortal body, 
after which was to commence a fcene of the moft exqui- 
fite delights, during Chrifl's earthly reign of a thoufand 

yearsj, 



C H R 



95 



years, whigli was to be fucceeded by a happy and never- 
ending life in the celellial world. [See Gnoftics.] 

Mofheim's Ecclefiaftical Hiftory, vol. i. p. 117, 118. 

CHAZINZARIANS, a denomination, which arofe in 
Armenia, in the feventh century. They are lb called 
from the Armenian word chaziis^ which fignifies a crofs^ 
becaufe they were charged with adoring the crofs, 

Hiftory of Religion, vol, iv. £See Chazinzarians.] 

CHILIASTS. [See Millenarians.] 

CHRISTIANS OF St. JOHN, fo called, becaufe 
they fay, they received their faith, books, and traditions, 
from John the Baptifl. They always inhabit near a riv- 
er, in which they baptize ; for they never baptize but in 
rivers, and only on Sundays. Before they go to the 
river, they carry the infant to church, where there is a 
bilhop, who reads certain prayers over the head of the 
child : thence they carry the child to the river, with a 
train of men and women, who, together with the bifhop, 
go up to the knees in w^ater. Then the bifhop reads 
again certain prayers out of a book ; which done, he 
fprinkles the infant three times, faying. In the ?iame of 
the Lord^JirJi and loft of the world arid faradife^ the high 
creator of all things. After that, the bifhop 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- 
rent's houfe to feaft. They have no knowledge of the 
myflery of the Holy Trinity ; only they fay, that Chrift is 
the Spirit and Word of the eternal Father. They con- 
fefs, he became man to free us from the punifhment of 
fm : but when the Jews came to take him, he deluded 
their cruelty with a fhadow. 

They believe the angel Gabriel is the Son of God, he- 
gotten upon light, and that he undertook to create the 
world, according to the command, which God gave him ;* 

and 

* They fay, that after the angel Gabriel had formed the world by the com- 
jnand of God, he thus difcourfcd : " Lord God, 1 have built the world as tJiou 
didft command me. It has put me and my brethren to a vaft deal of trouble to 

raife 



96 ^s ^C H R 

and took along with him, three hundred and thirty-fix 
thoufand demons, and made the earth fo fertile, that it 
was but to fow in the morning, and reap at night ; and 
that the fame angel taught Adam all the neceffary fciences. 

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, tigers, and devils. If 
it be the foul of a wicked man, they tear it in pieces ; 
but being the foul of a juft man, it creeps under the 
bellies of thofe creatures into the prefence of God, who 
fits in his feat of majeily to judge the world : and that 
there are angels alfo, who weigh the fouls of men in a 
balance, who, being thought worthy, are admitted im- 
mediately 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 firll 
parents and the creation of the world. The other in 
the month of Augufl, which is called the fe^ of St, 
John. The third, which lafts fivt days, in June, during^ 
which time they are all re-baptized. 

In the eucharift, they make ufe of meal or flour 
kneaded, with wine and oil. They add oil to fignify 
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.^ 
v/hich they make to praife and thank God, at the fame 
time blefTmg the bread and wine. After all the ceremo- 
pies are ended, the priefl takes the bread, and having 
eaten fome of it, diflributes the refl to the people. 

Thefe Chriflians refide in Perfia and Barfora. 

Tavinier's Travels, p, 90, 91, 92, 93, 

CHRISTIANS 

raife fuch high mountains, which feem to fuftain heaven. But, inftead of that 
fatisfadlion I ought to feel, for having accompliHied fo great a work, I find realon 
to be altogether grieved." When God demanded the caufe, the angel Gabriel 
anfwered, " My God and Father, I will tell you what afflicts me. After the 
making of the world, I forefee, that there will come into it a prodigious mimber 
of Jews, Turks, and Infidels, enemies to your name, who will be unworthy to en-, 
joy the fruits of our labour." To whom God thus replied : " Never grieve, my 
fon, there fhall live in this world, which thou haft built, certain- Chrifliaas ^>f Jiji 
John, who Ihall be my friend5, and fhall ali. be fayed." 



C O C 97 

CHRISTIANS OF St. THOMAS, a denomination 
in the peninfula of India, on this Tide the gulph. They 
are called Chriflians of St. Thomas, becaufe that apoftle 
preached the gofpel, and fuifered martyrdom, in that 
peninfula ; and for whom thofe Chriflians have a pecu- 
liar veneration. 

They admit of no images, and receive only the crofs, 
to which they pay a great veneration. They affirm, 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 eucharift. They make 
no ufe of holy oils in the adminiftration of baptifm ; but 
after the ceremony, anoint the infant with an unclion, 
compofed of oil and walnuts, without any benedidion. 
They have no knowledge of confirmation, or extreme 
unction ; and abhor auricular confeflion. In the- eu- 
charift, they confecrate with little cakes, made of oil and 
fait ; and, inflead of wine, make ufe of water, in which 
raifms have been infufed. 

Broughton's Hiftorical Library, vol. i. p. 236. 

CIRCUMCELLIANS, in Latin, CiraimcelliGnes, a 
branch of the Donatifts, They abounded chiefly in Af- 
rica. They had no fixed abode, but rambled up and 
down, begging, or rather exading, a maintenance from 
the country people. It was from this wandering courfe 
of life they had their name, 

^roughton, ibid, p. 249. 



COCCEJANS, a denomination, w^hich arofe in the 
feventeei^th century ; fo called from John Cocceius, Pro- 
felTor of Divinity in the Univerfity of Ley den. He rep- 
jefented the whole hiflory of the Old Teflament, as ^ 
mirror, which held forth an accurate view of the tranA 
actions and events, that were to happen in the church 
under the difpenfation of the New Teftament, and unto 
the end of the world. He. maintained, that by far the 
greatefl part of the ancient prophecies foretold Chrifl's 
miniflry and mediation, and the rife, progrefs, and revo- 
lutions of the church, pot only under the figure of per- 

lons 



98 C O C I 

fons and tranfactions, but in a literal manner, and br 
the very feiife of the words ufed in thefe predi£lions, ; 
and laid it down, as a fundamental rule of interpretation, 
that the words and phrafes of fcripture are to be under- 
ilood in every fenfe, of which they are fufceptible ; or, 
in other words, that they fignify, in effe£t, every thing 
that they can po/Tibly lignjfy. 

Cocceius alfo taught, that the covenant made between 
God and the Jewifh nation, by the miniilry of Mofes, 
was of the fame nature of the new covenant, obtained 
by the mediation of Jefus Chrift, 

In confequence of this general principle, he maintain- 
ed, that the ten commandments were promulgated by 
Mofes, not as a rule of obedience, but as a reprefenta- 
tion of the covenant of grace : That when the Jews had 
provoked the Deity by their various tranfgreffions, par- 
ticularly by the worfliip of the golden calf, the fevere 
and fervile yoke of the ceremonial law was added to the 
decalogue, as a punifliment inflicted on them by the Su- 
preme Being, in his righteous difpleafure : That this 
yoke, which was painful in itfelf, became doubly fo, on 
account of its typical iignification ; iince it admoniihed 
the Ifraelites, from day to day, of the imperfedion 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 expedl, before the 
coming of the MefTiah, the entire remidion of their ini- 
quities : That, indeed, good men, even under the Mofaic 
clifpenfation, were, immediately after death, made parta- 
kers of everlafling glory ; but that they werf , neverthe- 
lefs, during the whole courfe of their lives, far removed 
from that firm hope and aflurance of falvation, which 
rejoices the faithiul under the difpenfation of the gofpel ; 
And that their anxiety flowed naturally from this con- 
federation, that their fms, though they remain unpunifhed, 
were not pardoned ; becaufe Chrift had not, as yet, oU 
fered himfelf up a facrifice to the Father, to make an en^ 
tire, atonement for them. 

McfneiTn's Ecclcf. Hlfl. vol. iv. p. 545, 546, 547, 54?. 

COLARBARSIANS. 



CON 99 

COLARBARSIANS. [See Marcofians.] 

COLLEGIATES, a name given to a fociety of Men- 
nonites at Holland, becaufe they called their religious 
aflemblies colleges. They are alfo called Rhinftergers. 
[See Mennonites.J 

Mofheim's Ecclefiaftical tjiftory, vol. v- p. S9- 
CoIJier's Hiftorical Dictionary. [See Mennonites.] 

COLLUTHtANS, a denomination, which arofe in 
the fourth century ; fo called from Colluthus, a prieft of 
Alexandria, who taught, that God was not the author of 
the evils and afflictions of this life. 

Broughton's Hiftorical Library, vol. i. p. 264, 

COI.LYLYRIDIANS, an Arabian fed in the fourth 
century ; fo denominated from their idolizing the Vir- 
gin Mary, worlhipping her as a goddefs, and offering to 
her little cakes. 

Hiftory of Religion, vol. iv. [See Collylyridians.] 

CONGREGATIONALISTS, a denomination of 
Proteftants, who maintain, that each particular church 
has authority from Chrifl for exercifing government, 
and enjoying all the ordinances of worfhip within itfelf. 

The Platform of church difcipline, which was drawn 
up in 1648, and agreed upon by the elders and meifen- 
gers of the churches, affembled in the fynod at Cam- 
bridge in New-England, defines a Congregational church 
to be, by the inftitution of Chrifl, a part of the militant 
vifible church, conflfling of a company of faints by call- 
ing, united in one body by an holy covenant, for the pub- 
lic worfhip of God, and the mutual edification of one 
another, in the fellowlhip of the Lord Jefus. 

According to this Platform, fuch as are admitted mem, 
bers pf churches ought to be firfl examined. For the ' 
eunuch of Ethiopia, before his admifTion, was examined 
by Philip, whether he did believe in Jefus Chrift with all 
his heart. The officers are charged with the keeping of 
the doors of the church, and therefore are, in a fpecial 
manner, to make trial of the fitnefs of thofe who enter. 

The 



loo COR 

The qualifications neceflary to be found in ail church 
members, are repentance from fm, and faith in Jefus Chrif h. 

The confefiion of faith, which was agreed upon by the 
fynod, at their fecond feflion, teaches the do6trine of the 
Trinity, of predeftination, total depravity, particular 
redemption, efFe<^ual grace, and final perfeverance.. 

This denomination differ from the Independents in 
this refpe^t, viz. they invite councils, which are advifory 
only ; but the Independents formerly decided all diffi- 
culties within themfelves.* 

Neal's Hiftory of New-England, vbl. ii. p. 314.- 
Wifc's Works, p. 197, ^13, 2.15, 2,42, 243. 

CONONITES, a denomination, which appeared in 
the fixth century. They derive their name from Conon, 
bifhop of Tarfus. He taught, that the body never loft 
its form, that its matter alone was fubjed: to corruption 
and decay, and was to be reftored when this mortal fliall 
put on immortality. 

In other points, they agree with the Philoponills. [Se^ 
Philoponifls and Tritheiils.] 

Mollieim's Ecclefiaftical Kiflory, vol. i. p. 475. 

COPHTES, Chriftians of Egypt, Nubia, and the ad- 
jacent countries. Their fentiments are fimilar with the 
Jacobites, [See Jacobites. See alfo Part IL] 

Father Simons' Religion of the Eaftern Nations, p. 110. 

CORNARISTS, the difciples of Theodore Cornhert, 
7L fedary in the States of Holland, Pie wrote, at the 
fame time, againil the Cathohcs, Lutherans, and Calvin- 
ifts. He maintained, that every religious communiou 
needed reformation ; but he added, that no perfon had 
a right to engage in accomplifhing it, without a miffion 
fupported by miracles. He was alfo of opinion, that a 
perfon might be a good Chriftian without being a mern- 
ber of any vifible church, 

Encyclopedia, vol. v. p. 433. 

CORRUPTICOLiE, 

* Thnfe, who sre defirous of feeing; a particular account of Congregational 
principles may confult their " Platform of Church Difcipline," which the brev- 
ity of this work does not admit of inferting at large. 



D A V 



loX 



CORRUPTICOL-iE, a denomination, which arofe in 
the fixth tzentury. They derived their name from their 
maintaining, that the body of Chrifi: was corruptible ; 
that the fathers had owned it ; and that, to deny it, was 
%o deny the truth of our Saviour's paiTion. 

Dit5i;ionary of Arts and Sciences, vol. I. p. 49 2» 



DAMIANISTS, a denomination in the fixth centu- 
ry ; fo called from Damian, bilhop of Alexandria. 
The opinions maintained by this denomination were fimi- 
lar to thofe of the Angelites. [See Angelites.]] 

Mofheim's EccleCafticai Hiftory, vol. i. p. 473. 

DANCERS, a denomination, which arofe at Aix-la- 
Chapelle, in the year 1373, whence they fpread through 
the diftri£t of Liege, Hainault, and other parts of Flan- 
ders. It was cuitomary among them, for perfons of both 
fexes, publickly, as well as in private, to fail a dancing 
all of a fudden, and, holding each other's hands, to con- 
tinue their tnotions with extraordinary violence, till, be- 
ing almoil fuifocated, they fell down breathlefs together. 
They affirmed, that, during thefe intervals of vehement 
agitation, they were favoured with wonderful vifions. 
Like the Flagellants, they wandered about from place to 
place ; had recourfe to begging for their futlenance ; 
treated with the utmofh contempt, both the prieflhood 
and the public rites and worlhip of the church ; and held 
iecret aflemblies. 

Mofheim, ibid. vol. lii. p. »o6, 207. 

DAVIDISTS, a denomination in the fixteenth cen- 
tury ; fo called from David George, a native of Delft, 
who acquired great reputation by his prudent conver- 
fation. . 

He deplored the decline of vital and practical religion, 
and endeavoured to reflore it among his followers ; but 
rejeded, as mean and ufelel^, the external fervices of 
piety. 

He 



to2 DON , 

' He was charged with aflerting, that he was the third 
David, fon of God ; and that he ought to fave men by- 
grace, and not by death ; and with denying the exift- 
ence of angels and demons^ the authority of the fcrip* 
tures, and the refurredlion of the body. 

Mofheim's Ecclefiaflica! Hiftory, vol. iv. p. 164, 165, 
Crofby's Hiftory of the Englifh Baptifts, vol. i. p. 64. 
Dufrefnoy's Chron ologicalables, vol. ii. p. 249. 

Diggers, a denomination, which fprung up in Ger- 
many in the fifteenth century ; fo called, becaufe they 
dug their aflembhes under ground, in caves and forefts. 
They derided the church, its minifters, and facraments* 

J Broughton's Hiftorical Library, vol. i. p. 32S. 

DIMOERITES. [See Appollinarians.] 

DOCETJE, a denornination in the firfl: and fecond 
centuries ; fo called from the Greek of octto rov h>ciiy, to 
appear^ becaufe they held, that Jefus Chriit was born, 
lived in the world, died, and rofe again, not In reality, 
but in appearance only. It was the common opinion of 
the Gnoflics. [See Gnoflics.] 

Broughton, ibid. p. i^f^. 

DONATISTS, a denomination, which arofe in the 
fourth century. They derived their name from Dona- 
tus, billiop of Numidia. 

They maintained, that their community was alone to 
be considered as the true church, and avoided all com- 
munication with other churches, from an apprehenfion 
of contrading their impurity and corruption. Hence 
they pronounced the facred rites and inftitutions void 
of all virtue and efficacy among thofe Chriflians, who 
were not precifely of their fentiments ; and not only re- 
baptized thofe, who came over to their party from other 
churches ; but, with refpedl to thofe, who had been or- 
dained minifters of the gofpel, they either deprived them 
of their office, or obliged them to be ordained the fec- 
ond time. 

Moflieim's Ecclsfiaflical Hiftory, vol. i. p. 2)11' 

DULCINISTS, 



DUN 103 

DULCINISTS, the followers of Dulcmus, a layman, 
of Novara, in Lombardy, about the beginning of the 
fourteenth century. He taught, that the law of the 
Father, which had continued till Mofes, was a law of 
grace and wifdoni ; but that the law of the Holy Ghoft, 
which began with himfelf, in the year 1307, was a law 
entirely of love, which would lad to the end of the world. 

Broughton's Hillofical Library, vol. i. p, J44. 

DUNKERS, a denomination, which took its rife iii" 
the year 1724. It was founded by a German, who, 
weary of the world, retired to an agreeable folitude, 
within 50 miles of Philadelphia, for the freer exercife of 
religious contemplation. Curiofity attracted followers; 
and his fimple and engaging manners made them profe- 
lytes. They foon fettled a httle colony, called Euphrata, 
in allufion to the Hebrews, who ufed to fing pfalms on 
-the border of the river Euphrates* This denomination 
feem to have obtained their name from their baptizing 
their new converts by plunging. They are alfo callvd 
Tumblers, from the manner, in which they perform bajv 
tifm, which is by putting the perfon, while kneeling, 
head firft, under water, fo as to refemble the motion of 
the body in the action of tumbling. They ufe the triune 
immerfion, with laying on the hands and prayer, even 
when the perfon baptized is in the water. Their habit 
feems to be peculiar to themfelves, confiding of a long 
tunic or coat, reaching down to their heels, with a fafli 
or girdle round the waid, and a cap or hood hanging 
from the llioulders, like the drefs of the Dominican fri- 
ars. The men do not diave the head or beard. 

The men and women have feparate habitations, and 
didind: governments. For thefe purpofes, they have 
erected two large wooden buildings ; one of which is 
occupied by the brethren ; the other, by the fiders of the 
Society ; and in each of them there is a banqueting- 
room, and an apartment for public worlhip ; for the 
brethren and fiders do net meet together even at their 
devotions,. 

Thev 



104 1) tr N 

They live chiefly upon roots and other veget^bics ; 
the rules of their fociety not allowing them flefli^ except 
upon particular occafions, when they hold, what they 
call, a love-feaft ; at which time, the brethren 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 celk 
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 intercourfe betwixt the brethren and fifters, 
-not even by mavriage. 

The principal tenet of the Dunkers appears to be 
this : That, future happinefs is only to be obtained by 
penance d,ad outward mortifications in this life ; and 
that, as jcfus Chrift, by his meritorious fulFerings, be- 
came the Redeemer of mankind in general, fo each in- 
dividu.al of the human race, by a life of abftinence and 
reitrpjnt, may work out his own falvation. Nay, they go 
fo f jir, as to admit of works of fupererogation ; and de- 
clpiVe, that a man may do much more, than he is in juf- 
V.CQ or equity obliged to do ; and that his fuperabun- 
dant works may therefore be appUed to the falvation of 
others. 

This denomination deny the eternity of future pun- 
ifhments ; 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 
Jewilh Sabbath, fabbatical year, and year of jubilee, 
are typical of certain periods after the general judgment, 
in which the fouls of thofe, who are not then admitted in- 
,to happinefs, are purified from their corruption. If any 
within thofe fmaller periods, are fo far humbled, as to 
acknowledge the perfedions of God, and to own Chrift 
as their only Saviour, they are received to felicity ; while 
thofe, who continue obftinate, are referved in torments, 
until the grand period, typified by the Jubilee, arrives, 
in which all fhall be made happy in the endlefs fruition 
of the Deity. 

They 



E F F 



105 



They alfo derxy the imputation of Adam's fm to hi.? 
pollerity. They difclaim violence even in cafes of felf- 
defence, and fuller themfelves to be de&auded or wrong- 
ed, rather than go to law. 

Their church government and difcipline are the fame 
with the Englifli Baptifls, except that every brother is 
allowed to fpeak in the congregation j and their bed 
fpeaker is ufually ordained to be the minifter. They 
have deacons and deaconelTes from among their ancient 
widows and exhc5?ters, who are all hcenfed to ufe their 
gifts Itatedly. 

Cafpipina's Letters, p. 70, 71, 73, &c. 
Annual Regifter, p, 343. 
/ ' Marlhiii's Catechifm, p. 90. 

Rcvkw of North America, vol. i p. 21^, 



EEIONITES, a denomination in the firfl and fecond 
century ; fo called from their leader Ebion, or 
from their poverty, which Ebionites fignifies in Hebrew. 

They beheved the celeflial miflion of Chrift, and hi.<^ 
participation of a divine nature ; yet they regarded him 
as a man, born of Jofeph and Mary, according to the or- 
dinary courfe of nature. They moreover alTerted, that 
the ceremonial law, inflituted by Mofes, was not only 
obligatory upon the Jews, but alfo upon all others, and 
that the obfervance of it was very ellential to falvation. 
They obferved both the Jewifli Sabbath and the Chrif- 
tian Sunday ; and in celebrating the eucharifl, made ufe 
of unleavened bread. They abilained from the flefh of 
animals, and even from milk. 

They rejeded the Old Teftament, and in the New 
Teflament received only the gofpei of St. Matthew ; and 
made ufe of a book, v/hich they flyled " The Gofpei ac- 
cording to the Hebrews." 

Mofheim's Ecclefiaftical Hiftory, vol. i. p. 173J 174. 
Hearne's Dudor Hiftoricus, vol. ii. p. 74. 

EFFRONTES, fo called from their fhaving their 
foreheads till they bleed, and then anointing them with 
oil, ufing no other baptifm but this. 

H Thev 



iQ6 EON 

They fay, the Ploly Ghoil is nothing but a bare mc* 
tion infpired by God in the mind ; and he is not to be 
adored, 

Rofs's View of all Religions, p. z^S* 

EICET^, a denomination in the year 680, who af- 
firmed, that, in order to make prayer acceptable to God, 
it ihould be performed dancing. 

Dufrelhoy's Chronological Tables, vol. i. p. 213. 

ELCESAITES, a denomination in the fecond centu- 
ry ; from their prophet Elcefai. His fundamental doc- 
trine was, that Jefus Chrift, ,who was born from the be- 
ginning of the world, had appeared from time to time 

under divers bodies. 

Hiflory of Religion, vol. ivo [See Ekefaites.] 

ENCRATITES, or CONTINENTS, a name given 
to a fe£l in the fecond century, becaufe they condemned 
r'narriage, forbade the eating of flefii, or drinking of 
■c^ine, and rejected, with a fort of horror, all the com- 
forts and conveniences of life. Tatian, an AlTyrian, was 
the leader of this denomination. # He regarded matter 
as the fountain of all evil ; and therefore recommended, 
in a peculiar manner, the mortification of the body. He 
diftinguifhed the creator of the world from the Supreme 
Being ; denied the reality of Chriil's body ; and blend- 
ed the Chriflian religion with feveral other tenets of the 
Oriental philofophy. 

Moftieim's Eccleuaflical Hiftor/, vol. i. p. 180. 

ENERGICI, a denomination in the fixteenth centu- 
ry ; fo called, becaufe they held, the eucharift was the 
energy and virtue of Jefus Chrifl ; not his body, nor a 
reprefentation thereof. 

Hiflory qf Religion, vol. iv. [See Energici.] 

EONITES, a denomination in the twelfth century, 
followers of Eon de Etoile, a gentleman of Bretagne. 
Having heard it fung in the church, per cum qui ventu- 
rus eft judicare njivo^ et mortuos^ he concluded, that he 

was 



E P t 107 

Was the perfon, who was to judge both quick and dead, 
from the refemblance between the word Eu?n and his 
name. He was followed as a great prophet. Some^ 
times he walked with a great number of people ; fome- 
times he lived in folitude ; and appeared afterwards in 
greater fplendour than before. He ended his days in 
a miferable prifon, and left a confiderable number of 
followers, whom perfecution and death, in the mod 
dreadful forms, could not perfuade to abandon liis caufe, 

Moiheim's Ecclefiaftical Hiflory, vol. ii. p. 457,458. 
Broughton's Hiftoiicai Library, vol. i. p. 361. 

EOQUINIANS, a denomination in the fixteenth 
century ; fo called from one Eoquinus, their mailer, 
who taught, that Ch rift did not die for the wicked, but 
for the faithful only. 

Rofs's View of ail Religions, p. 234* 

EPISCOPALIANS. So called from tm and crx.Tccy. 
This appellation is given to thofe, who prefer the Epif- 
copal government to all others, and aflert, that Epifco* 
pacy was the conflitution of the primitive church. 

This denomination maintain, that bifnops, prefbyters^ 
and deacons, are three diftin£l fubordinate callings in 
God's church : That the bifhops have a fuperiority ovef 
the priefts, jure divirio^ atid directly from God. To 
prove this point, they allege, that, during our Saviour's 
flay upon earth, he had under him two diflind orders 
of minifters — the twelve and the feventy ; and after his 
afcenfion, immediately before which he had enlarged the 
powers of the eleven, we read of apoflles, prefbyters, 
and deacons, in the church : That the apoflolic, or 
higheft order, is defigned to be permanent, is evident 
from bifhops being inftituted by the apoftles themfelves, 
to fucceed them in great cities, as Timothy at Ephefus, 
Titus at Crete, &c. It appears, that Timothy and Ti- 
tus were fuperior to modern prefbyters, from the offices 
alligned them. Timothy was, by St. Paul, empowered 
to prefide over the prefbyters of Ephefus, to receive ac- 
cufations againft them, to exhort, to charge, and even to 

H 2 * rebuke 



io8 E U D 

rebuke them ; and Titus was, by the fame apollle^ left 
in Crete for the exprefs purpofe of fetting things in or- 
der, and ordaining prelby ters in every city. It is faid, 
in I fl Timothy, V. 19, Againji an elder receive not an 
accufatmi^ but before ojie or tzvo witneffes. Therefore, fay 
they, Timothy was a judge, prefbyters were brought be- 
fore him, and he was fuperior to them. 

[For an account of the extent of the Epifcopal church- 
es, fee Part 11. ] 

Neal's Hiftovy of the Puritans, vol. i. p. 494* 
Dr. Edwards' Remains, p. 229. 
Encyclopedia, vol. vi. p. 689, 692. 

ERASTIANS, fo called from Erallus, a German 
divine of the fifteenth century. The paftoral office, ac- 
cording to him, was only perfuafive, like a profeifor of 
fciences over his ftudents, without any power of the 
keys annexed. The Lord's fupper, and other ordinan- 
ces of the gofpek were to be free and open to all. The 
rninilLer might dilruade the vicious and unqualified from 
the communion, but might not refufe it, or inflicl any 
kind of cenfure ; the punifliment of all oifences, either 
of a civil or reHgious nature, being referred to the civil 
magillrate. 

Neiil's Hiflory of the Puritans, vol. i:i. p. 140. 

ETHNOPHRONES, Greek ; in EngliOi, Paganizers. 
So they called a feci in the eighth century, who, profelT- 
ing Chriftianity, joined thereto all the ceremonies of 
Paganifm, fuch as judicial aftrology, divinations of all 
kinds, &e. ; and who obferved all feafls, times, and fea- 
fons of the Gentiles. The word is compounded of the 
Greek tO^oc, tiation^ and cpfw, thought ox fentiment, 

Broughton's HifLorical i:abraFy. 

EUCHITES. [See Maifalians.J 

EUDOXIANS, a branch of the Arians in the fourth 
century ; fo called from Eudoxus, who, after the death 
of Arius, became head of the party. [See Arians.Q 

Hiftory of Religibn, vol. 4. [See Eudoxians.] 

EUNOMIANS. 



fe U T tog 

EUNOMIANS. [See Arlans.] 

EUSEBIANS, fo called from Eufeblus, bifhop of C^. 
farea, in Palefline, in the fourth century. He main- 
tained, that there was a certain difparity and fubordina- 
tion between the perfons of the Godhead. [See Arians.] 

Mofheim^s Ecclefiaflical Hiflory, vol. i. p. 291. 

EUSTATHI ANS, a denomination in the fourtii cen- 
tury ; fo called from Euftathius, a monk. He prohib- 
ited marriage, the ufe of wine and fledi, feafts of chari- 
ty, and other things of that nature. To thofe, who were 
joined in wedlock, he prefcribed immediate divorce ; 
imd obliged his followers to quit all they had, as incom- 
patible with the hopes of heaven. 

Mofhein>, ibid. p. 313. 

Bayley's Di<5lionary, vol. ii. [See Euftathians.] 

EUTUCHITES, a denomination in the third centu- 
ry ; fo called from the Greek ivrvxuy, which fignifies, to 
live without pain, or hi pJeafure, 

They held, that our fouls are placed in our bodies on- 
ly to honour the angels who created them ; and that we 
ought to rejoice equally in all events, becaufe to grieve 
would be to difhonour the angels, their creators. They 
alfo held, that Jefus Chrift was not the Son of God, but 
of an unknown God. 

Broughton's Hiftorical Library, vol. ii. p. 53^. 

EUTYCHIANS, a denomination in the fifth centu- 
ry ; fo called from Eutyches, abbot of a certain con- 
vent of monks at Conilantinople. 

They maintained, that there was only one nature in 
Jefus Chrift. The divine nature, according to thAi, 
had fo entirely fwallowed up the human, that the latter 
could not be diftinguifhed. So that Jefus Chrift was 
merely God, and had nothing of humanity but the ap- 
pearance. 

Barclay's Didlonary. [See Eutychians.] 
Mofheim's Ecclefiaflical Hiflory, vol. i. p. 413* 

FAMILISTS, 



no FAR 

FAMILISTS, a denomination, which appeared In Hol- 
land, about the year 1555-* They derive their 
origin from Henry Nicholas, a Weftphahan, who ftyled 
his followers, the Family of Love, He pretended, he had 
a commiHion to teach mankind ; and that there was 
Xio knowledge of Chrill, nor of the fcriptures, but in 
his family. 

To prove this point, he argued from ifl Cor. xiii. 5, 
9, I o, For we know but in part^ and we prophefy in part ; 
}ut wlyen that ivhich is perfect is come^ then that which is 
imperfe6l fidall he done away. Hence he inferred, that the 
doiS^rine of Chrift is imperfe<El, and a more perfect doc- 
trine fliould be revealed to the Family of Love, This de^ 
nomination alfo taught the following doctrines : 

I. That the effence of religion confaled in the feel- 
ings of divine love ; and that it was a matter of the 
moil perfect indifference, what opinions Chrillians en- 
tertained concerning the divine nature, provided their 
hearts burned with the pure and facred flame of piety 
^nd love. 

II. That the union of the foul with Chrifl: tranf- 
forms it into the effence of the Deity. 

III. That die letter of the fcripture is ufelefs ; and 
thofe facred books ought to be interpreted in an alle- 
gorical manner. 

IV. That it was lawful for them (if for their con^ 
venience) to fwear to an untruth, either before a magif- 
trate, or any other perfon, who was not of their fociety* 

Mofheim's Ecclefiaftical Hillory, vol. iv. p. i66's 
jBxoughtcn's Hlllorical Library, vo]. ii. p. 30. 
More's Myftery of Godlinefs, p. aj6. 
Leigh's Critica Sacra, p. 2^;^. 
g^ Pullilling of the Scriptures, vcl. I. p. 166. 

FARVONIANS, a branch of the Socinians ; {q call- 
ed from Staniflaus Farvonius, who flourilhed in the fix- 
teenth century. He aiferted, that Chrift had been en- 
gendered, or produced out of nothing, by the Suj^reme 
43eing, before the creation of this terreflrial globe ; and 
"^ warned 

* This denominatioii appeared in England about the year 1580, where, whe::j 
their fcunder was difcovered, their books were ordered to be pubiickiy burnt. 



P L A III 

warned his difciples againft paying religious worfblp to 
the Divine Spirit. [See Socinians.] 

Molheim's Eccle£aftical H:fi,ory, vol. iv. p. 301, scz. 

FIFTH MONARCHY-MEN, a denoTnlnatlon,which 
arofe in the feventeenth century. They derived their 
name from their maintaining, that there will be a fifth 
univerfal monarchy under the perfonal reign of King je- 
fus upon earth. In confequence of this tenet, they aim- 
ed at the fubverfion of all human government. 

Mofheinx, ibid. p. ^i-^y. 

FLACIANS, the followers of Matthias Flacias Illyri- 
■cus, who fiourifhed in the fixteenth century. He taught, 
that original fin is the very fub fiance of human nature ; 
and that the fall of man was an event, which extin- 
guifhed in the human mind every virtuous tendency, 
every noble faculty, and left nothing behind it but uni- 
verfal darknefs and corruption. 

Molheim, ibid. p. 43. 

FLAGELLANTS, a denomination, which fp rang up 
in Italy in the year 1260, and was thence propagated 
through almofl ail the countries of Europe. They de- 
rive their name from the Latin fiagello^ to whip. The 
fociety, that embraced this new difcipline, ran in multi- 
tudes, compofed of perfons of both fexes, and all ranks 
and ages, through the public ftreet9, with v/hips in their 
hands, lafhing their naked bodies with the moll afton- 
ifhing feverity, with a view to obtain the divine mercy for 
themfelves and others, by their voluntary mortification 
and penance. This fe£l made their appearance anew in 
the fourteenth century, and taught, among other things 
that flagellation was of equal virtue with baptifm a, 
the other facraments ; that the forgivenefs of all fins was 
to be obtained by it from God, without the merit of Je- 
fus Chrift ; that the old law of Chrid was foon to be 
abolifhed ; and that a new law, enjoining the baptilm of 
blood, to be adminiftered by whipping, was to be fub- 
flituted in its place. 

A new 



112 F R A 

A new denomination of Whippers arofe in tlie fif- 
teenth century, who rejected the facraments and every 
branch of external worfhip, and placed their only hopes 
of falvation in faith and fiagellation, 

Moftcim's Ecclefiafljcal Hiftory, vol. iii. p. 94, ao6, 277. 

FLANDRIANS. [See Mennonites.] 

FLORINIANS, a branch of the Valentinians, in the 
feccnd century ; fo called from Florinus, their leader. 
[See Valentinians. J 

Moflicim, ibid. vol. i. p. 1S9. 

FRATRES ALBATI, a name, which diflinguifhed a 
denomination in the fifteenth century. They owed 
their origin to a certain prieft, who defcended from the 
Alps, arrayed in a white garment, and accompanied 
with a prodigious number of both fexes, who, after the 
example of their chief, were alfo clothed in white linen. 
Hence they acquired the name Fratres Albati^ i. e. White 
Brethren, They went in a kind of procellion through 
feveral provinces, following a crofs, which their leader 
held erecled like a ftandard ; and by the flriking appear- 
ance of their fanclity and devotion, captivated to fuch a 
degree the minds of the people, that perfons of all ranks 
and orders flocked in crowds to augment their number. 
The new chief exhorted his followers to appeafe the an- 
ger of an incenfed Deity ; emaciated his body by vol- 
untary acls of mortification and penance ; endeavoured 
to perfuade the European nations to renew the war 
againft the Turks in Palefiine ; and pretended, that he 

fas favoured with divine vifions, which infhruded him 
the will and in the fecrets of Heaven. 

Mofiieim, ibid. vol. iii. p. 275. 

FRATRICELLI ; in Englifh, Little Brothers ; a de- 
nomination, which appeared in Italy about the year 
11298, and fpread all over Europe. Their origin is at- 
tributed by fome, to one Herman Pongilup, who pre- 
tended. 



f R I, 113 

tended, that ecclefiaflics ought to have no pofTcflion of 
their own. 

Brougliton's Hiflorical Library, vol. i. p. 417, 

FRENCH PROPHETS. They firft appeared in 
Dauphiny and Vivarais. In the year 1688, five or fix 
hundred Proteftants of both fexes gave themfelves out 
to be prophets, and infpired of the Holy Ghofl. They 
foon became fo numerous, that there were many thou- 
fnnds of them infpired.* They had ftrange fits, which 
came upon them with trembhngs and faintings, as in a 
fwoon, which made them ftretch out their arms and legs, 
and ftagger feveral times before they dropped down. 
They ftruck themfelves with their hands ; they fell on 
their backs, fhut their eyes, and heaved with their breafls. 
They remained a while in trances, and coming out of 
them "with twitchings, uttered all which came into their 
mouths. They faid, they faw the heavens open, the an- 
gels, paradife, and hell. Thofe, who were jufh on the 
point of receiving the fpirit of prophecy, dropped down, 
not only in the alfemblies, crying out mercy^ but in the 
fields, and in their ow^n houfes. The leall of their af- 
femblies made up four or five hundred, and fome of 
them amounted to even three or four thoufand perfons. 
When the Prophets had for a while been under agita- 
tions of body, they began to prophefy. The burden of 
their prophecies was. Amend your lives ; repent ye ; the 
end of alt things draws nigh. The hills rebounded with 
their loud cries for mercy, and with imprecations againft 
the priefts, the church, the pope, and againfl the anti- 
chriflian dominion, with predictions of the approach- 
ing fall of popery. All they faid, at thefe times, was 
heard and received with reverence and aw^e. 

In the year 1706, three or four of thefe Prophets 
came over into England, and brought their prophetic 
fpirit along with them ; which difcovered itfelf in the 
fame ways and m.anners, by ecftacies, and agitations, and 

infpirations. 

* They were people of all ages and ftxes, vvlthout fHftiniflion, though the 
greateft part of them were beys and girls, from fix or feven to twenty-five years 
of age. 



i!4 F R E 

infplrations under them, as it had done m France. And 
they propagated the hke fpirit to others ; fo that, before 
the year was out, there were two or three hundred of 
thefe Prophets in and about London, of both fexes, of 
all ages, men, women, and children ; and they had de- 
livered, under infpiration, four or five hundred prophetic 
warnings. 

The great thing they pretended by their fpirit, w^as, 
to give warning of the ?iear approach of the kingdom of 
God^ the happy times of the churchy the miiiennium Jiate, 
Their meiTage was, (and they were to proclaim it as her- 
alds to the Jews, and every nation under heaven, begin- 
ning iirfl at England) that the grand jubilee ; the ac- 
ceptable year of the Lord ; the accomplifhment of thofe 
numerous fcrlptures, concerning the new heavens and 
the nevj earth ; the kingdom of the MeJJlah ; the mar* 
riage of the Lamb ; thefirji refurrection^ or the new ye- 
riifalem defcending from above ^ were now even at the door : 
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 Spirit, be fent forth in great numbers 
to labour in the vinevard : That this miiTion of his fer- 
vants fhould be witneiled to, by figns and wonders from 
heaven, by a deluge of judgments on the wicked uni- 
verfally throughout the w^orld, as famine, peftilence, 
earthquakes, &;c. : That the exterminating angels fhall 
root out the tares, and there fhall remain upon earth 
only good corn : and the v/orks of men being thrown 
down, there fhall be but one Lord, one faith, one heart, 
and one voice, among mankind. They declared, that 
all the great things they fpoke of, would be manifefl 
over the whole earth within the term of three years. 

Thefe Prophets alfo pretended to the gift of langua- 
ges ; of dii'cerning the fecrets of the heart ; the gift of 
miniflration of the fame fpirit to others, by the laying 
on of hands ; and the gift of healing. 

To prove they were really infpired by the Holy Ghoft, 
they alleged the complete joy and fatisfaftion they ex- 
perienced ; 



G N O 115 

perienced ; the fpirit of prayer, which was poured forth 
upon them ; and the anfwer of their prayers by God. 

Chauiicy's Works, vol. iii. p. 2, 3, 4» 10, 11, 25, a8, 3X> 37> 3^» 29^ 



GAIANIT^, a denomination, which fprang from 
the Eutychians. They derive their name from 
Gaian, a bifhop of Alexandria, in the fixth century, who 
denied, that Jefus Chrift, after the hypoflatical union, 
was fubject to any of the infirmities of human nature. 

Hiftory of Religion, vol. iv. [See Gaianitx.] 

GAZARES, a denomination, which appeared about 
the year 1 1 97, at Gazare, a town of Dalmatia. They 
held ahnofl the fame opinions with the Albigenfes ; but 
their diftinguifhing tenet was, that no human power had 
a right to fentence men to death for any crime whatever. 

Broughton's Hiilorical Library, vol. i. p. 59S, 

GEORGIANS. [See Iberians.] 

GNOSIMACHI, a name, which diflinguifhed thofe 
in the feventh century, who were profeffed enemies to 
the Gnqfis, i. e. the ftudied knowledge or fcience of 
Chriftianity ; which they reiled wholly on good works, 
calling it an ufelefs labour to feek for knowledge in the 
fcripture. In fhort, they contended for the practice of 
morality in all fimplicity ; and blamed thofe, who aimed 
at improving and perfecting it by a deeper knowledge 
and infight into the doctrines and myfleries of religion. 
The Gnofimachi were the very reverfe of the Gnoflics, 
[See Gnollics.] 

Broughtofi, ibid. p. 599. 

GNOSTICS. This denomination fprang up in the 
firft century. Several of the difciples of Simon Magus 
held the principles of his philofophy, together with the 
profellion of Chriftianity, and were diftinguiflied by the 
appellation of Gnoftics, from their boafting of being able 

to 



ii6 G N O 

to redore mnnkind to the knowledge, jyQ}7K, of the Su»- 
preme Being, which had been loft in the world. This 
party was not confpicuous for its numbers or reputation 
before the time of Adrian.* It derives its origin from 
the Oriental philofophy. The do&ine of a foul, dif- 
tinft from the body, which had pre-exifled in an angelic 
ftate, and was, for fome offence committed in that flate, 
degraded, and confined to the body as a punifhm^nt, 
had been the great dodrine of the eaflern fages from 
time immemorial. Not being able to conceive how evil 
in fo great an extent could be fubfervient to good, they 
fuppofed, that good and evil have different origins. So 
mixed a fylfem as this is, they therefore thought to be 
unworthy of infinite wifdom and goodnefs. They look- 
ed upon matter a-s the fource of all evil, and argued in 
this manner t There are many evils in this world, and 
men feem impelled by a natural inflincl to the pra^lice 
of thofe things, which reafon condemns ; but that Eter- 
nal Mind, from which all fpirits derive their exiflence, 
mufi be inacceffible to all kinds of evil, and alfo of a 
moil perfe6t and beneficent nature. Therefore, the ori- 
gin of thofe evils, with which the univerfe abounds, 
muff be fought fomewhere elfe, than in the Deity. It 
cannot refide in him, who is all perfection : therefore, it 
mufl be without him. Now there is nothing without 
or beyond the Deity, but matter : therefore, matter is the 
centre an^i fource of all evil, and of all vice. Having tak- 
en for granted thefe principles, they proceeded further, 
and affirmed, that matter w^as eternal, and derived its 
prefent form, not from the will of the Supreme God, 
but from the creating power of fome inferior intelli- 
gence, to whom the world and its inhabitants owed their 
exiflence. As a proof of their affertion, they alleged, that 
it was incredible that the Supreme Deity, perfedly good, 
and infinitely removed from all evil, fhould either cre- 
ate or modify matter, which is eflentially malignant and 
corrupt ; or beflow upon it, in any degree, the riches 
of his wifdom and liberality. In 

* Under the general appellation of Gnoftics, are comprehended all thofe, who, 
ia the firft ages of Chriftianity, bl^dcd the Oriental philofophy with the doc- 
trines of the gofpel. 



G N O 117 

In their fyilem it was generally fuppofed, that all in- 
telligences had only one fource, viz. the Divine Mind. 
And to help out the dodrine concerning the origin of 
evil, it was imagined, that, though the Divine Being him- 
felf was effentially and perfedly good, thofe intelligen- 
ces, or fpirits, who were derived from him, and efpe- 
daily thofe, who were derived from them, were capable 
of depravation. It was further imagined, that the de- 
rivation of thofe inferior intelligent beings from the Su- 
preme, was, by a kind of effliux or emanation, a part of 
the fubflance, being detached from the reii:, but capable 
of being abforbed into it again.* To thofe intelligen- 
ces, derived mediately or immediately from the Divine 
Mind, the author of this fyflem did not fcruple to give 
the name of gods, thinking fome of them capable of a 
power of modifying matter. 

The Oriental fages expelled the arrival of an extra- 
ordinary meffenger of the Mod High upon earth ; a 
meffenger, invefted with a divine authority ; endowed 
with the moft eminent fan6lity and wifdom ; and pe- 
culiarly appointed to enlighten with the knowledge of 
the Supreme Being, the darkened minds of mif^rable 
mortals, and to deliver them from the chains of the ty- 
rants and ufurpers of this world. When, therefore, fome 
of thefe philofophers perceived, that Chrift and his fol- 
lowers wrought miracles of the moft amazing kind, and 
alfo of the moft falutary nature to mankind, they wei^ 
eafily induced to conned their fundamental dodrines 
with Chriftianity, by fuppofmg him the great meffenger 
expeded from above, to deliver men from the power of 
the maHgnant genii, or fpirits, to wham, according to 
their dodrine, the world was fubjeded ; and to free their 
fouls from the dominion of corrupt m.atter. But though 
they confidered him as the Son of the Supreme God, fent 

from 

* The great boaft of the Gnoftics, was their doftrlne concerning the dcriva-*, 
tion of various intelligences from the Supreme Mind, which they thought to be 
done by emanation or efflux: and as thofe were equally capable of producing 
other intelligences in the fame manner, and fome of them were male, and others 
female, there was room for endlefs combinations of them. It is fuppofed, t};at 
the apoftle Paul, when he cenfures cndlefs genealogies and fables, has references 
to the philofophy of the Gnoftics. 



nS G N O 

from the pleroma, or habitation of the everlafting Father ^ 
they deny his divinity, looking upon him as inferior to 
the Father. They rejeded his humanity, upon the fup^ 
pofition, that every thing concrete and corporeal, is in it- 
felf efTentially and intrinfically evil. lience the greateft 
part of the Gnoflics denied, that Chriil was clothed with 
a real body, or that he fufFered really for the fake of 
mankind, the pains and forrows, which he is faid to have 
endured in the facred hillory. They maintained, that 
he came to mortals with no other view, than to deprive 
the tyrants of this world of their influence upon virtuous 
and heaven-born fouls ; and deltroying the empire of thefe 
wicked fpirits, to teach mankind how they might fepa* 
rate the divine mind from the impure body, and ren- 
der the former worthy of being united to the Father of 
fpirits* 

Their perfuafion, that evil refided in tnatterj tender-^ 
ed them unfavourable to wedlock ; and led them to hold 
the dodrine of the refurredtion of the body in great con- 
tempt. They confidered it as a mere clog to the im* 
mortal foul ; and fuppofed, that nothing was meant by 
it, but either a moral change in the minds of men, which 
took place before they died ; or that it fignified the af* 
cent of the foul to its proper abode in the fuperior re- 
gions, when it was diiengaged from its earthly incum- 
brance. The notion, which this denomination enter- 
tained, that the nialevolent genii prefided in nature, and 
that from them proceed all difeafes and calamities, wars 
and defolations, induced them to apply themfelves to the 
itudy of magic, to weaken the powers, or fufpend the 
influences, of thefe malignant agents. 

The Gnoflic dodrine concerning the creation of the 
•world, by one or more inferior beings of an evil, or at 
leaft of an imperfect nature, led them to deny the divine 
authoritv of the books of the Old Tellament : and v^^hen 
they were challenged to produce authorities for their 
dodrines, fome referred to the writings of Abraham, 
Zoroaller, Chrifl, and his apoftles. Others boafted of 
their having drawn their opinions from fecret doctrines 

of 



G N O 119 

■of Chrift. Others, that they had arrived to thefe de- 
grees of wifdom by an innate vigour of mind. Others, 
that they were in(tru6led by Theudas, a difciple of St. 
Paul ; and by Matthias, one of the friends of our Lord, 

As the Gnoftics were philofophic and fpeculative peo- 
ple, and alFe£i:ed refinement, they did not make much 
account of pubhc worfhip*, or of pofitive inilitutions of 
any kind. They are faid not to have had any order iii 
their churches. 

As many of this denomination thought, that Chrift 
had not any real body, and therefore, had not any prop- 
er flefh and blood, it feems, on this, account, when they 
ufed to celebrate the eucharifl, they did not make any 
ufe of wine, which reprefents the blood of Chrift, but 
of water only. 

We have fewer accounts of what they thought of did 
with refpect to baptifm ; but it feems, that fome of them 
at leaft difufed it. And it is faid, that fome abftained 
from the eucharifl:, and from prayer. 

The greatell part of this denomination adopted rules 
of life, which were full of aufterity, recommending a 
flrid and rigorous abftinence, and prefcribed the moil 
fevere bodily mortifications, from a notion, that they had 
a happy influence in purifying and enlarging the mind, 
and in difpofing it for the contemplation of celeftial 
things. That fome of the Gnoftics, in confequence of 
making no account of the body, might think, that there 
was neither good nor evil in any thing relating to it, 
and therefore fuppofe themfelves at liberty to indulge in 
any fenfual exceifes, is not impoffible ; though it is more 
probable, that every thing of this nature would be 
greatly exaggerated by the enemies of this denomi- 
nation.* 

The Egyptian Gnoftics are diftinguiftied from the 
Afiatic, by the following difterence in their religious 
fyftem. 

L That, befides the exiftence of a Deity, they main- 
tained that alfo of an eternal matter, endued with life 

and 

* See Lardner's Work's, vol. ix. ; in which he fhews, that ths opinions of r:oii 
aaeient fc45t8 have been jrdfrcprefenteci. 



I20 G R E 

and motion : yet they did not acknowledge an eternal 
priiiciple of darknefs, or the evil principle of the Perfians. 

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

III. They attributed to Chrifl a real, not an imagi- 
nary body. 

IV. Their difcipline, with refpe6l to life and manners, 
was much lefs fevere than that of the Afiatic fed:. 

Both thefe branches of the Gnoflics were fubdivided 
into various denominations. [See Antitaftes, Afco- 
drutes, Bardefanifles, Bafilidians, Bogomiles, Carpocra- 
tians, Cerdonians, Cerinthians, Marcofians, Ophites, 
Saturnians, Simonians, and Valentinians.J 

Mofheim's Ecclefiaftical Hlftory, vol. i. p. 69, 70, 107, loS, IC9. 
Prleftley's EcclefiaiHcal Hiftory, vol. i, p. 51, 183, 18 J, 186. " 
Hiilory of Early Opinions, vol. i. p. lao. 
Perciviirii Diirertations. 

GORTONIANS, a denomination, which fprang from 
the Antinomians, and made great difturbance in New- 
England, in the year 1643. Samuel Gorton was the 
leader of this denomination. He was charged Vv^ith 
maintaining the fentiments of the Antinomians, and 
Familifts. 

Hutchinfon's Hiflory, vol. i. p. 117. 

GREEK CHURCH. In the eighth century there 
arofe a difference between the eailern and weftern 
churches, which w^as carried on with great vehemence 
during the ninth century ; and in the eleventh century, 
a total feparation took place. At that time, the patri- 
arch Michael Cerularius, who was defirous to be freed 
from the Papal authority, publilhed an invedive againil 
the Latin Church, and accufed its members of maintain- 
ing various errors. Pope Leo IX. retorted the charge, 
and fent legates from Rome to Conftantinople. The 

t Greek 



• G R E 



121 



Greek patriarch refufed to fee them ; upon which they 
excommunicated him and his adherents pubHckly in the' 
church of St. Sophia, A. D. 1054. The Greek patri- 
arch excommunicated thofe legates, with all their adhe- 
rents and followers, in a public council ; and procured 
an order of the emperor, for burning the acl of excom- 
munication, which they had pronounced againfl the 
Greeks. This rupture has never been healed ; and at 
this day, a very confiderable part of the world profefs- 
the rehgion of the Greek or Eaflern Church. 

The Nicene and Athanafian creeds are the fymbols 
of faith in this church. 

The principal points, which dillinguifh the Greek 
Church from the Latin, are as follow : 

I. They maintain, that the Holy Ghoft proceeds 
from the Father only, and not from the Father arid Son. 

II. They difown the authority of the pope ; and deny, 
that the Church of Rome is the true Catholic Church. *= 

III. They do not affed the charadler of infallibility. 

IV. They utterly difallow of works of fupereroga- 
tion, indulgencies, and difpenfations* 

V. They admit of prayers and fervices for the dead, 
as an ancient and pious cuftom ; and even pray for 
the remiflion of their fms ; but will not allow the doc- 
trine of purgatory, or determine any thing dogmatically, 
concerning the ftate of departed fouls. f 

VI. They fometimes defer the baptifm of their chil- 
dren till they are three, tour, five, or ten years of age.| 

VII. The chrifm, or baptifmal undion, immediately 
follows the immerfion of baptifm. The pried anoints 

•the^erfon baptized, in the principal parts of the body, 

with 

* The Eaftern Church attach no Idea of perfonal fan^ity or infallibility to the 
patriarch of Conftantinople, their fuprtme head, although he bears the ftyle of 
the thirteenth apoftle. 

t The Greeks, and all the eaftern nations, in general, are of opinion, that de- 
parted fouls will not be immediately and perfedlly happy ; and the firft paradile 
will be a ftate of repofe, and the next, of eternal felicity. 

t This is the cuftom of the Georgians, who are a part of the Greek Church. 
The Greeks perform baptifm, by dipping the perfon three times under water dii- 
tintlly, in the name of the Father, Son, and Holy Ghoft. 

I 



122 



G R E • 



with an ointment, confecrated with many curious cir- 
cumllances, for that purpofe, by a bifliop. This chrifm 
is called the un£lion v/ith ointment. Extreme unclion is 
called the confecration with holy oil. This chrifm is a 
myflery peculiar to the Greek communion, and holds 
the place of confirmation in the Roman. It is fiyled, 
T ha fed of the gft of the Holy Ghoji. 

VIII. They infift, that the facrament of the Lord's 
fupper ought to be adminiflered in both kinds :* and 
they give the facrament to children, immediately after 
baptifm. 

IX. t They exclude confirmation and extreme unc- 
tion out of the feven facraments. 

X. They deny auricular confefFion to be a divine 
precept, and fay, it is only a pofitive inftitution of the 
church. ConfefFion and abfolution conditute this myf- 
tery | in the Greek Church, in which penance does not 
make a neceffary part. 

XL They do not pay any religious homage to the 
eucharifl. 

XII. They adminifter the communion to the laity, 
both in ficknefs and health. 

XIII. They do not admit of any images in bafs-rc- 
lief, or emboiled work j but ufe painting and fculpturc 
in filver. 

XIV. They permit their fecular clergy to marry once, 

but 

* The napkin, which is fpread upon the holy table, niuft be* confecrated by a 
bifhop, and have foine fmall particles of the relics of a martyr mixed in the web ; 
without which the eucuarifl cannot be adminiftered. 

f The lafl facrament of the Greek Church is that of the holy oil, or euchalalon^ 
which is not confined to perfons in the lafl extremity, like the extreme umftion of 
the Roman Church ; but is adminiftered, if required, to devout perfons, upon the 
flighteft malady. Seven priefts are required to adminifter this facrament regu- 
larly ; and it cannot be adminiftered at all, by lefs than three, i^fter the oil is 
folemnly confecrated, each prieft, in his turn, anoints the lick perfon, and pray% 
for his recovery. 

% Sacraments are called myfteries In the Greek Church. By the Greeks, a 
myftery is defined to be a ceremony, or ad, appointed by God, in which he giv- 
•th,or fignifieth his grace ; and of the feven, which they celebrate, four are to be 
received by all Chriftians, viz. baptifm, the baptifinal undion, the eucharift, and 
confeffion. None of the other are confidered as obligatory upon all. See Sup- 
plement to the Lncyclopedia, vol. i. p. 487; 



G R E 123 

but never twice, unlefs they renounce their function, and 
become laymen.* 

XV. They condemn all fourth marriages. 

The invocation of faints, and tranfubdantiation, are 
alike received by the Greek and Latin Churches. 

They obferve a number of holy-days ; and keep four 
fafts in the year more folemn than the reil, of which the 
faft in Lent, before Eafter, is the chief. 

The fervice of the Greek Church is too long and com- 
plicated, to be particularly defcribed in this work. The 
greatell part confifts in pfalms and hymns. 

Five orders of prieflhood belong to the Greek Church, 
viz. biHiops, priefls, deacons, fub-deacons, and readers, 
which lalt inchides fingers, &c> 

The epifcopal order is diftinguidied by the titles of 
metropolitan, archbifhops, and bifhops. 

The head of the Greek Church, the patriarch of Con- 
fiantinople, is eleded by twelve bifhof)S, who refide near- 
efl that famous capital ; but the right of confirming this 
h\ eledion belongs only to the Turkilh emperon The power 
* of this prelate is very extenfive* He not only calls tcun* 
oils, by his own authority, to decide controverfies, and di- 
rect the affairs of the church ; but, with the permifTioa 
of the emperor, he adminiflers juflice, and takes cogni- 
zance of civil cafes among the members of his commu- 
nion. The other patriarchs are of Jerufalem, Antioch, 
and Alexandria, who are nominated by the patriarch of 
Conflantinople* Befides the power of nominating the 
other three patriarchs, and all epifcopal dignitaries, the 
patriarch of Conftantinopie enjoys a mod extenfive ju- 
rifdiftion, comprifmg the churches of Anatolia, Greece, 
Wailachia, Moldavia, and the iflands of the Archipelago. 

For the adminiilr^tion of eccleiiaftical affairs, a fynod, 
• convened monthly, is compofed of the heads of the 
church refident in Conflantinople. 

In this affembly the patriarch of Conflantinople pre- 
fides with thofe of Antioch and Jerufalem, and twelve 
■archbifhops. 

I 2 In 

* Their regular, or monalHc clergy, are naver allowed to marry; 



124 G R E • 

In reg^a'J to difcipline and worlhlp, the Greek Church 
has the fame divifion of the clergy into, regular and fec- 
ular, the lame fpiritual jurifdidion of bifhops and their 
officials, the fame diflindion of ranks and offices, with 
the church of Rome. 

There is a branch of the Greek Church, that, though 
joined in communion of doctrine and worfhip with the 
patriarch of Conftantinople, refufe to receive his legatees, 
or to obey his edicts. This divifion is governed by its 
own laws and inflitutions, under the jurifdidion of 
fpiritual rulers, who are independent on all foreign au- 
thority. 

The Greek Church comprehends in its bofom a con- 
fiderable part of Greece, the Grecian ifles, Wallachia, 
Moldavia, Egypt, AbyiTinia, Nubia, Lydia, Arabia, 
Mefopotamia, Syria, Sihcia, and Paleftine ; Alexandria, 
Antioch, and Jcrufalem ; the whole of the Ruflian em- 
pire in Europe ; great part of Siberia in Afia j Aflracan, 
Cafan, and Georgia. [See Part II.] 

It is allerted by Dallaway, in his account of Conftan- 
tinople; ancient and modern, which was pubhfhed ia 
1797, that all orders of the Greek clergy, inferior to 
blfliops, are permitted to marry. Celibacy, and the af- 
fumption of monaftic habits, are indifpenfably requifite 
in thofe, who are candidates for the mitre. 

The riches of fonie of the Greek churches and mon- 
aft( ries, in jewels, particularly pearls, in plate, and in 
the hi^ bits of the clergy, are very great, and reckon- 
ed not much inferior to thofe in Roman Catholic 
countries. 

Dallaway's Hiflory of Gonftantinople, p. 378, 379. 

Ricaut's State of the Greek Church. 

King's Hiftory of the Greek Church, p. 11, 16, 17, ai, 13a, 134, 

Father Simons' Religion of the Eaftcrn Nations, p. 5, 6, 7, 8. 

Thevenot's Travels, p. 412. 

Broughton's Hiftorical Library, vol. 1. p. 145, 146, 147. 

Hiftory of Religion, vol. vi. p. aji, 253. 

Encyclopedia, vol. viii. p. 127. 



HATTEMISTS, 



H E L 



1^5 



HATTEMISTS, a Dutch denomination, which arofe 
in the feventeenth century. They derive their 
name from Pontium Van Hattem, a minifter in the prov- 
ince of Zealand. He interpreted the Calviniftic doctrine 
concerning abfohite decrees, fo as to deduce from it the 
fyflem of a fatal and uncontrollable necellity. Having 
laid down this principle to account for the origin of all 
events, he denied the diflerence between moral good 
and evil, and the corruption of human nature. 

Hence he concluded, that mankind were under no 
fort of obligation to correct their manners, to improve 
their minds, or to endeavour after a regular obedience 
to the divine laws : that the whole of religion confilled 
not in ading, but in fufFering ; and that all the precepts 
of Jefus Chrifl: are reducible to this fmgle one — that \vq 
bear, with cheerfulnefs and patience, the events that hap^ 
pen to us through the Divine Will, and make it our con- 
(lant and only iludy, to maintain a permanent tranquilli- 
ty of mind. 

This denomination alfo afErmed, that Chrifl: had not 
fatisfied the divine juftice, nor made an expiation for che 
fms of men by his death and fuiferings ; but had only 
fignified to us, by his mediation, that there was nothing 
in us that could oftend the Deity. They maintained, that 
this was Chrifl' s manner of juflifying his fervants, and 
prefenting them blamelefs before the tribunal of God.* 

They alfo taught, that God does not punilh men /or 
their fms, but by their fms. 

Mofheiin's Ecclefiaftical Hidory, vol. iy. p. S53y SS4* 

HELSAITES, a denomination, which arofe in the fec- 
ond century. They denied fom.e parts of the Did and 
New Teflament ; did not own St. Paul to be an apof- 
tle ; and thought it an indifferent thing, if, in perfecu- 
tion, they denied the faith in words. They received a 
certain book, which, they faid, came down from heaven^ 
and contained their doftrine. 

Athenian Oracle, vol. li. p. izS. 

HENRICIANS, 

* This opinion was -peculiar to the Hattcmills, and difliiigulfhcd them from 
the Verfchoriils. 



i26 HIE 

HENRICIANS5 a denomination in the twelfth centu- 
ry, founded by Henry, a monk. He rejeded the baptifm 
of infants ; cenfured, with feverity, the Hcentious man- 
ners of the clergy ; and treated the feflivals and cer@- 
jnonies of the church with the utmoft contempt. 

Moflielm's Ecclefiaftical Hiftory, vol. 11. p. 448, 

HERACLEONITES, a branch of th<^ Valentinians, 
in the fecond century. They derived their name from 
Heracleon, who maintained, that the world was not the 
immediate production of the Son of God ; but that he 
was only the occafional caufe of its being created by the 
Demiurgus. The Heracleonites denied the authority of 
the prophecies of the Old Teftament, maintaining, that 
they were mere ra,ndom founds in the air ; and that St. 
John the Baptifl was the only true voice, which directed 
to the MefTiah, 

Proughton's Hiflorical Library, vol. i. p. 484, 

HERMOGENIANS, a denomination, which arofe to- 
wards the clofe of the fecond century ; fo denominated 
from Hermogenes, a painter by profeflion. He regard- 
ed matter as the fountain of all evil, and could not per- 
fuade himfelf, that God had created it from nothing by 
an almighty act of his will. Therefore he maintained, 
that the w^orld, with whatever it contains, as alfo the 
fouls of men, and other fpirits, were formed by the Deity 
from an uncreated and eternal mafs of corrupt matter^ 

Mofh elm's Ecclefiaftical Hiftory, vol. L p. I90^ 

HERRENHUTTERS. [See Moravians.] 

HETEROUSIANS, a name given to one of the Ariau 
divifions. [See Arians.J 

HIERACITES, a denomination in the third century ; 
fo called from their leader Hieiax, a philofopher and 
magician of Egypt. Hierax maintained, that the prin- 
cipal objed of Chrifl's office and miniilry, was the pro^ 
jnulgation of a new law, more fevere and perfect than 

that 



HOP 



127 



that of Mofes. Hence he concluded, that the ufe of 
flefh, wine, wedlock, and of other thmgs agreeable to 
the out\vard fenfes, -which had been permitted under the 
Mofaic difperifation, was abfolutely prohibited and abro- 
gated by Chrift. 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 finiflied their victorious con- 
lli6l with the body and its lulls. He maintained alfo, 
that Melchlfedec vv^as the Holy Ghoft. His difciples 
taught, that the Word, or Son of God, was contained . 
in the Father, as a little velTel in a great one ; v/hence 
they had the name of Metangifmonites, from the Greek 
word fjnTccyyicr^iovot;^ which fignifics contained in a vefTel. 

Hierax alfo denied the dodrine of the refurredion of 
the body. 

Mofheim, ibid. p. 246. 

Broughton's Hiftorical Library, vol. i. p. 493, 

HOFFMANISTS, thofe, who efpoufed the fenti- 
ments of Daniel Hoffman, profeffor in the univerfity of 
Helmftadt, v\^ho, in the year 1598, taught, that the light 
of reafon, even as it appears in the writings of Platp and 
Ariftotle, is adverfe to religion ; and that the more the 
human underftanding is cultivated by philofophical fludy, 
the more perfectly is the enemy fupplied wdth weapons 
of defence. 

Enfield's Hiftory of Philofophy, vol. ii. p. 506. 

HOMOIAUSIANS, a name given to a branch of the 
Arians. [See Arians.] 

HOPKINSIANS, fo called from the Rev. Samuel 
Hopkins, D. D. paflor of the firfl Congregational 
church at Newport, -who, in his fermons and trads, 
has made feveral additions to the fentiments firfl ad- 
vanced by the celebrated Mr. Jonathan Edwards, late 
Prefident of New-Jerfey College.* r^i .^ 

* This c'.cnomir.ation fuppofe, that thif? eminent divine not only illuftrated and 
confirmed the main dodtrincs of Calviniim, but brought the whole fyllem to a 

greater 



I2S HOP 

The following is a fammary of the diilmguiniinjr 
tenets of this denomination, together with a few of the 
reafons, of which they make ufe, to fupport their fen- 
tinients : 

I. That all true virtue, or real hoHnefs, confiils in 
difinterefted benevolence. 

The objeO; of benevolence i^s univerfal being, includ- 
ing God, and all intelligent creatures. It wifhes and 
feeks the good of every individual, fo far as is confillent 
with the greatefl good of the whole, which is comprifed 
in the glory of God, and the perfection ?vnd happinefs 
of his kingdom. 

The law of God is the flraidard of all moral re£li- 
tude, or hohnefs.f This is reduced into love to God, 
and our neighbour as ourfelvcs ; and univerfal good- 
will comprehends all the love to God, our neighbour, 
and ourfelves, required in the divine law ; and there- 
fore muft be the whole of holy obedience. Let any fe- 
rious perfon think what are the particular branches of 
true piety ; when he has view^ed each one by itfelf, he 
will find, that difmterefted, friendly afFedion, is its dif- 
tinguiiliing charafteriftic. For inllance, all the holinefs 
in pious fear, which ciiflinguifhes it from the fear of the 
wicked, confifts in love. Again, holy gratitude is noth- 
ing but goodrwill to God and our neighbour, in which 
we ourfelves are included ; and correfpondent affeftion, 
excited by a view of the good-will and kindnefs of God. 

Univerfal good-will alio implies the whole of the duty 
we owe to our neighbour. For juftice, trulh, and faith- 
fulnefs, are comprifed in univerfal benevolence. So are 
temperance and chadity. For an undue indulgence of 
our appetites and pailions is contrary to benevolence, as 
tending to hurt luirfelves or others 5 and fo oppofite to 

the 

greater degree of coniTiftency nnd perfedion, than any, v.lio liad gone before him. 
And they profei's only to purine the fame delign, of ftill further perfe<fting the 
iiime lyllem. 

f, The law requires us to love God vrith ail our hearts, hecaufe he is the Lord, 
hecaufe he is juft fnch a heing as he is. On this account, primarily and antece- 
dently to all other confiderations, he is infinitely amiable ; and therefore, on this 
account, primarily and antecedently to ail other confiderations, he ©ught to appear 
infuiitcly aniiablc in our eyes. 



HOP 125 

the general good, and the divine command, in which all 
the crime of fuch indulgence confifts. In fhort, all vir- 
tue is nothing but benevolence aded out in its proper 
nature and perfeclion, or love to God and our neigh- 
bour, made perfect in all its genuine exercifes and ex- 
prellions. 

II. That all fm confiils in felfifhnefs. 

By this is meant, an interefled, felfifli affection, by 
which a perfon fets himfelf up as lupreme, and the only 
objedl: of regard ; and nothing is good or lovely, in his 
view, unlefs fuited to promote his own private interell-. 
This felf-love is, in its whole nature, and every degree of 
it, enmity againft God. It is not fubje6t to the law of 
God ; and is the only affection that can oppofe it. It 
is the foundation of all fpiritual blindnefs ; and there- 
fore the fource of all the open idolatry in the heathen 
"world, and falfe rehgion under the light of the gofpel. 
All this is agreeable to that fclf-love, which oppofes 
God's true character. Under the influence of this prin- 
ciple, men depart from truth, it being itfelf the greatefl 
practical He in nature ; as it fets up that, which is com- 
paratively nothing, above Univerfal Exiflence. Self-love 
is the fource of all profanenefs and impiety in the world ; 
and of all pride and ambition among men, which is 
nothing but felfiflinefs a(fted out in this particular w^ay. 
This is the foundation of all covetoufnefs and fenfuality ; 
as it blinds people's eyes, contracts their hearts, and fmks 
them down, fo that they look upon earthly enjoyments 
as the greatefl good. This is the fource of all falfehood, 
injufticc, and opprellion ; as it excites mankind, by undue 
methods, to invade the property of others. Self-love 
produces all the violent paffions, envy, wrath, clamour, 
and evil fpeaking : and every thing, contrary to the di- 
vine law, is briefly comprehended in this fruitful fource 
of all iniquity, felf-love. 

III. That there are no promifes of regenerating grace 
made to the doings of the unregenerate. 

For, as far as men a6t from felf-love, they a6t from a 
t)ad end. For thcfe, w^ho have no true love to God, 

really 



130 HOP 

really do no dut}^, when they attend on the externals of 
religion. And, as the unregenerate a£l: from a felfifh 
principle, they do nothing which is commanded. Their 
impenitent doings are wholly oppofed to repentance and 
converfion ; therefore not imphed in the command, to 
repent^ &c. So far from this, they are altogether dif- 
obedience to the command.* Hence it appears, that 
there are no promifes of falvation to the doings of the 
unregenerate. 

IV. That the impotency of finners, with refpe£t to 
believing in Chrifl:, is not natural, but moral. 

For it is a plain didate of common fenfe, that natural 
Lmpofribility excludes all blame. But an unwilling mind 
is univerfally confidered as a crime, and not as an excufe, 
and is the very thing wherein our wickednefs confifls. 
That the impotence of the fmner is owing to a difaffec- 
tion of heart, is evident from the promifes of the gofpel. 
When any object of good is propofed and promifed to 
us, upon afklng, it clearly evinces, that there can be no 
impotency in us, with refped to obtaining it, befide the 
difapprobation of the will \ and that inabihty, which con- 
fifls 

* The author of the Moral Dirjulfitions, wliile comparing Hopkinfian Cal- 
innifts with real Calvinifts, has this inference. 

It is evident, that Kopkinfian fentiment? are only the genuine, flouriihing, and 
fmitful branches of the Calviniftic tree. For the Hopldnfians plead, that there is 
no duty in the adlions of finners, becaufe they are totally depraved. As total de- 
pravity, therefore, is the great pillar in the Calviniftic theory, there is no more dif- 
ference between Calvinifts and Kopkinlians, than there is between a tree and its 
branches, or between firft principles and confequences. The broad foundation, 
■which fupports our ample fuperftrudlure, was long fmce deeply and firmly laid in 
the firft principles of Calvinilin. To fupport our theory, we need no firft princi- 
ples, except thofe, which Calvinifts have adopted and improved againft Pelagians 
and Arminians. [vSee Spring's .Moral Difquifitions, p. 40.] 

The Hopkinfians, liowever, v/ould wifti to be confidered as Calvinifts, only be- 
caufe they fuppofe, that the leading principles of that denomination are taugnt in 
Icripturc, and were believed by the firft Chriftians : and they fuppofe, that, when 
riie dodlrines of grace were attacked by Pelagius, in the fifth century, the cele- 
brated Auguftine, bifaop of Hippo, ftrenuoufly aflerted the depravity of human 
■ ^rure, fince the fall of the firft man ; the necefiity of a fpiritual interpofition of 
divine grace, to enable us to do any one good action ; and confequently, that 
none could obtain falvation, excepting thofe, whom God has thought fit to eledl, 
and upon whom he bcftows his grace. The whole of the earlieft reformers main- 
tainsd thefc opinions of Auguftine. They alTumed, under Luther, a more regular 
and fyftematic form, than they had formerly exhibited. But as the Lutherans af- 
terwards abandoned them, they are now known by the name of Calviniftic doc- 
ii"iRes. [Sec Encyclopedia, vol. sv. p. 469.] 



HOP 131 

fifls in difinclination, never renders any thing improperly 
the fubjecl of precept or command. 

V. That, in order to faith in Chrift, a fmner mufl ap- 
prove, in his heart, of the divine condu6l, even though 
God fliould cafl him off for ever ; which, however, nei- 
ther imphes love to mifery, nor hatred of happinefs.* 

For, if the law is good, death is due to thofe, who 
have broken it. The Judge of all the earth cannot but 
do right. It would bring everlafling reproach upon his 
government, to fpare us, confidered merely as in our- 
felves. When this is felt in our hearts, and not till 
then, we fhall be prepared to look to the free grace of 
God, through the redemption, which is in Chrift, and to 
exercife faith in his blood, who is fet forth to he a propU 
iiation to declare God^s righteoiifnefs^ that he might be jitji^ 
and yet he the jiiftifier of him .i %vho belie-veth in Jefus, 

VI. That the infinitely wife and holy God has ex- 
erted his omnipotent pov/er in fuch a manner, as he pur- 
pofed fhouid be followed, with the exiflence and entrance 
pf moral evil in the fyftem. 

For it mufl be admitted on all hands, that God has a 
perfect knowledge, forelight, and view of all poffible ex- 
iftences and events. If that fyftem and fcene of opera- 
tion, in which moral evil fhouid never have exiflence, 
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 fyflem, which is a6lually form- 
ed by the divine hand, and which was made for his pleaf- 

ure 

* As a particle of water is fmall, in compsrifon of a generous ftream, fo the 
jnan of humility feels fmall before the great family of his fellow-creatures. He 
values his foul ; but when he compares it to the great foul of mankind, he al- 
moft forgets and lofcs fight of it : for the governing principle of his heart, is to 
cftimate tilings according to their worth. When, therefore, he indulges a hum- 
ble comparifon with his Maker, he feels loft in the infinite fulnefs and brightntfs 
of divine love, as a ray of light is loft in the fun, and a particle of water in the 
ocean. It infpires him with the moft grateful feelings of heart, -that he has op- 
portunity to be in the hand of God, as clay in the hand of the potter : and as he 
confiders himfelf in this humble light, he fubmits the nature and fize of his future 
veflel entirely to God. As his pride is loft in the duft. he looks up with pleafure 
towards the throne of God, and rejoices with all hi. heart in the reditude of the 
divine adininiftration. 



132 ^ HOP 

ur* and glory, is yet not the fruit of wife contrivance 

and defien, 

VII. That the introdudion of fm, is, upon the whole, 
for the general good. 

For the wifdom and power of the Deity are difplayed 
in carrying on defigns of the greateft good : and the ex- 
iflcnce of moral evil has, undoubtedly, occafioned a 
more full, perfect, and glorious difcovery of the infinite 
perfeclions of the divine nature, than could otherwife 
have been made to the view of creatures. If the exten- 
five manifeflations of the pure and holy nature of God, 
and his infinite averfion to fm, and all his inherent perfec- 
tions, in their genuine fruits and effeds, is either itfelf 
the greateft good, or neceffarily contains it ; it muft ne- 
celfarily follow, that the introduction of fm is for the 
grcatelt good. 

VIII. That repentance is before faith in Chrift. 

By this is not intended, that repentance is before a 
fpeculative belief of the being and perfections of God, 
and of the perfon and character of Chrift ; but only, 
that true repentance is previous to a faving faith in 
Chrift, in which the believer is united to Chrift, and en- 
titled to the benefits of his mediation and atonement. 
That repentance is before faith in this fenfe, appears 
from feveral confiderations. 

I ft. As repentance and faith refped different objeds, 
fo they are diftincl exercifes of the heart ; and therefore, 
one not only may, but muft be, prior to the other. 

2d. There may be genuine repentance of fin, with- 
out faith in Chrift ; but there cannot be true faith in 
Chrift, without repentance of fm : and fmce repentance 
is nccelTary, in order to faith in Chrift, it muft neceffa- 
rily be prior to faith in Chrift. 

3d. John the Baptift, Chrift, and his apoftles, taught, 
that repentance is before faith. John cried. Repent^ for 
the kmgdo?n of heaven is at hand ; intending, that true 
repentance was neceffary in order to embrace the gofpel 
uf the kingdom, Chrift commanded, Repent ye^ and be-. 

Ikvs 



HOP ,33 

Ueve the go/pel. And Paul preached repentance to-ivani 
God^ and faith toward our Lord ye/us Chrift. 

IX. That though men became fmners by Adam, ac- 
cording to a divine conftitution, yet they have, and arc 
accountable for, no fms but perfonal. For, 

I ft. Adam's act, in eating the forbidden fruit, was 
not the act of his pofterity j therefore, they did not fm at 
the fame time he did. 

2d. The fmfulnefs of that a£t could not be transfer- 
red to them afterwards ; becaufe the fmfulnefs of an a6t 
can no more be transferred from one perfon to another, 
than an a£t itfelf. Therefore, 

3d. Adam's a£t, in eating the forbidden fruit, was 
not the caufe, but only the occafion, of his pofterity 's be- 
ing fmners. God was pleafed to make a conftitution, 
that, if Adam remained holy through his ftate of trial, 
his pofterity ftiould, in confequence of it, be holy too ; 
but if he fmned, his pofterity, in confequence of it, 
fhould be finners too. Adam fmned, and now God 
brings his pofterity into the world fmners. By Adam's 
fm, we are become fmners, not for it ; his fm being 
only the occafion^ not the caufe^ of our committing fms. 

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

I ft. Perfonal righteoufnefs can no more be transfer- 
red from one perfon to another, than perfonal fm. 

2d. If Chrift's perfonal righteoufnefs were transfer- 
red to believers, they would be as perfectly holy as 
Chrift, and fo ftand in no need of forgivenefs. But, 

3d. BeHevers are not confcious of having Chrift's 
perfonal righteoufnefs, but feel and bewail much in- 
dwelling fm and corruption. And, 

4th. The fcripture reprefents believers as receiving 
only the benefits of Chrift's righteoufnefs in juftilication, 
or their being pardoned and accepted for Chrift's righ- 
teoufnefs' fake. And this is the proper fcripture notion 
of imputation. Jonathan's righteoufnefs was imputed 

to 



134 HUT 

to Mephibofheth, v/hen David fhewed kindnefs to him 
for his father Jonathan's fake. 

The Hopkinfians warmly advocate the dodrine of the 
divine decrees, the doclrine of particular election, the 
do6lrine of total depravity, the doctrine of the fpecial 
influences of the Spirit of God in regeneration, the doc^ 
trine of juflificationby faith alone, the final perfeverance 
of the faints, and the conliflency betvi^een entire free- 
dom and abfolute dependence ; and therefore claim it 
as their juil due, fmce the world will make diftin^lions, 
to be called Hopkinfian Calvinifls* 

Hopkins on Holinefs, p. 7, 8, ii, lij 19, a6, 27, aS, 20i 

34, 171, 197, 20a. 
Edwards on the Will, p. 234, 289. 

Nature of True Virtue. 

Bellamy's True Religion Delineated, p 16. 

^ Dialogues between Theron and PauIInus, p. iZS* 

Weft's Eflays on Moral Agency, p. 170, 177, 181. 
Spring's >fature of Duty, p. 23. 
Moral Difquifitions, p. 40. 
Manufcript by the Rev. Dr. Emmons. 

HUSSITES, a denomination in Bohemia, fo called 
from John Hufs, one of their principal teachers, who, 
about the year 141 4, embraced and defended the opin- 
ions of WickHfF. [See Wickiiffites.^ 

Brandt's Hiflory of tlie Reformation, vol. ii. p< 18. 

HUTCHINSONIANS, fo called from the late John 
Hutchinfon, Efq. who was born in 1674. This labori- 
ous writer was a layman of Yorkfhire ; and being of a 
fludious turn, alTifted by a proper education, he made 
many valuable difcoveries in the philofophy of nature^ 
which he afterwards applied to theological difquifitions, 
and had the pleafure to find an exa6l conformity be- 
tween thofe two great conflituents of human knowledge. 
The number of thofe, who embrace his opinions, are 
numerous, but they have never formed themfelves into 
any diftindl church or focicty. 

It appears to be a leading fentiment of this denomi- 
nation, that all our ideas of divinity are formed from 
the ideas in nature : that nature is a flandard pidure, 

and 



HUT 



^3. 



and fcrlpture an application of the feveral parts 6f that 
pidure, to draw out to, as the greai things of God, in 
order to reform our mental conceptions.* 

To prove this point, the Hutchinfonians allege, that 
the fcriptures declare, The invifible things of God, from 
the formation of the world, are clearly fe en, being underjhod 
by the things, which are made, even his denial power and 
Godhead, Rom. i. 20. The heavens muji declare God*s 
righteoufnefs and truth, in the congregation of the faints, 
Pfalm Ixxxix. 5. And in fhort, the whole fyftem of 
nature, in one voice of analogy, declares and gives us 
ideas of his glory, and (hews us his handy work. 

We cannot have any ideas of invifible things, till they 
are pointed out to us by revelation. And as we cannot 
know them immediately, fuch as ihey'li're in themfeives, 
after the manner, in which we know fenfible objeds, 
they mufl be communicated to us by the mediation or 
fuch things as we already comprehend. For this reafon, 
the fcripture is foClnd to have a language of its own, 
which does not confifl of words, but of figns or figures, 
taken from vifible things : in confequence of which, the 
world, which we now fee, becomes a fort of commenta- 
ry on the mind of God, and explains the world, in 
which we believe. ^ 

The dodrines of the Chriflian faith are atteiled by the 
whole natural world. They are recorded in a language, 
which has never been confounded ; they are written in 
a text, which jfhall never be corrupted. ...■.» 

The Hutchinfonians maintain, that the great rayf^ery 
of the Trinity is conveyed to our under/landings by 
ideas of fenfe ; and that the created fubfrance of the 
air, or heaven, in its threefold agency of tire, light, and 
fpirit, is the enigma of the one effence, or one Jehovah 
in three perfons. The unity of effence is exhibited by- 
its unity of fubflance ; the trinity of perfons, by its 
trinity of conditions, fire, light, and fpirit. Thus the 

one 

* This Is the point, which Mr. Henry Lee endeavours to prove in his Sophron, 
•r Nature's Charaderiftics of the Truth. In a courfe of meditations on tbs fcencs 
of nature, he {hews their analogy to what, he fuppofes, are fcriptural truths- Sec 
alfo Jones* Ledures on the Figurative Language of Scripture. 



135 ' HUT 

one fubflance of the air, or heaven, In its three condi- 
tions, (hews the Unity in Trinity ; and its three condi- 
tions, in or of one fubilance, the Trinity in Unity. 

For, fay this denomination, if we confult the writings 
of the Old and New Teilament, we Ihall find the per- 
ons of the Deity reprefented under the names and 
characters of the three^ material agents, fire, Hght, and 
fpirit ; and their anions exprelTed by the adlions of thefe 
their emblems. 

The Father is called a confuming fire ; and his judicial 

proceedings are fpoken of in words, which denote the 

feveral actions of fire. See Deut. iv. 24, Jehovah is a 

confu?7iing Jire. Heb. xii. 29, Our God is a confuming 

Jire^ <i>c. 

The Son has the name of Light ; and his purifying ac- 
tions and offices are defcribed by words, which denote 
the actions and oiiices of light. He is the true lights 
ivhicb lighteth every man^ that cometh into the worlds John 
i. 9. See alio Mai. iv. 2, and a variety of other paiTages. 

The Comforter has the name of Spirit ; and his ani- 
mating and fuitaining offices are defcribed by words, for 
the adions and offices of the material fpirit. His actions, 
in the fpiritual economy, are agreeable to his type, in 
the natural economy, fuch as infpiring, impelling, driv- 
ing, leading. See Matt. iv. i, &c. 

The philofophic fyftem of the Hutchinfonians, is de- 
rived from the Hebrew fcriptures. The truth of it refts 
on thefe fuppofitions : 

I. That the Hebrew language was formed under di- 
vine infpiration, either all at once, or at different times, 
as occafions required ; and that the Divine Being had 
a view, in conftruCting it, to the various revelations, 
which he, in all fucceeding times, fhould make in that 
language : confequently, that its words mufl be the 
mofl proper and determinate to convey fuch truths, as 
the Deity, during the Old Teflament difpenfation, 
thought fit to make known to the fons of men. Far- 
ther than this, that the infpired penmen of thofe ages, 
at leafl, were under the guidance of Heaven, in the choice 

of 



HUT J37 

of words for recording what was revealed to them : 
therefore, that the Old Teftament, if the language is 
rightly underftood, is the moft determinate in its mean- 
ing, of any other book under heaven. 

II. That whatever is recorded in the Old Teftament 
is ftridly and literally true, allowing only for a few com- 
mon figures of rhetoric : That nothing contrary to 
truth, is accommodated to vulgar apprehenfions.* • 

In proof of this, the Hutchinfonians argue m this 
manner : 

The primary and ultimate defign of revelation is, in- 
deed, to teach men divinity ; but in fubferviency to that, 
geography, hiftory, and chronology, are occafionally in- 
troduced ; all which are allowed to be jiifl: and authentic. 
There are alfo innumerable references to things of na* 
ture, and defcriptions of them. If, then^ the former are 
juft, and to be depended on ; for the fame reafon, the 
latter ought to be efteemed philofophically true. Fur- 
ther, they think it not unworthy of God, that -he 
ihould make it a fecondary end of his revelation, to un- 
fold the fecrets of his works ; as the primary wa$ to 
make known the myfteries of his nature, and defig^s 
of his grace ; that men might thereby be led to admire 
and adore the wifdom and goodnefs, which the great 
Author of the univerfe has difplayed throughout all hh 
works. And as our minds are often referred to natural 
things for ideas of fpiritual truths, it is of great impor- 
tance, in order to conceive aright of divine matters, that 
our ideas of the natural things referred to, be flridly 
juft and true. 

Mr. Hutchinfon found, that the Hebrew fcriptures had 
fome capital words, which he thought had not been duly 
confidered and underftood, and which, he has endeavour- 
ed to prove, contain, in their radical meaning, the great- 

K eft: 

* Mr, Hutchinfon maintained, that the Hebrew fcriptures no where afcrlbe 
motion to the body of the fun, nor tixcdnefs to the earth ; that they defcribe the 
created fyftem to ht a. plenum without any ijutuum at all ; and rejcd: the afliftance 
of gravitation, attradion, or any fuch occult qualities, for performing the dated 
operations of nature, which are carried on by the mechanlfm of the heavens, in 
their threefold condition of fire, light, and fpirit, the material agents fct to work 
in the beginning. 



135 J A C 

efl and niofl comfortable truths. The cherubim^ he ex-- 
plains to be an hieroglyphic of divine confl;ru(5lion, or 
a facred image, to defcribe, as far as figures could go, the 
humanity united to Deity. And fo he treats of feveral 
other words of fmiilar import ; from all which he con- 
cluded, that the rites and ceremonies of the Jewifh dif- 
' penfation were fo many delineations of Chrifl, in what 
he was to be, to do, and to fufFer ; that the early Jews 
knew them to be types of his actions and fufferings, and 
by performing them as fuch, w^ere fo far Chriftians both 
in faith- and pradice. 

Hutchinfon's Works, vol. iii. p. lo, &:c. 

Spearman's Inquiry, p. 260, 264, 268, 273. 

Hodge's EliRu, p, 35. 

Lee's Sophron, vol. i. p. 31. vol. iii. p. 663. 

Jones* Ledures, p. 9, ig. 

Skinner's Ecclefiailical Hiftcry of Scotland, vol. ii. p. 673, 6/5. 

Sewal's rvlanufcript Le<Slure3i 

HYPSISTARII, (formed from i^t^/V, highejl) a de- 
nomination in the fourth century ; thus called from the 
profeflion they made of wor (hipping the moit high God. 

The doclrine of the Hypfiftarians was an afi'emblage 
of Paganifm, Judaifm, and Chriftianity. They adored 
the moil high God, with the Chriflians ; but they alfo 
revered fire and lamps, with the Pagans ; and obferved 
the Sabbath, and the diflindion of clean and unclean 
things, with the JewSr 

Encyclopedia, vol. ix. p. 48> 



JACOBITES, a denomination of Eallern Chrillians, 
in the fixth, and in the beginning of the feventh 
century ; fo denominated from Jacob Bardeus, or 
Zanzalus, a Syrian, and a difciple of Eutyches and 
Dyofcorusr 

His doctrines fpread in Afia and Africa to that degree, 
that the denomination of the Eutychians were fwallowed 
op by that of the Jacobites, which alfo comiprehended 
all the Monophyfites of the Eafl, i. e. fuch as acknowl- 
edged but one nature, and that human, in Jefus Chrifl ; 

by 



JAN 133 

by that, taking in thic Armenians and Abyfines. They 
denied three pcrfons m the Trinity ; and made the fign 
of the crofs with one linger, to intimate the onenefs of 
the Godhead. Before baptif;ii, they applied a hot iron 
to the foreheads of children, after they had circumcifed 
them ; founding that pradlice upon the words of John 
the Baptift, Matt. iii. 1 1 , He ivill baptize you with the 
Holy Ghoji^ and with fire. 

The Jacobites are of two fe£ls ; fome following the 
rites of the Latin Church, and others continuing fepa- 
rated from the Church of Rome. There is alfo a divif* 
ion among the latter, who have two rival patriarchs.' 

Encyclopedia, vol. ix. p. 52. 

Ba) ley's Didionary, vol. ii. [See Jacobites.] 

JANSENISTS, a denomination of Roman Catholics 
m France, which was formed in the year 1640. They 
follow the opinions of Janfenius, bifnop of Ypres, from 
whofe writings the following proportions are faid to have 
been extracted. 

L That there are divine precepts^ which good men, 
notwithdanding their defire to obferve. them, are, nev- 
erthelefs, abfolutely unable to obey : nor has God giv- 
en them that meafure of grace, which \t efientially necef* 
fary to render them capable of fuch obedience. 

IL That no perfon, in this corrupt ftate of nature^ 
can refid the influence of divine grace, when it operates 
upon the mind* 

IlL That, in order to render human affions merito- 
rious, it is not requifite, that they be exempt from necef- 
fity, but that they be free from conilraint. 

IV. That the Semi-Pelagians err greatly in maintain- 
ing, that the human will is endowed with the power of 
either receiving or refilling the aids and influences of 
preventing grace* 

V. That whoever affirms, that Jefus Chrifl: made e:?r- 
piation, by his fufferlngs and death, for the fms of all 
mankind, is a Semi-Pelagian.* ^I^j^- 

* Pope Innocent X. at the entreaty of the Jefuits, condemned the propofitions 
•f Janfeniu". 



i4^o J E S 

This denomination were alfo diflinguiflied from many 
of the Roman Catholics, by their mantaining, that the 
holy fcriptures and public liturgies fhouid be offered to 
the perufal of the people, in their mother tongue. And 
they look upon it, as a matter of the higheft moment, to 
perfuade all Chriitians, that true piety does not confift 
in the performance of external ads of devotion, but in 
inward holinefs and divine love. 

Mofheim's Ecclefiaflical Hiftory, vol. Iv. p. 373, 379. 

IBERIANS, a denomination of Eaflern Chriflians, 
which derive their name from Iberia, a province of Afia, 
now called G eorgia : hence they are alfo called Gcoj-gians. 

Their tenets are faid to be the fame Vvith thofe of the 
Greek Church. [See Greek Church.] 

Father Simon's Hiftory of the Eaflern Chriflians, p. 64, 65, 

JESUITS, a famous religious order in the Romifli 
church, efbbliflied in. the year 1540, under the name of 
the Company of Jefus. 

Ignio, or Ignatius Loyola, a Spanifh gentleman of il- 
luftrious rank, was the founder of this order, which has 
made a moll rapid and aflonifhing progrefs through the 
\vorld. 

The do£l:rinal points, which are afcribed to the Jefuits, 
In diftindion from many others of the Roman commu- 
nion, are as follow.* 

I. This order maintain, that the pope Is Infallible ; 
that he is the only vifible fource of that univerfal and 
unhmited power, which Chrift has granted to the 
church : that all bifliops and fubordlnate rulers derive 
from him alone, the authority and jurifdidion, with which 
they are invefted ; and that he alone is the fupreme law- 
giver of that facred community ; a law-giver, whofe 
edids and commands it is, in the highefl degree, crimi-» 
nal to oppofe, or difobey. 

II. They 

* This is the reprefentation, which is given by the adverfaries of this order. 
The Compiler of this work had not an opportunity to fee any of the Jefuita' 
■^wn writings. 



J E S 141 

II. They comprehend within the limits of the church, 

not only many, who live feparate from the communion 

of Rome, but even extend the inheritance of eternal 

falvation to nations, that have not the leaft knowledge of 
... . ^ 

the Chriftian religion, or of its Divine Author ; and 
confider as true members of the church, open tranfgref- 
fors, who profefs its dodrines. 

III. The Jefuits maintain, that human nature is far 
from being deprived of all power of doing good : that 
the fuccours of grace are adminiflered to all mankind, 
in a meafure fufficient to lead them to eternal life and 
falvation : that the operations of grace offer no violence 
to the faculties and powers of nature, and therefore may 
be refifled : and that God, from all eternity, has ap- 
jpointed everlafting rewards and punifhments, as the por- 
tion of men in a future world, not by anabfolute, arbi- 
trary, and unconditional decree, but in confequence of 
that divine and unhmited prefcience, by w^hich he fore- 
faw the adions, merits, and chara<5ters, of every indi- 
vidual. 

IV. They reprefent it, as a matter of perfect Indiffer* 
ence, from what motives men obey the laws of God, pro- 
vided thefe laws are really obeyed ; and maintain, that 
the fervice of thofe, who obey from the fear of punifh- 
ment, is as agreeable to the Deity, as thofe adions, which 
proceed from a principle of love to him and his laws. 

V. They maintain, that the facraments have in them- 
felves an inftrumental and efficient power ; by virtue of 
which, they work in the foul (independently on its pre- 
vious preparation or propenlities) a difpofition to receive 
the divine grace. 

VI. The Jefuits recommend a devout ignorance to 
fuch, as fubmit to their diredion, and think a Chriflian 
Tufficiently inftruded, when he has learned to yield a 
blind and unlimited obedience to the orders of the 
church. 

The following maxims are faid to be extracted from 
the moral writings of this order : 

I. That 



J4^ > J E S 

I. That perfons truly wicked, and void of the love 
of God, may expecl to obtain eternal life in heaven, pro- 
vided, that they be impreffed with a fear of the divine an^ 
ger, and avoid all heinous and enormous crimes, through 
the dread of future punifhment. 

II. That thofe perfons may tranfgrefs with fafety, 
who have a probable reafon for tranfgrefTmg, i. e. any 
piaufible argument or authority in favour of the fm they 
are inclined to commit. 

III. That actions intrinfically evil, and direclly conr 
trary to the divine law, may be innocently performed by 
thofe, who have fo much power over their own minds, 
as to join, even ideally, a good end to this wicked adion, 

IV. That philofophical fm* is of a very light and 
trivial nature, and does not deferve the pains of hell. 

V. That the tranlgrelTions co.mmitted by a perfon, 
blinded by the fedudions of tumultuous pallions, and 
deflitute of all fenfe and impreifion of religion, however 
detellable and heinous they may be in tbemfelvcs, are 
not imputable to the tranfgrefTor before the tribunal of 
God ; and that fuch tranfg-reilions may be often "as in- 
voluntary, as the actions of a madman. 

VI. That the pprfon, who takes an oath, or enters in-^ 
to a contract, may, to elude the force of the one, and 
obligation of the other, add to the form of the words 
that exprefs them, certain mental additions and tacit ref- 
er vatioiis. ' 

This entire fociety is compofed of four forts of mem- 
bers, viz. novices, fcholars, fpiritual and temporal coad-^ 
jators, and profeiTed members. Befide the three ordi- 
nary vows of poverty, chaflity, and obedience, which 
are comrnoi; tQ all the m.onaflic tribes, the profelfed 
m.embers are obliged to take a fourth, by w^hich they 
folemnly bind themfelves to go, wi'thout deliberation or 
delay, wherever the pope fliall think fit to fend them. 
They are governed by a general, who has four allift- 

ants. 

* By philofophical fin, the Jefuits ineim, an aclion contrary to the dl<51:ates of 
nature and right reafon, which is done by a pcrfon, who is either abfolutely ig- 
;iprant of God, or docs not think of him during the time this adion is committed^ 



ILL 143 

-snts. The inferiors of this order are required to con- 
fider their chief as infallible, entirely to renounce their 
'own will in all things, and abandon themfelves bUndly 
to his conducl.* 

M:flicim*s Ecclefiaftlcdl Hiftorr, vol. iii. p, 465, 

470. vol. iv. p. 354, J5J, &c. 
Kiftory of Don Ignatius. 
Broughron's Hillorical Library, vol. i. p. 51 Z. 
Critical Review, vol. Iv. p. 309. 

ILLUMINATI, i. e. the Enlightened, a denomination, 
which appeared in Spain, about the year 1575- They 
were charged with maintaining, that mental prayer and 
contemplation had fo intimately united them to God, 
that they were arrived to fuch a ftate of perfection, as to 
Hand in no need of good works, or the facraments of 
the church ; and tliat they might commit the groflell 
crimes without fin. 

After the fuppreflion of the Illuminati in Spain, there 
appeared a denomination in France, which took the fame 
name. They maintained, that one Anthony Buckuet, a 
friar, had a fyftem of belief and pradice revealed to him, 
which exceeded every thing Chriilianity had yet been ac- 
quainted with : that, by this method, perfons might, in a 
fhort time, arrive at the fame degrees of perfedion and 
glory, to which the faints and the bleifed Virgin have 
attained ; and this improvement might be carried on, till 
our anions 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 were well mean- 
ing men, but knew nothing of devotion ; that the whole 
church lay in darknefs and unbelief; that every one 
was at liberty to follow the fuggeflions of his confcience ; 
that God regarded nothing but himfelf ; and that, withia 
ten years, their dodrine would be received all over the 

world : 

* It is enjoined upon the Jefults, that they fhould ufe nothing, nor frequent 
any thing, long enough to be attached to it ; that their beds ihould not ftand a 
week together in one part of their cells ; that even their books of prayer fhould 
3je frequently clnnged, left the mind become occupied by other affedlions thaa 
ibofe, with "which they wUli it to be filled. ^ 



144 I N D 

world ; then there would be no more occafion for priefls, 
monks, and other fiich religious diilindions. 

Broughton's Hiftgrical Library, vol. i. p. ^22, 524. 

INDEPENDENTS, a denomination of Proteflants In 
England and Holland, They derive their name from 
their maintaining, that every particular congregation of 
Chriftians has an entire and complete power of jurif- 
diction over its members, to be exercifed by the elders 
of each church within itfelf, without being fubjed to the 
authority of bifliops, fynods, prefbyteries, or any ecclcfi- 
aftical alTembly compofed of the deputies from different 
churches. 

This denomination appeared in England in the year 
16 1 6. John Robinfon, a Norfolk divine, was confider- 
ed as their founder. He pofTefled fmcere piety, and no 
inconfiderable fnare of learning. Perceiving defeats in 
the denomination of theBrownifls, to which he belonged, 
he employed his zeal and diligence in correcting them, 
and in new modelling the fociety, in fuch a manner as to 
render it lefs odious to its adverfaries. 

The dodrine of the Independents was fmiilar to the 
Brownifts ; but they did not, like Brown, pour forth 
invectives againfl: the churches, which were governed by 
rules entirely different from theirs, nor pronounce them, 
on that account, unworthy the Chriflian name. On the 
contrary, though they confidered their own form of ec- 
clefiaftical government as of divine inflitution, and as 
originally introduced by the authority of the apoffies, 
nay, by the apollles themfelves ; yet they acknowledged, 
that true religion might flourifh in thofe communities, 
which were under the jurifdiClion of bi/hops, or the gov- 
ernment of fynods and prefbyteries. They were alfo 
much more attentive than the Browniffs, in keeping a 
regular mJuiftry in their communities ; for while the 
latter allowed promifcuouily all ranks and orders of men 
to teach in public, the Independents had, and ftill have, 
a certain number of minifters, chofen refpeftively by the 
congregations where they are fixed : nor is any perfon 

among 



1 N V 145 



among them permitted to fpeak in public, before he has 
fubmitted to a proper examination of his capacity and 
talents, and been approved of, by the heads of the con- 



gregation. 



In fupport of their fcheme of Congregational churches, 
this denomination obferve, that the word wx^a/a, which 
we tranllate churchy is always ufed in fcripture to fignify 
either a ftngle congregation^ or the place where a fmgle 
congregation meets. Thus that unlawful alfembly at 
Ephefus, brought together againfi: Paul by the craftfmen, 
is called a church, Ads xix. 29, 32, 41. The word, 
however, is generally applied to a more facred ufe ; but 
itili it fignifies either the holy aflembling, or the place 
in which it aifembles. The whole body of the difciples 
at Corinth, is called the churchy and fpoken of, as com- 
ing together into one place, ifl Cor. xiv. 23. The 
whole nation of Ifrael is indeed called a church, but it 
was no more than a fingle congregation ; for it had but 
one place of public worlhip, viz. firft, the tabernacle, and 
afterwards, the temple. The Catholic church of Chrift, 
his holy nation and kingdom, is likewife a fmgle congre- 
gation, having one place of worfliip, viz. heaven, where 
all the members alTemble by faith, and hold communion ; 
and in which they will, in fad, be one glorious alfembly. 
We find it called. The general affembly^ and church of the 
Jirji borny whofe names are written in heaven. 

The Independents allege, that the church of Corinth 
had an entire judicature within itfeif. For St. Paul thus 
addrefles them : Do not ye judge them^ which are within^ 
id: Cor. V. 12. So they were not dependent upon the 
apoitle to come to him for a fentence. 

Mofheim's Ecclefiaftical Hiflory, vol. iv. p. 5x6, 
Neal's Hiftory of the Puritans, vol. iii. p. 14a. 
Goodwin's Works, vol. iv. p, 71. 
Encj'clopedia, vol. ix. p. 170. 

* 

INVISIBLES, a name of diflindion, given to the dif- 
ciples of Ofiander, Flacius, lilyricus, Swenkfeld, &c. be- 
caufe they denied the perpetual vifibihty of the church. 

Collier's Hillorical DJ(5lionary. [See Invifib!es.3 

JOACHIMITES, 



1^0 J U D 

JOACIIIMITES, a denoininatlon, which appeared 
, about the coinmencement of the thirteenth century ; fo 
called from Joachim, abbot of Sora, in Calabria. 

He foretold the deftruclion of the church of Rome, 
and the promulgation of a new and more perfed gofpel, 
in the age of the Holy Ghoft, by a fet of poor and auf- 
tere minillers, 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 fucceed each other. The two imperfedt ages, 
viz. the age of the Old Teflament, which was that of 
the Father, and the age of the New, which was under 
the adniinillration of the Son, were, according to his pre- 
dictions, now pad, and the third age, even that of the 
Holy Ghofl, was at hand. 

Mollieim's jEcclefiaitical Hiflory, voi. iii. p. 66. 

ISBR ANIKI, a denomination, which appeared in Ruf- 
iia, about the year 1666, and alfumed this name, which 
fignifies the ??mltitude of the elcd. But they were called, 
by their adverfaries, Rolfkolfnika, or the /editions fadion. 
They profeiled a rigorous zeal for the letter of the holy 
fcriptures. 

They maintained, that there is no fubordination of 
rank among the faithful ; and that a Chriftian may kill 
himleif for the love of Chrifl. 

Moflicim, ibid. vol. iv. p. 406. 

JUDAFZING CHRISTIANS. The firft rife of this 
denomination is placed under the reign of Adrian. For 
when this emperor had, at length, razed Jerufalem, en- 
tirely deftroyed its very foundations, and enacted laws of 
the fevered kind, againfl the whole body of the Jewifh 
people, the greatefl part of the Chriflians, who lived in 
Faleftine, ro prevent their being confounded with the 
Jews, abandoned entirely the Mofaic rites, and chofe a 
bifliop, named Mark, a foreigner by nation, and an alien 
from the commonwealth of Ifrael. Thofe, who were 
iirongly attached to the Mofaic rites, feparated from 
their brethren, and founded at Pera, a country of Palef- 

tine, 



K N I 147 

fine, and In the neighbouring parts, particular affcmbiies, 
in which the law of Mofes maintained its primitive dig- 
nity, authority, and luflre. 

The body of Judaizing Chriflians, which fet Chrifl 
and Mofes upon an equal foot, in point of authority, 
were afterwards divided into two fe£ts, extremely differ- 
jent both ia their rites and in their opinions, and diflin- 
^uifhed by the names of Nazarenes and Ebionitcs. [See 
Ebionites and Nazarenes.] 

Molheim's Ecclefiaftical Hiftory, vol. i. p. 171. 



KEITHIANS, a party, which feparated from the 
Quakers, in Pennfylvania, in the year 1 69 1 . They 
were headed by the famous George Keith, from whom 
they derived their name. 

Thofe, who. perfifled in their feparation, after their 
leader defer ted them, praclifed baptifm, and received ihe 
iiord's fupper. 

This party were alfo called ^aker Baptijis, becaufe 
they retained the language, drefs, and manners of the 
iQuakers. 

Edwards' Hiilory of the American Baptifls, p. 55, 56, 57, 60* 

KNIPPERDOLINGS, a denomination in the fixteenth 
century ; fo called from Bertrand Knipperdoling, who 
taught, that the righteous, before the da.y of judgment, 
Ihall have a monarchy on earth, and the wicked be de- 
flroyed : That men are not juftihed by their faith in 
Chrifl Jefus ; That there is no original fin : That infants 
ought not to be baptized ; and immerfion is the only 
mode of baptifm : That every one has authority to 
preach, and adminifter the facraments : That men are 
not obliged to pay refpedl to magiflrates : That all things 
ought to be in common : and that it is lawful to marry 
many wives. 

. Chevrea's Hiftory of the World, vol. iii. p. 437, 

KTlSTOLATRiE, 



143 LAM 

KTISTOLATRiE, a branch of the MoiiophyfiteSy 
which maintained, that the body of Chrifl, before his 
refurredion, was corruptible. 

Molheim's Ecclcfiaftical Hiftory, vol. i. p. 471, 472,. 



LABBADISTS, a denomination, which arofe in the 
feventeenth century ; fo called from their founder, 
John Labbadie, a native of France, a man of no mean 
genius, and remarkable for a natural and mafculine elo- 
quence. He maintained, among other things, 

I. That God might, and did, on certain' occafions, 
deceive men. 

II. That the holy fcnpture was not fufficient to lead 
men to falvation,. without certain particular illuminations 
and revelations from the Holy Ghofl. 

III. That, in reading the fcripture, we ought to give 
lefs attention to the literal fenfe of the words, than to 
the inward fuggeftions of the Spirit : and that the effi- 
cacy of the word depended upon him that preached it. 

IV. That the faithful ought to have all thing's in 
common. 

V. That there is no fubordination, or diftindion, in 
the true church of Chrifl. 

VL That Chrill was to reign a thoufand years upon 
earth. 

VII. That the contemplative life is a Hate of grace 
and union with God, and the very height of perfed:ion. 

VIII. That the Chriftian, whofe mind is contented 
and calm, fees all things in God, enjoys the Deity, and 
is perfedly indifferent about every thing that pafles in 
the world. 

IX. That the Chriilian arrives at that happy ftate, by 
the exercife of a perfect felf-deniat, by mortifying the 
flefh and all fenfual afFedions, and by mental prayer. 

Mofneim's Ecclefiaftical Hiftory, vol. v. p. 63^ 

LAMPETIANS, a denomination in the feventeenth 
century, the followers of Lampetius, a Syrian monk. 

He 



L A T 149 

He pretended, that, as man is born frecj a Chrlftian, in 
order to pleafe God, ought to do nothing by neceflity ; 
and it is therefore unlawful to make vows, even thofe 
of obedience. 

To this fvllem he added the doctrines of the Arians, 
Carpocratians, and other denominations. [See Arians, 
and Carpocratians. 3 . 

Brougliton's Hillorlcal Library, vol li. p. 31, 

LATITUDINARIANS, a name, which diftinguifhed 
thofe in the feventeenth century, who attempted to bring 
Epifcopalians, Prefbyterians, and Independents, into one 
communion, by compromifmg the aifference between 
them. The chief leaders of this denomination were 
Hales and Chillingworth, men of diflinguiflied wifdom 
and piety. The refpeclable names of More, Cudworth, 
Gale, Whitchcot, and Tillotfon, add a high degree of 
luftre to this eminent hll. 

They were zealoully attached to the forms of ecclefi- 
aflical government and worfiiip, which were efliablillied 
in the Church of England ; but they did not look upon ' 
Epifcopacy as abfolutely and indifpenfably neceilary to 
the conftitution of the Chridian church. Hence they 
maintained, that thofe, who followed other forms of gov- 
ernment and worfhip, were not, on that account, to be 
excluded from the communion, or to forfeTt the title of 
brethren. They reduced the fundamental dodrines of 
Chriftianity to a few points. 

By this way of proceeding, they fhewed, that neither 
the Epifcopalians, who, generally fpeaking, v/ere Armin- 
ians, nor the Prefbyterians and Independents, who as 
generally adopted the dodrines of Calvin, had any rea- 
tbn to oppofe each other with fuch animofity and bitter- 
nefs ; (ince the fubjecls of their debates were matters of 
an indifferent nature, with rcfpecl to falvation, and might 
be varioufly explained and underltood, without any prej- 
udice to their eternal interefts. 

Molheim's Ecclefiaftical Hlftory, vol. I v. p. $IS' 
Burnet's Hiftory of his Own Times, p. i86. 

LIBERTINES, 



150 L U T 

LIBERTINES, a denomination, which arofe inFian-* 
ders, about the year 1525. The heads of this party were 
one Copln, and one Quintin, of Picardy. 

The dodlrines they taught, are Gomprifcd in the fol- 
lowing propofitions : 

I. That the Deity was the fole operating caufe in 
the mind of man, and the immediate author of all hu-^ 
man actions. 

II. That, confequently, the difth^Slions of good ancf 
evil, that had been eftablifhed with refpe£l to thofe ac^ 
tions, were falfe and groundlefs, and that men could 
not, properly fpeaking, commit fin. 

III. That religion confided in the linion of the fpirit, 
or rational foul, with the Supreme Being. 

IV. That all thofe, w^ho had attained this happy 
union, by fublime contemplation, and elevation of mind, 
were then allowed to indulge, without exception or re- 
ftraint, their appetites and palfions, as all their anions 
were then perfedly innocent. 

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

This denomination permitted their followers to call 
themfelves either Catholics or Lutherans. 

Eroughton's Hiftorical Library, vol. ii. p. 543. 
Mofneim's Ecclefiaftical Hiftory, vol. iv. p. 1Z2, 123.- 

LOLLARDS. [See Wickliffites.] 

LUCIANISTS, fo called from Lucianus, a difcipk 
of Marcion. [See Marcionites and Cerdonians. J 

LUCIFERIANS, a denomination in the fourth cen- 
tury ; fo called from Lucifer, bifhop of Cagliari. They 
are faid to have maintained, that the foul was transfufed 
from the parents to the children. 

Mofheim, ibid. voL i. p. 314. 

LUTHERANS; thofe, who follow the opinions of 
Martin Luther, an Aufrufline friar, who was born at Ifle- 

ben. 



L U T 



1st 



ben, in the country of Mansfield, in the circle of Upper 
Saxony, in the year 1483. He poileired an invinci- 
ble magnanimity, and an uncommon vigour and acute- 
nefs of genius. 

This denomination took its rife from the diftafle tak- 
en at the indulgencies, which were granted in 1517, by 
Pope Leo X. to thofe, who contributed towards hniihing 
St. Peter's church at Rome. Thofe famous indulgencies 
adminiftered remilTion of all fms, pad, prefent, and to 
come, however enormous their nature, to thofe, who w^ere 
rich enough to purchafe them. At this, Luther railed 
his warning voice ; and in ninety-five propofitions, 
maintained publickly at Wittenberg, on the 3cth of 
September, in the year 1517, expofed the doctrine of 
indulgencies, which led him to attack the authority of 
the pope ; and was the commencement of that memo- 
rable revolution in the cl^urch, which is fly led the Ref- 
ormation, 

The capital articles, which Luther maintained, are as- 
follow ; to which are added, a few of the arguments ^ 
which are made ufe of in their defence. 

I. That the holy fcriptures are the only fource, 
whence we are to draw our religious fentiments, whether 
they relate to faith or pradice. 

For the apoflle declares, 2d Tim. iii. 15, 16, 17, that, 
7he fcriptures are able to make us tvife untofahation ; and 
are profitable for dodrine^ for reproof for corredioriy and 
for infirii6lion in righteoifnefs : To which may be added 
a cloud of divine witneffes, to the famxC efie^l ; Prov. i. 
9 ; Ifa. viii. 20 \ Luke i. 4 \ John v. 39. xx. 31 ; ifl 
Cor. iv. 6, &c. 

Reafon alfo confirms the fufficiency of the fcrip- 
tures : for if the written word is allowed to be a rule 
in one cafe, how can it be denied to be a rule in an- 
other ? For the rule is but one in all, and is perfed in 
its nature. 

II. That juflification is the effe(5l of faith, exclufive 
of good works, and that faith ought to produce good 

works.^ 



152 L U T 

works, purely in obedience to God, and not in order to 
our j unification.* 

For the dodrine of the gofpel attributeth all thing>i 
to God, and nothing to man. St. Paul, in his epiflle to 
the Galatians, flrenuouSy oppofed thofe, who afcribed 
our jullification partly to our works. He alTerts, that. 
If righteoufnefs come by the law^ then Chrifl is dead in vain^ 
Gal. ii. 21. Therefore it is-evident, we are not juflilied 
by the law, or by our works ; but to him, who beheveth, 
fin is pardoned, and righteoufnefs imputed. 

III. That no marl is able to make fatisfadion for 
his fins. 

For our Lord exprefsly tells his difciples, When ye 
have done all^ ye are unprofitable fervaiits^ Luke xvii. i o. 
Chrifl' s facrifice is alone fufficient to fatisfy for fin : and 
nothing need be added to the infinite value of his merit 
and fuSerings. 

• In confequence of thefe leading articles, Luther re- 
jected tradition, purgatory, penance, auricular confellion, 
mafies, invocation of faints, monafliic vows, and other 
doctrines of the Church of Rome. 

The Lutherans differ from the Calvinills in the fol-» 
lowing points : 

L The Lutherans have bifhops, and fuperintendants 
for the government of the church. But the ecclefiafti- 
cal government, which Calvin introduced, was called 
Prefbyterian, and does not admit of the inflitution of 
bifhops, or of any fubordination among the clergy* 

IL They differ in their notions of the facrament of 
the Lord's fupper. 

The Lutherans reje£l tranfubftantiation, but affirm, 
that the body and blood of Chrift are materially prefent 
in the facrament, though in an incomprehenfible man- 
ner ; and that they are really exhibited both to the wor- 
thy and unworthy receiver. 

. This 

* Luther conflantly oppofed this do(5trine to the Romifli tenet, That mart, 
by works of his own, prayer,fa(ling, and corporal afflidions, might merit and 
claim pardon. He ufed to call the dov5tiine of juilificatioa 'h-f faith alone, the ar- 
ticle of a {landing or failing church. 



L U T ,55 

This unloii of the body and blood of Chrift with the 
bread after confecration, is, by the Lutherans, called con- 
fubftantiation. 

The Calvinifts hold, on the contrary, that the man 
Chrifl is only prefent in this ordinance, by the external 
figns of bread and wine. 

III. They differ in their dodrine of the eternal de- 
crees of God, refpe6i:ing man's falvation.* The Luther- 
ans maintain, that the divine decrees, refpedling the fal- 
vation and mifery of men, are founded upon a previous 
knowledge of their fentiments and characters. The 
Calvinifts, on the contrary, confider the divine decrees 
as free and unconditional. [See Calvinifts.] 

[For an account of the particulars, in which Luther 
differed from Zuinglius, fee Zuinglians.] 

The Lutherans are generally divided into the mod- 
erate and the rigid. The Moderate Lutherans are thofe, 
who fubmitted to the Intenf?i,i publifhed by the Emperor 
Charles V. Melanchthon was the head of this party. 
They were called Aliaphorijis, 

The Rigid Lutherans are thofe, who would not endure 
any change in their mafter's fentiments. Matthias Fla- 
cius was the head of this party. 

To thefe are added another divifion, called Luthero^ 
Zuingiians, becaufe they held fome of Luther's tenets, 
and fome of Zuinglius's. 

The Lutherans are alfo fubdivided into a variety of 
denominations. [See Amfdorfians, Calixtins, Fl^cians, 
Ofiandrians, Synergifts, and Ubiquitarians.] 

[For 

* Luther himfelf ftrongly maintained the dodrines of grace, original fin, and 
predelHnation. Hence they have been called, the dodlrines of the Reformation. 
But as the Lutherans afterwards abandoned them, they are now generally known 
by the name of Calviniftic dodlrines, 

f This was a name given to a confeflion of faith, enjoined upon the Protef- 
tants after the death of Luther, by the Emperor Charles the Vth. It was fo call- 
ed, becaufe it was only to take place in the interim, till a general council fhould 
decide all the points iti queftion b etween the Catholics and Proteftants. 



154 M A 

[For an account of the extent of the Lutherans, fee 
Part II.] 

i.uther on Galatians, p. 142, 144. 

Hiftory of Popery, vol. i, p. 126. 

Mofheim's Eccleflailicar Hiftory, vol. iii. p* 33 r. vol. Iv,- 

p. 108, 109. 
Robertfon's Hiftory of Charles V. •vol. ii. p. 42, 
Broughton's Hiftorical Library, vol. ii. p. 33, 36. 
Hiftory of Religion, Number xiii. p^iai, 1x8. 
Chriftian Magazine, vol. i. p, 4, 6. 
Frieftley's Corruption of Chriftianlty, vol. u p, 3J0i- 



MACEDONIANS, a denommatlonj which arofe in 
the fourth century ; fo called from Macedoniu<?, 
bifhop of Conftantinopler He confidered the Holy 
Ghofl as a divine energy, difPufed throughout the uni- 
verfe, and not as a diftin^ perfon proceeding frord the 
Father and the Son, 

Moftielrei'^s Ecclefiaftical I^iftory, vol. i. p. 346,- 

MANICHEANS5 a denomination founded by one 
Manes or Manicheus, in the third century, and fettled 
rn many provinces. He was a Perfian by birth, educated 
among the Magi, and himfelf one of the number, before 
he embraced Chriitianity. His genius was vigorous and 
fubhme, but redundant and ungoverned. He attempted 
a coalition of the doctrine of the Magi, with the Chrif- 
tian fyflem, or rather the explication of the one by the 
other ; and in order to fucceed in the enterprize, affirm- 
ed, that Chrift had left the dodrine of falvation imper- 
fedl and unfinifhed ; and that he was the Comforter^ 
whom the departing Saviour had promifed to his difci- 
ples, to lead them into all truth. The principles of 
Manes are comprehended in the following fummary ; 

That there are two principles, from which all things 
proceed ; the one, a moil pure and fubtle matter, called 
light ; and the other, a grofs and corrupt fubftance, call- 
ed darknefs. Each of thefe are fubjed to the dominion 
of a fuperintending Being, whofe exiftence is from all 
eternity. The Being, who prefides over the light, is call- 
ed 



MAN 



^55 



ed God : He that rules the hmJ of JarkneH^, bears the 
title of Hyle, or Demon. The Ruler of the light is 
fupremely happy, and in conlequence thereof, benevo- 
lent and good. The prince of darknefs is unhappy in 
himfelf, and defiring to render others partakers of his 
mifery, is evil and malignant. Thefe two beings have 
produced an immenfe midtitude of creatures, rei'embling 
themfelves, and diilributed them through their refpec- 
tive provinces. 

The prince of darknefs knew not, for a long feries of 
ages, that hght exifled in the univerfe ; and no fooner 
perceived it, by means of a war kindled in his dominions, 
than he bent his endeavours towards the fubjecling of it 
to his empire. The Ruler of the light oppofed to his 
efforts an arm.y, commanded by the firfl man, but not 
with the higheft fuccefs ^ for the generals of the prince 
of darknefs leized upon a confiderable portion of the 
celeftial elements, and of the light itfelf, and mingled 
them in the mafs of corrupt matter. The fecond gen- 
eral of the Ruler of the light, wdiofe name was the Liv- 
ing Spirit, made .war with more fuccefs againfl the 
prince of darknefs J but could not entirely difengage the 
pure particles of the celeftial matter, from the corrupt 
mafs, through which they had been difperfed. The 
prince of darknefs, after his defeat, produced the firfh 
parents of the human race. The beings, engendered 
from this original flock, confifl of a body, formed out of 
the corrupt matter of the kingdom of darknefs, and of 
two fouls, one of which is fenfitive and luflful, and owes 
its exiftence to the evil principle ; the other, rational 
and immortal, a particle of that divine light, which was 
carried away by the army of darknefs, and immerfed 
into the mafs of malignant matter. 
• Mankind, being thus formed by the prince of darknefs, 
and thofe minds, that were the productions of the eternal 
light, being united to their mortal bodies, God created 
the earth out of the corrupt mafs of matter, by that living 
Spirit, w^ho had vanquiflied the prince of darknefs. I'ho 
defign of this creation was to furnifh a dwelling for the 

L 2 human 



i5<5 MAN 

human race ; to deliver, by degrees, the captive fouls 
from their corporeal prifons ; and to extract the celeftial 
elements from the grofs fubflance, in which they were in- 
volved. In order to carry this defign into execution, God 
produced two beingSji of eminent dignity, from his own 
fubflance, which w^ere to lend their aufpicious fuccours 
to imprifoned fouls. One of thefe fublime entities was 
Chrift, and the other the Holy Ghoft. Chrift is that glo- 
rious intelligence, w^hich thePeriians called Mythras : He 
is a moft fplendid fubftance, confiding of the brightnefs 
of the eternal light ; fubfifling in and by himfelf ; en- 
dowed with life ; enriched wdth infinite wifdom ; and his 
refidence is in the fun. The Holy Ghofl is alfo a lu- 
minous, animated body, diffufed through every part of 
the atmofphere, which furrounds this terreflrial globe. 
This genial principle warms and illuminates the minds 
of men, renders alfo the earth fruitful, and draws forth 
gradually from its bofom, the latent particles of celeflial 
fire, which it wafts up on high to their primitive flation. 
After that the Supreme Being had, for a long time, ad- 
moniflied and exhorted the captive fouls, by the miniftry 
of the angels and holy men, raifed up and appointed for 
that purpofe, he ordered Chrifl: to leave the folar regions, 
and to defcend upon earth, in order to accelerate the re- 
turn of thofe imprifoned fpirits to their celeflial country. 
In obedience to this divine command, Chrift appeared 
among the Jews, clothed with the fhadowy form of a hu- 
man body, and not with the real fubflance. During his 
miniflry, he taught mortals how to difengage the ration- 
al fouls from the corrupt body, to conquer the violence of 
malignant matter ; and he demonflrated his divine mif- 
lion by flupendous miracles. On the other hand, the 
j^rince of darknefs ufed evrey method to inflame the 
Jews againfl this divine meffenger, and incited them, at 
length, to put him to death upon an ignominious crofs ; 
which punifliment, however, he fuffered not in reahty, 
but only in appearance, and in the opinion of men. 
V/hen Chrifl had fulfilled the purpofes of his miffion, 
he returned to his throne in the fun, and appointed a cer- 
tain 



MAN 



^57 



tain number of chofen apoftles, to propagate through 
the world, the religion he had taught during the courfe 
of his miniflry. 

But before his departure, he promifed^ that, at a cer- 
tain period of time, he would fend an apoftle, fuperior 
to all others in eminence and dignity, whom he called 
the Paraclete^ or Comforter^ who fhould add many things 
to the precepts he had delivered, and difpel all the er- 
rors, under which his fervants laboured, with refpect to 
divine things. This Comforter, thus exprefsly promifed 
by Chrift, is Manes, the Perfian, who, by the order of 
the Mod High, declared to mortals the whole dodrine 
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 
God, renounce the worfhip of the God of the Jews, who 
is 'the prince of darknefs, obey the laws delivered by 
Chrift, as they are enlarged and illuftrated by the Com- 
forter, Manes, and combat, with perfevering fortitude, 
the lufts and appetites of a corrupt nature, derive from 
this faith and obedience the ineftimable advantage of be- 
ing gradually purified from the contagion of matter. 
The total purification of fouls cannot indeed be accom- 
plilhed during this mortal life. Hence it is, that the 
fouls of men, after death, muft pafs through two ftates 
more of probation and trial, by water and fire, before they 
can afcend to the regions of Hght. They mount, there- 
fore, firft into the moon, which confifts of benign and fal- 
utary water ; whence, after a luftration of fifteen days, 
they proceed to the fun, whofe purifying fire removes en- 
tirely all their corruption, and effaces all their ftains. The 
bodies, compofed of malignant matter, which they have 
left behind them, return to their firft ftate, and enter into 
their original mafs. 

On the other hand, thofe fouls, who have negleded the 
falutary work of their purification, pafs, after death, in- 
to the bodies of animals, or other natures, where they re- 
main until they have expiated their guilt, and accom- 
plifhed their falvation* c 



1^8 M A N 

Some, on account of their peculiar obftinacy and pei- 
verlenefs, pafs through a feverer courfe of trial, being de- 
livered over, for a certain time, to the pov/er of mahg- 
nant aerial fpirits, who torment them in various ways. 
When the greateft part of the captive fouls are reftored 
to Hberty, and to the regions of light, then a devouring 
fire fhall break forth, at the divine command, from the 
caverns, in which it is at prefent confined, and fliall de- 
ilroy the frame of the world. After this tremendous 
event, the prince and powers of darknefs (hall be forced 
to return to their primitive feats of anguilh and mifery, in 
which they fhall dwell forever : for, to prevent their 
ever renewing this war in the regions of light, God fhall 
furround the manfions of darknefs with an invincible 
guard, compofed of thofe fouls, w^ho have not finifhed 
their purifications, who, fet in array, like a military band, 
ihall furround thofe gloomy feats of wo, and hinder any 
of their wretched inhabitants from coming forth again 
to the light.* 

To fupport their fundamental doclrine of two princi- 
ples, the Manicheans argue in this manner : If we depend 
only on one Almighty Caufe, infinitely good, and infinite- 
ly free, who difpofes univerfally of all beings, according 
to the pieafure of his will, we cannot account for the exift- 
ence of natural and moral evil. If the Author of our be- 
ing is fupremely good, he will take continual pieafure in 
promoting the happinefs of his creatures, and preventing 
every thing, which can diminifh or didurb their felicity. 
We cannot, therefore, explain the evils, which we expe- 
rience, but by the hypothefis of two principles ; for it is 
impollible to conceive, that the firfl man could derive 
the faculty of doing ill from a good principle ; fince this 
faculty, and every thing, which can produce evil, is vi- 
cious ; for evil cannot proceed but from a bad caufe : 
therefore, the free will of Adam was derived from two 
oppofite principles. He depended upon the good prin- 
ciple 

* The punifhmcnts, which God infli<fts on human fouls, are correcllve, and will 
produce refoiniation fooner or later. Yet thofe, who are found in a ftate of im- 
ptifetilion at the laft day, niuft be doomed to this fituation, which they confider 
lather a$ ii deprivation of fuperior hapjpincfs and glory, than as adbuai mifery," 



/ MAN 



159 



ciple for liis power to perfevere in innocence ; but his 
power to deviate from virtue, owed its rife to an evil 
principle. Hence it is evident, there are two contrary 
principles ; the one, the fource of good ; the other, the 
fountain of all niifery and vice.* 

Manes commanded his followers to mortify and mace- 
rate the body, which he looked upon as dTentially cor- 
rupt>; to deprive it of all thofe objects, which could con- 
tribute either to its convenience or delight ; to extirpate 
all thofe defires, which lead to the purfuit of external ob- 
jeds ; and to divefl themfelv-es of all the paflions and in- 
itinds of nature. But he did not impofe this fevere 
manner of living, without diflindion, upon his adher- 
ents. He divided his difciples into two clall'es ; one of 
which comprehended the perfe6i: Cl^riflians, under the 
name of the Ele6i: ; the other, the imperfect and feeble, 
under the title of Hearers. The Eled; w-ere obliged to 
an entire abilinence from fiefh, eggs, milk, fifh, wine, aM 
intoxicating drink, wedlock, and all amorous gratifica- 
tions ; and to live in a ftate of the iharpeft penury, nour- 
iihing their emaciated bodies with bread, herbs, pulfe, 
and melons. The difcipline appointed for the Hearers 
was of a milder nature. They were allowed to pofTefs 
houfes, lands, and wealth, to feed upon flefh, and to en- 
ter into the bonds of conjugal tendernefs. But this lib- 
erty was granted them with many limitations, and under 
the ftriclell conditions of moderation and temperance. 

The general alTembly of the Manicheans was headed 
by a prefident, who reprefented Jefus Chrift. There 
were joined to bira twelve rulers, or mailers, who were 
defigned to reprefent the twelve apoftles ; and thefe were 
followed by feventy-two bifliops, the images of the fev- 
enty-two difciples of our Lord. Thefe bifliops had pref- 
byters and deacons under them ; and all the members 
of thefe religious orders were chofen oiit of the clafs of 
the Eled. r,., 

* To remove the ilrongeft obftacles to this fyftem, Manes rcjeifted the Old 
Teftament, the four Gofpels, and tha A As of the Apoltles, and faid, that the 
Epiftles of .St. Paul were falfified in a variety of places. He wrote a gofpel, 
which he pretended was didutcd to him by God himfelf, and diflinguilhed it by 
llie name of Ertcng, 



i6o MAR 

The Manicheans obferved the Lord's day, but fafted 
upon it. They likewife celebrated Eafter ; and had a 
regular church difcipline and cenfors. They read the 
Icriptures ; they baptized even infants in the name of 
the Father, Son, and Holy Ghoft, and partook of the 
Lord's fupper. 

The dodrine of Manes differs from the Gnoflics in this 
refpeft : Inflead of fuppofmg evil to have originated ul- 
timately from inferior and fubordinate beings, he held the 
dodrine of two original independent principles ; the one 
immaterial, and fupremely good ; the other material, and 
the fource of all evil, but a<5luated by a foul, or fomething 
©f the nature of intelligence. 

Mofheim's Ecclefiaftlcal Hiftory, vol. i. p. ^39, 245. 
Bayle's Hiftorical Didionary, vol. iv. p. 1487, 2489* 
Prieftley's Ecclefiaftical Hiftory, vol. i. p. 518. 
Jortin's Remarks, vol. ii. p. 263. 

MARCELLIANS, a denomination in the fourth cen- 
tury ; fo called from Marcellus, who held the fentiments 
of the Sabellians. [See Sabellians. j 

Bayley's Di<5lionary. [See Marcellanifm.] 

MARCIONITES, a denomination in the fecond cen- 
tury ; fo called from Marcion, fucceffor of Cerdo, w^ho 
made feveral additions to his do6lrines. 

He taught men to believe in another God, fuperior to 
the Creator, who was the Supreme God, the Father, in- 
vifible, inacceflible, and perfedlly good. The Creator, 
the God of the Jews, made this lower and vifible world. 
The Supreme God, the Father, had alfo a world of his 
making ; but better than this, immaterial and invifible. 
For he fuppofed, if a good God had made this world, 
there would have been neither fm nor mifery ; but all 
men would have been holy and happy. He taught, that 
Jefus was the Son of the good God, who took the exte- 
rior form of a man ; and without being born, or gradual- 
ly growing up to the full flature of a man, he fhewed him- 
felf at once, in Galilee, as a man grown. He alfo fup- 
pofed, that, at the firft moment of his appearance in the 

worldj 



MAR i5i 

world, he was completely fitted to enter on his great 
work ; and that he immediately afTumed the charader 
of a Saviour. According to the doftrine of this denom- 
ination, Chrifl had the appearance of a human body, 
though not the reality. They founded this opinion on 
angels appearing, under the Old Teftament, in bodily 
fhapes, and converfmg with men ; and on Phil, ii, 6, 7, 
8 ; becaufe, they obferve, the apoflle fays, Being in the form 
of God ^ he emptied himfelf, and took the form of afervant 
— the appearance, not the reaHty. Marcion acknowl- 
edged, that the prophets of the Creator had promifed a 
Saviour to the Jewifh nation, who fhould deliver them 
out of the hands of their enemies, and reflore them to 
freedom ; but pretended, that this deliverer was not the 
Son of God, and that the oracles of the Old Teflament 
did not agree to Jefus Chrifl. Hence he believed, that 
there are two Chriits ; one, who appeared in the time of 
Tiberius, for the falvation of all nations ; another, the 
reflorer of the Jewifn flate, who is yet to come. 

They fuppofed, that the fouls of the virtuous would 
enjoy eternal happinefs with the good God, and their 
Saviour, after their departure from this world. But 
they denied the refurredion of the body. 

Marcion altogether rejeded the Old Teflament, as 
proceeding from the Creator, who was, in his eftima- 
tion, void of goodnefs. He received but eleven books 
of the New Teflament ; and of the Gofpels, only that of 
Luke, and that with many alterations : and he rejeded 
all the parts of the New Teflament, which contain quo- 
tations from the Old. 

The manners of this denomination were virtuous ; and 
they had many martyrs. 

Lardner's Works, vol. Ix. p. 369, 370, 375, 

MARCOSIANS, a branch of Gnoflics, in the fecond 
century. Their leaders were Marc and Colobarfus. 

They taught, that the- Supreme God did not confifl 
of a trinity, but a quaternity, to wit, the Ineffable, Si- 
lence, the Father,, and Truth. They held two princi- 
ples. 



i62 MAS 

pies, denied the reality of Chrill's fufferings, and the 
refurredion of the body. Their dodrine concerning 
the -^ons, was the fame with the Valentinians. [See 
Valentinians.] 

Mare maintained, that the plenitude ajid perfe£lion of 
truth refided in the Greek alphabet ; and alleged that 
as the reafon, why Jefus Chriil was called the Alpha and 
Omega, 

Mofhcim's Ecclefiafticai Hlftory, vol. i. p. i88., 
Broughtoii's Hiftoxical Libraiy, vol. ii. p. 48, 

MARONITES, certain Eaftern Chriftians, who in- 
habit near Mount Libanus, in Syria. The name is de- 
rived either from a town in the country, called Maronia, 
or from St. Maron, who built a monaftery there in the 
fifth century. 

This denomination retained the opinions of the Mo- 
nothehtes, until the twelfth century ; when, abandoning 
and renouncing the dodtrine of one will in Chrift, they 
were re-admitted, in the year 1182, to the communion 
of the Roman Church* 

As to the particular tenets of the Maronites, before 
their reconciliation to the church of Rome, they obferved 
Saturday, as well as the Sabbath. They held, that all 
fouls were created together ; and that thofe of good men 
do not enter into heaven, till after the refurredion. 
They added other opinions, which were fimilar to thofe 
of the Greek Church. [See Greek Church.] 

Broughton's Hiftorkal Library, voL ii. p. 51, 
Alofheim's Ecclefiafticai Hiftory, vol. ii. p. 37. 

MASS ALT ANS, a denomination, which arofe in the 
fourth century. They derived their name from a He* 
brew word, fignifying prayer^ it being their diitinguifliing 
tenet, that a man is to pray ivithoiit ceafing^ in the literal 
i'enfe of the words. 

Hereupon they fhunned not only the fociety of other 
men, but renounced all the exterior part of religion, 
the ufage of the facraments, and the fads ; dwelt with 
their wives and children, in the woods and forelts, that 

they 



MAT 163 

thev mF<ht wait folely and continually on prayer. They' 
imagined, that two fouls refided in man ; the one, good, 
the other, evil : and taught, that it was impolTible to 
expel the evil demon by any other means, than by con- 
flan't prayer, and linging of hymns ; and that, when this 
maliqnant fpirit was caft out, the pure mind returned to 
God', and was again united to the divine eflence, whence 
it had been feparated. They boafled of having perpet- 
ual revelations and vifions ; and thefe they expeded par- 
ticularly in the night. They added many opinions, 
which bear a manifefl refemblance to the Manichean 
fyftem, and are derived from the fame fource, even from 
the tenets of the Oriental philofophy. The authors of 
this denomination were certain monks of Mefopotamia. 

Mofbeim's Ecclefiaftical Hiftory, vol. i. p. 350, 551. 
Formey's Ecclefiaftical Hiftory, vol. i. p. 82. 
Hiftory of Religion, vol. iv. [See Maflalians.] 
Bay ley's Di<Slionary, vol. ii. [Sec Maflalians] 

MATERIALISTS, or PHYSICAL NECESSARI- 
ANS, the followers of the celebrated Dr. Jofeph Priefl- 
ley. A Ihort view of the diflinguifhing articles in his 
fyflem, and a few of the arguments, which he ufes in 
defence of his fentiments, are imperfedly delineated in 
the following fummary :* 

I. That man is no more than what we now fee of 
him. His being commences at the time of his concep- 
tion, or perhaps at an earlier period. The corporeal 
and mental faculties, inhering in the fame fubflance, 
grow, ripen, and decay together; and whenever the 
fyflem is dilTolved, it continues in a flate of dilTolution, 
till it (hall pleafe that Almighty Being, who called it into 
exiflence, to reflore it to life again.f 

For, 

* The candid reader will perceive the extreme difficulty of abridging argu- 
ments on metaphyfical fubjedls. 

f Dr. Prieftley confider'? man as a being, confifting of what is called matter, 
dlfpofed in a certain manner. At death, the parts of this material fubftance are 
fo difarranged, that the powers of perception and thought, which depend upon 
this arrangement, ceafe. At the refurretftion they will be re-arranged in the 
fame, or in a fimilar manner, as before, and confequently, the powers of percep- 
tion and thought will be reftored. Death, with its concomitant putrefadlion and 
difpcrfion of parts, is only a decompofition. What is decompofed, niay be re- 

compofei 



^64 MAT 

For, if the mental principle was, in its own nature, 
immaterial and immortal, all its peculiar faculties would 
be fo too ; whereas we fee, that every faculty of the 
mind, without exception, is liable to be impaired, and 
even to become wholly extindl, before death. Since, 
therefore, all the faculties of the mind, feparately taken, 
appear to be mortal, the fubflance, or principle, in which 
they exift, mufl be pronounced mortal too. Thus we 
might conclude, that the body was mortal, from obferv- 
ing, that all the feparate fenfes and limbs were liable to 
decay and perifh. 

This fyflem gives a real value to the dodlrlne of a 
refurredion from the dead, which is peculiar to reve- 
lation ; on which alone the facred writers build all our 
hope of future life : and it explains the uniform lan- 
guage of the fcriptures, which fpeak of one day of judg- 
ment for all mankind, and reprefent all the rewards of 
virtue, and all the puniihments of vice, as taking place 
at that awful day, and not before. In the fcriptures, 
the heathens are reprefented to be without hope, and all 
mankind as perifhing at death, if there be no refurrec- 
tion of the dead. 

The apoftle Paul afferts, in ift Cor. xv. i6, that, If 
the dead rife not^ then is not Chri/i raifed ; and if Chrifi 
be not rafedy your faith is vain, ye are yet in your fins. 
Then they afo^ who are fallen afJeep in Chrift^ areperifhed. 
And again, ver. 32, If the dead rife not^ let us eat and 
drink^for to-morrow we die. In the whole difcourfe, he 
does not even mention the dodrine of happinefs or 
mifery, without the body. 

If we fearch the fcriptures for pafTages expreflive of 
the ftate of man at death, we find fuch declarations, as 
exprefsly exclude any trace of fenfe, thought, or enjoy- 
ment. See Pfalm vi. 5, Job xiv. 7, &c. 

II. That there is fome fixed law of nature refpeding 
the will, as well as the other powers of the mind, and every 

thing 

compofed by the Being, who firft compofed it : fo that, in the mod propef fenfe 
of the word, the fame body, which dies, ihall rife again ; not with every thing 
adventitious and extraneous, as what we receive by nutrition ; but with the fanie 
ftamina, or thofe particles, which really belonged to the germ of the organical 
feody. Thefe will be collcded and revivified at the reljirredion. 



MAT 165 

thing elfe In the conftitution of nature ; and confequently, 
that it is never determined without fome real or appar- 
ent caufe, foreign to itfelf, i. e. without fome motive of 
choice ; or, that motives influence us in fome definite 
and invariable manner : fo that every volition, or choice, 
is conftantly regulated and determined by what precedes 
it. And this conftant determination of mind, according 
to the motives prefented to it, is what is meant by its 
neceffary determination,* This being admitted to be fad, 
there will be a neceflary connexion between all things 
paft, prefent, and to come, in the way of proper caufe and 
effedl, as much in the intelle61:ual,as in the natural world : 
fo that, according to the eftablifhed laws of nature, no 
event could have been otherwife than it has been^ is, or 
is to be ; and therefore, all things paft, prefent, and to 
come, are precifely what the Author of nature really in- 
tended them to be, and has made provifion for.f 

To eftablilli this conclufion, nothing is necefl"ary, but 
that, throughout all nature, the fame confequences 
fhould invariably refult from the fame circumftances.. 
For if this is admitted, it will neceflarily follow, that, at 
the commencement of any fyftem, fmce the feveral parts 

of 

* The term 'voluntary is not oppofed to neceffary^ but only to involuntary, and 
nothing can be oppofed to necejf.it y, but contingent. For a voluntary motion may- 
be regulated by certain rules, as much as a mechanical one ; and if it be regulat- 
ed by any certain rules, or laws, it is as neceffary, as any mechanical motion 
whatever. 

To fuppofe the moft perfedlly voluntary choice to be made, without regard to 
the laws of nature, fo that, with the fame inclination, and the fame views of things 
prefented to us, we might be even voluntarily difpofed to choofe either of two 
different things at the fame moment of time, is juft as impoflible, as that an in- 
voluntary or mechanical motion Ihould depend upon no certain laws or rule, or 
that any other effecSl Ihould exift, without an adequate caufe. If the mind is as 
conftantly determined by the influence of motives, as a ftone is determined to fall 
to the ground by the influence of gravity, we are conftrained to conclude, that 
the caufe in the one adts as neceflarily, as in die other, 

f The fcheme of philofophical necefllty, as ftated by an intimate friend, and 
warm admirer of Dr. Prieftley's, is, " That every thing is predetermined by the 
Divine Being ; that whatever has been, muft have been ; and that whatever 
will be, muft be : That all events are pre-ordained by mfinite wifdom, and unlim- 
ited goodnefs ; That the will, in all its determinations, is governed by the ftate of 
mind : That this ftate of mind is, in every inftance, determined by the Deity ; and 
that there is a continued chain of caufes and effeds, of motives and ad ions, in- 
feparably conneded, and originating from the condition, in which we are brought 
into exiftcnce by the Author of our being." See Efiay on Philofophical Neccf- 
fity, by Alexander Crombie. 



i66 MAT 

of it, and their refpectlve fituations, were appointed by 
the Deity, the firft change would take place, according 
to a certain rule, eflablifhed by himlclf, the refult of 
which would be a new fituation ; after which, the fame 
laws continuing, another change would fucceed, accord- 
ing to the fame rules ; and fo on forever ; every new fit- 
uation invariably leading to another, and every event, 
from the commencement to the termination of the fyf- 
tem, being (Iridiy connected : fo that, unlefs the funda- 
mental laws of the fyftem were changed, it would be im- 
poUible, that any event fhould have been otherwife than 
it was. 

In all thefe cafes, the circumflances preceding any 
change, are called the caufes of that change ; and fince 
a determinate event, or effed, conflantly follows certain 
circumflances, or caufes, the connexion between caufe 
and effed is concluded to be invariable, and therefore 
neceffary. 

it is univerfally acknowledged, that there can be no 
effecl: without an adequate caufe. This is even the 
foundation, on which the only proper argument for the 
being of a God, refts. And the NecefTarian afferts, that 
if, in any given ft ate of mind, with refpect both to dif- 
pofitions and motives, two different determinations, or 
voUtions, be pofFible, it can be on no other principle, 
than that one of them fliould come under the defcrip- 
tion of an effect without a caufe, jufl as if the beam of 
a balance might incline either way, though loaded with 
equal weights. And if any thing whatever, even a 
thought in the mind of man, could arife without an ad- 
equate caufe, any thing elfe, the mind itfelf, or the whole 
univerfe, might likewife exifl without an adequate caufe. 

This fcheme of philofophical necefTity, implies a chain 
of caufes and effects, eftablifhed by Infinite Wifdom, and 
terminating in the greateft good of the whole univerfe. 
Evils of all kinds, natural and moral, being admitted, as 
far as they contribute to that end, or are, in the nature 
of things, infeparable from it.* yi 

* Dr. Prieftley fays, the doftrine of neceflity contains all that the heart of man 
can vvifh. It leads us to conlidsr ourfelves, and every^thuig elfe, as at the uncon- 

troilei 



MAT 167 

Vice IS productive, not of good, bat of evil to us, both 
here and hereafter ; though good may refult from it to 
the whole fyflem. And according to the fixed laws of 
nature, our prefent and future happinefs necelTarily de- 
pend on our cultivating good difpofitions.f 

Our learned author diiUnguilhes this fcheme of phi- 
lofophical neceflity from the Calviniflic doctrine of pre- 
deftination, in the following particulars : 

I. No Neceflarian fuppofes, that any of the human 
race will fuffer eternally ; but that future punifliments 
will anfwer the fame purpofe, as temporal ones are found 
to do ; all of which tend to good, and are evidently ad- * 
mitted for that purpofe. 

Upon the do&:rine of neceflity alfo, the moil indiffer- 
ent actions of men are equally necelTary with the moil 
important ; fince every volition, like any other effe(9:, 
muft have an adequate caufe, depending upon the pre- 
vious ftate of the mind, and the influence, to which it is 
expofed. 

II. The Neceflarian believes, that his own difpofitions, 
and actions are the neceflary and fole means of his pref- ^ 
ent and future happinefs : fo that, in the moll proper 
fenfe of the words, it depends entirely upon himfelf, 
whether he be virtuous or vicious, happy or miferable. 

III. The Calvinifl:ic fyfl:em entirely excludes the pop- 
ular notion of free will, viz. the liberty or power of do- 
ing what we pleafe, virtuous or vicious, as belonging 
to every perfon, in every fituation ; which is perfectly 
confifl:ent with the doctrine of philofophical neceflity, 
and indeed refults from it. 

IV. The Neceflfarian believes nothing of the pofl:er- 
ity of Adam's finning in him, and of their being liable 
to the wrath of God, on that account, or the neceflity 

of 

trolled difpofal of the greateft and beft of Beings ; that, ftridly fpeaking, nothing 
does or can go wrong ; and that all retrogade motions in the moral, as well a» 
in the natural world, are only apparent, not real. 

f By our being liable to punifliment for our a<5Hons, and accountable for them, 
is meant, that it is wife and good in the Supreme Being, to appoint, that certaia 
fufferings Ihould follow certain adlions, provided they be voluntary, though nccef- 
fary ones : a courfe of voluntary adlions and fu£ferings being calculated to pro- 
mote the greateft ultimate good. 



i58 MEL 

of an infinite Being making atonement for them, by fuf» 
fering in their (lead, and thus making the Deity propi- 
tious to them. He believes nothing of all the adlions 
of any man being neceffarily fmful ; but on the contrary, 
thinks, that the very worft of men are capable of benev- 
olent intentions, in many things that they do ; and like- 
wife, that very good men are capable of falling from 
virtue, and confequently, of finking into final perdition. 
Upon the principles of the Neceflarian, alfo, all late re- 
pentance, and efpecialiy after long and confirmed hab- 
its of vice, is altogether and neceffarily ineffedual ; there 
not being fufficient time left, to produce a change of dif- 
pofition and character, v/hich can only be done by a 
change of condudl, of proportionably long continuance. 
In fliort, the three doctrines of Materiahfm, Philofoph- 
ical Necefnty, and Socinianifm, are confidered as equally 
parts of one fyftem. The fcheme of neceffity is the im- 
mediate refult of the materiality of man ; for mechanifm 
is the undoubted confequence of materialifm : and that 
man is wholly material, is eminently fubfervient to the 
proper, or mere humanity of Chrifl. For if no man 
has a foul diflind from his body, Chrifl, who in all other 
refpeds, appeared as a man, could not have a foul, which 
had exifted before his body : and the whole dodrine 
of the pre-exiftence of fouls, of which the opinion of 
the pre-exiilence of Chrifl is a branch, will be effedu- 
ally overturned. [See Unitarians.] 

Prieftley's Difquifitions on Matter and Spirit, vol. i. p, 4,' 5, 

56, 69, 102, 163. 

vol. ii. On Philofophical Neceffity, 

p. 8, 9, 10, 16, 17, 18, ao, 27, 108, 184, 185, 188, 190, 

J9i> 193- 
Hiftory of Early Opinions, vol- i. p. 2II, 21 a. 

Correfpcndence betvi^een Prieftley and Price, p. 118, 359, 

MELCHITES, the Syrian, Egyptian, and other Eafl- 
ern Chriflians in the Levant, who, though they are not 
Greeks, follow the doctrines of the Greek Church, ex- 
cept in fome few points, which relate only to ceremonies, 
and ecclefiaflical difcipline. They were called Melchites, 
i, e. Royahfls, by their adverfaries, by way of reproach, 

on 



M E N i6\) 

"» 

on account of their implicit fubmifTion to the edi£t oF 

the Emperor Marcion, in favour of the council of ChaU 

cedon. 

Moflielni's Ecclefiaftical Hiftofy, vol. ii. p. 31. • 
Collier's HilLorkal Diilionary, vol. ii. [See Melchltes.] 

MELECIANS, a denomination in the fourth century; 
fo called from their leader, Melecias, bifliop of Lycopolis 
in Egypt. 

This prelate declared with great zeal againfl thofe 
Chriflians, who, having apoflatized, defired to be recon- 
ciled to the church ; and would not have thofe admitted 
to repentance, who fell into fm, though their contrition 
was ever fo great. 

The Melecians faflened little bells to the bottom of 
their garments, and fung their prayers, dancing all the 
time ; and this rhey thought a fure means to appeafe the 
wTath of God. 

Broughton's Hiflorical Library, vol. ii, p. 547. 
Chevieau's Hiilory, vol. iii, p. 98. 

MELCniZEDICHIANS, a denomination, which arofe 
about the beginning of the third century. They affirm- 
ed, that Melchizedek w^as not 8. man, but a heavenly 
power fuperior to Jefus Chrift. For Melchizedek, they 
laid, was the interceiloi* and mediator of the angels, and 
Jefus Chrifl was only fo for men, and his priefthood 
only a copy of that of Melchizedek. 

This denomination was revived in Egypt by one Hie- 
rax. [See Hieracites."] 

DidioTiary of Arts and Sciences, vol. iii. p. 2049* 

MEL AT ON I, fo called from one Mileto, who 
taught, that not the foul, but the body of man, w^as made 
after God's image. 

Rofs's View of all Religions, p. 211. 

MENANDERIANS, a denomination in the firft cen- 
tury, from Menander, a difciple of Simon Magus. 

He pretended to be one of the 7£ons fent from the 
pleroma, or celellial regions, to fuccour the fouls that 

M .lay 



ijo MEN 

lay groaning under bodily oppreffion and fervitude, and 
to maintain them againfl the violence and flratagems of 
the demons, that hold the reins of empire in this fublu- 
nary world. He baptized his difciples in his own name ; 
and promifed them, after this baptifm, a more eafy vie- 
tory over the evil fpirits ; and that, after this life, they 
fhould become partakers of the refurredion of the dead, 
and of immortality. 

MoHieim's Ecclefiaftical Hiftory, vol. I. p. ii6. 
Foriney's Ecclefiaftical Hiftory, vol. i. p. ai. 

MENNONITES, a fociety ofBaptifls, in Holland ; fo 
called from Mennon Simonis, of Friefland, who lived in 
the fixteenth century. 

It is a univerfal maxim of this denomination, that prac- 
tical piety is the elTence of religion, and that the furefl 
mark of the true church, is the fan6:ity of its members. 
They all unite in pleading for toleration in religion ; and 
debar none from their alTemblies, who lead pious lives, 
and own the fcriptures for the word of God, They 
teach, that infants are not the proper fubjeds of baptifm ; 
that minifters of the gofpel ought to receive no falary ; 
and that it is not lawful to fwear, or wage war, upon 
any occafion. They alfo maintain, that the terms, /><fr- 
fo7i and Trinity^ are not to be ttfed in fpeaking of the 
Father, Son, and Holy Ghoft. 

The Mennonltes meet privately, and every one in the 
afTembly has the liberty to fpeak, to expound the fcrip- 
tures, to pray, and fmg. They alTemble twice every year 
from all parts of Holland, at Rynfbourg, a village about 
two leagues from Ley den, at which time they receive the 
communion, fitting at a table, where the iiril diftributes 
to the reft. All denominations are admitted, even the 
Roman Catholics, if they pleafe to come. 

The ancient Mennonites profeffed a contempt of erudi- 
tion and fcience ; and excluded all from their communion, 
who deviated, in the leaft, from the moft rigorous rules of 
fimplicity and gravity in their looks, their geftures, their 
clothing, or their table. But this primitive aufterity is 
greatly diminiflicd in the moil confiderable denomina- 
tions 



MEN 171 

tions of tlie Mennonites. Tliofe, who adhere to their an- 
cient difcipHne are called Flemings, or Flandrians. 

The Mennonites in Pennfylvania do not baptize by im- 
merfion, though they adminllter the ordinance to none 
but adult perfons. Their common method is this : The 
perfon to be baptized, kneels ; the minifter holds his 
hands over him, into which the deacon pours water, and 
through which it runs on the crown of the kneeling per- 
fon's head ; after which follow impofition of hands and 
prayer. 

Molhelm's Ecclefiaftical Hiflory, vol. iv. p. 151, 155, 162. 
Didlionary of Arts and Sciences, vol. iii. p. 2037. 
Edwards' Hiftory of the American Baptills, vol, i. p. 94. 

MEN OF UNDERSTANDING. This title diftin- 
guiihed a denomination, which appeared in Flanders and 
Brafl'els, in the year 151 1. They owed their origin to 
an iUiterate man, whofe name was Egidius Cantor, and 
to WiUiam of Hildenifon, a Carmehte monk. They 
pretended to be honoured with celeflial vifions ; denied 
that any could arrive at perfed knowledge of the holy 
fcriptures, without the extraordinary fuccours of a divine 
illumination ; and declared the approach of a new reve- 
lation from heaven, more perfedl than the gofpel of 
ChriiL They faid, that the refurreclion was accomplifh- 
cd in the perfon of Jefus, and no other v/as to be exped- 
ed : that the inward man was not defiled by the outward 
actions, whatever they were : that the pains of hell were 
to have an end ; and not only ail mankind, but even the 
devils themfelves, were ta return to God, and be made 
partakers of eternal felicitv. 

They alfo taught, among other things, 

I. That Chrill alone had merited eternal life and fe- 
licity for the human race ; and that, therefore, men could 
not acquire this ineftimable privilege by their own adions 
alone. 

II. That the priefts, to whom the people confeU'ed 
iheir tranfgrefiions, had not the power of abfolving them j 
but this authority was veiled in Chrill alone. 

M2 III. That 



172 MET 

III. That voluntary penance and mortiiication was 
not neceli'ary to falvation. 

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

Mofheim's Ecclefiaftical Hiftory, vol. iii. p. 276. 

METHODISTS, a name given, in the 17th century, 
to a new fpecies of polemic doctors, who diftinguiflied 
themfelves by their zeal and dexterity, in defending the 
Roman Cathohc church againfl the attacks of the Prot- 
eftants. . 

MolTi^rm, ibid. vol. iv. p. 307, 

METHODISTS. This name alfo diftingmfhed a 
number of ftudents at Oxford college ; at the head of 
whom, were the Rev. MefTieurs John and Charles Weft- 
ley, who, in the year 1729, formed into a religious foci- 
ety, and agreed upon certain methods, or rules, for fpend- 
ing their time in fafting, praying, communicating, vifit- 
ing the fick and prifoners, and inftruding the ignorant. 
They received the facrament every v;eek, obferved all 
the fafts of the church, and partook of no amufement. 
From the exa6t method^ in which they difpofed of each 
hour, they took the name of Methodifts. 

This was the ftrft rife of Methodifm : the fecond was 
Jit Savannah, in April, 1736, when twenty or thirty per- 
ibns met at the houfe of the Rev. Mr. John Weftley. 
The laft was at London : forty or fifty agreed to meet 
every Wednesday evening, in order to a free converfe, 
and begun and ended with prayer. 

Mr. John Weftley, the celebrated leader of this de- 
nomination, was eminently diftinguifhed for the variety 
and extent of his labours. He eftabliftied numerous 
congregations in England, Scotland, and Ireland, whom 
he vifited alternately. He travelled eight thoufand miles 
every year ; preached three or four times every day.* 
Befides, the writings, which he publiilied, are volumi- 
nous. 

* It has been computed, that Mr. Weftley delivered about fifty thoufand fer- 
mons in hi» life-time. He died, 1791. 



MET ^73 

nous. His labours were chiefly intended for the benefit 
of the lower clafTes in focietv. 

After the Methodift clergymen were forbid the ufe 
of the churches, they preached in the open air, and 
were attended by large audiences. 

This denomination was divided into two clafTes ; the 
one maintaining Calviniftic, the other, Arminian fenti- 
ments. The leading principles, which are common to 
both parties, are, falvation by faith, only in Jefus Chrift, 
perceptible converfion, and an aflurance of reconcilia- 
tion with God. 

The Rev. George "Wliitefield, a celebrated itinerant 
preacher, became the leader of the Calviniftic Method- 
ifts. He was eminently dilHnguifhed for his powerful 
eloquence, and for his activity and zeal in the caufe of 
religion.* Mr. Whitefield had joined Mr. Weftley's 
fociety ; and after the difference in their religious fen- 
timents became apparent, they continued their mutual 
friendfliip. 

Mr. Whitefield was a profeffed member of the Church 
of England, and maintained the Calviniftic dod:rines, as 
explained in the articles of that church. "In all his pub- 
lic difcourfes, he infifted, largely, on the neceflity of re- 
generation. He maintained, that the form of ecclefiafli- 
cal worfhip and prayer, whether taken from the Book 
of Common Prayer, or poured forth extempore, was a 
matter of indifference ; and accordingly made ufe of 
both forms. 

The other party of Methodifts embrace the opinions 
of the Rev. Mr. John Weftley, who warmly oppofed 
the Calviniflic dodrines of election and final perfever- 
ance ; but admitted the corruption of human nature, and 
juflification by faith alone. He maintains, that perfec- 
tion is attainable in this life ; and to prove this point, 
has alferted, that Matt. v. 28, ought to be tranilated 

thus : 

* Both Mr. Whitefield and Mr. Weftley were mdefatigable in their endeavours 
CO promote their views of the Chriftian religion. For this purpofe, Mr, White- 
field ufed to preach, feveral times in a day, to crowded auditories ; and made ftven 
voyages to America. He died at Newbury-Port, i 770. Mr. Weftley alfo came 
to America himfelf, and fent a number of his preachers. Hence the Weftlcian 
Methodifls are numerous in the United States, [Sec Fart II.] 



174 MET 

thus : Therefore yc fball be perfeH^ as your Father^ ivho is 
in heaveyi^ is perfect » 

He alfo fuppvorted this dodrine, from ift John iii. 9, 
Whofoever is born of God^ does not commit fin ; for his feed 
abideth in him^ and he^ cannot fin^ becaufe he is horn of God. 

This fociety obferve a love-feaft once a month. They 
have alfo a cuflom of keeping watch-nights, i. e. fmging, 
preaching, and praying, from eight of the clock to 
twelve. They have this fervice alfo onCe a month. 

As this party of Methodifts fuppofe, that the Church 
of England is deficient in the moil important points of 
Chriftian difcipline, they have formed themfelves into an 
independent church, under the diredion of bifliops, el- 
ders, and preachers, according to the forms of ordina- 
tion annexed to their Prayer-Book, and the regulations, 
which are laid down in their forms of difcipline. 

The Methodift band focieties are enjoined to meet 
once a week, to confefs their faults to one another, and 
to pray for each other, that they may be healed. They 
begin every meeting with fmging, or prayer ; and after 
difcourfing together concerning their ipiritual (late, they 
conclude with a prayer, fuited to the ilate of each particu- 
livr perfon. They are enjoined to obferve the ftrictefl 
rules of morality. All fcandal is feverely prohibited : 
and they are forbid to wear any needlefs ornaments, or 
ufe any needlefs felf-indulgence. 

This denomination have a number of preachers dif- 
perfed through Britain, Ireland, and America, whofe pro- 
feil'ed defign is, to fpread the only true and rational re- 
ligion; which is taught and prefcribed in the Old and New 
Teflamcnt. They leave every man to enjoy his own 
opinion, and ufe his ov/n mode of worfliip, defiring only, 
that the love of God and his neighbour be the ruhng 
principle in his heart, and fliew itfelf in his life, by an 
uniform pra«^:ice of juflice, mercy, and truth : and ac- 
cordingly, they give the right hand of fellowfhip to every 
lover of God and man, whatever is liis opinion and mode 
of worlliip, cf which he is to give an account to God 



"^Aione. 



[For 



M I L 



175 



TFor an account of the extent and prefent flate of 
the Methodiil focieties in Europe and America, f 
Part II.] 

Formey's Ecclefiaftlcal Hiftory, vol. li. p. 262. 

Gillie's Succefs of the Gofpel, vol. ii. p. jz. 

Whitefield's Lettei's, vol. i. p. ai2. ^ ij^ 

"Weftley's Ecclefiaftical Hiftory, vol Iv. p. aSo. * ■ 

Notes on the New Teftament, vol i. p. ;^2' ^ol. iil. p. 196. 

on Chriftian Peiiedion, p. 6z, 74. 

Fletcher's Letters. 

Rules for the Band Societies. 

Difcipline of the Methodiil Church, p. 3. 

Coke's Life of Wcftley. 

MILLENARIANS, or CHILIASTS, a name given to 
thofe, in the primitive ages, who believe j that the faints 
will reign on earth with Chrift, a thoufand years, after 
the firil refurrection, before the final completion of be- 
atitude. 

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

The ancient Millenarians held, that, after the coming 
of antichrift, and the deftruftion of all nations, which fliall 
follow, there Ihall be a firfl refurreclion of the juft alone : 
That all, who ihall be found upon earth, both good and 
bad, fliall continue alive ; the good, to obey the juft, who 
are rifen, as their princes ; the bad, to be conquered by 
the juft, and to be fubjed to them : That Jefus Chrift 
will then defcend from heaven in his glory : That the city 
of Jerufalem vvill be rebuilt, enlarged, embelliflied, and 
its gates ftand open night and day. They applied to this^ 
New Jerufalem, what is faid in the Apoc. chap. xxi. ;? and' 
to the temple, all that is written in Ezek. xxxvi. Here, 
they pretended, Jefus Chrift will fix the feat of his em- 
pire, and reign a thoufand years, with the faints, patri- 
archs, and prophets, who wdll enjoy perfect and unin- 
terrupted felicity. 

Thefe opinions were founded on feveral paftages of 
fcripture, which the ancient Millenarians took in a lite- 
ral fenfe, particularly Rev. xx. i — 6. 

The ancient Millenarians were divided in opinion : 
fame pretended, that the faints fhould pafs their time in 

corporeal 





176 ' MI L 

corporeal delights ; others, that they fhould only exer- 
£ife themfelves in fpiritual pleafures. 

he opinions of fome celebrated modern authors, 

^oiTfcerning the Millenium, are as follow : 

Dr. Thomas Burnet, and Mr» Whiflon, concur in. af- 
ferting, that the earth will not be entirely confumed ; 
but that the matter, of which it confifls, will be fixed, 
purified, and refined 5 which the adion of fire upon it 
v/ill naturally efied. They fuppofe, that from theie ma- 
terials, thus refined, as from a fecond chaos, there will, 
by the' will of God, arife a new creation ; and that the 
face of the earth, and likewife the atmofphere, will then 
be fo reftored, as to refemble what it originally was in 
the paradifaical ftate ; and confequently, to render it a 
more delightful abode for human creatures, than it is at 
prefent. They urge, for this purpofe, the following 
texts : 2d Pet. iii. 13, Nevertbelcfs, we^ according Jo his 
-promt fe^ look for ne-iu heavens^ and a new earthy 'wherein 
dwelletb right eon fnefs. See alfo Matt. xiii. 29, 30, Luke 
xvii. 29, 30, Ads iii. 21, &c. 

They both fuppofe, that the earth, thus beautified and 
improved, fhall be inhabited by thofe, who f]:iall inherit 
the firfl refurredion, and fliall here enjoy a very confid- 
erable degree of happinefs, though not equal to that, 
which is to fucceed the general judgment ; which judg^ 
ment fliall, according to them, open, when the thoufand 
years are expired, mentioned in Rev. xx, 4. 

Though Mr. Fleming does not entirely agree with the 
abovementioned fcheme, he interprets Rev. xx. 6, as 
referring to a proper refilirredion ; of which he fuppofes, 
that the event, which is recorded in Matt, xxvii. 32, was 
a pledge. He conjectures, that the mofl ceielebrated 
faints, of the Old Teflament times, then arofe, and af- 
cended with Chrift to heaven. Agreeable to this, he ap- 
prehends,, that the faints, who are to be fubjecls of the 
firft refurredion, will appear to fome of the inhabitants 

' of this earth, which may be the means of reviving re^ 
ligion among them : yet they will not have their abode 
here ; but during the thoufand years, in which the king- 

doa^ 



MIL 177 

dom of Chrlft will have the highefl: triumph on earth, 
they fliall be rejoicmg with him in heaven, in a (late of 
happinefs far fuperior to that, which they enjoyed in a 
feparate date ; yet not equal to that, which is to be ex- 
pelled after the general judgment. To this pecuUar 
privilege of the martyrs, and fome other eminent faints, 
he fuppofed St. Paul to have referred, Phil. iii. 9, 1 1. 

This author argues, that, as there has been already a 
fpecial refurrection of the more eminent faints of the 
Old Teftament, it is rational to conclude, from the ideas 
we form of Chriil, as a jufl and impartial judge, that the 
eminent faints of the New Teftament, who lived and 
died under fufferings, fhall be rewarded by a fpecial ref- 
urrection to glory, when Chrift fhall give univerfal peace 
and profperity to the church. 

Mr. Ray agrees, that there will bea renovation of the 
earth ; and though he does not grant, as fome have fup- 
pofed, the fame animals, which once lived, fhall be raifed 
again ; yet he fuppofes, that other like animals will be cre- 
ated anew, as wxU as fimilar vegetables, to adorn the 
earth, and to fupport the animak, only in higher degrees 
of beauty and perfection, than they ejjer before pofTeffed. 
But he pretends not to determine, whether this new 
earth, thus beautified and adorned, after the general ref- 
urrection, fliall be the feat of a new race of men, or only 
remain as the obje6t of contemplation to fome happy . 
fpirits, who may behold it, though without any rational 
animals to inhabit it, as a curious plan of the mofl ex- 
quifite mechanifm. 

The apoftle, fpeaking of the heavens and earth, fays. 
As a vejlure thou Jhalt fold ihem iip^ and they fhall be 
changed^ Heb. i. 12. Hence he argues, that to be 
changed, is different from being annihilated and deftroy- 
ed. The earth fhall be transfigured, or its outward form 
changed — not its matter or fub fiance deflroyed. 

Dr. Whitby fuppofes .the Millenium to refer entirely 
to the profperous ftate of the Chriflian church, after the 
fall of antichrifl, and the converfion of the Jews : that 
then fhall begin a glorious and undiflurbed reign of 

Chrifl, 



lyS M I L 

Chrifl:, over both Jew and Gentile, to continue a thou- 
fand years. And as John the Baptiil was Elias, becaufe 
he ca?ne in thefpirit and powc^" of Elias ; fo fhall this be 
the church of martyrs, and of thofe, who have not re- 
ceived the mark of the heajl^ becaufe the fpirit and purity 
of the times of the primitive martyrs fliall return. 

He argues, that it would be a great detriment to the 
glorified faints, to be brought down to dwell upon earth, 
m the moil pleafmg form, which it can be fuppofed to 
put on. 

That it is contrary to the genius of the Chriflian re- 
ligion, to fuppofe it built on temporal promifes. For 
the Chriftian is reprefented as one, who is entirely dead 
to the world, and whofe converfation is in heaven ; Phil, 
lu. 19. 

Mr. Worthington's fcheme is, that the gofpel, being 
Intended to reftore the ruins of the fall, will gradually 
meliorate the world, till, by a train of natural confequen- 
ces, under the influence of divine providence and grace, 
it is reflored to a paradifaical date. He fuppofes this 
plan is already advanced through fome important ftages, 
of which he thinksthe amendment of the earth's natural 
flate, at the deluge, which, with Dr. Sherlock, he main- 
tains to have been a very confiderable one. He confid- 
ers all improvements in learning and arts, as well as the 
propagation of the gofpel among the heathen nations, as 
the procefs of this fcheme. But he apprehends, much 
greater advances are to be made, about the year of Chrift, 
2000, when the Millenium will commence ; which fhall 
be, according to him, fuch a glorious ftate as Dr. Whit- 
by fuppofes ; but with this additional circumflance, that, 
after fome interruption from the laft effe6:s of wicked- 
nefs by Gog and Magog, this fliall terminate in the yet 
nobler ilate of the new Ueaven and the new earthy fpoken 
of in Rev. xxi. xxii. which he fuppofes, vvill be abfolutely 
paradife reflored ; and that all natural and moral evil 
5hall be banifned from the earth, and death itfelf fliall 
have no farther place : but good men fliall continue in 
the highefl rectitude of ftate, and in the greatefl imagi- 
nable 



M I L 179 

nable degree of tcrreilrial felicity, till the coming of 
Chriil, and univerfal judgment, clofe this beautiful and 
deli(i-htful fcene, perhaps, feveral thoufand years hence. 
Indeed, he feems to intimate feme apprehenfion, that the 
confummation of all things will happen about the year 
of the world 25,920, the end of the great year, as the 
Platonics called it, when the equinoxes Ihall have revolv- 
ed. The reafonings, by which thofe conjectures are fup- 
ported, are too diffufe to be reprefented. 

Mr. Lowman agrees with Dr. Whitby, In fuppofmg 
the fcripture defcription of the Millenium to be figura- 
tive ; reprefenting the happy ftate of the church, upon 
its deliverance from the perfecution and corruption of 
the third period. 

He fuppofed the book of Revelation, after the fifth 
chapter,* to be a prophetic reprefentation of the mofh 
remarkable events, which were to befal the Chriftian 
church, from that time to the confummation of all things. 

He divides the remainder into feven periods ; the firfl 
of which, reprefented by the feals^ fhews, according to 
him, the ftate of the church under the heathen Roman 
emperors, from the year 95 to 323. 

The fecond period, which is that of the trumpets^ ac- 
cording to him, relates to what was to happen in the 
Chriftian church, A. D. y^"] to 750, when the Mahom- 
etan conquefts ceafed in the weft. 

The third period, according to him, reprefents the 
ftate of the church and world, in the time of the laft 
head of the Roman government, i. e. under the popes, ^ 
for 1260 years, viz. from A.D. 756 to 2016. Each of 
the njiah^ which are poi:*'.*ed out, he fuppofes to denote 
fome great judgment upon the papal kingdom. 

The fixth and feventh viah^ he fuppofes, are yet to 
come ; and that the feventh will complete the final dc- 
ftrudion of Rome. 

The fourth period is that of a thoufand years, or the 
Millenium, in which the church will be in a moft prof- 

perous 

* Ke confider? the fourth and fifth chapters, as only Introdndory to the pro- 
phetic part of the book. 



i8o MIL 

perous Hate, A. D. 2000 to 3000 : fo that the feventh 
chiliad is to be a kind of Sabbath. 

The fifth period is the renewed invafion of the ene- 
mies of the church, for a ihort time, not defined, but 
which is to end in their final extirpation and ruin ; 
chap. XX. 7, 10. 

The fixth period is the general refurre£lion, and final 
judgment ; chap. xx. 11, 15 ; v/hich terminate 

In the feventh grand period, in which the faints are 
reprefented as fixed in a Hate of everlafting triumph and 
happinefs in the heavenly world ; chap. xxi. i , 5. 

Dr. Cotton Mather fuppofed, that the conflagration 
would take place at Chriil's fecond perfonal coming : 
that, after this great event, God will create new 
heavens^ and a new earth. The raifed faints will in- 
habit the new heaven, attending on our Saviour there, 
•and receiving inconceivable rewards for their fervices 
and fufferings for his fake. The new earth will be a 
paradife, and inhabited by thofe, who fhall be caught up 
to meet the Lord, and be with him in fafety, while they 
fee the earth Haming under them. They Ihall return to 
the new earth, poffefs it, and people it with an offspring, 
who fhall be fmkfs and deathlefs. The raifed faints, in 
the new heavens, who will neither marry ^ nor he given in 
?narrlage, but be equal to the angels, will be fent down, 
from time to time, to the new earth, to be teachers and 
rulers, and have power oyer nations : and the will of 
God will be dene on earth, as it is in heaven. This dif- 
penfation will continue at leafl for a thoufand years. 
There v/ill be a tranllation from the new earth to the 
new heavens, either fucceffively, during the thoufand 
years, or all at once, after the termination of that period. 
Dr. Bellamy fuppofed, that the Millenium will be a 
glorious fccne of Chrifl's fpiritual reign on earth ; 
when univerfal peace fliall prevail ; wars, famines, and 
all defolating judgments, be at an end ; induflry fhall 
flourifh, and all luxury, intemperance, and extravagance, 
be banifhtd. ■ Then this rlobe will be able to fuflain, with 
food and raiment, a number of inhabitants, immenfely 

greater 



M I L i5i 

greater than ever dwelt upon It at a time. And if all 
thofe Ihall, as the fcripture aflerts, know the Lor d^ from 
the leaji to the greateji^ and the kno%vledge of the Lord Jill 
the earthy as the zcatcrs do the fea, for a thoufand years 
together, it will naturally come to pafs, that there will 
be more faved in thofe thoufand years, than ever before 
dwelt upon the face of the earth, from the foundation of 
the world. 

Some underdand the thoufand years in the Revela- 
tion, agreeable to other prophetical numbers in the 
book, a day for a year. By that rule, as the fcripture 
year contains 360 days, the thoufand years will amount 
to 360,000 years ; in which there might be m.illions 
faved, to one, which has been loft. But if this glorious 
period is to laft only a thoufand years, literally, - therci 
may be many more faved than loft. 

The ancient Millenarian dodrine of the perfonal reign 
of Chrift upon earth, and the literal refurreclion of ths 
faints, has, under different forms, been revived and ad- 
vocated, in a number of pubUcations, which the brevity 
of this work will not admit of noticing. Mr. Keitt, a 
clergyman of the Church of England, in a late publica- 
tion, entitled, " Hiftory of the Interpreter of Prophecy,'* 
has advanced a new plan, of which the following is an 
imperfect fketch. 

He fuppofes, that, the " Antichrift," or the many 
*' Antichrift s," fpoken of, in the New Teftament, means 
a power ^ a per/on^ or a fuccejjwn of perfons^ that w^ere 
to arife in the world, and either deceitfully arrogate to 
themfelves, the place and office of Chrift, or exercife a 
direct enmity to him and his religion : That there ap- 
pear to be three great forms of Antichrift, viz. Popery, 
Mahometanifm, and Infidelity, which were to prevail, a 
certain time, for the trial and puniftiment of the cor- 
rupted church of Chrift : That, at tlje prefent period, 
the Infidel form of Antichrift is begun, and will continue 
to prevail, while the Papal and Mahometan decline. 
That the rife, progrefs, and eftabliftiment, of the Infidel 
power, is predicted by the little horn of the bcaji^ in the 

vifion^ 



i82 MIL 

vifions of Daniel ; and the fecond heqfl^ and hh bnage^ 
in the Revelation of St. John. 

Mr. Keitt fuppofes, that when the Infidel power fhall 
have reached its fummit of dominion ; when the Jews 
are colleded in their own land \ when the church, pu- 
rified by tribulation, fhall be made ready to receive her 
Lord, Chrift fhall perfonally appear, and finifli the reign 
of Antichrifl, in all its various forms. The juil fhall be 
raifed from the dead ; and a new kingdom of peace and 
everlafting happinefs be eftabhflied under the immediate 
government of the Redeemer, agreeably to the defcrip- 
tion in Dan. ii. 2)S'> ^^^'* ^^^* ^5 ^^^ other palTages of 
fcripture. 

When this glorious period of the Millenium com- 
mences, the New Jerufalem will be feparated from the 
world, as the G:arden of Eden ; but the o-ates of entrance 
fliall (land open. The world will continue a flate of 
probation to all but thofe, who arofe from the dead. It 
will, however, be enlightened by the communication of 
thofe blelTed inftrudors. At the expiration of the thou- 
fand years, Satan will be loofed, to deceive the nations 
without the city : but as foon as he has attempted to 
difturb the peace of the faints, fire will defcend out of 
heaven, and devour the incorrigible finners. The final 
judgment ; the refurredion of the wicked ; the deftruc- 
tion of the world ; the everlafting punifhment of Satan, 
and his followers ; and the admiffion of the faints into 
eternal felicity in the heavens, will immediately fucceed. 

As the above fyflems refpefting the Millenium, include 
in them the eternity of future punifliment, the plan of 
the late Mr. Winchefter is briefly delineated, becaufe it 
is diflinguifhed from the others in that refped. 

This author fuppofes, that, as an introdudion to the 
Millenium, the power and empire of the Turks fhall be 
weakened, to make way for the return of the Jews to 
their own land, (which event is exprefsly foretold in 
Ezek. xxxix. 25 — 28, and many other paifages of fcrip- 
ture :) That, after their return, their enemies fliall come 
againft them in vafl numbers, which are defcribed by 

the 



MIL 153 

the Gog and Magog, mentioned in Ezek. xxxvli. i — 7 : 
That they fhall take and plunder the city cf Jerufalem, 
and bring the Jews to the brink of deftri^clion : That, at 
the height of their triumph, Chrift, the manifefled Je- 
hovah, {hall appear in the clouds of heaven, according 
to Zech. xiv. 4 : That his appearance fhall effect the 
converfion of the Jews, who fhall receive him as the true 
MefTiah, their Lord and King. John xix. They Jhall 
look on him^ "johom they have pierced. See aifo Rev. i. 7. 
Tl^ dead faints Jhall then be raifed — the living faints 
changed — both caught up to meet the Lord in the air^ and 
defcend with him to reign on earth. The glorious Mil- 
lenium fhall commence, and continue a thoufand years. 
In that period, the Jews fliall be again acknowledged as 
the peculiar people of God ; the twelve tribes fettled in 
their own land, under the immediate government of the 
Saviour, and be an holy and happy people. Jerufalem 
{hall be rebuilt in greater glory and fplendour than ever. 
All nations fliall yearly repair to this city, to worfhip 
the Lord. See Zech. xiv. i6, 17, 18, 19, 20. Thera 
fhall be a glorious temple erected, into which the Lord 
Jefus {hall enter : there he fhall hold his court : from 
thence he fhall fend his faints through the whole earth, 
to inftract and blefs mankind. This temple is partic- 
ularly defcribed in Ezek. xl. 41, 42. At this blelTed 
period, Satan fliall be bound ; the curfe fhall be re- 
moved from the earth ; the obflru6tions, which hinder 
the fuccefs of the gofpel, removed ; all be united in one 
religion ; wars, famines, earthquakes, tempefts, and pef- 
tilence, fhall ceafe ; the inhabitants of the world be more 
numerous than ever ; and all kinds of fpiritual and 
temporal blefTmgs be the portion of mankind. 

At the end of the Millenium, Satan fhall be loofed to 
deceive the nations of the earth ; a mighty army, with 
this great apoftate at their head, fhall march in an hoflile 
manner againft the camp of the faints ; but fire fhall 
immediately defcend from heaven to devour them. Tiiis 
army is defcribed by the Gog and Magog of St. John, 
which our author fuppofes different from the Gog and 

Magog, 



iS4 MIL 

0- 

Magog, mentioned by Ezekiel.* This deflrudion will 
be immediately followed by the refurrection of all the 
dead, the day of judgment, and the conflagration of the 
world.. 

After the judgment, the Lord, with all the redeemed, 
fhall afcend to heaven ; and the conflagration fliail take 
place, by which the earth fliall be reduced to a globe of 
fire, and be the final (tage of punifliment, where the 
wicked (hall endure the pangs of thQ/econd dcatb, and be 
tormented for ages of ages after the day of judgment. 
At length, the renovation of the heavens and earth fhall 
take^ place, according to various prophetic pafl'ages, par- 
ticularly Ifaiah Ixv. 17, 2d Peter iii. 13, Rev. xxi. 
I, 2. After the new heavens and earth are prepared, 
as a new ftage for the wonders of God's redeeming love, 
the Holy City, or New Jerufaiemf, fliall defcend, as the 
refidence of the faints, during thofe ages, in which the 
great work of redeeming loll fniners is carried on. The 
fliints fhall reign with Chrifl, and be kings and priefts, 
till all inieiligences are reitored ; fm and mifery ceafe to 
exifl ; and holinefs and happinefs be abfolutely univerfal 
and complete ; as is exprelfed in Rev. xxi. i, j4nd 
he^ that fat upon the throne^ fald^ Behold^ I make all 
things nevj. 

Chrilt fhall reign //// he has put all things under his 
feet ; and a more glorious difpenfation fliall take place, 
when he foal I deliver up the kingdom to God the Father, 
that God may be all in all, 

Mr. Winchefler fupports his plan by a variety of 
prophecies in the facred fcriptures, which he takes in the 
moll hteral and obvious fenfe. His manner of arguing 
is too diifufe, to be abridged in the narrow limits of this 

work. 

* Amonc^ a variety of arguments to prove, that the Go% and Magog of St. 
John and Ezekiel are different, Mr. Winchefter obfcrves, that the lirft army fhall 
prevail for a time, and bring Ilrael in mighty diflrefs : the fecond Ihall only make 
tlie attempt, and be immediately deftroyed. 

f Mr. Winchefler brings a variety of arguments to prove, that the new 
heavens and new earth are different from the Millenium. " The Millenium," 
fays he, " is limited to a thoufand years ; but in the new earth, Chrifl and his 
i'uints are to reign for ages of ages. The Millenium Jerufalcm is defigned to be 
a type and miuiature pidure of the New Jerufaiem." 



M O L 185 

work. Thofe, who defire to fee his fyflem at large, and 
his manner of defending it, are referred to his Lectures 
on Prophecy, in two volumes, odavo. 

Broughton's Hiftorical Library, vol. ii. p. 93, 94. 

Doddridge's LeAures, p. 581,^:82, 583, 584, 589, 590. 

Burnet's Theory, p. 209. 

Whifton's Theory, p. a88. 

Fleming's Chriftology, p. 49, 38. 

Ray's Difcourfes, p. 407, 415. 

Whitby's Annotations, vol. ii. p. 740. 

WorthingtOn on the Extent of Redemption. 

Lowman on Revelations, p. 243. 

Mather's Life, p. 141, 14a, 143. 

Bellamy on the Millenium, p. 6^, 68. 

Encyclopedia, vol. i. p. 290, 309. vol. ii. p. 299, 306. vol, 

xii. p, 29. 
Keitc's Hiltory of Prophecy. ^ 

MOLINISTS, fo called from Lewis Molina, a Span- 
ifh Jefuit, ProfeiTor of Divinity in the Univerlity of 
Ebora, in Portugal ; who, in the year 1598, publifhed a 
book, to iliew, that the operations of divine grace were 
entirely confillent with the freedom of the human will ; 
and who introduced an hypothecs, to remove the diffi- 
culties attending the dodrines of predellination and 
liberty. 

He afl'erted, that the decree of predeftination to eter- 
nal glory, was founded upon a previous knowledge and 
confideration of the merits of the elect ; that the grace, 
from whofe operations thefe merits are derived, is not 
efficacious by its own intrinfic pov/er only, but alfo by 
the confent of our own will, and becaufe it is adminif- 
tered in thofe circumftances, in which the Deity, by that 
branch of his knowledge, which is called Scientia Media^ 
forefees that it will be efficacious. The kind of pre- 
fcience, denominated in the fchools Scientia Media, is 
that fore-knowledge of future contingents, which arifes 
from an acquaintance with the nature and faculties of 
rational beings ; of the circumftances, in which they 
Ihall be placed ; of the objects, that fhall be prefented 
to them ; and of the influence, that thefe circumftances 
and objeds muft have on their actions. 

Mofheim's Ecclefiafticai Hiftor)', vol. i. p. 475, 476. 

N MONARCHIANS, 



1^6 M, O N 

MONARCHIANS5 a denomsnation, which arofe in the 
fecond century. They derived their origin from Praxeas, 
a man of genius and learning. He (Jenied any real dif- 
tin^lion between the Father, Son,*and Holy Ghofl ; and 
maintained, that the Father, fole creator of all things, 
had united to himfelf the human nature of Chrift. 
Hence his followers were called Monarchians. 

This denomination were alfo fly led F atrip ajfiayiu 

Molheiin's Ecclefiaftical Hillory, vol. 1; p. 190. 

MONOPHYSITES, a denomination, which arofe in 
the fifth century. They maintained, that the divine and 
human nature of Chrift were fo united, as to form only 
one nature, yet without any (;hange, confufion, or mix- 
ture of the two natures. 

Moflielm, ibid. p. 420, 

MONOTHELITES, a denomination in the feventh 
century ; fo called from the Greek words ^crc? and ^iKnq, 
Their founder was Theodore, bilhop of Pharan, in Ara- 
bia, who maintained the following doctrines : 

I. That in Chrift there were two diftincl natures, 
which were fo united, though without the leaft mixture 
or confufion, as to form, by their union, only one perfon, 

II. That the foul of Chrift was endowed with a will, 
or faculty; of volition, which is ftill retained after its 
union with the divine nature. 

' For they taught, that Chrift was not only a perfect 
God,; but was endowed with the faculty of volition. 

III. That this faculty of volition in the foul of Chrift, 
was not abfolutely unadive, but that it co-operated with 
the divine will. 

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

Mofheim, ibid. vol. ii. p. 2>(>- 

Bxougjxton's Hiftorical Library, voL ii. p. IZ3. 

MQNTANISTS5 a denomination, which arofe in the 
fecond century 3 fo called from Montanus, who pretend- 
ed. 



M O N 187 

cd, that he was the Paraclete^ or Comforter,* which the 
divine Saviour, at his departure from earth, promifed to 
fend his difciples, to lead them into all truth ; and de- 
clared, that he was fent with a divine commiHion, to give 
to the moral precepts delivered by Chrifl and his apof- 
tles, the finifhing touch, that was to bring them to per- 
fection. He was of opinion, that Chrifl and his apoflles 
made, in their precepts, many allowances to the infirmi- 
ties of thofe, among whom they lived, and that this con- 
defcending indulgence rendered their fyftem of moral 
laws imperfe<5l and incomplete.! He therefore inculcat- 
ed the neceffity of multiplying fafls ; prohibited fecond 
marriages, as unlawful ; maintained, that the church 
ihould refufe abfolution to thofe, who had fallen into 
the commiffion of enormous fms ; and condemned all 
care of the body, efpecially all nicety of drefs, and all 
female ornaments. He alfo gave it as his opinion, that 
philofophy, arts, and whatever favoured of polite Htera- 
ture, fhould be banifhed from the Chriflian church. 

He looked upon thofe ChriftianS, as guilty of a moft 
heinous tranfgreflion, who faved their lives by flight, 
from the perfecuting fword, or who ranfomed them 
by money, from the hands of their cruel and mercenary 
judges. 

This denomination had feparate aifemblies. 

They were firfl called Cataphrygiansy from the place 
where they had their firft principal abode. They were 
alfo ftyled Fepuzians^ becaufe Montanus lived in a 
Phrygian village, called Pepuza. 

Mofheim's Ecclefiaftical Hiftory, vol. i. p. 19a, 193. 
Fomiey's Ecclefiaftical Hiftory, vol. i. p. 48. 
Prieftley's Ecclefiaftical Hiftory, vol. i. p. 254. 

MORAVIANS, 

* Montanus made a diftlniflion between the Paraclete, promifed by Chrift to 
his apoftles, and the Holy Spirit, which was fhed upon them on the day of Pen- 
tecoft ; and under ftood, by the former, a divine teacher, pointed out by Chrift, 
under the name of Paraclete.^ or Comforter, who was to perfetSl the gcipcl by the 
addition of fome doArines omitted by our Saviour. It was this divine melfenger, 
which Montanus pretended to be, and not the Holy Ghoft, 

f This denomination were but little diftlnguifhed from others by their pccU* 
Kar opinions. They only ufcd greater auftcrity of manners. 

N2 



J^88 M O R 

MORAVL^NS, a name given to the foUowers of 
Nicolas Lewis, Count of Zinzendorf, who, in the year 
172 1, fettled at Bartholdorf, in Upper Lufatia. There 
he made profelytes of two or three Moravian families ;; 
and having, engaged them to leave their country, re- 
ceived them at Bartholdorf. They were directed to 
build a houfe in a wood, about half a league from that 
village, v^here, in 1722, this people held their firfl 
meeting. 

This fociety increafed fo fall, that, in a few years, 
they had an orphan-houfe, and other pubHc buildings. 
An adjacent hill, called the Huth-Berg, gave the colb- 
nifts occafion to call this dwelling-place Herrenhuth, 
which may be interpreted, tbe guards or proteBion of 
the Lord. Hence this fociety are fometimes called HeV'- 
renhutters. 

The foUowhig doctrines are maintained by this de- 
nomination ; to wdiich is added, a Ihort fpecimen of the 
arguments they make ufe of, in defence of their fenti- 
ments.* 

I. That creation and fanclification ought not to be 
cifcribed to the Father, Son, and Holy Ghoft ; but be- 
longs principally to the Saviour : and to avoid idolatry^ 
people ought to be taken from the Father and Holy 
Ghofh, and be hrft direded fmgly to Jefus, who is the 
appointed channel of the Deity. 

For the effence of God, both Father, Son, and Holy 
Ghofl, is a depth fo unfathomable, that, in contemplat- 
ing it, we may ruin our intelledual faculties, and yet 
not be able to form one juft exprellion concerning this" 
myflery ; yet we can have all the gifts and effefis of 
dieir offices, through him, who is dally agent between 
God and man. 

II. That Chrifh has not conquered as God, but as 
man, with precifely the fame powers we have to that 
purpofe. 

For 

* The Moravians adhere to the Auguftan confclTion of faith, which was drawn 
tip by the Proteftant divines, at the time of the reformation in Germany, in the 
year 1530, and prefcnted at the diet of the empire at Augfburg ; and which, at 
that time, contained the dotSrinal lyftem of all the eilabliihed Proteftant churches^ 



M O R 

Per as his Father aflifted him, he afTills us. The only 
.difference is, it was his meat and drink to do the ivill of 
his Father^ who is in heaven, 

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

For Paul is verytexprefs, that the mefifengers of Chrift 
are not appointed for the miniflration of the letter^ 
2d Cor. iii. 6 : Therefore, the method of preachhig the 
^•ofpel is alone to be preferred. 

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

For the apoflle declares, that Sin is condemned in the 

Jlejh, Rom. viii. 3 ; and our marriage with it, diflblved 

through the body of Chrifl, the Lamb of -God, who has 

undergone this conflict once for all, and inftead of all. 

The Moravians aifert, that faith confifts in .a joyful 
perfuafion of our interefl in Chrift, and our title to his 
purchafed falvation. 

They deny the Calviniftic doctrines of particular re- 
demption and final perfeverance. 

This denomination have eftabliflied among themfelves 
a fort of difcipline, which clofely unites them to one 
another, divides them into diflerent clafles, puts them, 
under an entire dependence upon their fuperiors, and 
.confines them to certain exercifes of devotion, and to 
the obferving of different little rules. 

The church at Herrenhuth is fo divided, that, firfl the 
hufbands, then the wives, then the widov/s, then the 
maids, then the young men, tiien the boys, then the 
girls, and laftly, little children, are in fo many dillindt 
dalles ; 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 director chofen by its mem- 
bers ; and frequent particular aflemblies are held in each 
clafs, and general ones by the whole fociety. 

The members of each clafs are fubdivided into peo- 
ple, who are dead, awaked, ignorant, willing difciplcs, and 
■difciples, zvho have made a prognfs. Proper afliftance is 

given 



igo MUG 

given to encli of thefe fubdivifions ; but above all, great 
care is taken of thofe, who are fpiritually dead. 

The elder, the co-elder, the vice-elder, fuperintend 
all the clalTes. There are likewife informers by office, 
fome of them known, fome kept fecret, befides many 
other employments and titles, too tedious to enumerate. 

A great part of their worfhip confifls in finging ; and 
their fongs are always a connected repetition of thofe 
matters, which have been preached juft before. 
» At all hours, whether day or night, fome perfons of 
both fexes are appointed by rotation, to pray for the 
fociety. 

When the brethren perceive, that the zeal of the fo- 
ciety is declining, their devotion is revived by celebrat- 
ing agapes^ or love^feajis. 

The calling of lots is much pra6lifed among them, 
^They make ufe of it, to learn the mind of the Lord. 
'_^The elders have the fole right of making matches. 
No promife of marriage is of any validity, without their 
confent. 

• ' .This denomination affert, that they are defcended 
from the ancient flock of the old Bohemian and Mora* 
vian Brethren, w^ho wer.e a little church, fixty years be- 
fore the reformation ; and fo remained, without infringe- 
^ ment, till that time, retaining their particular ecclefiaflical 
? difcipline, and their own bifhops, elders, and deacons, 
^ [For an account of the extent of the Moravian church- 

^-es, fee Part IL] 

f Rimlus's Hiftory of the Moravians, p. i6, i8, 19;. 
Moravian Maxims, p. 18, 20, 44, 45,67, 86, 
Zinzendorf's Sermons, p. 200. 
Manual of Dodlrine, p. 9. 
Gillies' Succefs of the Gofpel^ vol. ii. p. 66. 
Dickinfon's Letters, p. 169. 

MUGGLETONIANS, a denomination, which arofe 
in England, about the year 1657 ; fo called from their 
leader, Lodowick Muggleton, a journeyman tailor, who, 
with his alTociate, Reeves,* fet up for great prophets, and 

declared, 

* Reeve"? affirmed, that the Lord Jefus, from the throne of his glory, thus ad-? 
drefted him : " I have given thee underftanding of my mind in the fcriptures, 

above 



M Y S 



191 



declared, that their meflage was wholly fpirkual ; and 
whoever defpifcd and rejected it, committed the unpar- 
donable fm againfl the Holy Ghofh They aflerted, that 
they were the Lord's two lait true witnefTes and prophets, 
fpoken of in the eleventh chapter of the Revelation, who 
fhould appear a little before the coming of Chrill, and 
the end of the world. 

Among other things, they denied the do^rine of the 
Trinity ; and aflirmed, that God, the Father, who was a 
fpiritual man from all eternity, in time, came down and 
fuffered upon earth in an human form. 

They declare, that it was revealed to them, that Elijah 
was taken up in a whirlwind to heaven, for this very pur- 
pofe, that he might reprefent the perfon of God, the Fa- 
ther, for a time, when God, the Father, dwelt on earth. 

Ditiionary of Arts and Sciences, vol. iii. p. 2149. 

Reeves' and Muggleton's Spiritual Treatife,p. 3, 4,5, 19, ai, 23. 

MYSTICS. This denomination derived their name 
from their maintaining, that the fcriptures have a myjiic 
and hidden fenfe^ which mud be fought after, in order ta 
imderfland their true import. They derived their origin 
from Dionyfius, the Areopagite, who was converted to 
Chriflianity, in the iirfl century, by the preaching of St. 
Paul at Athens. To fupport this idea, they attributed 
to this great man various treatifes, which are generally 
afcribed to writers, who Hved at a later period, partic- , 
ularly to a famous Grecian Myftic, who, it is faid, wrote 
under the protection of the venerable name of Dionyfius, 
the Areopagite.* 

This denomination appeared in the third century ; 
and increafed in the fourth. In the fifth century, they 
gained ground in the eaftern provinces. In the year 
eight hundred and twenty-four, the fuppofed works of 

Dionyfius 

above all men In the world. - 1 have chofcn thee, my lad melTenger, for a great 
work, unto this bloody, unbelieving world ; and I have given thee I.odowick 
Muggleton, to be thy mouth. 

* The late Prefident Stiles hns left a manufcript, in which he endeavours to 
prove, that the greater part of the works, which hear the name of Pionyfius, were 
really written by Dionyfius, the Areopagite, though they may have been interpo- 
lated and corrupted, in fome places, by later writers. 



192 M Y S 

Dionyfius kindled the flame of Myflicifm in the weftern 
provinces. In the twelfth century, they took their lead 
in their method of expounding the fcriptures. In the 
thirteenth century, they were the nioft formidable antag- 
oniils of the fchoolmen ; and towards the clofe of the 
fourteenth century, they refided, and propagated their 
fentiments, in almofl every part of Europe. In the fif- 
teenth and fixteenth centuries, many perfons of diftin- 
guifhed merit embraced their tenets. In the feven- 
teenth century, the radical principle of Myflicifm was 
adopted by the Behemifls, Bourignonifts, and Quietifls. 
The ancient Myflics were diflinguifhed by their pro- 
fefling pure, fublime, and perfed devotion, with an entire 
difmterefled love of God, and by their afpiring to a flate 
of pafTive contemplation. 

The firfl promoters of thefe fentiments have been 
fuppofed to proceed from the known doctrine of the 
Platonic fchool, which was adopted by Origen and his 
difciples, that the divine nature was diffufed through all 
human fouls, or, in other words, that the faculty of rea- 
fon, from which proceeds the health and vigour of the 
mind, was an emanation from God into the human foul, 
and comprehended in it, the principles and elements of 
all truth, human and divine. 

They denied, that men could, by labour or (ludy, ex^ 
cite this celeftial tiame in their breafts. Therefore, they 
difapproved highly of the attempts of thofe, who, by def- 
initions, abflra^t theorems, and profound fpeculations, 
endeavoured to form diftindl notions of truth, and to 
difcover its hidden nature. On the contrary, they main- 
tained, that filencc, tranquillity, repofe, and folitude, ac- 
companied with fuch ads of mortification, as might tend 
to extenuate and exhaufl the body, were the means, by 
which the hidden and internal word was excited to pro- 
duce its latent virtues, and to inflruct men in the knowl- 
edge of divine things. For thus they reafoned : 

They, who behold, with a noble contempt, all human 
affairs, who turn away their eyes from terreilrial vanities, 
^j)d fliut all the avenues of the outward fenfes againfl the 

contagious 



M Y S 193 

contagious influence of an outward world, muft necefla- 
rily return to God, when the fpirit is thus difengaged 
from the impediments, which prevent this happy union : 
And in this bleffed frame, they not only enjoy inexprelli- 
ble raptures from their communion with the Supreme 
Being, but alfo are invefted with the ineftimable privilege 
of contemplating truth undifguifed, in its native purity, 
while others behold it in a vitiated and delunve form. 

The apollie tells us, that The Spirit makes interceffion 
for iis^ &c. Now, if the Spirit 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. 

As the late Rev. WilHam Law, who was born in 1687, 
makes a diilinguifhed figure among the modern Myftics, 
a brief account of the outlines of his fyftem, may, per- 
haps, be entertaining to fome readers. 

He fuppofed, that the material world was the very re- 
gion, which originally belonged to the fallen angels. * At 
length, the light and fpirit of God entered into the chaos, 
and turned the angels' ruined kingdom into a paradife 
on earth. God then created man, and placed him there. 
He was made in the image of the Triune God,t a living 
mirror of the divine nature, formed to enjoy communion 
with Father, Son, and Holy Ghoft, and live on earth, as 
the angels do in heaven. He w^as endowed with imm.or- 
tality ; fo that the elements of this outward world could 
not have any power of ading on his body. But, by his 
fall, he changed the light, life, and fpirit of God, for the 
light, life, and fpirit of the world. He died, the very day 
of his tranfgrefTion, to all the influences and operations of 
the fpirit of God upon him, as we die to the influences 
of this world, when the foul leaves tlie body : And all 
the influences and operations of the elements of this life 
were open in him, as they arc in any animal, at its birth 

into 

* The world, according to this author, was, before the fall, a mixture of good 
and evil, hecaufc temporal nature is a creation out of the ftrife of evil agaiiift 
good, which the fallen angels had brought into their kingdom, 

Man, before the fall, was fufceptiblc only of the good, and could not have any 
Jinowledgc, that evil exifled. ^ 

t " Nature, (fays Mr. Law) is the manlfeflatlcn of the Holy Trinity, in a tri- 
une life of//f, li^bt^ and^/>/f," 



194 .MY S 

into this world. He became an earthly creature, fub- 
jecl to the dommion of this outward world ; and flood 
only in the highefl mark of animals. 
. But the goodnefs of God would not leave man in this 
condition. Redemption from it was immediately grant- 
ed ; and the bruifer of the ferpent brought the lire, light, 
and fpirit of heaven, once more into the human nature. 
All men, in confequence of the redemption of Chrift, 
have in them the firfl fpark, or feed, of the divine life, as 
a treafure hidden in the centre of our fouls, to bring 
forth, by degrees, a new birth of that life, which was 
loft in paradife,* No fon of Adam can be loft, only by 
turning away from the Saviour within him. The only 
religion, which can fave us, muft be that, which can 
raife the light, life, and fpirit of God, in our Ibuls, 
Nothing can enter into the vegetable kingdom, till it has 
the vegetable life in it ; or be a member of the animal 
kingdom, till it has the animal life. Thus all nature 
joins with the gofpel, in affirming, that no man can en» 
ter into the Idngdom of heaven, till the heavenly life is 
born in him. Nothing can be our righteoufnefs or re- 
cov^ery, but the divine nature of Jefus Chrift derived to 
our fouls. 

The arguments, which are brought in defence of this 
fyftem, cannot eafily be abridged in fuch a manner, as 
to render them intelligible. Thofe, who are fond of 
myftical writings, are referred to the works of this in* 
genious author. 

Mofheim's Ecclefiaftical Hlftorjr, vol. i. p. 222, 223, 

Dldlionary of Arts and Sciences, vol. iii. p. 217. 

Encyclopedia, vol. xii. p. 598. 

Hiftory of Religion, vol. iv. [See Myftlcs.] 

liaw's Life, p. i. 

Appeal, p. 4, 8, 10, 13, 27, 33, 4», 73. ^3> 103, 

118, 125, 139. 

— I Spirit of Prayer, p. 61 , 6 a, 65, 68. 

»■■ ■ ■ — Spirit of Love, p. 5s. 

■ On Chriftian Regeneration, p, i, 3, 6, J2, 21, 22i 

3S, 39- 

NAZAREANS, 

♦ According to this author, Chrift was made man, to Icindle, in the fallen foul, 
a birth of light and love. He always reprefents the Deity, as a God of love, who, 
Ifkm. eternity to eternity, can have no will towards his creatures, but to commu* 
Bicatc gooiU lif^ afferts, that there is no wiath, that itands between God and- us. 



NEC 195 

NAZAREANS, a name originally given to all Chrif- 
tians in general, on account, that Jefus Chrift: was 
of the city of Nazareth. But afterwards it was reflrain- 
ed to a denomination in the firft and fecond century, 
which blended Chriftianity and Judaifm together. They 
held, that Chrift was born of a virgin, and was alfo, in 
a certain manner, united to the divine nature. They 
refufed to abandon the ceremomes prefcribed by the law 
of Mofes, but were far from attempting to impofe the 
obfervance of thefe ceremonies upon the Gentile Chrif- 
tians.* They rejeded alfo all thofe additions, that v/ere 
made to the Mofaic inftitutions, by the Pharifees and 
doctors of the law. 

Like the Ebionites, this denomination made ufe of a 
gofpel, which was called, indifcriminately, The Gofpel 
of the Nazarites, or Hebrews*! 

Mofheim's Ecclefiaftical Hiftor}', vol. I. p. 1 73, 
Broughton's Hiftorlcal Library, vol. ii. p. 155. 

NECESSARIANS, an appellation, which may be 
given to all, who maintain, that moral agents aiSt from 
necejfity. Some fuppofe this neceffity to be mechanical, 
and others, moral. Mechanical neceffity follows mate- 
rialifm. Moral neceffity refults from the prefumption, 
that there is a power exifting, diflincl from matter. 
Dr. Prieftley's fcheme of mechanical, or philofophical 
neceffity, has been delineated under the article Materi- 
aUfts, on account of its connexion with the do6lrine of 
Materialifm. The following is a fketch of the fenti- 
ments of fome of the moil celebrated advocates for 
moral neceffity, 

Mr. Leibnitz, a celebrated German philofopher, who 
was born in the year 1646, is a diftinguifhed writer on 

this 

but what is awakened In the dark fire of our ovirn fallen nature ; and to quench 
this wrath, and not his own, God gave his only begotten Son, to be made man. 
As, according to Mr. Law's fyftem, all men have in them the firft fpark, or ieed,^ 
of divine life ; hence he beheved the final reftoratinn of all mankind, after long 
periods of fufiering and purification. See Law's Colledion of Letters. 

* In this refpedl, as well as in fome others, this denomination differed from 
the Ebionites ; for they received both the Old and New Teftament. [Sec 
Ebionites.] 

t This is fappofed, by fome, to be the g;ofpel St. Paul refers to, in Gal. i. 6. 



«9S N E C 

this fubjetl. He attempted to give Calvinifni a more 
pleafing and philofophical afped:. He confidered the 
multiplicity of worlds, which compofe the univerfe, as 
one fyllem, or whole, v/hofe greatefl poffible perfedion 
IS the ultimate end of creating goodnefs, and the fov- 
•ereign purpofe of governing wifdom. As the Leibnians 
laid down this great end, as the fupreme objedt of God's 
univerfal dominion, and the fcope, to which all his dif- 
penfations were directed, they concluded, that, if this end 
was propofed, it muft be accomphfhed : hence the doc- 
trine of necelTity, to fulfil the pHrpofes of predeflination, 
founded on wifdom and goodnefs ; a neceflity, phylical 
and mechanical, in the motions of material and inanimate 
things ; but a neceflity, moral and fpiritual, in the vol- 
untary determinations of intelligent beings, in confe- 
quence of propellent motives, which produce their ef- 
fects with certainty, though thofe effects are contingent, 
and by no means the offspring of an abfolute and effen- 
tially immutable fatality.* 

Mr. Leibnkz obferves, that, if it be faid, that the 
world might have been without fin and mifery, fuch a 
world would not have been the befl: : for all things are 
linked together in each poffible world. The univerfe, 
whatever it may be, is all of a piece, like an ocean. The 
lead motion produces its effed to any diftance, though 
the effe£t becomes lefs fenfible, in proportion to the dif- 
tance. God, having fettled every thing beforehand, 
once for all, having forefeea good and evil actions, &c. 
every thing did ideally contribute, before its exiflence, 
to his creating plan : fo that no alteration can be made 
in the univerfe, any more than in a number, without 
deftroying its effence, or its numerical individuaHty : 
and therefore, if the lead evil, which happens in the 
world, was wanting, it would not be the world, which, 
all things duly confidered, the all-wife Creator has cho- 
fen, and accounted the befl. 

Colours 

* Augufline, Leibnitz, and a confiderable number of modern philofophers, who 
maintain the dodlrine of neceflity, confider this neceflity, in moral a<5lion8,.as con- 
silient with fpontaneity and choice. According to them, conftraint alone, and 
asutornul force, deftroy merit and imputation. 



NEC 



197 



Colours are heightened by fhadows ; and a diflbnance, 
well placed, renders harmony more beautiful. We de- 
fire to be frightened by rope-dancers, Vhio are ready to 
fall ; and to fhed tears at the reprefentation of a tragedy. 
Does any one fufficiently relifh the happinefs of good 
health, that has never been fick ? Is it not mofl times 
neceflary, that a little evil fhould render a good more 
fenfible, and confequently greater ? 

The Edwardean fcheme of moral neceffity, is as fol- 
lows : 

That the will is, in every cafe, neceflarily determined 
by the ftrongeft motives ; and that this moral neccfli- 
ty may be as abfolute as natural neceffity ; i. e." a moral 
cfFed; may be as perfectly connected with its moral caufe, 
as a naturally ^neceflary effedt is with its natural caufe. 

Prefident Edwards rejeds the notion of liberty, as 
implying any felf-deter mining power in the will, any indif- 
ference or contingency ; and defines liberty to be the 
power, opportunity, and advantage, which any one has, 
to do as he pleafes. This liberty is fuppofed to be con- 
fident with moral certainty, or neceffity. 

He fupports his fcheme by the connexion between 
caufe and efFed, by God's certain foreknowledge of 
the volitions of moral agents, which is fuppofed to be 
mconfiflent with fuch a contingence of thofe volitions, 
as excludes all neceffity. He fhews, that God's moral 
' excellence is neceflary, yet virtuous and praife-worthy : 
that the a6ts of the will of the human foul of Chriil:, are 
neceflarily holy, yet virtuous, praife-worthy, and re- 
wardable ; and that the moral inabihty of finners, con- 
fifting in depravity of heart, infliead of excufmg, confl:i- 
tutes their guilt.* 

Lord Kaims has the following idea of neceffity : 

That, comparing together the moral and material 

world, every thing is as much the refult of eftablifiied laws 

in the one, as in the other. There is nothing in the whole 

, univerfe, which can properly be called contingent ; but 

every motion in the material, and every determination 

and 

* See this argument enlarged upon, in the article Hopklnfians. 



198 NEC 

and aftlon in the moral world, are directed by immutable 
laws : fo that, while thofe laws remain in force, not the 
fmalleli link in the chain of caufes and effeds, can be 
broken, nor any one thing be otherwife than it is. 

That, as man niuft ad with confcioufnefs and fpontane- 
ity,it is necelfaryjthat he fhould have fome fenfe of things 
pofTible and contingent. Hence the Deity has wifely im- 
planted a delufive fenfe of liberty in the mind of man, 
which fits him to fulfil the ends of aftion to better advan- 
tage, than he could do^ if he knew the necefTity, which 
really attends him. 

Lord Kaims obferves, that, in the material world, it is 
found, that the reprefentations of external objeds, and 
their qualities, conreyed by the fenfes, differ fometimes 
from what philofophy difcovers thefe objects, and their 
qualities, to be. Were man endowed with a microfcopic 
eye, the bodies, which furround him, would appear as dif- 
ferent from what they do at prefent, as if he was tranf- 
ported into another world. His ideas, upon that fuppo- 
fition, would be more agreeable to ftrid truth, but they 
would be far lefs ferviceable in common fife. 

Analogous to this, in the moral world, the Deity has 
Implanted in mankind the delufive notion of liberty of 
indifference, that they may be led to the proper exercife 
of that adivity, for which they were defigned. 

The Baron de Montefquieu, in his Perfian Letters, ob- * 
ferves, that, as God makes his creatures ad juft according 
to his own will, he knows every thing he thinks fit to 
know. But though it is in his power to fee every thing, 
yet he does not always make ufe of that power. He 
generally leaves his creatures at liberty to ad, or not ad, 
that they may have room to be guilty or innocent. In 
this view, he renounces his right of ading upon his crea- 
tures, and direding their refolutions. But when he- 
choofes to know any thing, he always does know it ; be- 
caufe he need only will^ that it ihall happen as he fees it, 
and dired the refolutions of his creatures according to 
his will. Thus he fetches the things, which fhall hap- 
pen, from among thofe^ which are merely poffible, by fix- 



NEC 



199 



ingjby his decrees, the future determmations of the minds 
of his creatures, and depriving them of the power of 
ading, or not acting, which he has beflowed upon them. 

If we may prefume to make comparifon of a thing, 
which is above all comparifon, a monarch does not know 
what his ambalfador will do, in an affair of importance. 
If he thinks fit to know it, he need only give him direc- , 
tion to behave fo and fo j and he may be affured, he v/ill 
follow his directions. 

Prefident Edwards makes the following diflindion be- 
tween his and Lord Kaims' ideas of necefTity. * 

I. Lord Kaims fuppofes, that fuch a neceflity takes 
place, with refped to all men's adions, as is inconfiflent 
with liberty. Edwards maintains, that the moral necef- 
fity, which univerfally takes place, is not inconfiflent 
with the utmofl liberty, which can be defined, or con- 
ceived. 

II. Kaims feems every where to fuppofe, that necefli- 
ty, properly fo called, attends all men's actions ; and thai: 
the terms, unavoidable^ impojjlhle^ &c. are equally applica- 
ble to the cafe of moral and natural neceffity. 

Edwards maintains, that fuch a neceffity, as attends the 
a£i:s of men's wills, can, with more propriety, be called 
certainty ; it being no other, than the certain connexion 
between the fubjed: and predicate of the propofition, 
which affirms their exiflence. 

III. Kaims fuppofes, that, if mankind could clearly fee 
the real neceflity of their adions, they would not appear 
to themfelves, or others, praife-worthy, culpable, or ac- 
countable for their actions. 

Edwards maintains, that moral necelTity, or certainty, 
is perfectly confiftent with praife and blame, rewards and 
punifhments. 

Lord Kaims agrees with Prefident Edwards, in fup- 
pofing, that praife or blame refls ultimately on the dif- 
pofition, or frame of mind. 

The Rev. Mr. Dawfon, in a late pamphlet, entitled, 
^' The Neceffarian, or, the Queftion concerning Liberty 
and Neceffity ftated and difcuffed," endeavours to prove, 

that 



soo , ' N E C 

that the will is determined by motives. He accounts^ 
however, every act, which proceeds not from mechanical 
force, a voluntary act. Every voluntary act he calls 
a free ad, becaufe it proceeds from the will — from the 
man himfelf : but calls that voluntary a£t necelTary, in 
conformity to their idea of neceflity, who, on fuppofition 
of the will's being determined by motives, will not allow 
it to be free, though voluntary. Having eilabUflied this 
fpecies of neceility, he endeavours to fliew, that freewill 
leaves no foundation for attributing merit or demerit to 
the agent ; and that, on the contrary, the doctrine of 
neceifity does that, which the doclrine of free will does 
not. By leaving the foundation of mxorality fecure, it 
leaves a foundation for merit and demerit, viz. the mor- 
al nature of anions. The morality of an aftion is its mo- 
tive. That, which gives the action its moral quality, , 
gives it, at the fame time, its worth, or merit. But on 
the do6lrine of free will, there can be no foundation for 
attributing merit or demerit to the agent, becaufe it de- 
ftroys all didindlions betVv^een adions ; good and bad be- 
ing terms without a meaning, when applied to actions 
without a moral motive. 

As, in the account of Dr. PrieRley's fentiments, the 
manner, in which that celebrated author diflinguifhes his 
fcheme of philofophical necelTity from the Calviniftic 
dodtrine of predeftination, is inferted, perhaps thofe, who . 
are fdnd of fpeculating on this fubje^t, will be grati- 
fied, by being prefented, on the other hand, with the 
follov/ing diflindion, which the Rev. Dr. Emmons^of 
Franklin, has made between the Calviniftic idea of necefli- 
ty, and Dr. Prieftley's. 

It has long been a fubje£t of controverfy among Ar- 
minians and Calvinifts, whether moral agents can ad of 
neceffity. Upon this fubjc6t. Dr. Prieftley takes the Cal- 
viniftic fide, and labours to prove the doctrine of neceility 
upon the general principle, that no effe£t can exift with- 
out a caufe. His train of reafoning runs very much in 
this form : Every volition muft be an effed ; every efFed 
muft have a caufe j every caufe muft neceffarily produce 

its 



NEC ± 



01 



its efFe£l : therefore, every volition, as well as every oth- 
er efFed, mud be necefTary. But though he agrees with 
Calvinifls, in their hril principle, and general mode of rea- 
foning ; yet, in one very capital point, he differs from 
them totally : for he maintains, that motives, which are 
the caufe of volitions, mud operate mechanically, which, 
they fuppofe, totally deftroys the freedom of the will. 
He is obliged to maintain the mechanical operation of mo- 
tives, by his maintaining the materiality of the foul. If 
the foul be material, the natural conclufion is, that motives 
mufl a6l upon it, by a mechanical operation. This con- 
clufion, he owns, he means to draw from the doctrine 
of materialifm. In the preface to his Illuflrations of Phi- 
lofophical Neceflity, he fays, " Every thing belonging to 
thedodrineof materialifm, is, in fad, an argument for 
the doftrine of necellity ; and confequently, the doftrine 
of neceflity is a direct inference from materialifm." 
■ But Prefident Edwards fuppofes, that mechanical ne- 
ceflity is precifely the fame as natural necefTity, coer- 
cion, or confhraint, which he therefore confiders as en-' 
tirely fubverfive of moral freedom. Hence he exprefsly 
denies, in his Treatife on the Will, that motives a6t 
upon the mind, as weights do upon the fcale, by a me- 
chanical operation. Indeed, all Calvinifts maintain, that 
motives govern the will by a moral, and not by a me- ' 
chanical influence : for though they allow, that moral 
caufes, as really, and as neceffarily, produce moral effects, 
as mechanical caufes produce mechanical effects ; yet 
they deny, that moral and mechanical necelTity are the 
fame. It is, therefore, carefully to be obferved, that 
the Materialifls plead fbr fuch a mechanical operation of 
motives upon the mind, as the Calvinifts fuppofe mufl 
inevitably deflroy its liberty, or moral freedom. 

Moflieim's Ecclefiaftical Hiftory, vol. v. p. 24. 
Leibnitz' Eflay on the Goodiiefs of God, the Free 

Will of Man, &c. 
Letters between Clarke and Leibnitz. 
Edwards on the Will, p. 17, 23, 164, 190, 195, 313. 
Kaims' Effays, p. 114, 115, 116,139, ^55- 
Montefquieu's Perfian Letters, p. 134, 135, 136. 
Dawfon's Letters on Liberty and Neceflity, p. 12, 

56,64,65, 70i7i' 

O NEONOMIANS, 



2ol N E S 

NEONOMIANS, fo called from the Greek ve.c, new, 
and vouo;, lawy fignifying a fiew law^ becaufe this denom- 
ination maintain, that the gofpel is a new law^ the condi- 
tion whereof, is, imperfecb, though fmcere and perfever- 
ing obedience.. 

Chaiincy*s Neonomianifm Unmafked. 

NESTORIANS, a denomination, v^ich arofe in the 
fifth century ^ fo called from Neflorius, biihop of Con^ 
ftantinople. 

This denomination maintain, that the union of Chrid's 
divinity with his humanity, is a union of win, operation,, 
and benevolence ; for the Divine Word is perfect in 
his nature and perfon. The human nature, united to 
him, is likev/ife a perfect humanity in its nature and per- 
fon ;. neither of them is changed, or undergoes any alter- 
ation : Therefore, there are two perfons in Jefus Chrift, 
and two natures, united by one operation and will. 

They fuppofed, that, as there were two diftin6i: natures 
in Chriil, the divine and human, it was only the human 
nature, which fuffered. They confidered Jefus as hav- 
ing been a mere man^ till the Spirit of God came on him 
at his baptifm ; and alfo^ that he was a mexe man in 
his fuffering and death. 

Neflorius alTerted, that, though the Virgin Mary was 
the mother of Jefus Chriil;, as a man, yet fhe was not 
the mother of God, becaufe no human creature could im- 
part that to another, which fhe did not pofTefs herfeif. 

In the Neflorian controverfy, the contending parties 
feem to have been all of one opinion, as to the dodlrine 
of the Trinity, in oppofition to the Arians ; and to have 
held the confubftantiality, co-eternity, and natural co- 
equality of the three divine perfons, or hypoflafes. 

The generality of the Chriflians in the Levant, are 
called Neflorians.* 

Prieftley's Hiftory of Earl/ Opinions, vol. iv, p. 1^%. 
Jortin's Remarks on Ecclefiallical Hiftory, vol. iv. p. 2 78k 
Memoirs of Literature, vol. v. p. I37» 
Bailey's Didionary, vol. ii. [See Neflorians.] 

NEW 

* The opinions of Neftorias were early fpread throagh the Eaft, where they 
AIII continue to flourifti. See Gregory's Hiftory of the Chriftian Churchy 
vol. j. p. 217. 



NOV 



203 



NEW JERUSALEM CHURCH, a fociety, who 
embrace the tenets of Baron Swedenborg, and have 
lately begun to form themfelves into a feparate com- 
munion, under this name. [For an account of their dif- 
tinguifhing fentiments, fee Swedenborgeans.J 

NICOLAITANS, a denomination in the firft centu- 
ry ; fo called from Nicolas, one of the firft feven dea- 
cons of Jerufalem. 

They made no diiference between ordinary meats, 
and thofe offered to idols ; allowed a community of 
wives ; and indulged themfelves in all fenfual pleafures, 
without reftraint. 

Dupln's Church Hlllory, vol. i. p. 30. 
Broughtou's Hiflorical Library, vol. ii. p. 1 70. 

NOETIANS, a denomination, which arofe in the third, 
century, followers of Noetus, who pretended, that ha 
was another Mofes, fent by God j and that his brother 
was a new Aaron. 

He affirmed, that the Supreme God, whom he called 
the Father, and confidered as abfolutely indivifible, united 
himfelf to the man Chrift, whom he called the Son, and 
was born and crucified with him. From this opinion, 
Noetus and his followers were diftinguiflied by the title 
of Patripajfians^ i. e. perfons, who believe, that the Su- 
preme Father of the univerfe, and not any other divine 
perfon, had expiated the guilt of the human race. 

Molheim's Ecclefiaftical Hiftory, vol. i. p. 246, 247. 
Broughton's Hiftorkal Library, vol. ii. p. 17 a. 

NOVATIANS, a denomination in the third century. 
They derive their name from their founders, Novat and 
Novation ; the firft, a prieft of the church of Carthage j 
the other, of that of Rome. 

This denomination laid it down for a fundamental 
tenet, that the church of Chrift ought to be pure, and 
free from every ftain ; and that the fmner, who had once 
fallen into any offence, could not again become a mem- 

O 2 ber 



204 O P H 

ber of It, though they did not refufe him the hopes of 
eternal Hfe. 

Hence they looked upon every fociety, which re-admit- 
ted thofe to their communion, who, after baptifm, had 
fallen into heinous crimes, as unworthy the title of a 
Chriftian church. 

They fepa^rated from the church of Rome, becaufe 
they admitted to communion, thofe, who had fallen off 
in time of perfecution, which opinion they founded on 
Heb. vi. 6. They obliged fuch as came over to them 
from the general body of Chriftians, to fubmit to bap- 
tifm a fecond time, as a neceifary preparation for enter- 
ing into their fociety. 

This denomination alfo condemned fecond marriages, 
and denied communion forever to fuch as, after baptihn, 
married a fecond time. 

They aifumed to themfelves the title of Cathari^ i. ۥ 
the pure 

Formey''s Ecclefiaftical Hlflory, vol. i. p. 64. 
Mofheim's, ibid, vol. i. p. ajO, 251. 
Hiftory of Religion, vol. iv. [See Novatians.] 
Broughton's Hillorical Library, voL ii. p. 173. 



OPHITES, a denomination, which appeared in the 
fecond centurv, whofe leader was called Eu- 
phrates. They derive their name from their maintaining 
the following tenet, viz. that the ferpent, by which our 
firll parents were deceived, was either Chrift himfelf, or 
Sophia, concealed under the form of that animal. In 
confequence of this opinion, they offered a fubordinate 
kind of divine worfhip to a certain number of ferpents, 
which they nourifhed, and efteemed facred. 

It is faid, they kept a live ferpent in a kind of cage. 
At 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 killed the ferpent. This they called their ^«- 
chari/i. ^^^j^ 



O R I 205 

Their other opinions were fimllar with the red of the 
Egyptian Gnoftics. [See Gnoflics.] 

Broughton's Hiftorical Library, vol. ii. p. 191. 
Molheim's Ecclefullical Hiftory, vol. i. p. 189, 190. 

ORIGENISTS, a denomination, which appeared In 
the third century, and derived their opinions from the 
writings of Origen, a pre{byt€r of Alexandria, and a 
man of vaft and uncommon abilities, who interpreted 
the divine truths of religion according to the tenor of 
the Platonic philofophy. He alleged, that the fource of 
many evils lies in adhering to the literal and external 
part of fcripture ; and that the true meaning of the 
lacred writers was to be fought in a myfterious and hid- 
den fenfe, arifing from the nature of things themfelves. 

The principal tenets afcribed to Origen, together with 
a few of the reafons made ufe of, in their defence, are 
comprehended in the following fummary : 

L That there is a pre-exiflent flate of human fouls. 

For the nature of the foul is fuch, as makes her capa- 
ble of exifting eternally, backward, as well as forward. 
For her fpiritual elTence, as fuch, makes it impoffible, 
that fhe fhould, either through age or violence, be dif- 
folved : fo that nothing is wanting to her exifteiice, but 
his good pleafure, from whom all things proceed. And 
if, according to the Platonic fcheme, we aflign the pro- 
duction of all things to the exuberant fulnefs of life in 
the Deity, which, through the bleifed neceffity of his 
communicative nature, empties itfelf into all poffibilities 
of being, as into fo many capable receptacles, we mufl 
fuppofe her exillence, in a fenfe, necelTary, and, in a de- 
gree, co-eternal with God. 

II. That fouls were condemned to animate mortal 
bodies, in order to expiate faults they had committed 
in a pre-exiftent ftate. 

For we may be alTured, from the infinite goodnefs of 
their Creator, that they were at firfl joined to the purefl 
matter,* and placed in thofe regions of the univerfe, 

which 

* Origen fuppofed, that our fouls, being incorporeal and invifible, always iland 
m need of bodies fuitable to the nature of the place* where they cxift. 



20^ O R I 

which were mofi: luitable to the purity of eiTencc they 
then pofTcffed : for that the fouls of men are an order 
of elTentially incorporate fpirits, their deep immerfion 
into terreftrial matter, the modification of all their ope- 
rations by it, and the heavenly body, promifed in the gof- 
pel, as the higheft perfedion of our renewed nature, 
clearly evince. Therefore, if our fouls exifted beforp 
they appeared inhabitants of the earth, they were placed 
in a purer element, and enjoyed far greater degrees of 
happinefs. And certainly, he, whofe overflowing good- 
Txcfs brought them into exiftence, 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 lire, as was exactly anfwera- 
ble to their prefent difpofition of fpirit. Hence it was 
neceflary, that they fhould become terreftrial men. 

III. That the foul of Chrift was united to the Word 
before the incarnation.* 

For the fcriptures teach us, that the foul of the Mef- 
fiah was created before the beginning of the world. 
See Phil. ii. 5, 6, 7. This text muft be underltood of 
Chrifl's Jtauman foul, becaufe it is unufual to propound 
the Deity as an example of humility, in fcripture. 
Though the humanity of Chrift was fo God-like, he 
emptied himfelf of this fulnefs of life and glory, to take 
upon him the form of a fervmit. It was this MelTiah, who 
converfed with the patriarchs under a human form : 
it was he, who appeared to Mofes upon the Holy Mount : 
it was he, who ipoke to the prophets under a vifible ap- 
pearance : and it is he, who will at laft come in triumph 
upon the clouds, to reftore the univerfe to its primitive 
fplendour and felicity. 

IV. That, at the refurreclion, we ihall be clothed with 
ethereal bodies. 

For the elements of our terreftrial comxpofitions are 
fuch, as almoft fatally entangle us in vice, paflion, and 
Fxiifery. The purer the vehicle the foul is united with, 

the 

♦ See this fubjed n;iore fully illuflrated in Pr. Watts' Glory of Chrift,. 



O R 1 



207 



the more perfe6l is her life and operation^^. BefiJes, the 
Supreme Goodnefs, who made all things, allures us, he 
made all things bed at firil ; and therefore, his recovery 
of us to our loft happinefs (which is the defign of the 
gofpel) mufl reftore us to our better bodies and happier 
habitations ; which is evident from ill Con xv. 49, 2d 
Cor. v. I, and other texts of fcripture. 

V. That, after long periods of time, the damned fhali 
be releafed from their torments, and reftored to a new 
flate of probation. 

For the Deity has fuch referves in his gracious provi- 
dence, as will vindicate his fovereign goodnefs and wif- 
dom from all difparagement. Expiatory pains are a 
part of his adorable plan. For this Iharper kind of fa- 
vour has a righteous place in fuch creatures, as are by 
nature mutable. Though fm has extinguifhed or filenced 
the divine life, yet it has not dellroyed the faculties 
of reafon and underflanding, confideration and memory, 
which will ferve the life, which is moil powerfuL If, 
therefore, the vigorous attraction of the fenfual nature be - 
abated by a ceafelefs pain, thefe powers may refume.lhe 
feeds of a better life and nature. 

As, in the material fyllem, there is a gravitation of the 
lefs bodies towards the greater, there muft, of neceflity, 
be fomething analogous to this, in the intellectual fyftem : 
and fmce the fpirits, created by God, are emanations and 
flreams from his own abvfs of being^ ; and as felf-exifl- 
ent power mufl needs fubjed: all beings to itfelf, the 
Deity could not but imprefs upon her intimate natures 
and fubllances, a central tendency tov/ards himfelf, an 
eilential principle of re-union to their great original. 

VI. That the earth, after its conflagration, fhall be- 
come habitable again, and be the manfion of men, and 
other animals, and that in eternal vicilTitudes. 

For it is thus expreffed in Ifaiah : Behold^ I make new 
heavens^ and a new earthy &:c. ; and in Heb. i. ic, 11, 12, 
Thou^ Lord^ in the beg'mnin^^ haji laid the foimdaticns of the 
earth : As a vejhire jhalt thou change them^ and they Jhall 
ke chan'^edy he. Where there is only a change, the fub- 

ftance 



sc8 O S I 

(lance is not deflroyed ; this change being only as that 
of a garment worn out and decaying. The fajhion of 
the world pajfes away Hke a turning fcene, to exhibit a 
frefh and new" rej)refentation of things ; and if only the 
prefent drefs and appearance of things go off, the fub- 
llance is fuppofed to remain entire. 

MoiTieim's Ecclefiaftical Hiftory, vol. i. p. 419, 225, 

Cudworth's Intelleftual Syftem, vol ii. p. 818. 

The Phoenix, vol. i. p. 16, 17, i8, :i8, 29, 31, 32, 46, 47, 

49.50,56,57- 
Cheyne's Philofophical Principles of Religion, p. 47, 84. 
Travels of Cyrus, p. 235, 238. 

OSIANDRIANS5 a denomination among the Luther- 
ans, which was founded in the year 1550, by Andrew 
Ofiander, a celebrated German divine, whofe doctrine 
amounted to the following propofitions : 

I. That Chrifl, confidered in his human nature only, 
could not, by his obedience to the divine law, obtain 
j unification and pardon for fmners : neither can we be 
juflified before God, by embracing and applying to our- 
felves, through faith, the righteoufnefs and obedience of 
the man Chrift. It is only through that eternal and 
eifential righteoufnefs, which dwells in Chrift, confidered 
as God, and which refides in his divine nature, that is 
united to the human, that mankind can obtain complete 
juftificatipn. 

II. That man becomes a partaker of this divine 
righteoufnefs by faith ; fmce it is in confequence of this 
uniting principle, that Chrifl dwells in the heart of man, 
with his divine righteoufnefs. Now, wherever this di- 
vine righteoufnefs dv/ells, there God can behold no fm : 
therefore, when it is prefent with Chrifl in the hearts of 
the regenerate, they are, on its accovmt, confidered by 
the Deity as righteous, although they be fmners. More- 
over, this divine and juflifying righteoufnefs of Chrifl ex- 
cites the faithful to the purfuit of hohnefs, and to the 
pradice of virtue, 

Molheim's Ecclefiaftical Hiftory, vol. iv. p. 46. 

OSSENIANS^ 



PAP 



209 



OSSENIANS, a denomination in the firft century, 
which taught, that faith may and ought to be dilTembled. 

Dufrcfnoy's Chronological Tables, voL ii, p. 1 95, 



PAPISTS, fo called by Proteilants, from their ad- 
hering to the Pope. Roman Catholics is the title, 
which they apply to themfelves. 

The word Pope is derived from the Greek of riaTr^r^f, 
w^hich fignifies a father. Hence he is fly led, the Father 
of the Church. 

This pontiff is iikewife called, the Vicar of Jefus 
Chriil, the vifible head of the church, and the fucceffor 
of St. Peter, 

He wears the keys, as an emblem of his power to 
open the gates of heaven to repentant fmners, and to 
excommunicate obftinate offenders. And he v/ears the 
triple crown, to inform the Chriftian world, that he is 
conftituted with fpiritual jurifdi£tion over priefls, em- 
p^erors, and kings. 

This denomination fuppofe, that the bifhops of Rome 
are the defcendants of St. Peter ; and, in that quality, 
have, from the beginning, exercifed jurifdidion over the 
churches. 

On the other hand, many Proteflant writers have 
dated the rife of the Papal power, from the year 606, 
when Pope Boniface III. afTumed the title of Univerfal 
Bifhop, conferred upon him by Phocas, ending A. D, 
1 866. Others fix it about the middle of the eighth cen- 
tury, A. D. J ^6^ when Pepin invefled Pope Stephen 
with the temporal dominion of Rome, and the neigh- 
bouring territories, upon the ceafmg of the exarchate of 
Ravenna. 

They fuppofe, in the primitive church, the jurifdic- 
tion of bifhops was equal and co-ordinate. They de- 
rived, perhaps, fome degree of pre-eminence from the 
dignity of the fee, in which they prefided. They pof- 
feifedjj however, no real authority, or pre-eminence, but 

what 



£IO 



PAP 



Avhat they acquired by fuperior abilities, or fuperior fane- 
tity. As Rome had been fo long the feat of empire, 
and capital of the world, its bifhops were, on that ac- 
count, entitled to refped. They received it ; but, during 
feveral ages, they claimed and received nothing more. 
From thofe humble beginnings, they advanced with fuch 
an adventurous and well direded ambition, that they ef- 
.tablillied a fpiritual dominion over the minds and con- 
fciences of men, to which all Europe fubmitted with im- 
plicit obedience ; till, at length, their formidable power 
was weakened by the reformation. 

The principal points, which diflinguiihed the Papids 
from the Proteftants, together with a few of the reafons 
they bring, to fupport their fentiments, are comprifed in 
the following fummary : 

I. That St. Peter was defigned by Chrifl to be the 
head of the church ; and the bifliops of Rome, being his 
fuccelTors, have the fame apollolic authority. 

For our Saviour declares, in Matt. xi. 18, Thou art 
Peter ; ajid upon this rock will I build my church : There- 
fore, the church is built upon Peter.* ♦ 

A fucceflion in the church is now neceffary in the New 
Teflament, as Aaron had his fucceffion in the Old ; but 
there can be no certain fucceflion now fhewn, but in the 
chair of St. Peter at Rome : Therefore, the bifhops of 
Rome are the true fucceffors of Peter. 

The church of the Old Teftament was a figure of the 
church under the New j but they had a high prieft 
above the red ; Therefore, the Pope is fuperior to other 
bilhops. 

II. That the Roman Catholic church is the mother 
and miflrefs of all churches ; and cannot poflibly err iu 
matters of faith. 

For the church has the Spirit of God, to lead it into all 
truth. The gates of helljhall not prevail againjl it^ Matt. 

xi. 

* The general dodlrine of the church of Rome, is, that Peter was not only 
appouited by our Saviour, the chief of the apoftles, and head of the univerfal 
church ; hut that, after Jiaving been fcven years billiop at Antioch, he came 
to Rome, wiiere he was billiop twenty five years, and iuffcrcd martyrdom un- 
litr the Emperor Nero, 



PAP 



211 



xi. 1 8. Chrifl, who is th€ zvay^ the truths and the life^ 
has promifed to the paflors and teachers of the church, to 
be zv'ith them alivays, even to the end of the ivorld^ Matt. 



XXVllI. lO.* 



It is from the teftimony and authority of the church, 
that we receive the fcriptures, and believe them to be the 
word of God ; and as (he can afTuredly tell us, what 
particular book is the word of God, Ihe can, with the fame 
confidence, inform us, what is the true fenfe of fcripture 
in controverred points of faith. 

III. That the fcriptures are not fufiicient, without 
tradition, and that apoilolical traditions are of equal au- 
thority with the fcriptures. 

For St. Peter affures us, that in St. Paul's epiflles, 
there are fome things hard to be underjiood^ which they^ 
ivho are unlearned and uvjlahle^ wreji^ as they do alfo the 
other fcriptures J to their own definition, 2d Pet. iii. 16. 

We are directed, in 2d ThelT. ii. 15, Toflandfaji^ and 
hold the traditions^ which we have been taught^ whether 
by wordy or by epijile, 

IV. That there are feven facraments, inflituted by Je- 
fus Chrift, viz. baptifm^ confirmation^ eucharifi^ penance^ 
extreme unclion^ orders ^ and matrimony ; and that they 
confer grace. 

To prove, that confirmation ^ or impofition of hands, is 
a facrament, the Roman Catholics argue from Ad:s viii. 
17, They did lay their hands upon them, and they received 
the Holy Ghoft, This impofition of hands, together with 
the prayers here fpecified, was, no doubt, the facrament 
of confirmation : for here is an outward fign, and fpiritual 
grace : therefore confinnation is a facrament. f 

Penance 

* The Catholics do not profefs to beh'evc, that the pope is Infallible, fepa- 
rated from the church. According to them, infallibility reildes in the repre- 
fentatives of the univerfal Catholic church ; i. e. the body of biiliops, uniting 
^nd agreeing with their head, the bilhiop of Rome. 

f The church of Rome maintains, that confirmation is that, which makes u& 
perfeft Chriftians. The bifhop adminiftcrs this facrament to baptized peifon* 
only, by the impofition of hands and prayer. He likewife ufes the ceremony, 
which is not conlidered univtrfallv to be elTential, of anointing the perfon con- 
firmed, in the forehead, with confccrattd oil and balm, in the manner of a 
crofs, and pronounces thefe words : If-gn thee ivitb thejign rf the crup, and ioujlnn 
f/jfv- luith ikccbrijm o/fahation^in the name of the JFatter, S^n, and Holy Chojl. 



21 



PAP 



Pefiance is a facrament, in which the ilns we commit, 
after baptifm, are forgiven.* It includes in it, contrition 
and painful forrow of heart, confeflion to the prieft, and 
fatisfadlon to God for our fms, and like wife the abfo- 
lution pronounced by the prieft, t as minifter of the 
facrament. Chrift inftituted this facrament when he 
breathed upon his apoftles, after his refurrection, and 
faid unto them, Receive ye the Holy Ghoji : Wbofejins 
ye remit, are remitted ; wbofefins ye retain, are retained, 
John XX. 23. The power of the priefthood to remit 
1ms, is here beftowed upon the apoftles and their fuc- 
ceflbrs : Theref9re, penance is truly and properly a 
facrament. 

To prove, that extreme unElion, or anointing the fick 
with oil, is truly a facrament, the Roman Catholics ar- 
gue from James i. 14, 15, quoting the text as it is in 
the vulgar tranflation : h any ftck among you ? Let him 
call for the priejls of the church, and let them pray over 
him, anointing him with oil in the name of the Lord ; and 
the prayer of faith Jloall heal the ftck ; and the Lordjloall 
raife him up ; and if he has committed fins, they fhall hefor- 
given him. 

That holy orders is a facrament, appears from ift Tim. 
iv. 1 4, Negled not the gift, that is in thee, which was giv- 
en thee by prophecy, with the laying on the hands of the 
prefbytery* 

That marriage is a facrament, is evident from Eph. v. 
32, This is a great myjiery* Matrimony is here a fign 

of 

* The Catholics fay, that Chrift alone, through the infinite dignity of his 

Eerfon, is able to otfer up to God a fulScient fatisfaAioii for our lins : But 
aving fatisfied fuperabundantly, he could apply this ratisfa(5lion to us, either 
by granting aia entire remifiion, or changing an eternal punifliment into a 
temporal one. 

f The ahfolution given by the prieft, after confeflion, is in this manner t 
Our Itord Jefus Cbriji, nvho has left poxver in bis church to abfolve all Jinnersy ivhi 
truly refmt and helieve in him, of his great mercy forgive thee thine offences ; and by 
his authority committed to me^ I abfolve thee from all thy ftnsy in the name of the Fathsti 
Son, and Holy Ghofi. Anun 

Chrift, fay this denomination, having left this power to the paftors of his 
church, the fentence is looked up, as rendered by him, vvho has eftablillied 
them judges. It is his invililile high prieft, who interiorly abfolves the peni- 
tent, while the prieft exteriorly exercii'e* the funtSlion, 



PAP 213 

of an holy thing, reprefenting the conjunction of Chrift 
and his church : therefore it is a facrament.* 

V. That, in the mafs, there is offered unto God, a 
true and propitiatory facrifice for the quick and dead ; 
and that, in the facrament of the eucharift, under the 
forms of bread and wine, is really and fubftantially pref- 
ent, the body and blood, together with the foul and di- 
vinity, of our Lord Jefus Chrift ; and that there is a 
converfion made of the whole fubftance of the bread into 
his body, and of the wine into his blood, which is called 
tranfubftantiation. 

In Mai. i. 10, 11, God rejeCls the Jewifh facrifice, but 
declares his acceptance of that facrifice, or pure offering, 
which Ihall be made to him in every place amqng the 
Gentiles, which ^his denomination fuppofe, refers to the 
facrifice of the mafs. 

Chrifl, in the inflitution of this facrament, faid to his 
apoftles. This is 7ny body^ Matt. xxvi. 26, i. e. that, which 
is contained under the form of bread, is my true body. 
Chrift transfigured his body marvelloufly on the mount, 
Mark ix. : Therefore, he is able to exhibit his body un- 
der the forms of bread and wine.f 

It is a matter of difcipline, not of doClrine, In the Ro- 
man Catholic church, to receive the eucharifl in one 
kind, that is, in bread only.| 

V. That 

* Notw'ithftandlng this, they enjoin the celibacy of the clergy, and pretend, 
it was enjoined upon them, as the condition of their ordination, even from the 
apoflolic age. 

The church of Rome do not allow their clergy to marry, becaufe tbey do 
not think it proper, that thofe, who, by their office and fundrion, ought to be 
wholly devoted to God, fbould be diverted from thofe duties by the diftrac- 
tions of a married life, ift Cor. xiii. 32, 33. 

f The Catholics fuppofe, that the change is made, when the words of con- 
fecration, ordained by Chrift, are pronounced by the prieft. Then, after hav- 
ing adored, the prieft elevates the hoft and the chalice, to be feen and adored 
by the people, and to reprefent the elevation of Chrift on the crofs. Chrift » 
words, fay the Catholics, deter them from referring thofe exterior appearances 
to the fubftance of bread, and teach them his body is really prefent. Hence 
they pay it their adorations. 

The prieft, in faying mafs, makes a folemn offering to God, in behalf of 
himfelf and the people ; and the Catholics fuppofe, Jefus Chrift, who is pref- 
ent on the altar, offers up himfelf to his eternal Father. 

\ AH the pricfts, though of the moft exalted degree, in private communi6n, 
receive, as others do, in one kind. 



2X4 . PAP 

VL That there is a purgatory ; and that foulsj kept 
prifoners there, do receive help, by the fuffrages of the 
faithful.* 

For it is faid, in ifl Cor. iii. 15, If any man^s work 
Jhall be burned^ he JJjall ftiffer lofs ; but he himfelf Jloall be 
favcd ; yet fo as by Jire ; which, fay they, may be under- 
derflood of the flames of purgatory. 

VII. That the faints, reigning with Chrift, are to be 
honoured and invoked ; and that they do offer prayers 
unto God for us ; and their relics are to be had in ven- 
eration.! -^ 

For we have inflances in fcripture, of honours and ven- 
eration paid to the angels by the fervants of God. See 

Jofh. V. 14, 15- ... . 

God has promifed to his faints, power over all nations. 
Rev. ii. 26, 27 : therefore, all nations ought to honour 
the faints, as having received from God this kingly pow- 
er over them. 

In Rev. V, 8, the elders are fald to have golden 'Dials 
full ofodoitrs^ which are the prayers of the^ faints. See alfo 
Rev. viii. 4, Zech. i. 12. 

Vni. That the images of Chrifl, of the bleffed Vir- 
gin, the mother of God, and of other faints, ought to 
be retained in churches ; and honour and veneration 
ought to be given unto them.| 

For the images of cherubims were allowed in the 
temple : therefore, images fhould be placed in churches, 
and had in veneration. 

IX. That the power of indulgencies was left by 
Chrid to the church, and that the ufe of them is very 
beneficial to Chriilian people. § . For, 

* The Roman Catholics fuppofe, that fouls are releafed from purgatory by 
the prayers and alms, which are ofFertd for tliem, principally by the holy fa- 
critice of the mafs. I'hey c<ill purgatory, a middle flate of fouls, where thofe 
cuter, who depart this life In G(»d's grace, yet not without Ibme lefs flains, or 
guilt of piinirtiment, which retard them from entering heaven. 

f The Catholics fay, they do not give divine, but only relative honour, to 
the highcft angel or faint. 

\ The council of Trent ordains, that all the honour, which is given to ima- 
ges, fiiould be referred to the originals, which are reprelented by them. 

§ The Catholics fay, they do not mean by indulgencies, leave to commit fin, 
uor pardon for das to come ; but only releafing, by the power of the keys, 

committed 



PAP 2X5 



For, fay they, the power of granting inJuIgencies was 
left by Chrift to the church. Matt. xvi. 19, I will give 
unto thee the keys of the kiyigdom of heaven ; and whatfoever 
thou fhalt bind on earthy JJoall be bound in heaven ; and 
whatfoever thou fhalt loofe on earthy JJoall be loofed in heaven*. 

By an indulgence, the CathoHcs fay, they apply the 
merit of Chrill's hfe and death to their fouls, and 
through his, thofe of the holy faints and martyrs. 

The church of Rome receives the apoftle^s creed, the 
Nicene, and Athanafian creeds. They receive and pro- 
fefs all other things delivered, defined, and declared by 
the canons, and general councils, and particularly by 
the council of Trent. * 

The following ceremonies, and many others, too te- 
dious to enumerate, are pradifed by the church of 
Rome, in their wligious worlliip. 

I. They make ufe of the fign of the crofs in all their 
facraments, 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 llkewife by every one going in, or coming 
out of a church. 

III. The ceremony of blefling bells, is by the Cath- 
olics called chriflening them ; becaufe the name of fome 
faint is afcribed to them, by virtue of whofe invocation 
they are prefented, in order that they may obtain his fa- 
vour and protedion. 

IV. They have a cuftom of bowing at the name of 
Jefus. 

V. They keep a number of lamps and wax candles 
continually burning before the Ihrines and images of the 
faintsr 

VI. They 

committed to the church, the debt of temporal punifliment, which may re- 
main due upon account of our fms, after tlie lius themfclves, as to the guilt 
and eternal puuiflimeut, have been already remitted by repentance and con- 
feffion. 

An indulgence is granted by none but the higher powers of the church ; as 
by the bifliops, and the fupreme head, the Pope. 

* A convocation of Roman Catholic cardinals, archbifliops, bifliops and di- 
vines, who alTembled at Trent, by virtue of a bull from the Pope, A. D. 15 16. 
This was the laft generll council, called in oppofition to the docStrines of I.u- 
thcr and Caivin. 



2i6 PAS 

VI. They make ufe of incenfe, and have lighted can- 
dles upon the altar, at the celebration of mafs. 

VII. The practice of wafhing the poor's feet is fol-. 
emnized on Holy Thurfday^ by all the princes of the Ro* 
mifh rehgion in Europe. 

The church of Rome obferves a variety of holy days, 
as the feftivals of Chriil and his apoftles, the feitivals of 
the faints, &c. 

The church of Rome grants a Jubilee, i. e. a general 
indulgence, every tAventy-fifth yep.r, and oftener, upon 
emergent occafions.* 

[For an account of the extent, and prcfent flate of the 
Roman Catholic religion, fee Part II.] 

Pope Pius's Creed. 

Boljuet's Expofition of the Catholic Creed, p. 62, 77, 85, 1 07. 

Challoner's Tiue Principles of a CalM||ic, p. 8. &c. 

Gother's Papill MifrepreCented and i^irefented, p. 21. 

Grounds of the Catholic Dodtiine, p. 10, n, 24, aj, 30, 34. 

ilxplication of the Sacrifice of the Mais, p. 2a, 2>5' 

Roman Catholic Principles, p. 5, &c. 

Brent's Council of Trent, p. 806. 

Bingham's Works, vol. i. p. 153. 

Walche's Hiftory of the Popes, p. 24, 

Robertfon's Hiflory of Charles V. 

PARMENIANITES. [See Donatifts.] 

PAS AGINIANS, a denomination, which arofe in the 
twelfth century, known alfo by the name of the Circum" 
cifed. Their diflinguifliing tenets were as follow : 

I. That the obfervation of the law of Mofes, in every 
thing, except the offering of facrifices, was obligatory 
upon Chriitians. In confequence of which, they cir- 
cumcifed their followers, abftained from thofe meats, 
the ufe of which was prohibited under the Mofaic econ- 
omy, and celebrated the Jevi^ifh fabbath. 

II. I'hat Chrifl was no more than ihtjir/i and purejl 
creature of God* 

This denomination had the utmoO: averfion to the 
dodrine and difcipline of the church of Rome. 

Moflieim's Ecclefiaftical Hiftory, vol. ii. p. 456, 

PASSALORYNCHITES, 

* A Jubilee Is a folemn indulgence, with certain privileges not granted oa 
ether occaQons \ and extends td the whole church. 



P A U 217 

PASSALORYNCHITES, a branch of the Monta- 
nifls. They held, that, in order to be faved, it was 
neceifary to obferve a perpetual filence ; wherefore they 
kept their finger conftantly upon their mouth, and dared 
not open it, even to fay their prayers. 

Their name is derived from the Greek Trao-o-a^oo a naily 
and ^iVi a nojiril ; becaufe, when they carried their finger 
to their mouth, they touched their nofe. 

Brougliton*s HiHorical Library, vol. ii. p. 224* 

PATRICIANS, a denomination, which arofe in the 
fecond century ; fo called from Patricius, their leader. 

Their diftinguifhing tenet v/as, that the fubftance of 
the flefh is not the work of God, but of the devil ; on 
which account, they bore fuch hatred to their own bod- 
ies, as fometimeRo kill themfelves. 

Bixiley's Bidlionary, vol. il. [See Patricians-} 

PATRIPASSIANS. [See Noetians and Mo- 
narchians.3 

PAULIANS, or PAULIANISTS, a denomination, 
which appeared in the third century j fo called from, 
Paul of Samofata, bifhop of Antioch. 

He taught, that the Son and the Holy Ghoft exifl: in 
God in the fame manner, as the faculties of reafon and 
aftivity do in man : That Chrift was born of a mere 
man ; but that the reafon or wifdom of the Father de- 
fcended into him, and by him wrought miracles upon 
earth, and inflruded the nations : and finally, that, on 
account of this union of the Divine Word with the man 
Jefus, Chrifl might, though improperly, be called God. 

Molheim's Ecdcdaflical Hiftory, vol. i. p. 248. 

PAULICIANS, a denomination formed in the fev- 
enth century, by two brothers, Paul and John, inhabit- 
ants of Jerufalem j from the former of whom they de- 
rive their name. The tenets attributed to this fed, are 
as follow : 

P -I. That 



2i8 P A U 

I. That the inferior and vifible world is not the pro- 
dudipn of the Supreme Being. 

II. That the evil principle was engendered by dark- 
nefs and fire ; not felf-originated and eternal.* 

III. That, though Chrifl was the Son of Mary, yet 
he brought from heaven his human nature. 

IV. That Chrifl was clothed with an ethereal, celef- 
tial, and impaflible body, and did not really expire on 
the crofs. Hence they refufed to pay religious homage 
to the crofs. 

V. That the bread and wine, which Chrifl is faid 
to have adminiflered to his difciples at his laft fuppcr, 
only fjgnifies the divine difcourfes and exhortations of 
the Saviour, which are a fpiritual food and nourifnment 
to the foul, and fill it with repofe, fAfaftion, and de- 
light. Hence they refufed to celebrate the infiitutioa 
of the Lord's fupper. 

VI. They rejeded the books of the Old Teflament ; 
and looked upon its writers, as infpired by the Creator 
of the world, and not by the Supreme God. They re- 
ceived all the books of the New Teflament, except the 
epiflles of St. Peter, v/hich xh^j rejeded, for reafons 
unknown to us. 

This denomination had not, like the Manicheans, an 
ecclefiaflical government adminiflered by bifhops, priefts, 
nnd deacons. They had no facred order of men, dif- 
tinguifhed by their m.anner of life, their habit, or any 
other circumftance, from the refl of the allbmbly : nor 
had councils, fynods, or fuch like inflitutions, any place 
in their religious policy. They had certain dodors, 
whom they called Sunecdeml^ i. e. companions in the jour- 
ney of life ; and alfo Notarii, Among thefe, there reign- 
ed a perfe6l equality ; and they had no peculiar rights, 
privileges, nor any external mark of dignity, to diilin- 

guilli 

* They conildered eternal matter as the fonrce of all evil,; and believed, 
that this matter, endued from all eternity with life and motion, had produced 
an adtive principle, which is the fountain of vice, niifcry, and diforder, and is 
the author of all material fubftances, while God is the Creator and the Father 
©f fpirits. 



.1 



P E D 



:ai9 



guifh them from the people. The onty fmgularity^ 
which attended their promotion to the rank of doctors, 
was, that they changed their lay-names for fcripture 
ones, as if there had been fomething pecuHarly venera- 
ble in the names of holy men, whofe lives and anions 
are recorded in the facred writings. 

[For the arguments this denomination make ufe of, to 
fupport their dodtrine of two principles, fee Manicheans.] 

Moflieim's Ecclefiaftical Hiftory, vol. ii. p. 175, 176. 

PEDOBAPTISTS, fo called from the Greek of^ra.V, 
and ^ocTrjnrTTc, This denomination are diftinguifhed by 
their adherence to infant baptifnl, which they perform 
by alTufion, or fprinkling. 

It fecms to pe a name common to feveral religious 
denominations. It includes Epifcopalians, Congrega- 
tionaliils, Prefbyterians, Sandemanians, and others. 

They all profefs to believe, that baptifm is to be ad- 
miniilered to believers and their children, and that the 
infants of vifible Chriftians belong to the vifible church 
ofChrift. 

In fupport of infant baptifm, they ufe the following 
arguments : 

That the vifible church is one and the fam.e vifible 
body, both under the law% and under the gofpel. 

It appears, that the vifible church of Chrlii:, now, is 
the fame vifible body continued from Abraham. For 
the Gentiles are grafted into the fame flock, from which 
the unbelieving Jews were broken off. Rom. xi. 17, 
And thou^ being a wild olive-tree^ wert grafted in among 
the?n^ and with them partakeji of the root andfatnefs of the 
olive-tree. That the Gentiles fhould be fellow-heirs of 
the fame body, and partakers of his promife in Chrift, 
by the gofpel. See alfo Matt, xxi, 43^5 Eph. ii. to the 
end. 

The covenant made with Abraham was the covenant 
of grace. 

For Abraham is the father of all believers in Chrifl:. 
They are all blelfed with faithful Abraham. They are 

P2 all 



220 P E D 

all his children. God preached before the gofpel unto 
'Abraham, that the hleffing of Abraham might come on the 
Gentiles through "Jefus Chriji. 

Believers, being the feed of Abraham, are under the 
fame covenant, and entitled to the fame privileges, which 
they may juflly claim for their infants. For the promife 
is unto you^ and to your children^ and to all that are afar 
cff^ even as many as the Lord our God fhall call ^ A£ts ii. 39. 

Baptifm is now ufed in the room of circumclfion. For^ 

L Circumcifion was appointed to be the token of 
the covenant of grace. It was a fign and feal of the 
righteoufnefs of faith. The fame thing is fignified by 
Chriflian baptifm. 

II. Circumcifion was appointed to be the facred fym- 
bol of initiation into the vifible church. So baptifm is 
a feal of initiation into the vifible church. 

III. The fame inward grace is fignified both by cir- 
cumcifion and by baptifm. Circumcifion and baptifm 
are fubftantially a fign of one and the fame thing. To 
be a Jew inwardly, by being circumcifed with the cir- 
cumcifion of the heart, and to be a Chriflian inwardly, 
by being wafhed with the wafhing of regeneration, is 
one and the fame thing. 

_ Baptifm is called the circumcifion of Chrifl. 

Infant baptifm was the approved practice of the 
apolHes. 

For the fcriptures give us an account of the baptifm 
of houfeholds ; and thofe, no doubt, contained children. 
The jailor and his houfehold were baptized ; fo alfo 
was Lydia, and her houfehold : and St. Paul tells us, 
he baptized the houfehold of Stephanas. 

The Pedobaptifts pradife baptifm by afFuflon, or 
fprinkling, which, they alfert, is fcriptural, from the im- 
port of the original word, which, fay they, fignifies waff:f^ 
ing^ and is ufed in fcripture for wafhing things, which 
•were not dipped in w^ater. Luke xi. 38. Matt. vii. 4. 

The influences of the Spirit, reprefented in baptifm, 
are often expreffed by pouring, or fprinkling, as the re- 
newing 



P £ D 111 

newliig of the Holy Ghoft, which he has poured out 
or fhed on us abundantly. The Pedobaptifls fuppole, 
that fprinkhng was the pradice of the apoflles, becaufe 
fuch great numbers were converted and baptized, where 
the circumftanceSjfhortnefs of time, and fituation of place, 
rendered it unlikely, that they were baptized by immer- 
fion. They do not, however, deny the validity, but only 
the necefTity, of baptizing by plunging. 

Among the denomination of Pedobaptifts, there are 
fome, who aflert, that the baptifm of Chrift by John, iu 
not an example of Chriflian imitation. 

They fay, Chrifl was not baptized to manifefl his re- 
pentance ; neither did he fubmit to baptifm, as an ex- 
ample to the Jewifh nation ; nor was his baptifm a tok- 
en of being wafhed from fm.^ 

They fay, his baptifm was a conformity to the law of 
prieftly confecrations : for it anfwered to the walhing 
of the high priefl, at his admiflion to the priefthood. 
The things, fignified by the holy garments and holy 
crown of Aaron, were accomplifhed at the bapdfm of ■ 
Chrift. The holy anointing of Aaron was fulfilled, when 
Chrifl received baptifm. 

They attempt to prove, that John's baptifm was not 
Chriflian baptifm. 

I. For the grand defign of John's baptifm .was the 
difcovery or manifeflation of Chrifl ; but Chriflian bap- 
tifm is ufed for different purpofes. 

IL John^s baptifm began and ended under the legal 
difpenfation. The gofpel kingdom did not begin, until 
Chrifl arofe from the dead. 

John's baptifm was completed before the death of 
Chrifl, and' confequently fell fhort of New Teflament 
times ; for, zvhere a teflament is ^ there miift alfo^ of necejpjy^ 
he the death of the tefiator* 

III. The Holy Trinity was not named in John's bap- 
tifm. This is .plain, becaufe there is an account, that 
fome were baptized by John^ and yet had not heard of the Holy 

Gho/L 



222 PEL 

Ghoji. See Ads xix. 2, 5. The confequence is, John's 
baptifrn was not Chrifiian baptifm. 

Clarke's Scripture Grounds of the Baptifm of lufanti 
Parlpn's lufant Baptifm Vinciicated. 
Boilwick's Viudicatiou of Infant Baptifm. 
Lathrop's Sprinkling, a Scripture Mode, «Scc. 
Cleveland on Infant Baptifm, &:c. 
Fifh's Japheth Dwelling in the Tents of Shem. 
Lewis's Covenant Intereft of the Children of Believers, 
^'owgood's Baptifm of Infants, a Reafonabie Service. 
Strong's Demonftration of Infant Baptifm. 
^ Glafs's DilTertation on Infant Baptifm. 

Allen's Effay on Outward Chriftian Baptifm. 
Fiili's and Crane's Baptifm of Jefus Chrift not to be 
imitated hy Chriftiaus. 

?ELAGIANS, a denomination, which arofe in the 
fifth century ; fq called from Pelagius, a monk, who 
looked upon the do6:rines, which were commonly re- 
ceived, concerning the original corruption of human 
nature, and the neceffity of divine grace to enlighten the 
underftanding and purify the heart, as prejudicial to 
the progrefs of holinefs and virtue, and tending to ef- 
tablifh mankind in a prefumptuous and fatal fecurity. 
He maintained the folio v/ing doftrines ; 

I. That the fms of our firfl parents were imputed to 
them only, and not to their pofterity ; and that we de- 
rive no corruption from their fall ; but are born as pure 
and unfpotted, as Adam came out of the forming hand 
of liis ^Creato.r. 

II. That mankind, therefore, are capable of repent- 
ance and amendment, and of arriving to the highefl de- 
grees of piety and virtue, by the ufe of their natural 
faculties and powers. That, indeed, external grace is 
neceflary to excite their endeavours, but that they have 
no need of the internal iuccours of the Divine Spirit. 

III. That Adam was, by nature, mortal ; and, wheth- 
er he had finned or not, would certainly have died. 

IV. That the grace of God is given in proportion to 
our merits. 

V. That mankind may arrive at a flate of perfection 
in this life. 

YI. That 



P H I 223 

VI. That the law qualified men' for the kingdom of 
heaven, and was founded upon equal promiies with the 
gofpel. 

Mofheim's Ecclefiaftical Hiflory, vol. i. p. 412. 
Didionary of Arts and Sciences, voL iii. p. iJjS. 

PEPUZIANS. [See Montanifls.] 

PETROBRUSSIANS, a denomination, which was 
formed, about the year mo, in Languedoc and Prov- 
ence, by Pet€r de Bruys, who taught the following 
doctrines : 

L That no perfons whatever were to be baptized be- 
fore they came to the full ufe of their reafon. 

II. That it was an idle fuperftltion, to build churches 
for the fervice of God, who will accept of a fmcere wor- 
llilp, wherever it is offered ; and that, therefore, fuch 
churches, as had already been ered:ed, were to be pulled 
down, and dellroyed. * 

III. That the crucifixes deferved the fame fate. 

IV. That the real body and blood of Chrifl were not 
exhibited in the eucharift, but were only reprefented in 
that holy ordinance, by their figures and fymbols. 

V. That the oblations, prayers, and good works of 
the living, could be, in no refpecl, advantageous to the 
dead^ 

Mofheim'i Eccleflaflical Hillory, vol. ii. p. 446, 447. 

PHILADELPHIAN SOCIETY, the followers of 
Jane Lead, who, towards thec^onclufion of the feventeenth 
century, by her vifions, predictions, and doctrines, gain- 
ed a confiderable number of difciples ; among whom 
were fome perfons of learning. This woman was of 
opinion, that all dlffenfions among Chriflians would 
ceafe, and the kingdom of the Redeemer become, even 
here b^low, a glorious fcene of charity, concord, and fe- 
licity, if thofe, who bear the name of Jefus, without re- 
garding the forms of do6trine and difcipline, which dif- 
tinguilh particular communions, would all join in com- 
mitting 



224 P I E' 

mitting their fouls to the care of this internal guide, to 
be inflru6ted, governed, and formed, by his divine im- 
pulfe and fuggeftions. She went flill further, and de- 
clared, in the name of the Lord, that this defirable event 
would happen ; and that fhe had a divine commifTion ta 
proclaim the approach of this glorious communion of 
faints, who were to be gathered together in one vifible 
vmiverfal church, or kingdom, before the diflblution of 
this earthly globe. This prediction Ihe delivered with 
a peculiar degree of confidence, from a notion, that her 
Philadelphian Society was the true kingdom of Chrift, 
in which alone the Divine Spirit redded and reigned. 
She alfo maintained the final reftoration of all intelligent 
beings, to perfe<5lion and happinefs. 

Moflieim^s Ecclefiaftical Hiftory, vol. v, p. 66, 67. 

PHOTINIANS, a denomination in the fourth centu^ 
tj ; f6. called from Photinus, bifhop of Sirmium, in Pan* 
nonia. He taught, that Jefus Chrift was born of the 
Holy Ghofi: and the Virgin Mary : That a certain divine 
emanation, or ray, (which he called the Word) defcend-, 
ed upon this extraordinary man : That,, on account of 
the union of the Divine Word with his human nature, Je- 
fus was called the Son of God, nay, God himfelf : and, 
that the Holy Ghoft was not a diftin6: perfon, but a ce-» 
leflial virtue proceeding from the Deity. 

Moflieim, ibid, vol, i. p. 346. 

Broughton's Hiflorical Library, vol. Li. p. 441. 

PICARDS. [See Adamites.] 

PIETISTS, a denomination in the feventeenth centu^ 
ry, w^hich owed its origin to the pious and learned Spen^ 
fer, who formed private focieties at Francfort, in order 
to promote vital religion. His followers laid it down as 
an efl'ential maxim, that none fliou.ld be admitted into, 
the miniftry, but fuch as had received a proper education, 
were diftinguilhed by their wifdom and fanctity of man- 
ners, and had hearts filled wth divine love. Hence they 

propofed 



P R JE 225 

propofed an alteration of the fchools of divinity, which 
confifled in the following points : 

I. That the fyllematical theology, which reigned in 
the academies, and was compofed of intricate and difpu- 
table dodrines, and obfcure and unufual forms of ex- • 
preflions, fhould be totally abolifhed. 

II. That polemical divinity, which comprehended the 
controverfies fubfifting between Chrillians of different 
communions, fhould be lefs eagerly ftudied, and lefs fre-y 
quently treated, though not entirely neglefted. 

III. That all mixture of philofophy and human lcarn>- 
ing with divine wifdom, v;as to be moft carefully avoided^ 

IV. That, on the contrary, all" thofe, who Avere de-=. 
figned for the miniftry, fliould be accuflomed, from their 
early youth, to the perufal and fludy of the holy fcrip- 
tures, and be taught a plain fyflem of theology, drawn 
from thefe unerring fources of truth. 

V. That the whole courfe of their education was to 
be fo directed, as to render them ufeful in life, by the 
practical power of their do£lrine, and the commanding 
influence of their example. 

Mofheim's Eccleuaftical Hiftory, vol. iv. p. 454, 460,, 

PR^- ADAMITES. This, denomination began about 
the middle of the fixteenth century. Their principal ten- 
et is, that there muji have been men before Adam, One 
proof of this they bring from Rom. v., i:?, 13, 14. The 
apoille fays, Sin was in the world till the law^ meaning the 
law given to Adam. But fin, it is evident^ was not impu- 
ted, though it might have been committed, till the time 
of the pretended firft man :. For fin is not imputed^ 
wher^ ther^ is no law,. 

The ele(5^ion of the Jews is a contequence of the fame 
fyftem.. It began at Adam, who is called their father or * 
founder. God is alfo their father, having efpoufed the 
judaical church. The Gentiles are only adopted chil- 
dren, as being Prse-Adamites. * Men (or Gentiles) are 

X' faid 

* Obferve, the pluraj nupiljer is here ufed, in contradiftinftion to the foundea 
of the Jewilh naticn, who is called Adanij hiBi, and only in the lingulur number; 



226 PRE 

faid to be made by the word of God. Gen. i. 26, 27. 
Adam, the founder of the Jewifh nation, whofe hiftory 
alone Mofes wrote, is introduced in the 2d chap, as the 
workmanfhip of God's own hands, and as created apart 
from other men. 

Cain, having killed his brother Abel, was afraid of be- 
ing killed himfelf — by whom ? He married — yet Adam 
had then no daughter — What wife could he get ? He 
built a town — What architects, mafons, carpenters, and 
workmen, did he employ ? The anfwer to all thefe quef- 
tions, is, in one word, Pn£- Adamites. 

The deluge only overflowed the count?ry inhabited by 
Adam's poflerity, to puniih them for joining in marriage 
with the Pras-Adamites, and following their ill courfes. 

The progrefs and improvements in arts, fciences, &c. 
could not make fuch advances towards perfection, as is 
reprefented they did, between Adam and Mofes, unlefs 
they had been cultivated before. 

Laflly, the hiflories of the Chaldeans, Egyptians, and 
Chinefe, circumdantialiy related, and whofe chronology 
h founded on aftronomical calculations, are the clearefl 
demonflration.of the exiflence of men before Adam.* 

Peyzerus, in his book, entitled, Men before AdaiHi^ 
Picart's Religious Ceremonies. 
Afiatic Mifcellany. 
Blount's Oracles of Reafon. 
JJ^fna^e's Hiftory of the Jews* 

PIIEDESTINARIANS, a name given to thofe in 
the ninth century, who followed the doClrines of Godef- 
calcus, a German monk, whofe fentiments were as 
follow : 

I. That the Deity predeflinated a certain number to 
falvation, and others to deilruClion, before the world was 
, formed. 

II. That 

* Tlie opinion, that there were n:en before Adam, is common among the Ori- 
entals. Peyzeras fays, thit IVIofes had no defign to trace the original of mankind, 
in general ; but only of the Hebrews, /rom whence he derived his birth ; and 
fpsaks of other nations, but only as they have fome relation to Jewifli aifairs. 

Herbeloi's Bibhitth. Oiient,^. 2,^' 



PRE 227 

II. That God predeflinated the wicked to eternal 
punifhment, in conlequence of their fins, which were 
freely committed, and eternally forefeen. 

III. That Chrift came not to fave all men ; and that 
none fhall perini for whom he fhed his blood. 

IV. That fmce the fall, mankind cannot exerclfe free 
will^ only to do that, which is evil. 

MofHeim's Ecclefiaflica! Hiftory, vol. i. p. 159, 
Ecclefiaflical Hiftory of France, p. -63. 
Baxtcf's Church Hiftory, chap, x. p. 263. 

PRE-EXISTENTS, a name", which may, perhaps, 
not improperly be applied to thofe, who hold the doc- 
trine of ChrilVs pre-exiflence. This name compre- 
hends two clafles ; the Arians, who defend Chrift's pre- 
exiHence, but deny, that he is a divine perfon ; and oth- 
ers, on the Calvinift fyllem, who alTert both his divinity, 
and that his intelligent, created foul, was produced into 
being, and united, by an ineffable union, to the fecond 
perfon of the Trinity, before the heavens and the earth^ 
were created.* 

Under the article Arians, the reader has been prefent- 
ed with the view of the fyftem of Arius and hio imme-^ 
diate followers. 

The fentiments of the celebrated Dr. Richard Price, 
are brought to view under the article Unitarians. And, 
perhaps, fome may be gratified with a lliort Iketch of the 
plan, which was maintained by Dr. Samuel Clarke. 

This learned man held, that there is one Supreme 
Caufe and Original of all things ; one fimple, uncom- 
pounded, undivided, intelligent agent, or perfon ;t and 
that, from the beginning, there exilled with the Firll and 
Supreme Caufe, or Father, a fecond perfon, called th^i 
Word, or Son. This Son is our Lord Jefus ChriiL 
He derived his being, his attributes, and his powers, from 
the Father. He is therefore called the Son of God, and 

the 

* This clafs of Pre-Exiftents, are not entirely agreed in their fentiments. 

f This karned divine confiders this dodlrine as the foundation of piety, and 
the firft principle of natural religion. He luppofes, that all the texts, which 
fpeak of the one God, the only God, the Father, the Moft High, are to be con-. 
iidered as cftabliftiinor the perfonal unity of one only Supreme Being. 



52S PRE 

the only begotten :* for generation, when applied to 
God, is only a figurative word, fignifying immediate de- 
rivation of being and life from him. This produdion 
or derivation of the Son, is incomprehenfible, and took 
place before the world began. To prove, that Jefus 
Chrifl was generated, or produced into being, before the 
world was created, the Doctor adduces the following 
confiderations : 

The Father made the world by the operation of thq 
Son* John i, 3, lo. ift Cor. viii. 6. Eph. iii. 9, &c. 
The aftion of the Son, both in making the world, and. 
ii^ all his other operations, is only the exercife of the Fa- 
ther's power, communicated to him, after a manner to 
us unknown, 

That all Chrifl's authority, power, knowledge, and 
glory, are the Father's, communicated to him. Dr. Clarke 
endeavours to prove, by a variety of palTages of fcripture. 

The Son, before his incarnation with God, was in 
the form of God, and had glory with the Father, John 
i," 4. xvii, 5. Phil, ii, 5. 

The Son, before his incarnation, made vifible appear- 
ances, and fpake and a6ted in the name and authority 
of the invifible Father. 

Dr. Clarke calls Chrifl a divine per/on^ folely on ac- 
count of the power and knowledge, which were com^ 
municated to him by the Father, He indeed owns, that 
Chrift is an objedt of religious worlhip ; but then he 
confijies it to a limited fenfe. The worfhip paid to 
Chrift terminates not in him, but in the Supreme Go(i 
and Lord of all. t 

Clarke's Scripture X)o(5lrine of the Trinity*. 
Doddridge's Lectures. 

The doctrine of the pre-exiftence of Chrift's human 
foul, has been held by feveral divines ; as Mr. Flemings 
Dr. Goodwin, &c. Thefe gentlemen all profefs ta 
maintain the divinity of Chrift. 

* Dr. Clarke waves calling Chrift a creature, as the ancient Arlans did ; and 
principally on that foundation, difclaims the charge of Arianilm. 

f The Compiler is fliort ©n this plan,becaufc of its fimilarity to the Arian fyf- 
tem, which is purtieularly defcribed. 



PRE 229 

As their fentiments are nearly fimllar, the brevity of 
this work will not admit of particularly noticing them. 

The following (ketch of the plan of the late pious and 
ingenious Dr* Watts, is feledted from the reft. 

He maintained one Supreme God, dwelHng in the hu- 
man nature of Chrift, which he fuppofed to have exifted 
the firft of all creatures ; and fpeaks of the Divine Lo- 
gos, as the wifdom of God ; and the Holy Spirit, as the 
divine power, or the influence and effect of it, which, he ' 
fays, is a fcriptural perfon, i. e. fpoken of figuratively in 
fcripture, under perfonal characters. * 

In order to prove, that Chrift's human foul exifted 
previous to his incarnation, the following arguments arc ' 
adduced : 

I. Chrift is reprefented as his Father's mefTenger, or 
angel, being diftin£t from his Father, fent by his Father 
long before his incarnation, to perform aflions, which 
feem to be too low for the dignity of pure Godhead. 
The appearances of Chrift to the patriarchs, are defcribed 
like the appearances of an angel, or man, really diftind 
from God ; yet fuch an one, in whom God, or Jehovah, 
had a peculiar in-dwelling, or with whom the divine na- 
ture had a perfonal union. 

II. Chrift, when he came into the world, is faid, in 
feveral palfages of fcripture, to have divefted himfelf of 
fome glory, which he had before his incarnation. Now, 
if there had exifted before this time, nothing but his di- 
vine naj:ure, this divine nature could not properly diveft 
itfelf of any glory. / have glorified thee on earth ; I have 

jinijhed the work^ which thou gaveji me to do* And 7ioWy 
Father^ glorify thou me with thine own f elf ^ with the glory ^ 
which I had with thee before the world was» See John xvii. 
4, 5. ITe know the grace of our Lord Jefus Chrijl^ thaty 
though he was rich^ yet ^ for our fakes ^ he became poor ^ that 
you, through his poverty^ might be made rich, 2d Cor. viii. 9, 
It cannot be faid of God, that he became poor : he ii 

infinitely 

* Dr. Watts fays, in his preface to the Glory of Chrift, that true and proper. 
Deity is afcribed to the Father, Son, and Holy Spirit. 

The expreffion, Son of &j^j he fuppofes, is a title appropriated exclufively :• 
tke humanity of Chrift. 



§30 PRE 

infinitely felf-fufHcIent ; he is neceiTarily and eternally 
rich in perfections and glories. Nor can it be faid of 
Chrilf, as man, that he was rich, if he was never in a 
richer (late before, than while he was on earth. 

It feenis needful, that the foul of Chrift fliould pre^ex- 
ill, that it might have opportunity to give its previous 
actual confent to the great and painful undertaking of 
atonement for our fms. It was the human foul of Chrift, 
that endured the weaknefs and nain of his infant ftate, 
all the labours and fatigues of life, the reproaches of 
men, and the fufierings of death. The divine nature is 
incapable of fuffering. The covenant of redemption be- 
tween the Father and Son is, therefore, rcprefented m 
fcripture, as bcino- made before the foundation of the 
v/orld. To fuppofcj that fmiple Deity, or the divine 
eifence^ ^vhich is the fame in all the three perfonalities, 
fhould make a covenant with itfelf, is inconfiftent. 

Chrift is the angel, to whom God was, in a peculiar 
manner, united, and who, in this union, made all the di- 
vine appearances related in the Old Teftament. 

God is often reprefented in fcripture, as appearing in 
a vifible manner, and aftuming a human form. See 
Gen. iii. 8. xvii. i. xxviii. 12. xxxii. 24 ; Exod. ii. 2^ 
3, and a variety of other paftages. 

The Lord Jehovah, when he came down to vifit men, 
carried fome enfign of divine majefty ; he was furround^ 
ed with fom.e fplendid appearance. It was fuch a light 
appeared often at the door of the tabernacle, and fixed 
its abode on the ark, between the cheruhims. It w^as, by 
the Jews, called the Sbekinah^ i. e. the babltctmi of God. 
Hence he is defcribed as diveliins: in lizht^ and clothed 
ivith lights as with a garmsnt. In the midil of this bright- 
nefs, there feems to have been fometimes a human fliape 
and figure. It was probably of this heavenly light, that 
Chriit divefted himfelf, w^hen he was made flefli. With 
this he was covered, at his transfiguration in the mount, 
when his garments were white as the light ; and at his 
afcenfion into heaven, W4ien a bright cloud received or 
invefted him ; and when he appeared to JoL/ij Rev. i. 13. 
. 4*v And 



PRE 2^ 



^1 



^ 



And it was with this, he prayed his Father would glo- 
rify him. 

Sometimes the great and blefied God appeared in th« 
form of a man, or angel. It is evident, that the true 
God refided in this man, or angel ;* bccaufe, on account 
of this union to proper Deity, the angel calls himfelf 
God, the Lord God. He alTumes the mofl exalted 
names and charaiilers of Godhead. And the fpecbators, 
and the facred hiftorians, it is evident, confidered him as 
true and proper God. They payed him the hlgheft 
worlliip and obedience. He is properly ilyled, t/jc angel 
of God*s prefence^ Ifai. Ixiii. ; the mejfenget'^ or angel of 
the covenant^ Mai. iii. i . 

This fame angel of the Lord was the particular God 
and King of the Kraelites. It was he, who made a cov- 
enant with the patriarchs, who appeared to Mofes in the 
burning bufli, who redeemed the Ifraelites from Egypt, 
who conducted them throufrh the wildernefs, who p-ave 
the law at Sinai, and tranfacled the affairs of the ancient 
church. 

The angels, who have appeared fmce our blelTed Sa- 
viour became incarnate, have never alTumed the names, 
titles, charaders, or worfhip, belonging to God. 

Hence we may infer, that the angel, who, under the 
Old Teftament, aiTumed divine titles, and accepted re- 
ligious worfhip, was that peculiar angel of God's pre- 
fence, in whom God refided, or who was united to the 
Godhead in a peculiar manner, even the pre-exiflent 
foul of Chrifl, who afterwards took flelh and blood 
upon him, and was called Jefus Chrift on earth. 

Chrifl reprefents himfelf as one with the Father : / 
find the Father are one^ John x. 30. See alfo John xiv. 
10, II. There is, we may hence infer, fuch a pecu- 
liar union between God, and the man Chrift Jefus, both 
in his pre-exiftent and incarnate flate, that he may prop- 
erly be called God-man in one complex perfon. 

Among 

* God, confidered In the perfon of the Father, Is dways reprefented as invif- 
ible, ivhom no r, ith feen^ nor can fee. But Jefus Chrifl is defcnbcd, as the /»z- 
'S.^ °f ^^^ in-vij'ibl.-' God, the brightnefs of the Father's glory, and he, in ixhom the 
Father dtvells. Chrift was therefore the perfon, by whom God appeared to man, 
»nder the Old Teftamcnt, by the name Jeiiovau. 



432 PRE 

Among thofe expreflions of fcripture, which difcover 
the pre-exiftence of Chriil, there are feveral, from which 
we may derive a certain proof of his divinity. 

Such are thofe places in the Old Tellament, where the 
angel, who appeared to the ancients, is called God^ the AU 
mighty God^ 'Jehovah^ the LordofHqfts, lam that I arn^ 'Kffc^ 

Dr. Watts fuppofes, that the dodrine of the pre-ex- 
iftence of the foul of Chrift, explains dark and difficult 
fcriptures, and difcovers many beauties and proprieties 
of exprelTion in the word of God, which, on any ether 
plan, lie unobferved. 

For inflance, in Col. i. 15, he. Chrift: is defcribed /z^ 
the image of the invyible God^ the fir/i-born of every creature » 
His being the image of the invifible God, cannot refer 
merely to his divine nature ; for that is as invifible in the 
Son, as in the Father : therefore, it feems to refer to his 
pre-exillent foul in union with the Godhead. 

Again, when man is faid to be created in t"he image of 
God, Gen. i. 2, it may refer to the God-man, to Chrift:, 
in his pre-exift:ent ft:ate. God fays, Lei us make man in 
cur image, after our likenefs. The word is redoubled, per- 
haps to intimate, that Adam was made in the likenefs of 
the human foul of Chrift:, as well as that he bore fome- 
thing of the image and refemblance of the divine nature. 

Ffom this view of Dr. Watts' plan, and what is ex- 
hibited of the Arian fcheme, the difference will be obvi- 
ous. They are thus diftinguilhed by Dr. Price : 

This fyrtem, fays he, fpeaking of Dr. Watts' fenti- 
ments, differs from Arianifm, in aiferting the doctrine of 
Chrill's confift:ing of two beings ; one, the fclf-exift:ent 
Creator ; and the other, a creature, made into one perfon 
bv an ineffable union and in-dwelline^,* which renders the 
fame attributes and honours equally applicable to both. 

Watts' Glory of Chrill, p. 6, 7, 42, 43> 45. iji* 

154,157,168,171,190,203. 
Doddridge's Ledlures, p. 385, 403. 
Price's Sermons, p. 331. 
Fleming's Chriltology. 

PRESBYTERIANS, 

* Hence Dr. Watts* pln^i has been called the in-d-u'eUlng fcherac. Col. ii- 9, 
is brought to Support the doctrine. 



P R I 



233 



PRESBYTERIANS, from the Greek of ^.^-TjSvre^tfc, a . 
denomination of Protefi:ants ; fo called from their main- 
taining, that the government of the church, appointed 
by the New Teftament, was by prefhytenes^ that is, 
by prefbyters and ruling elders, aflbciated for its gov- 
ernment and difcipline. The Prefbyterians aflirm, that 
there is no order in the church, as eflablifhed by Chrifl 
and his apoftles, fuperidr to that of prefbyters : That all 
miniflers, being ambafladors, are equal by their commif- 
fion ; and the elder, or prefbyter, and bifnop, are the 
fame, in name and office : Fcr v/hich they allege Ads 
XX. 28, Tit. i. 5, 7, &c. Their higheil aflembly is a 
fynod, which may be provincial, national, or cecumen* 
ical ; and they allow of appeals fromrinferior to fuperior 
affemblies, according to Afts xv. 4, 6, &c. The lowed 
of their affemblies, or prefbyteries, confiils of the min- 
ifters and elders of a congregation, who have power to 
cite before them any member, and to admoniih, inftru^l, 
rebuke, and fufpend him from tlie Lord's table. They 
have alfo a deacon, whofe office it is, to take care of the 
poor. Their ordination is by prayer, fafting, and im- 
pofition of the hands of the prefbytery. 

The Prefbyterians differ from the Independents in 
this refped : the government of the former is ariflocrat- 
ical ; and of the latter, democratical. 

This is now the difcipUne of the Church of Scotland* 
[See Part II.] 

Collier's Hiilorical Didionary, vol. ii. [See Prefbyterians.] 
Barclay's Didionary. [See Prefbyterians,] », 

PRIMINISTS, a party of Donatifls ; fo called from 
iPrimianus, wdio became the head of their denomination. 
[See Donatifls.]] 

PRISCILLIANISTS, a denomination, which arofe in 
the fourth century ; fo called from their leader, Prifcil- 
lian, a Spaniard by birth, and bifliop of Avila. 

He is faid to have pradiifed magi^, and to have main- 
tained the principal tenets of the Manicheans. His fol- 
lowers denied the reality of ChrifPs birth and incarna- 

Q^ tion. 



234 PSA 

tlon. They held, that the vifible unlverfe was riot tfie 
produftion of the Supreme Deity, but of feme demon, 
or mahgnant principle ; adopted the doctrine of iEons, 
or emanations from the divine nature ; confidered hu- 
man bodies as prifons', formed by the author of evil, to in- 
ilave celeftial minds ; condemned marriage, and difbe- 
lieved the refurre6tion of the body. This denomination 
received all the books of fcripture. 

Moihcim's Ecclefiaf^ical Hiftory, vol. J. p. 349'. 
Prieflley's Eccldiaftical Hiftory, vol. ii. p. 411. 

PROCLIANITES, fa called from Proculus, a phi- 
lofopher of Phrygia, who appeared in 1 94, and put him- 
felf at the head of a band of Montaniib, in order to 
fpread the fentimems of that denomination ; to which he 
added, that St. Paul was not the author of the epiflle ta 
the Hebrews. 

The doclrine, which his followers maintained with 
the greatefl warmth, was, that Jefus Chrifl aifumed ouf 
nature only in appearance. [See Montanilts and Valen- 
tinians.] 

Brougliton's HiHorieal Library, vol. il. p. a8j. 

PROTESTANTS, a name firil given in Germany tc^ 
thofe, who adhered to the doO:rine of Luther ; becaufcj 
in 1529, they protefled againil a decree of the Emperor 
Charles V. and the dkt of Spires, *" declaring, that they 
appealed to a general council. The fame name has alfd 
been given to the Calvinids, and is now become a com- 
mon denomination for a variety of fedts, which differ 
from the Church of Rome. [See Lutherans, Calvinifls, 
Arminians, kc,'] 

DI<5liohaty of Arts and Sciences, vol. iii. p. 2578, 2575. 
Robertfon's Hiftory of Charles V. vOl. ii. p. 249, 250. 

PSATYRIANS, a denomination of the Arians, in 
the council of Arians, held in the year 360, who main^ 
tained, that the Son was not like the Father, in will ; 

that 

* This diet was held at Spires, Marcli 15, 1529. They decreed to prohibit 
ar.y farther innovations in rcli^^ion. 



CL U A , 235 

tfiat he was made of nothing ; and that, in God, genera- 
tion was not to be diilinguiflied from creation. [See 
Arians.] 

Hillory of Religion, vol. iv. [See Pfatyrians.] 

PTOLEMATTES, a branch of the Valentinians In 
the fecond century ; fo called from Ptolemy, their lead- 
er, who held, that the law of Mofes came part from 
God, part from Mofes, and part from the traditions of 
the doctors. 

Bailey's Di6lionary, vol. iL [See Ptolemattes.] 

PURITANS, a name given to a party, which appear- 
ed in England in the year 1565, and oppofedthe Hturgy 
and ceremonies of the Church of England. 

They acquired this denomination from their profeiTed 
defign to eftablifh a purer form of worfhip and difci- 
pline. 

Thofe, who were firfl: ftyled Puritans, were Prefbyterl- 
ans ; but the term was afterwards applied to others, who 
differed from^ the Church of England. 

Thofe, wh6 feparated from the Church of England, 
were alfo fly led Diffenters. 

Neal's Hiftory of the Puritans. 

Dictionary of Arts and Sciences, vol. iil. p. a6o6. 

Bailey's Didlionary, vol. ii. [See Puritans.] 



QUAKERS, a religious fociety, which began to be 
diflinguiflied by this name in England, where it 
firfl took its rife, about the middle of the feventeenth 
century. 

George Pox was the principal inflrument of gathering 
this people into a religious fociety. The appellation of 
(^lakers was affixed upon them early, by way of con- 
terrlpt. In their affemblies, it fometimes happened, that 
fome were fo flruck with the remembrance of their pall 
follies, and forgetfulnefs of their condition ; others, fo 
deeply affecled with a fenfe of God's mercies to them, 
that they adualiy trembled and quaked. This name 

(^2 fooii 



2-,6 QUA 

foon became general. Friends, or the Friends of Truth, 
was the name they v/ere commonly known by, to one 
another, which they borrow from primitive example, 3d 
John i. 14, Our Friends fahite thee, he. 

The principal points maintained by the Quakers, to- 
gether with fome of the mofc material reafonslhey bring 
to fupport their fentiments, are comprehended in the fol- 
lowing fummary : 

I. That G-od has given to all men fufficient light, 
v/hich will work their falvation, imlefs refifted : that this 
light is not lefs univerfal, than the feed of fm, and is fuf- 
ficient to fave all thofe, who have not the outv/ard means 
of falvation ; and that this light is a divine principle, 
in which God, as Father, Son, and Holy Spirit, dwells ; 
which the fcriptures call Chrijt luitbin, the hope (f glory ^ 
Col. i. 27. 

To prove this point, this denomination allege, that, ac- 
cording to this doclrine, the mercy of God is excellent- 
ly well exhibited, in that none are neceflarily excluded 
from-his favour ; that his juftice is demonRJated, in that 
he condemns none but fuch, to whom he oliered the 
means of falvation. 

2d. That it agrees with the nature of the mJniltry of 
Chrift ; according to which, the gofpel is to be preached 
to every creature. 

^d. It mao'nifies the merits of Chrill's death, in that 
it not only accounts them fufficient to fave all, but de- 
clares them brought fo nigh unto all, as to put them in 
the nearefi: capacity of falvation. 

4th. That it exalts the grace of God, to whom it at- 
tribnteth the fmailcft good actions. This grace faves 
all, who do not refill its divine impulfes. And whoever 
will carefully and ferioufiy turn into himfelf, with a fxn- 
cere defire to know and praciife his duty, will not fail to 
find there a fufncient director, a ray from the fountain of 
Iiq!;ht, illuminating his underftanding, and amft:ing him to 
diftinguilh good, from evil. See Mic. vi. 8, John i. 9, 
Jlph. V. 13, &c. 

II. That 



IL That the fcrlptures are not to be elleemed the 
principal ground of all truth and knowledge ; nor yet 
the primary rule of faith and manners : Neverthelefs, be- 
caufe they give a true and faithful teftimony of the firil 
foundation, they are, and may be, efteemed a fecondary 
rule, fubordinate to the Spirit, from whom they have :ill 
their excellence. 

For the principal rule of Ghriftians, under the ^(^{^^oX^ 
11 not an outward letter, but an inward fpiritual law, en- 
graven on the heart : ^The hno of the Sp'wit of Ufc^ or t/js 
loord^ is th'at^ which is nigh in the hearty and in the 7iiGuth, 
But the letter of the fcripture is outward, and, in iifelf, a 
dead thing, a mere declaration of good things : there- 
fore it is not the principal rule of ChrifUansV* Rom. x. 8. 

III. That immediate revelation has not ceafed, ,a 
7116 a fur e of the Spirit being gi'ven to every one, i Cor. xii. 7. 

For the nature of the new covenant is thus expreffed, 
in lieb. viii. i o : For this is the covenant that I will make 
with the hoiife of Ifrael, After ihofe days, faith the Lord, I 
will put my laws into their minds, and write them in their 
hearts ; and I will be to them a God, and they fhall be to 
me a people. 

Where the law of God is put into the mind, and writ- 
ten m the heart, there the object of faith, and revelation 
of the knowledge of God, is inward, immediate, and ob- 
je6live. 

-But the law of God is put into the mind, and written 
in the heart, of every true Chriilian, under the nev/ cov- 
enant : therefore, the object of faith, and revelation of 
the knowledge of God, to every true ChriHian, is in- 
ward, im^mediate, and objective. 

IV. That as, by the light or gift of God, all fpiritual 
knowledge is received, thofe, who have a gift in the min- 
iftrv, ousfht to 'orcach, thourfi without human conimif- 
'fion or literature ; and as they have freely received this 
holy gift, fo ought they freely to give : And any one, of 

a fober^ 

* Yet this denomination maintain, that divine, InAvard revelations, neither 60, 
nor ever can, contradift the outw aj d letter of fcripture, or right and found reafoju 
And they appeal to the fcriptiuesj in proof of their dodrine and priiicipkit 



238 (^ U A ■ 

a fober life, without cliilin^lioii of fex. Is alipwed to^ 
preach, when called thereto, and moved by the Spirit.'*' 
For it is clear, that women have prophefied and 
preached in the church ; elfe had the faying of Joel been 
ill applied by Peter. Ads ii. 17. xvii. 4. Paul fpeaks 
of women, v/ho laboured with him in the gofpel. And 
Philip had four daughters, who prophefied. Male and 
female are one in Chrifl Jefus ; and he imparts his Spir- 
it no lefs to one, than to the other. 

V. That all true and acceptable worfhip to God, is, 
offered by the inward and immediate nioving of his 
Spirit. 

For, though we are to worfnip God always, yet, as tQ 
the outward fignification thereof, in prayer, praifes, or 
Pleaching, we ought to do it only when we are moved 
by the fecret infpiration of the Spirit of God in our 
hearts : for God is never wanting to move us thereun- 
to, W'hen need is, of which he himfelf is the only proper 
judge. The duty of filent waiting on the Lord is ftrong- 
ly enforced in Rom. viii. 26, 27.! 

VI. That water baptifm, and the Lord's fupper, 
were only commanded for a time. 

For our Saviour obferved thefe ceremonies, only to 
fliev/5 in a vjfible manner, the myf^cal purification of the; 
fouL under the figure of baptifm ; and the fpiritual nour- 
ilhment of the inward man, under that of the Lord's 
fupper. As there is. one faith, fo there is one baptifm, 
to wit, the baptifm of the Spirit and fire, of which the^ 
baptifm of John was a figure, which may be proved froni 
the nature of it, as John's baptifm was with water ; but 

' • ' Chrifl's 



* To prevent their members from being too forward to enter into tliat folemn 
fervicc, without being fent, their monthly meetings take fpecial care to fele'51 1'uch 
of their members, as appear to them fultable for elders, who are to watch over 
and help young and inexperienced minifters ; and to give counfel and advice, a& 
occalion may require. ■ ...... 

f This fociety do not plead for entirely fdcnt meetings, but only for a retired 
waiting for the divine aid, wl.ich alone qualifif^s to pniy or preach. They ap- 
prehend it their duty, to be tUligent in affembling themfclves together for the' 
worlhip of Almighty God, wheii fuch, as are duly prepared, by being gathereci 
into a compofed, awful frame of mipd, are enabled, under the influence of divine 
grace, to worlhip in folemn filence ; or, if moved thereto, to pray, t r preach, ae 
the Spirit givcth them utterance. 



CL u A 239 

Oirift's is with the Spirit : therefore, John's baptilhi 
mull be a figure of Chriil's ; and fince it is a figure, it 
ceafeth, and giveth way to the fubftance. The breaking 
of bread was ufed in the church for a time, for the fake 
of the weak, even as the wafhing one another's feet, and 
anointinir the fick with oil ; all which are command- 
ed with no lefs authority than the former ; yet they arc 
all abolilhed, fmce they are but fhadows of better things.* 
The moral dodrines of the Quakers are chiefly com- 
prehended in the following precepts : 

I. That it is not lawful to give to men fuch flatter- 
ing titles as. Your Grace, Your Lordlhip, Your Honor, 
&;c. nor to ufe thofe flattering words, commonly called 
compliments. 

II. That it !s not lawful for Chriflians to kneel or 
proflrate themselves to any man, or to bow the body, 
or to uncover the head to them. 

III. That it is not lawful for a Chriftian to ufe fuch 
fuperliuities in apparel, as are of no ufe, fave for orna- 
ment and vanitv. 

IV. That it is not lawful to ufe games, fports, or 
plays, among Chriflians, under the notion of recreations," 
which do not agree with Chriilian gravity and fobriety ; 
for laughing, fporting, gaming, mocking, jefling, vain 
talking, &c. are not Chriflian liberty, nor harmlefs mirth. 

V. That it is not lawful for Chriftians to fwear at 
all, under the gofpel, not only vainly, and in their com- 
mon difcourfe, which was alio forbidden under the law, 
but even not in judgment before the magiftrate, 

VI. That it is not lawful for Chriflians to refill evil, 
or to war, or to fight, in any cafe. 

This denopxination allege, that the chief end of reli- 
gion, is, to redeem men from the fpirit and vain conver- 
fation of the w^orld, and to leacl them into inward com- 
munion with God. Therefore, every thing ought to be 
rejected, which walles our precious time, and diverts the 

mind 

* For their fcripture proofs, and reafonlng on thofe fubjects, the reader is refer-. 
scd to a Dillcrtation on Chriiiiun Baptilm and Communion, by Jofcph rhipps. 



t24o (^ U A 

mind from the witnefs of God in the heart, and from 
the living fenfe of his fear, and that evangelical fpirit, 
which ia the ornament of Chriilians. 

All fwearing, fay they, is forbidden by the words of 
our Saviour, Matt, v. 33, 34, and the words of the apof- 
tie, James v. 12. Chrifl reproved Peter for the ufe of 
the fword, and commands us to love our eneniies ; but 
war, on the contrary, teacheth us to hate and deftroy 
them. 

With regard to religious liberty, they hold, that the 
rig;hts of confcience are facred and unalienable, fubie6t 
only to the control of the Deity, v/ho has not given au- 
thority to any man, or body of men, to compel another 
to his or their religion, [See Baptiirs.j 

Where there are any Quakers, they meet once a 
'month, to confider of the neceflities of their poor, and 
provide for their relief \ to hear and determine com- 
plaints arifmg from among themfelves ; to inquire into, 
the cc-nverfation of their refpeQiive members, in regard 
to morality, and conformity to their religious fentiments ; 
to allow the palling of m.arriages ; and to enjoin a llrid: 
regard to the peace and good order of fociety, the prop- 
er education of the young people, and a general atten- 
tion to the principles of their profeffion. 

They have alfo quarterly meetings, compofed of as, 
many monthly meeting's, as may be convenient, wherein 
a fuperintending care is extended ; and from this, a 
number of their members are deputed once a year, as 
reprefentatives, to attend their yearly mieetings. They 
have one yearly meeting at Rhode-Ifiand, for New- 
En o"land ; one at New- York, for the orovernment of 
New-York, .&c. ; one at Philadelphia, for pennfylva- 
nia, New-Jerfey, Delav/are, and the northern parts 
of Maryland, Virginia, and in North-Carolina. All 
thefe meetings are for the more extenfive care of their 
churches : and they, in general, correfpond with each 
other, and with the yearly meeting at London, which is 
com^pofed of reprefentatives from all the quarterly meet- 
ings in England, and fuch other Friends, as may occa- 

fionally 



fionallv be there, with certificates ftoin their brethren iu 
Ireland, America, or elfewherc. From this annual af- 
fembly at London, exhortations and advices are fent to 
fubordinate meetings, as the general or particidar liate 
Of the fociety may require. They have alfo monthly, 
quarterly, and yearly meetings of female Friends, held 
at the fame times and places with the men's meetings, 
in feparate apartments, for the like purpofe of a Chrifiian 
care for their churches. They alfo have felecl meetings 
of miniilers and elders, the day preceding their yearly and 
quarterly meetings, wherein they exhort one another to 
become examples of believers, in word, converiation, 
charity, faith, and purity. 

None of their minifiers are allowed to travel abroad 
without the approbation of the elders, and a certificate 
from the monthly meeting he or ihe belongs to. This 
fociety alfo have meetings for fuiferinp;s, which are com- 
pofed of members appointed by tliQ yearly and quarterly 
meetings. They were originally inilituted, and thus 
named, in times of perfecution ; and are continued, to 
fuperintend the general concerns of the fociety, during, 
the interval of the yearly meetings. [See Part il. j 

Seweirp Hiftory of the Quakers, p. 6, 67s. 

Barclay's Apology for the Quakeis, p. 5, 10, 11, 12, 33, 15. 

Kelton's Defence (.f Barclay's Apology, p. 6, 23, 2/. 

Benezet's Account of the Quakers, p. 3, 11, ij. 

Efief Account of the Qudkers, p. 3,. 

QUARTODECIMANI, a denomination in the fec- 
ond century ; fo called, becaufe they maintained, that 
the feftival of Eafler v/as ahvays to be celebrated, con- 
formably to^the cuftom of the Jews, on the fou?'Uent/j 
day of the moon of March, whatever day of the month 
that happened to be. 

iSroughton'o iiiftcrical Library, vol. ii. p. 307. 

QTJ.IETISTS, the followers of Michael de Molinus, 
a Spanilh prieft, who flourifhed in the feventeenth cen- 
tury. They were fo called, from a kind of abfolute rx^t 
iind iiia^icn^ which the foul is fuppofed tp be in, when 

arrived 



^42 (^ U I 

arrived at that flate of perfedion, which they call the 
iinitivQ UfeJ^ 

The principles maintained by this denomination, are 
as follow : That the whole of religion confifts in the 
prefent cahii and tranquillity of a mind removed fron^ 
all external and finite things, and centered in God, an4 
in fuch a pure love of the Supreme Being, as is inde- 
pendent on all profp,e<5l of interell or reward. f 

For, fay they, the primitive difciples of Chrift were 
all of them inward and fpiritual ; and when Jefus Chrift 
faid to them, // is. expedient for you^ that I go aujciy ; for if 
I go not away^ the Comforter will not come unto you ; he inr 
tended thereby, to draw them off from that, which was 
fcnfible, though very holy, and to prepare their hearts 
to receive the fulnefs of the Holy Spirit, which he lookt 
ed upon, as the one thing neceffary-* 

To prove, that our love to the Deity mud be difinter- 
efled, they allege, that the Lord hath made all things for 
himfelf as faith the fcripture ; and it is for his glory, that 
he wills our happinefs. Our happinefs is only a fubor- 
dinate end, which he has made relative to thq laft and 
great end, which is his glory. To conform, therefore, to 
the great end of our creation, we muff prefer God to 
purfelves, and not defire our own happinefs, but for his 
glory ; otlierwife we fliall go contrary to his order. As 
the pcrfedlions of the Deity are intrinfically amiable, it 
is our glory and perfedion to go out of ourfelves, to be 
loft and abforbed in the pure love of infinite beauty. 
rSee Mvftics.] 

Moflieim's Ecckfiaftical Hiftoty, vol. iv. p. 588. 
Eroughtou's HiHoilcal Library, vol. il. p. 309. 
Cambray on Pure Love, p 131, 138. 
Lady Guion's Letters, p. 167. 

QUINTILIANS, 






* Lady Guion, a vvonian of fafhion in France, who was born in 1648, Avas a 
warm advocate of thofe principles. She aiTcrted, that the two means of arriving 
at this perfedl love, are prayer, and the felf-denial enjoined in the gafp«;l. 
" Prayer," ihe defines to be, "'neither a fweet fenfation, nor the charm of an in- 
iHamed imagination, nor an abftiaded fpeculative reafoning ; but the entire bent 
cf the ioul towards its di vine origin.'-' 

f Fenclon, the amiable archhilhop of Cambray, favoured the fentiments pf this 
lady, in a publication, entitled, " The Maxims cf the Saints." The diftinguilh- 
ing tenet in his theology, was the Jodriue of the difiuterelled love of God for his 



owa 



R O G 



243 



QUINTILIANS, 2. denomination, which appeared in 
fhrygia, about the year 189. They derived their nani(5 
from their prophetels^ Quintiha. 

Their diltinguifliing tenet was, that women ought to 
Ibe admitted to perform the facerdota} and epilcopal 
functions, grounding their practice on that pall'age of 
St. Paul, GaL iii. 285, There is neither 'jcvj .nor Greek ; 
there is neither male nor female. They added, that PhiHp, 
the deacon, had four daughters, w^ho were prophctelies, 
and were doubtlefs of their fed. 

In their aiTemblies, it was ufual to. fee the virgins en- 
ter in white robes, perfonating prophetefles. This de- 
r.omination was a branch of the Montanifls, [St:a 
^lontanifls.J 

Hiftory of Religion, vol, iv. [See Qiiintilians."]. 
^rouijhton'iS Hiflorical Library, vol. ii. p. 31O- 



■ nrnfliHfJIii'T*'" ' 



RANTERS, a denomination, which arofe in the year 
1645. ■ They fet up the Hght of nature, under the 
name of Chrill in men. With reg-ard to the church, 
jcripture, minillry, he. their fentiments were the fame 
y/ith the Seekers. [See Seekers.] 

CaIUir.y's Abridgment of Baxter's Hiflory, vol. i. p. lOi. 

REMONSTRANTS, [See Arminians.] 

ROGEREENS, fo called from John Rogers, their 
chief leader. They appeared in New-England, about the 
year 1677. The principal diftinguilhing tenet of -this 
denomination, was, that worfhip, performed tlie firil day 
of the week, was a fpecies of idolatry, which they ought 
to oppofe. In confequence of this, they ufed a variety 
of meafures to diif urb thofe, who were alTembled for pub- 
lic worfliip on the Lord's day. 

' Backus's Hillory, vol. i. p, 473. 

ROMAN 

own excellencies, independent of his relative benevolence : an important feature 
. ^Ifo in the theological fyllem of Madam Guion , and the Myflics. Scq Life of 
J.ady Guion, in twu volumes, odavo. See alfo Life of f enelon, by the Chcv4~ 
^cr Ramfay. 



J 44 



SAB 



ROMAN CATHOLICS, a name given to the Pa- 
pi (Is, becaufe the bifliop of Rome is not only flyled fu- 
preme, but oecumencial, or univerfal bifliop. [See Pa- 
pifls.J 

ROSECRUSIANS, a name given to thofe, in the fev- 
enteenth century, who blended the dodrines of* religion 
with the fecrets of chemiflry. Their fentiments were 
fiiiiiiar with thofe of the Behmenifls. [See Behm.enifts.^ 

^ofheim's Ecclefiaftical Hiftory, vol. [v. p, a66. 




ABBATARIANS, a branch of the Bapjirfts, who 
obferve the yewi/Iji QX^Satur4ay Sabbat J>y from a per- 
fuafion, that it waa,.Qiie .of tfe ten commandments, 
which they plead, are all, in their nature, moral, and was 
never abrogated in the New Teftament, and mull, ^t 
leafl, be deemed of equal validity for pubhc worfnip, as 
any day nev*br particularly fet apart by Jefus Chrift and 
his apoflles.* 

HJlloi-y pf Rfligion, voL iv. [See Sabbatarians.} 
Ldwai^di.' Hillory oi the' American Ea^tifts, p. 6o» 



SABELLIANS, a denomination, which arofe in the 
« third cehturv. Thev derived their name from Sabellius, 
an African billiopj^or prelbyter, who taught, that there 
is but one perfon in the Godhead : and in confirmation 
of this dodrine, he made ufe of a comparifon. H-e f^id, 
that as man, though compofed of body and foul, i^ but 
one perfon ; fo God, though he is Father, Son,, and Holy 
Ghoft, is but one perfon. 

The Sabeliians, upon their mafier's principles, made 
the Word and the Holy Spirit to be only virtues, ema^- 
na'dons, or fundions, of the Deity ; and held, that, he, 
w^ho in heaven is the "Father -of all things, ^defcended 
into a virgin, became a child, and was born of her, as a 
Son ; and that, having accompliihed the my fiery of our 

falvation, 

' The Sabbatariani m Pennfylvania originated from the Kethian Baptifts, vx 
i\\z year-j/bo. 



SAN -245 

falvatioa, he diffiifed hlmfelf ou the apoflles in tongues 
of fire, and then was denominated the Holy Ghofl. 

They refembled God to the fun ; the illuminative vir* 
t-ue or quality v/hereof, was the Word ; and its wanning 
virtue, the Holy Spirit. The Word, they taught, was 
darted, like a divine ray, to accompiiHi the work of re- 
demption ; and that, being re-afcended to heaven, as the 
ray returns to its fource, the warmth of the Father was 
communicated, after a like manner, to the apoules. They 
alfo illuTlrated this mydcry by one light, kindled, as it 
were, from another ; by the fountain and ftreams ; and 
by the ftock and branch. 

The Sabellians differed from the Noetians in this par- 
ticular : Noetius was of opinion, that the perfon of the 
Father had alTumed the human nature of Chrift ; but 
Sabellius maintained, that a certain energy only, pro- 
ceeding from the Supreme Parent, or a certain portion 
of the divine nature, v/as united to the Son of God, the 
man Jefus. He confidered, in the fame manner, the 
Holy Ghoil, as a portion of the everlafting Father. 



Eroughton's Hiftorical Librarj', vol. ii, p. 348, 
Moflielm's Ecclefiaftical Hiftory, vol. i, p. Z44- 
V/aLerland on the Trinity, p. 385. 

SACOPHORI, a denomination in the fourth centu- 
ry ; fo called, becaufe they always went clothed in fack- 
cloth, and affected a great deal of auflerity and penance. 

Hiftory of Religion, vol. iv. [See SaccphorL] 

SANDEMANIANS, fo called from Mr. Robert 
Sandeman, who publifhed his fentiments in the year 
1757. He was hrfl a Congregational preacher, at Ed- 
inburgh,* and afterwards came to New-England, and 

fettled 

* He was a difciple of Mr. John Glas, v.'ho was miniflcr of the eriahlifhed 
church in Scotland. Being charged with a defign of fubvcrting the national 
covenant, and fapping the foundation of all national eftabhilmients by the kirk 
judicatory, he was expelled by the fynod from the church of IScotland. In con- 
Icquence of Mr. Glas's expulfion, his adherents formed theinfelves into churches, 
conformable, in their inftitution and difcipline, to what they apprehended to be 
the plan of the firft churches, recorded in the New Teftament. 'rl.is denomina- 
tion were called Glajltes in Scotland. Air. Sandeniaa was an elder in one of 
their churches. See Encyclopedia, vol. xvi. p 647, 



246 SAN 

fettled a fociety at Bofton, Danbury, and other placeg« 
His leading fentiments appeared to be as follow : 

T. That juftifying faith is no more than a fimple be» 
lief of the truth, of the divine teftimony pailively re- 
ceived. 

it. That this divine teftimony carries in itfelf fuffi- 
cient ground of hope, and occafion or joy, to every oney 
who believes it, without any thing wTought in us, or 
done bv us, to give it a particular direction to our- 
ielves.* , . . 

To fupport this fyfiem, the Sandemanians allege, 
that faith is called receivifig the love of the truth ; and 
the apoftie often fpeaks of faith and truth to the fame 
purpofe, as in John xvi. 13, The Spirit of tt^uth ; 2d Cor, 
iv. 15, The Spirit of faith ; A(Els vi. 7, Obedient to the 
faith ; i Pet. i. 22, In obeying the truth ; and divers other 
pafTages. The fcriptures confidier faith, not as a work of 
oin-3, nor as any action exerted by the human mind ; but 
fet it in diredt oppofition to every work, whether of 
body or mind. See Rom. iv. 4, 5. This contraft ex- 
eludef^ every idea of activity in the miiid, from the rriat- 
ter of juftification ; fo that we cannot fpeak of prepara- 
torv works of any fort, without making the gofpel a 
law of works. Rom. iii.- 27, Where is boafting then t 
If is excluded^ &c. Now boafting cannot be excluded,' 
if any thing, done by us, fets us in a more probable way 
of obtaining the falvation, which is of grace, whether it 
be called by the names of a law v/ork, ferious exercife 
6f feeking fouls, or labouring to obtain an intered in 
Chrill, &c. 

Every doclrlne, then, which teaches us to do, or en- 
deavour, any thing towards our acceptance with God^ 
Hands oppofed to the dodrine of the apoftles, which, 
inltead of directing us what to do, fets before us allv 

that 

* Soon after the yeaf I755, Mr. Sandeman publiflied a feries of letters, ad- 
^reffcd to I.Ir. Hervey, occiifioned by his " Theron and Afpafio," in which he 
endeavours to Q>\t\v, that his notion of faith Is contradictory to the fcripture ac- 
tount of it, and would only fci ve to lt;ad men, profcffedly holding; Calviniftic 
lentiments, to eftahlirh thcii' own righteoufnefs upon xhtir frames iiniuaidfielingtf 
and various a^t of faith. 



San C4f 

that the mod duquieted confcience can require, in order 
to acceptance with God, as already done and finiflied 
by Jefus Chrift. 

The particular practices iri the Sandemanlan churches, 
are as follow : 

I. They conflantly communicate together, in the 
Lord's fupper, every Sabbath : for they look upon the 
Chrijflian Sabbath, as defigned for the celebration of di- 
vine ordinances, which arc fummariiy comprifed in Ads 
ii. 42. 

11. In the interval between the morning and the af- 
ternoon fervice, they have their love-feads, of v/hich ev- 
ery member partakes, by dining at the houfcs of fuch 
of the brethren, who hve fufficiently near, and whofe hab- 
itations are convenient for that purpofe. Their profell- 
ed defign in thefe feafls, is, to cultivate mutual knowl- 
edge and friendfliip ; to teftify, that they are all brethren 
of one family ; and that the poor may have a comfort* 
able meal, at the expenie of the more wealthy. 

This, and other opportunities, they take for the ki/s of 
charity^ or the faluting each other ivith an holy kifs ; a 
duty this denomination believe exprefsly exhorted to, in 
Rom. xvi. 16 ; i Cor. xvi. 20 j and other texts of 
fcripture. 

They not only ufe this kifs of charity at the love-feafl;^. 
when each member falutes the perfon who fits next him 
on each fide ; but at the admiHion of a new church mem- 
ber ; to teftify, that they heartily vv^elcome him into theif 
fellowfhip, and loVe him for the fake of the truth he has 
profeffed. They allege, that thefe iove-feafts wTre 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 corrected ; and they continued in practice, 
while the primitive profefnon of brotherly love remained 
among the ancient Chriflians ; and as charity never failctbi 
I Cor. xiii. 8, fo neither fliould any of the duties, or ex- 
prefTions of it, be allowed to fail. 

Since our Lord tells his difciples, that they ought fa 
i9aj]:> one another* s feet ^ occording to the example he gave tbcju^ 

John 



248 SAT 

John xili. 14, 15, this denomiaation enjom this as art 
incumbent duL)^ 

They are direG:ed to look upon all they poirefs as 
open to the calls of the poor and the church ; to con- 
tribute accprding to their ability,, as every one has need. 

Sandtman's Lettef s on T heron arid Alpafio, voL 

i. p. 16. vol. ii. p. 38. 
Glas's Works, vol. iv, p. 9, 40: 
Simple Trr.tii Vindicated, p. 19, 38. 
Pradiees of the Sandemaniaii Churches, p. 5, 6; 

SATANIANS5 {o called, becaufe they taught, that 
Satan, or the devil, was extremely povv^crful j that he 
occafioned infinite mifchiefs ; and that it was much wi- . 
fer to refpecl and adore, than to curfe him ; this be- 
ing; a means to render him favourable to men, inflead of 
injuring them. 

The Satanians were a branch of the Meiliilians, and 
appeared about the year 390. They pretended, they 
were the only true obfervers of the gofpcL They pof- 
-fefled no goods, lived by begging, and lay together pro- 
mifcuoully, on the pavement of the (ireets. When any 
one aiked concerning their quality, they v/ould call them- 
felves patriarchs, prophets, an8;cls, and even Jefus 
Chrift. 

Erou2^ltcn's Hiftorlcal Library, vol. i. p. 360. 

SATURNIANS, a denomination, which arofe about 
the year i r 5* They derived their name from Saturni* 
"US of Antioch, one of the principal Gnofcic chiefs. 

He held the dcdrine of two principles, vv'hence pro- 
ceeded all things ; the one, a v/ife and benevolent Dei- 
ty ; and the other, matter, a principle eflentially evil, 
and which he fuppofed under the fuperintendence of a 
certain intelligence of a malignant nature. 

The world, and its inhabitants, were, accordirxg to his 
fvlleni, created bv feven angels, v/hich prefided over the 
{even planets. This work was carried on without the 
knowledge of the benevolent Deity, and in oppofition to 
the will of the material principle. The former, howev- 
er, behsld it with approbation, and honoured it with fev- 

eral 



S G M ^49 

cral marks of his beneficence. H^ endowed with ration* 
ai fouls, the beings who inhabited this new fyftem, to 
whom their creators had imparted nothing more than 
the animal Hfe : and having divided the world into fev- 
en parts, he diftributed them among the feven angelic 
architects, one of whom was the God of the Jews ; 
and relerved to himfelf the fupreme empire over all* To 
thefe cfeatures, whom the benevolent principle had en^ 
dowed with reafonable fouls, and with difpofitions, that 
led to goodnefs and virtue, the evil being, to maintain 
his empire, added another kind, whom he formed of a 
wicked and malignant charader ; and hence the differ- 
ence we fee among men. When the creatures of the 
world fell from, their allegiance to the Supreme Deity, 
God fent from heaven, into our globe, a reftorer of or* 
der, whofe name was Chrift. This divine conqueror 
came, clothed with a corporeal appearance, but not with 
a real body. He came to dedroy the empire of the ma- 
terial principle, and to point out to virtuous fouls the way, 
by which they mufi: return to God. This way is befet 
with difficulties and fufferings ; fmce thofe fouls, who 
propofe returning to the Supreme Being, muft abflain 
from wine, flelh, wedlock, and, in fliort, from every thing, 
that tends to fenfual gratification, or even bodily refrelh- 
ment. [See Gnoflics.j 

Mofueim's Ecdsfiafticai HiHory, vol. i. p. ij'6, 177^ 

SCriEWENKFELDlANS, a denomination in the fix- 
teenth century ; fo called from one Gafper Schewenk- 
feldt, a Silefian knight. He differed from Luther in the 
three following points : Thtf.rj^ of thefe points related 
to the dodrine concerning the eucharifl. Schewenk* 
feldt inverted the followino; words of Chxi\i—^Tkis is m^f 
body ; and infilled on their being thus" underflood : My 
body is this, i. e. fuch as this bread, which is broken and 
confumed ; a true and real food, which nouriflieth, fat- 
isfieth * and