• ■ OF TIIK 
 
 Theological Seminary 
 
 PRINCETON, N. J. 
 
 Shelf. 
 
 Division 
 
 Section 
 
 Wo 
 
 A DONATION 
 
 
 Tifftibci) 
 
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 ,fi'i^fi^c(fid 
 
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A 
 
 VIEW OF RELIGIONS, 
 
 IN TWO PARTS. 
 
 Part I. Containing an alphabetical cbMPENDit/^ 
 OF THE Various 
 
 RELIGIOUS DENOMINATIONS, 
 
 which have appeared in the world, from the 
 
 BEGINNING OF THE C H R ISTI A M JfcR a TO 
 THE PRESENT DAY. 
 
 Part IT. Containing a brief account op 
 The DIFFERENT S C H E M E S OF R E L I G 1 Q N 
 
 NOW EMBRACED AMONG MANKIND. 
 
 The whole collected 
 From the beft Authors, Ancient and Modem. 
 
 By HANNAH ADAMS. 
 
 Thf Second Edition, with large Addi 
 
 TIONS. 
 
 Pro-ui all things, held faft that ^hith is good, Apofile Pa u l. 
 
 BOSTON; 
 VRi«i^« B^ JOHN WEST FOLSOM. 
 
To JOHN ADAMS^ 
 
 VICE-PRESIDENT 
 
 OF THE 
 
 UNITED STATES of AMERICA 
 
 Encouraged by your wdi tmvn 
 
 cond^fcenfion and goodnefs, I uke t lie liberty to prefix, 
 your Katmtothh vork, a v.anis e>q,re five of every 
 patriotic virtue, vhich excites the veneration and 
 gratitude of y^ur fellow ciiizm, the admiration and 
 ejlecm of foreign nations. 
 
 TFhile your diningmfbed abilities, the crnameni 
 end delight cf your country, have raifed you to the 
 firftrank of literary eminence; let me humbly hope 
 my feeble attempt to reprefent vith impartiality the 
 femiments of the various denomination of chriftians, 
 will meet vith your candor and indulgence. 
 
 Though born in humble obfcurity, a ftranger to 
 pohte forms of add^ef), I am capable of the highcfi 
 
 ejttcm 
 
DEDICATION. 
 
 efteern for thofe illuftrious charaBerSy to whrnt under 
 heaven^ we are indebted for our civil and religious 
 priviledges. 
 
 That you may long enjoy the felicity of feeing your 
 generous exertions for your country crowned with in^ 
 creafiyig fuccefsy and the fentirnents of liberty^ which 
 you have cultivated in America^ extending their he-- 
 nign influence through the worlds is the ardent wifo of^ 
 
 S I R, 
 
 Your moil obedietit 
 
 Humble fervant^ 
 
 HANNAH ADAMS. 
 

 To THE READER. 
 
 I 
 
 T will be eafily perceived, that the compiler of the 
 following work has, with great labor and pains, ranfacked 
 the treafures of ecclefiaftical hiftory, ancient and modern, 
 to bring into view what is here prefented to the public. 
 
 She claims no other merit than that of having honeftly 
 and impartially collefled the fenfe of the different fefls, as 
 it is given by the authors to whom fhe refers : nor was it a 
 vain ambition of appearing as an author, that put her upon 
 Writing ; her own fatisfaftion and amufement being the 
 only obje£l. Having yielded however to its publication, at 
 the defire of feveral judicious friends, (he has alfo done vio- 
 lence to her own inclination, by prefixing her name. 
 
 The world has been abfurdly accuftomed to entertain but 
 a moderate opinion of female abilities, and to afcribe their 
 pretended produftions to the craft and policy of defigning 
 men ; either to excite admiration or fcrecn their weaknefs 
 from cenfure : whereas unbiafled reafon mufl: allow, if an 
 invidious comparifon between the fexes is in any refpe(5l 
 juftifiable, it cannot be grounded upon a defeifl of natural 
 ability, 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 
 mind would not admit a meafure of improvement, that 
 would at lead equal, and perhaps in many inflances eclipfe, 
 the bonded glory of the other fex. 
 
 There 
 
To THE READER, 
 
 There have heen female writers, and biftorians, ^vh6 
 
 have been defervedly honored in the literary world.' ~ 
 
 The celebrated Mrs. Maccauley Graham, who has lately 
 honored our country with her prefence, 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 account 
 for fo frequent a ufe of terms in thofe languages. 
 
 However the volume may be received by thofe who are 
 verfed in the hiftoric page, it may at leafl be ufeful and en- 
 tertaining to thofe who have neither leifure nor opportunity 
 to perufe the numerous volumes from which the whole is 
 collected. — With regard to many of the ancient feels, it is 
 well known little has been preferved, and therefore little 
 can be here expelled. — With refpeft to others, fuch as de- 
 fire further information, are diredled by references to the 
 volumes, and generally to the pa^es, where their inquifitive 
 minds may be fatisfied. 
 
 It is truly aftonifhing that fo great a variety of faith and 
 practice 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, we are net 
 to adopt any of the numerous fchemes of religion, further 
 than they have a manifcft foundation in the facred pages. 
 To the law and to the teftimony ; if they fpeak not accords 
 ing to this word, however fpecious their fyftems may ap- 
 pear, " there is no light jn them," 
 
 With cordial wifhes for the divine illumination of the 
 
 Koly Spirit, by which the facred fcriptures were indited, 
 
 and a univerfal prevalence of the knowledge and practice 
 
 ©f pure and undefiled religion before God and the Father : 
 
 I am the reader's mofl: obedient 
 
 Humble fervant, 
 
 THOMAS PRENTISS. 
 Medfield. 
 
ADVERTISEMENT. 
 
 ^HE reader will pJeafe to ohferve, that the following rules 
 have been carefully adhered to through the whole of this 
 performance, 
 
 ly?. To avoid giving the leaf} preference of one denomination 
 above another : omitting thofe pafjages in the authors cited^ 
 where they pafs their judgment on the fentiments of which they 
 give an account : confequently theinahng ufe of any fuch appel- 
 lations as Heretics, Schifmatics, Enthufiafts, Fanatics, ^c. 
 Is carefully avoided, 
 
 2d, To give a few of the arguments of the principal fe^s, 
 from their own authors, where they could be obtained, 
 
 2d. To endeavour to give the fentiments of every feSf in 
 the general colleBive fenfe of that denomination, 
 
 A^th, To give the whole as much as poffihle in the words of 
 the authors from which the compilation is made, and where 
 that could not be done without too great prolixity ^ t9 take the 
 utrmjt care not to mifreprefent the ideas. 
 
View of religions.- 
 
 PART I. 
 
 moft 
 
 wjA BRAHAMIANS, a denomination in 
 4 the ninth century ; fo called from their 
 ^ founder, Abraham. They received the 
 ^ do6lrines of the Paulicians, and are 
 faid to have employed the crofs in the 
 fervile offices. [See Paulicians.] 
 
 Diiiionary of Arts and Sciences j njoL I,/. lO. 
 
 ABYSSINIAN-CHURCH, that eftablifhed in the em- 
 pire of Abyflinia : they maintain that the two natures are 
 united in Chrift 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 refpe^l. They 
 C'onfefs, that the nature of Chrift is compofed of two na- 
 tures, 
 
 B 
 
20 AD x\ 
 
 tures, the divine and himan ; which being united, became 
 one fingle nature ; but Eutyches affirmed the human to be 
 wholly abforbed in the divine. 
 
 The Abyffinlan-church embraced thefe tenets in the fev- 
 enih century. They difown the Popes fupremacy, and 
 tranfuhftantiation, though they believe the real prefence of 
 Chriit in the facrament ; they adminiller the communion 
 in both kinds, like the Rotnan Catholics ; they offer their 
 devotions and prayers to the faints, and have proper offi- 
 ces, fafts, and feftivals in memory of them. They believe 
 a middle (late, in which departed fouls muft be purged from 
 their fins, and may be greatly affifted and relieved by the 
 prayers, alms, and penances of their furviving friends, who 
 feldom fail of performing fo charitable, and as they deem 
 it, meritorious duty to them frequently, and with great fer- 
 vency. They u{q confejfiony 3,nd vcccive penance and alfo" 
 lution from the prieils. 
 
 For other particulars relating to thisChurch, fee Part IL 
 Mojk elm's Eccleftaftical Hijiory, ^oL 2,p, 172. 
 
 'vol. 3. p. 492. 
 Diilionary of Arts and Sciences ^ 'vol. 1, p, 15. 
 Modern Univer/al Hijiory, *vol i$* p. 174—177. 
 
 ACEPHALI, i. e. headlefs. The word is compoimded 
 of the privative a and x£<paXr? a head. They were a 
 branch of the Eutychians, who, by the fubmiffion ofMon- 
 gos, had been deprived of their chief. This denominatiorl 
 was afterwards divided into three others, who where called 
 Anthropomorphites, Barfanaphites, and Efaianites.. [See 
 Eutychians.] 
 
 Mcjhcim's Ecclefiajlical Hijlary, 'voU I. /. 418. 
 
 ADAMITES, a denomination in the fecond century, 
 who afhimed this title from their afferting that fmce their 
 redemption by the death of Chrift, they were as innocent 
 as Adam before the fall, and confcquently went naked in 
 their alfemblies. The author of this denominiation war» 
 
 Frodicus, 
 
Prodicus, a dlfciple of Carpocrates. It was renewed iu 
 the fifteenth century by one Picard, a native of Flanders. 
 Broughtori's Hificric^l Libra) y, -voL^ I /> 14. 
 
 ADESSENARIANS, a branch of the Sacrammtarians, 
 fo called from the Latin AdeJJc. to he prejent ; becaufe they 
 believed the prefence of Chriit's body in ihteucharijl, though 
 in a manner different from the Romanifts. They were 
 fubdivided into thofe who held that the body of Jefus Chrift 
 is in the bread, whence they were called Impanatores .♦ 
 thofe who hold that it is ohont the bread \ thofe who faid 
 it is with the bread ; and thofe who maintained that it is 
 under the bread. 
 
 Br ought on J ihid. ^.15. 
 
 ADIAPHORISTS. [See Lutherans.] 
 
 ADOPTIANS, followers of Felix of Urge!, and EU- 
 pand of Toledo : who, towards the end of the eighth cen- 
 tury, taught that Jefus Chrif}, with refpe£l to his human 
 nature, was not the natural, but adoptive Son of God. 
 Di£lionary of Arts and Sciences y 'vol. J. p. 4.9. 
 
 AERIANS, a denomination which arofe about the year 
 342 ; fo called from one Aerius, a Prefbyter, Monk, and 
 Semi-arian. One of his principal tenets was, that there is 
 no diftindion, founded in fcripture, between a Prefnyter 
 and a Bifhop. He built his opinion chiefly on the paffage 
 in the firft epiflle to Timothy, in which the apojik exhorts 
 him not to negle6l the gift he had received by the laying on the 
 hands of the Prejhytery. Aerius condemned prayers for the 
 dead, flated falls, the celebratiop of Eafter, and other rites 
 9f the like nature. 
 
 Mojheim's Ecchftajlical HiJIory, 'vol. \. p. 314. 
 Broughtoit*s Hiji or ical Library, 'vol. I. p. 22. 
 
 AETIANS, a denomination which appeared about the 
 
 vear 
 
X2 ALB 
 
 year 336, fo called from Aetius, a Syrian. Befides the opin- 
 ions which the Aetians held in common with the Arians, 
 they maintained ih^t faith without ivorh was fiifficient to 
 falvation ; and that no fin, however grcvous, would be im- 
 puted to the faithful. Aetius moreover affirmed, that what 
 pOD had concealed from the apojilest he had revealed to him, 
 
 Br ought on J ibid, ^.24. 
 
 AGINIANS, a denomination which appeared about the 
 end of the feventh (;entury. They condemned the ufe of 
 certain meats and marriage. — They had but few followers, 
 and were foon fupprcfTed. 
 
 Broughioftj thid, p. 26. 
 
 AGNOITES, a deijomination which appeared about 
 the year 370. They were followers of Theophronius, the 
 Capadocian, who called in queftion the omnifcience of 
 God ; alleging that he knew things paft only by memory, 
 and things future only by an uncertain prefcience. 
 
 There arofe another fe6l of the fame name about the year 
 535, w^ho followed the fentiments of Themifticus, deacon 
 of Alexandria, who held that Chrift knew not when the 
 day of judgment (hall be. He founded this opinion on 2, 
 pafTage of St. Mark : Of that day and hour hnoweth 7io man ; 
 riOy not the angels who arc in heaven, nor the Son, but the Fa^ 
 ther only. 
 
 This fed derive their name from thp Greek Ayv^^^'nu 
 to be ignorant. 
 
 BroughtOTit ibid, />. 26, 27. 
 
 ALBANENSES, a denomination which commenced 
 about the year 796. They held with the Gnoftics and 
 Manicheans, two principles, the one of good, the other of 
 fsvil. They denied the divinity , and even the humanity of 
 jefus Chrift, afterting that lie was not truly man ; did not 
 'fuft'er on the crofs, die, rife again, nor really afcend intQ 
 pfaven. They rejected the do£trinc of the rejurre^ion ; af- 
 
 firme4 
 
M r 
 
 firmed that the general judgment was pad ; and that hell 
 torments were no other than the evils we feel and fiifFer in 
 this life. They denied free-will ; did not admit original 
 Jin ; and never admlnjftered baptlfjn to infants. They held 
 that a man can give the holy fi)irit of himfelf, and that it 
 is unlawful for a chriftian to take an oath. 
 
 This denomination derived their name from the place 
 where their fpiriiual ruler refided. [See Manicheans and 
 patharifts.] 
 
 Broughton, Hid. /. 3 I. 
 
 M(>Jheim'*s EccUjiaJiical Hijl. njoh 2 p. 445; 
 
 ALBANOIS, a denomination which fprung up in the 
 eighth century, and renewed the greateft part of the Mani- 
 chean principles. They alfo maintained that the world 
 was from eternity. [See Manicheans.] 
 
 Collier'' s Hijiorical Di£lionary, 'voL i. [See Alhanois.'\ 
 
 ALBIGENSES, fo called from their firft increafe in 
 Albi andAlbigeois. A denomination remarkable for their 
 oppofition to the difcipline and ceremonies of the church of 
 Rome. Their opinions are fimilar with the Waldenfes, 
 [See Waldenfes.] 
 
 Perrhi^s Hijiory of the Waldenfes , />. 3. 
 
 ALMARICIANS, a denomination which arofe in the 
 thirteenth century. They derived their origin from Alma- 
 ric, profeffor of logic and theology at Paris, who taught 
 that every chrijlian was obliged to believe himjelf a member of 
 ye/us Chrijiy and that without this belief none could be faved. 
 His followers afferted that the power oi ih^ Path crh-^6. con- 
 tinued only during the Mofaic difpenfation ; that of the 
 Son twelve hundred years after his entrance upon earth. 
 And that, in the thirteenth century, the age of the Holy Spi- 
 rit commenced, in which the facraments and all external 
 werfliip were to be aboliflied. And that every one was to 
 
 be 
 
»4 A M M 
 
 be faved by the Internal operations of the Holy Spirit alone, 
 
 without any external a£l of religion, 
 
 Mofieiins EccUJiaJiieal Hiftory , Note [c] uol. Hi. p. 129, 133. 
 
 ALOGIANS, a denomination in Afia-Minor, in 
 i&e year 171 ; fo called, becaufe they denied the divine 
 hg&St or word, and the gofpel and writings of St. John, 
 attributing them to Cerinthus. 
 
 One Theodore of Byzantium, by trade a currier, was 
 t&e head of this denomination. 
 
 Broughton^s Hijiorical Library^ *vol. i. p. 33. 
 
 AMMONIANS fo called from Ammonius Saccas, 
 who taught with the higheft applaufe in the Alexandrian 
 fchool, about the conclufion of the fecond century. This 
 learned man attempted a general reconciliation of aliy^^y, 
 'wheiher phi I ofoj) hi ca I or religious. He maintained, that the 
 great principles of sW phihfophical and religious truth were to 
 Ire found equally in all fe£ts ; and they differed from each 
 other only in their method of exprefling them, and in fome 
 opinions of little or no importance ; and that by a proper 
 interpretation of their refpedlive fentiments, they might 
 cafily be united in one body, 
 
 AMMONIUS, fuppofed that true philofophy derived Its 
 <3.rigin and its confiftence from the Eaftern nations ; that it 
 was taught to the Egyptians by Hermes ; that it was brought 
 from them to theGreeks,and preferved in its original purity 
 by Plato, who was the beft interpreter of Hermes and the 
 cither Oriental fages. He maintained that all the different 
 jeligions which prevailed in the world, were in their origi- 
 jjal integrity, conformable to this ancient philofophy. But 
 it unfortunately happened that the fymbols and fi61:ions, un- 
 Jer which, according to the Eaftern manner, the ancients 
 Slivered their precepts and dodlrines, were, in procefs of 
 time erroneoufly underftood both by priefts and people in a 
 literal fenfe j tl^at in confe^uence of this, the invifible be* 
 
 ings 
 
A M M 55 
 
 Ings and demons, whom the fupreme Deity had placed ia 
 the ditFerent parts of the univerfs as the minifters of his 
 providence, were, by the fuggeftions of fuperftition, con- 
 verted into Gods, and worlhipped with a multiplicity of 
 vain ceremonies. He therefore infilled, that all the reli- 
 gions of all nations fhould be reftored to their primitive 
 ftandard, viz. the ancient philofophy of the Eajt ; and he af« 
 ferted that his project was agreeable to the intentions of 
 Jefus Chrift (whom he acknowledged to be a moft excel- 
 lent man, the friend of God) and affirmed that his folc 
 view in defcending on earth, was to fet bounds to the reign- 
 ing fuperftition, to remove the errors which had crept into 
 the religion of all nations, but not to abolifb the ancient 
 theology, from which they were derived. 
 
 Taking thefe principles for granted, Ammonius affoci- 
 ated the fentiments of the Egyptians with the dodrincs of 
 Plato ; and to finilh this conciliatory fcheme, he fo inter- 
 preted the dodlrines of the other philofophical and religUut 
 feSfs by art, invention, and allegory, that they feemed to 
 bear fome refemblance of the Egyptian and Platonic fyftems * 
 
 With regard to moral difcipline, Ammonius permitted 
 the people to live according to the law of their country and 
 the diftates of nature. But a more fublime rule was laid 
 down for the wife, — they were to raife above all terreftrial 
 things by the towering efforts of holy contemplation, thofe 
 fouls whofe origin was celeftial and divine. They were 
 ordered to extenuate by hunger, thirft, and other mortifi- 
 cations, the fluggifh body which reftrains the liberty of the 
 immortal fpirit ; that in this life they might enjoy com- 
 munion with the Supreme Beingy and afcend after death, ac- 
 tive 
 
 * Ammonius left nothing behind him in writing ; nay, he 
 impofed a law upon his difciples not to divulge his doftrines 
 among the multitude, which law, horvever they made no fcruplc 
 to ncgieft and violate. 
 
i6 ANT 
 
 tiVe and unencumbered, to the Unlvcrfal Parent, to live m 
 his prefence for ever. 
 
 MojJ?nrns EcclefiOfiical Hijiory, ^ol. I. /. 137 to 144. 
 
 AMSDORFIANS, a denomination of Proteftants iii 
 the fixtcenth century, who took their name from Amfdorf 
 their leader. 
 
 It is faid they maintained that good works were not 
 only unprofitable, but even oppofite and pernicious ta 
 falvation. 
 
 DiSlicnary of Arts and Sciences, 'vol, i. p, 131. 
 
 ANABAPTISTS. [See Baptifts.] 
 
 ANGELITES, a denomination which fprung up about 
 the year 494 ; fo called from Angelium, a place in the city 
 of Alexandria, where they held their firft meetings. They 
 were called likewife Serverites, from one Serverus, who 
 was the head of their (e€t ; as alfo Theodofians, from one 
 among them named Theodofius, whom they made Pope at 
 Alexandria. 
 
 They held that the Father, Son, and Holy Ghoft, are not 
 the fame ; that none of them exifts of himfclf, and of his 
 own nature ; and that there is a common Deity exiting in 
 them all ; and that each is GOD, by a participation of 
 this Deity. 
 
 Broughtoii's Hijlorical Library , <uo\» 1. p» 49. 
 
 ANOMG^ ANS, a name by which the pure Arians were 
 diftinguiOied in the fourteenth century, in contradiftiftion 
 to the Semi-Arians. The word is taken from the Greek 
 Aviuoiog different, dilTimilar. [See Arians.] 
 
 Broughton, ibid. p. 5 I . 
 
 ANTHROPOMORPHITES, a denomination in the 
 tenth century : fo denominated from o(.v^^(^-otc<; man, and 
 ^000 n fliape. In the diftridl of Vicenza, a confiderablc 
 number, not only of the illiterate vulgar, but alfo of the 
 
 faccrdotal 
 
ANT l^ 
 
 facerdotal order fell in to 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 mini- 
 ilers were men arrayed in white garments, and furnifhed 
 with wings to render them more expeditious in executing 
 their fovereign's orders. They take every thing fpoken of 
 God in fcripture in a literal fenfe, particularly that paifage 
 in Genefis, in which it is faid that God made man after his 
 own image, 
 
 S rough ton, ihid. f, ^^. 
 
 Mojheim's Ecc]8jfaJ}ical Hijiory, vol, 3. /. 227. 
 
 ANTINOMIANS. They derive their name from the 
 Greek ocvrt againfl, and vo^oq law. In the fixteenth cen- 
 tury, while Luther was eagerly employed in cenfuring and 
 refuting the Popifli do6lors, who mixed the law and gof- 
 pel 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 dodlor 
 in the Lutheran church. His fame began to fpread in the 
 year 1538, when from the do6^rine of Luther, now men- 
 tioned, he took occafion to advance fentiments which were 
 interpreted in fuch a manner, that his followers were dif- 
 tinguifhed by the title of Antimonians.^ 
 
 The principal do<5irines which bear this appellation, toge- 
 ther with a fhort fpecimen of the arguments made ufe of in 
 their defence, are comprehended in the following fummary. 
 
 I. That the law ought not to be propofed to the people 
 as a rule of manners, nor ufed in the church as a means of 
 inftrudion ; and that the gojpel alone was to be inculcated 
 and explained, both in the churches and in the fchools of 
 learning. 
 
 For 
 C 
 
 * Agricola held, that repentance was not to be taught from the 
 decalogue ; and oppofed fuch as maintained that the gofpel was 
 not to be preached to any but fuch as were humbled by the law. 
 
i8 ANT 
 
 For the fcriptures declare, that Chrijl is not the law-give f, 
 as it is faid, The laiu was given by Mojes ; but grace and 
 truth came by Jefus Chriji. Therefore the minifters of the 
 gofpcly ought not to teach the Jaw. Chriftians are not ru- 
 led by the lazVf but by the fpirit of regeneration, according 
 as it is faid,;'^ are not under the laiv, but under grace. There- 
 fore the law ought not to be taught in the church of Chrift. 
 
 II. That the jujiijicati on ofjinners, is an immanent and 
 eternal afl of God, not only preceding all a6ls of fin ; but 
 the exigence of the finner himfelf. * 
 
 For nothing new can arife in God, on which account he 
 calls things that are not as though they were ; and the apof- 
 tie faith, who hath bkjjedus ivith all fpirit ual hlejjings in hea- 
 venly places in Chrift Jefus y before the foundation of the worlds 
 Befides, Chrid was fet up from everlafiing, not only as the 
 head of the church, but as the furety of his people ; by vir- 
 tue of which engagement the Father decreed never to impute 
 unto them their fins. See 2d of Cor. iv. 19. 
 
 III. That juftification by faith, is no more than a ma- 
 nifeftation to us of what was done before we had a being. 
 
 For it is thus exprefTed in Hebrews xi. i. Now faith is- 
 the fubftance cf things hoped for t the evidence of things not Jeen* 
 We are juftified only by Chrift ; but hy faith we perceive it, 
 and hy 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 draiv near in full affurance of 
 faith. Ileb. x. 22. He that belicveth on the Son of Gou 
 hath the witnefs in himfelf. 2^/ of John v. 10. i. e. he has 
 as much ev^idcnce as can be defired. 
 
 V. That God fees no fin in believers, and they arc 
 
 not 
 
 • Th^s is the opinion of moft, who are (lyled Antinomians, 
 though fome f.-ppofe. with Dr. Ciifp, that the eka were jufti- 
 lied at the time of Chriii's death. 
 
A iN T 15 
 
 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 lui- 
 qui ties I u'ill remember no more : and in Jer. 1. 20. In thofe 
 days, and in that time, faith the Lord, the iniquity of Ifrael 
 (hall he fought for, and there fi all he none ; and the fins ofju-^ 
 dah, and they jh all not he found : for I will pardon them whom 
 I referve. 
 
 VI. That God is not angry with the ele6t, nor doth 
 he punilh them for their fins. 
 
 For Chrift has made ample fatlsfa^lion for their fins, fee 
 Ifaiah Hii. 5. He was wounded for our trangrejfions, he was 
 hruifcd for our iniquities, &c. And to infli6l punifhment 
 once upon the fiirety, and again upon the believer, is con- 
 trary to the judice of God, as well as derogatory to the 
 fatisfadion of Chrift. 
 
 yil. That by God's laying our iniquities upon Chriji^ 
 he became as completely ^ia^)// as zve, and we as completely 
 righteous as Chri/i, 
 
 For Chriji reprefents our perfons to the Father ; and zve 
 reprcfent the perfon of Chrift to him. The lovelinefs of 
 Chriji is transferred to us ; on the other hand, all that is 
 hateful in our nature is put upon Chriji, who was forfaken 
 by the Father for a time ; fee 2d of Cor. v. 21. He zuas 
 ?nade fin for us, who knew mfm ; that we might he made the 
 right eoufnefs of GoTt in him. 
 
 VI 11. That believers need not fear either their own fins 
 ©r the fins of others, fince neither can do them any injiiry. 
 
 See Rom. viii, 33,34.. Who Jh all lay any thing to the charge 
 ef God's ele^r ? &c. The apoftle does not fay that they 
 never trangrcfs ; but triumphs in the thought that no curfo 
 c:^n be executed againft them. 
 
 IX, That the new covenant is not made properly with 
 
 us, 
 
40 ANT 
 
 us, but with Chrift for us ; and that this covenant is all of 
 it a promife, having no conditions for us to perform ; for 
 faith, repentance, and obedience, are not conditions on our 
 '■part, but Chrift 's ; and he repented, believed, and obeyed 
 for us. 
 
 For the covenant is fo exprefTed, that the performance 
 lies upon the Deity himfelf, For this is the covena?it that I 
 will make with the houje of Ifrael after thofe days^ faith the 
 Lord ; I will put my laws into their mind^ and write them in 
 their hearts ; and I will be to them « God, and they Jh all be 
 tomeapeoplt, Heb. viii. lo. 
 
 X. Th^Lt fan/^if cation is net a proper evidence of /«/" 
 
 f if cat ion. 
 
 For thofe who endeavour to evidence their juftification 
 by their fan£lification, are looking to their own attainments 
 and not to Chrift's righteoufnefs for hopes of falvation. 
 
 Mojheim*s EcclefafiicalHiJiory, 'vol. 4. /. 33, 
 
 €lark^s LiveSi p. 142. 
 
 XJrfinus^s Body of Dinjinity y p. 620. , 
 
 Spiritual Magazine, 'voL 2. p. 171, 
 
 Crifp^s Sermons y vol. l./>.24, 29, 136,137, 143^ 
 
 281,298,330. 1/0/. 2. ^. 144, 155. 
 Saltmarjh on Free Grace, p. 52. 
 Eaton s Honey-comb i p. 446. 
 Tovun^s /IJJertiony /. 96. 
 P if play of Gou^sjpecial Grace, p» 102, 
 
 ANTITACT^, of AvriToi.r'Ka to oppofe, a branch of 
 the Gnoftics v/ho held that God the creator of the univerfe, 
 w^as good and juft ; 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 mankind to oppofe this 
 guthor of evil in order to avenge God of his enemy. 
 
 Bailey^ s Diiiionary, ^ol. 2. [See Jniita^^.] 
 
 ^NTITRINITARI ANS, a general name given to all 
 • ' thofq 
 
k t O «r 
 
 thofe who deny the cloflrine of the Trinity, and particularly 
 to the Arlans and Socifiians. 
 
 Di^ionary of Art i and Sciences , 'vol. |. p. i6j. 
 
 APELL^ANS, a denomination in the fecond century, 
 fo called from Apelles, a difciple of Marcion. They affir- 
 med that Chrifl:, when he came down from heaven, recei- 
 ved a body, not from the fubflance of his mother, but from 
 the four elements ; which, at his death, he rendered back 
 to the world, and fo afcended into heaven without a body. 
 With the Gnoftics and Manichees, they held two princi- 
 ples, a good and a bad God. They afferted that the pro- 
 phets contradicted each other. And denied the refurred:ion 
 of the body. 
 
 They erafed that pafTage of St. John, which fays every 
 fptrif, that confejfjeth not that jfefus Chriji is come hi the fleflj h 
 not of God, 
 
 Broughton*s Hijiorical Library, 'vol, J. p. 58. 
 
 APHTHARTODOCITES, a denomination in the 
 fixth century, fo called from the Greek a^^ccprog incorrupt 
 ttble, and Sl^aod to judge ^ becaufe they held that the body of 
 Jefus Chrift was incorruptible, and not fubje(5l to death. 
 They were a branch of the Eutychians. [See Eutychians. J 
 
 Broughton, ibid. p. ^8. 
 
 APOCARITiES, a denomination in the third century, 
 fprung from the Manicheans. They held that the foul of 
 ^Tian was of the fubftance of God. 
 
 Br ought on, ibiJ^ p, 60, 
 
 APOLLINARIANS, a denomination in the fourth cen- 
 tury, who were the followers of Apollinaris, bifhop of Lao- 
 dicea. He taught that Chrift's perfon was compofed of a 
 union of the true divinity and a human body, endowed with 
 a fenfitive foul, but deprived of the reafonable one, the di- 
 vinity fupplying Its place, Jie addeji, that the liuman body 
 
 united 
 
«2 ARC 
 
 united to the divine fpirit, formed in Jefus Chrift one entire 
 divine nature. 
 
 Fotmefs Ecchjlajlical Hijiory, <vol. i. p, 75. 
 
 APOSTOLICS, a denomination in the twelfth century, 
 
 ^vho had at their head one Gerard Saggarel, of Parma. 
 
 They were fo called, becaufe they profeiTed to exhibit in 
 their lives and manners the piety and virtues of the holy 
 apoftles. They held it unlawful to take an oath ; renoun- 
 ced the things of this world j — and preferred celibacy to 
 wedlock. 
 
 Mojheim's Eccle/tajlical Ijlijioryy 'vol. 2. p. 457. 
 
 Du/re/fioy*j Chronological Tables j 'vol, 2. /. 239. 
 
 AQUARIANS, a denomination in the fecond century, 
 who under pretence of abftinence, made ufe of water in- 
 ftcad of wine, in the Eucharift. See Encratites. 
 
 Di£lionary of Arti and Sciences, 'vol. i, p, 178. 
 
 ARABICI, fo called, becaufe they fprung up in Arabia, 
 in the year 207. It is uncertain who was their author. — 
 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. 
 
 Mojheim^s Ecchjlajiical Hifiory, 'vcl, \. f. 249, 
 Broughton"* s Hijlorical Library, 'vol. \,p. 73. 
 
 ARGHONTICS, a denomination which appeared about 
 the year 175, fo called becaufe they held that archangels cre- 
 sted the world. They denied the refurre6lion of the body. 
 They maintained that the God of Sabaoth exercifed a cru- 
 el tyranny in the feventh heaven ; that he engendered the 
 Devil, who begot Abel and Cain of Eve. 
 
 Thefc tenets they defended by books of their own compo- 
 fing, ffyled, The revelation of the prophet s,2ind the Harmony, 
 E chard's Eccle/iajlical Hijlorj, 'Vol. 2. /. 542. 
 
 ARIANS, 
 
A R 1 v^3 
 
 ARIANS, a denomination in the fourth century, which 
 owed its origin to Arius, a man of a fubtile turn, and re- 
 markable for his eloquence. He maintained that the Son 
 was totally and ejpntially difl:in6l from the Father. That 
 he was the /r/? and ncbleji of all thofe beings whom God 
 the Father had created out of nothing, the inftrument by 
 whofe fubordinate operation the Almighty Father formed the 
 univerfe, and therefore inferior to the Father both in nature 
 and \x\ dignity.* He added that the Holy Spirit was of a 
 different nature from that of the Father, and of the Son ; 
 and that he had been created by the Son. However, during 
 the life of Arius, the difputcs turned principally on the di- 
 vinity of Chrift. 
 
 Such is the reprefentation which is given of the opinion 
 of Arius, and his immediate followers. The modern de- 
 fenders of this fyflem, to prove the fubordination and infe- 
 riority of Chrift to God the Father argue thus. 
 
 There are various paiTages of fcripture, where the Father 
 i-s flyled the one or only God. Matt, xix, 17. Why caU 
 left thou me 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, kc. It is faid 
 in Eph. iv. 6. There is one God and Father of all, zuho is 
 above all. 
 
 Our Lord Jefus Chrift exprefsly fpcaks of another God 
 diftindl from himfelf. See Matt, xxvii. 46. John xx. 17. 
 
 Our Lord Jefus Chrift not only owns another than him- 
 felf to be God ; but alfo that he is above, and over him- 
 felf. He declares, that his Father is greater than he. John 
 xiv. 28. He fays he came not in his own, but his Father's 
 
 name 
 
 * His followers deny that Chrifl had any thing which coald 
 properly be called a di'vine nature, any othervvife than as any 
 thing very excellent may by a figure be called divine, or his de- 
 legated dominion over the fyftem of nature might entitle him to 
 she name of Go», 
 
24 A R 1 
 
 name and authority. That he fought tiot his own, hiii 
 God's glory, nor made his own will but God's his rule ; 
 and in fuch a pofture of fubjeftion he came down from hea- 
 ven into this earth, that it Ihould feem that nature which 
 did pre-exiil:, did not pofTefs the fupreme will even before 
 it was incarnate. 
 
 Chrift's faying, that he is of the Father muft mean that 
 he is derived from him ; and this neceffarily implies, that 
 he is neither felf-exiftent nor eternal ; as the being derived 
 from, mud exifl: before another being can be derived 
 from him. 
 
 Chrift profeiTes his knowledge to be limited and iRferiox' 
 to the Father's. Mark xiii. 32. Of that day knows no 
 man, no not the angels in heaven, nor the Son, but the Father only* 
 
 In like manner the apoftles declare his fubjedion to ano- 
 ther ; not only as his Father but his God, which is em- 
 phatically exprefled, in calling the moft bleffed God the 
 God of our Lord Jefus Chrifi^ after his humiliation was 
 over. Eph. i. 17. And the head of Chrift rs God. Sec 
 alfo I of Cor. xi. 3. 
 
 It is faid, in i of Cor. xv. 24. That Chrlji will deliver 
 up the kingdom to God, even the Father, therefore he will 
 be fubjefled to him, and confequcntly inferior. 
 
 There are various pafTages of fcripture invv^h?chit is de- 
 clared, that all prayers and praifes ought primarily to be of- 
 fered to the Father. See Matt. iv. 10. John iv. 23. — ' 
 A(5ls iv. 24. I of Cor. i. 4. Phil. i. 3, 4, &c. 
 
 The ancient Arians were divided among themfelves, and 
 torn into fa£lions which regarded each other with the bit- 
 tcreft avcrfion. Of thefe the ancient writers make mention 
 under the names of Semi-arians, Eufebians, Aetians, Euao- 
 mians, Acacians, Pfatyrians, and others. But they may 
 all be ranked with the utmoll propriety into three clafTes ; 
 The firft of thefe were the primtive and genuine Arians, who 
 rejcded all thofc forms and modes of expreffions, which the 
 
 moderns 
 
A R t 'ti 
 
 Wiod^rns hai invented to render their opinions lefs fhotk- 
 ing to the Nicenians. They taught fimply, 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 aban- 
 doned by the Eunomians, or Anomasans, the difciples of 
 Aetias and Eunomius. The Semi-arians held, that the Son 
 was ojwoJouf'o? i. e.Jimilar to the Father in his ejfence^ not ly 
 naturtt but by a peculiar privilege. The Eunomians, who 
 were alfo called, Aetians, and Exucontians, and may be 
 counted in the number of pure Arians, maintained that 
 Chrift was m/Joi^fJo? i. e. unlike the Father in his ejjence^ ait 
 well as in other reJpeBs, 
 
 Under this general divifion were comprehended many 
 fubordinate re<5ls, whofe fubtleties and refinements have 
 been but obfcurely developed by ancient writers. 
 
 The opinion of the Arians concerning Chrilt differs from 
 the Gnollics chiefly in two refpeds. 
 
 Firjiy the Ghoftics fuppofed the pre-^xi^enl fpirit which 
 was in JefUs, to have been an emanation from the Supreme 
 Being, according to the principles of the philofophy of that 
 age, which made creation out of nothing to be an impoffi- 
 bility. But the Arians fuppofed the pre-exiftent fpirit to 
 have been properly created ; and to have animated the body 
 of Chrift, inftead of the human foul. 
 
 Secondly, the Gnoftics fuppofed that the pre-exiftent fpi- 
 rit was not the maker of the world, but was fent to re6tify 
 the evils which had been introduced by the being who made 
 it. But the Arians fuppofed, that their Logos was the be- 
 ing, whom God had employed in making the univerfe, as 
 well as in all his communications with mankind. 
 
 Thofe who hold the doctrine, which is ufually called low 
 
 Arianifniy fay, that Chrift pre-exifted, but not as the eternal 
 
 Logos of the Father, or as the being by whom he made 
 
 the worlds, and had intercourfe with the patriarchs ; or as 
 
 P having 
 
26 ARM 
 
 having any certain rank or employment whatever in the di- 
 vine difpenfations. As this dodrine had not any exiftencc 
 till late years, and the author of it is unknown, it has not 
 got any fpecific name among writers. 
 
 MoJhe!m*j EccUfialiical Hijlory^ ^oU I. /. 335, 342, 343* 
 
 Formey^s Ecclejiajiical Hijioryj ijoL 1. /. 76. 
 
 Priejily's Hijicry of Early Opinions ^ -vol, 4. p» i68. 
 
 Clarke's ScriptureDc^rim of the Trinity ^ />. I, 43>46« 
 
 Emlyris ExtraBsy p, 9, lO^ Ii, 21. 
 
 Par'ves' Humble Attempt, p* 6, 7. 
 
 Theological Repojttory, vol. 4. p, 276. 
 
 Doddri^ige^s LeftureSy p, 401. 
 
 Loiuman^s Tra^s, p. 253, 
 
 ARMENIANS, a divifion ofEaftern Chriftians, thus cal- 
 led from Armenia, a country they anciently inhabited. 
 
 The principal points in their dodlrine are as follows, ift. 
 They ailert, with the Greeks, the procellion of the Holy 
 Gholl from the Father only. 2d. They believe that Chrift 
 at his defcent into hell, freed the fouls of the damned from 
 thence, and reprieved them to the end of the world, when 
 they ihall be remanded to eternal flames. 3d. They be- 
 lieve that the fouls of the righteous fhall not be admitted to 
 the beatific viiion till after the refurre6lion : notwithftand- 
 ing which they pray to departed faints, adore their pidlures, 
 and burn lamps before them. They ufe confeflion to the 
 priefts, and adminifler the Eucharid in both kinds to the 
 laity. In tlie facramcnt of baptifm, 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 
 louch the child's lips with the Eucharift. 
 
 They obferve a multitude of fafts and feftivals. 
 
 Brcughlon'i Hijioriceil Library , 'vol. 2. /, 329, 330, 
 
 ARMINIANS. They derive their name fromJamesAr- 
 minius, who was born in Holland in the year 1560. He 
 Tvas the firft paOor at Amfterdam ; afterwards profeflbr of 
 divinity at Leyden, and attracted the cflcejn andapplaufe of 
 
 his 
 
ARM 27 
 
 his very enemies, by his acknowledged candor, penetration, 
 and piety. They received alfo the denomination of Re- 
 monftrants, from an humble petition entitled their remon- 
 ftrances, which they addrefled in the year i^io, to the dates 
 of Holland. 
 
 The principal tenets of the Arminians are comprehended 
 In five articles, to which are added a few of the arguments 
 they make ufe of in defence of their fentiments. 
 
 I. That the Deity has not fixed the future flate of man. 
 kind, by an abfolute unconditional decree ; but determined 
 from all eternity, to bellow falvaiion on thofe whom he 
 forefaw would perfevere unto the end in their faith in Jefus 
 Chrift ; and to infli6l everlafting punishments on thofe who 
 fhould continue in their unbelief, and refift unto the end 
 his divine fuccours. 
 
 For, ar» the Deity is/w/?, holy.znd. mercifuly wife in all his 
 counfels, and true in all his declarations to the fons of men, 
 it is inconfiftent with his aflributesthy 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 re- 
 prefents God difhonorabiy, Vr'ho believes, that by his m- 
 vealed wilh he hath declared he would have all men to be fa- 
 ved ; and yet, by an antecedent /i-^r^/ will, he would have 
 the greatefi part of them to perifh. That he hath impofed 
 a law upon the^, which he requires them to obey, on pe- 
 nalty of his eternal difpleafure, though he knows they can- 
 not do it without his jrrefiftible grace ; and yet is abfo- 
 lutely determined to withhold this grace from them, and 
 then punifh them eternally for what they could not do with- 
 out his divine affiflance, 
 
 II. That Jefus Chrift, by his death and fufFerings made 
 an atonement for the fins oi all vianVmd in general, and of 
 every individual in particular : that, however, none but 
 thofe who believe in him, can be partakers of their divine 
 bencfic. 
 
 That 
 
ft^ ARM 
 
 That is, the death of Chrift put all men m a capacity of 
 being juflified and pardoned, upon condition of their faith, 
 repentance, and fincere obedience to the laws ot the new 
 covenant. 
 
 For the fcriptures declare, in a variety of places, — that 
 Chv\i\ d\ei for the zv bole world. John iii. i6, 17. Gop 
 fo loved the world, that he gave his only begotten Son^ that tuho- 
 foever believed on him, might not perijh, but have everlajiin_g 
 life, &c. lil of John, ii. 2. He is the propitiation not only 
 for our fins, but for theftns of the whole world. And the 
 apoflle exprefles the fame idea in Heb. ii. 9. when he fays, 
 Chrifi taficd death for every man. Here is no limitation of 
 that comprehcnfive phrafe. 
 
 If Chrift died for thofe who perifti, and for thofe who do 
 BOt perifh, he died for all. That he died for thofe who do 
 not perifli, is confefifed by all ; and if he died for any who 
 may or fhall perifl;, there is the fame reafon to affirm that 
 he died for all who perifh. Now that he died for fuch, the 
 fcripturefaysexprefsly, in iftofCor. viii. 11. And through 
 thy knowledge Jh all the weak brother perijh for whom Chrifi. 
 died. Hence it is evident Chrifi died for thofe who pe- 
 rifh, and for thofe who do not perifh j therefore he died for 
 fdl men. 
 
 1 1 L That raankind are not totally depraved, and that de- 
 pravity does not come upon them by virtue of Adam's be- 
 ing their public head ; but that mortality and natural evil 
 only are the dire£l confcquences of his fm to his pofterity. 
 
 For, if all men are utterly difabled to all good, and con- 
 tinually inclificd to all manner of wickedncfs, it follows, 
 that they are not moral agents. For how are we capable 
 of performing duty, or of regulating our a(^ions by a law 
 commanding good ^aiid forbidding evil, if our minds are 
 bent to nothing but v.'hat is evil ? Then fin mufl be natu- 
 ral to us ; and if natural, then ncceffary, with regard to us ; 
 ind if neccfTary, then no fm. For what is natural to us, as 
 
 hunger, 
 
ARM 2$ 
 
 'hunger, thirft, 5cc. we can by no means hinder ; and what 
 we can by no means hinder, is not our fin. Therefore 
 mankind are not totally depraved. 
 
 That the fm of our firft parents Is not imputed to us, is 
 evident; becaufe, as the evil adion they committed was 
 perfonal, fo muft their real guilt be perfonal and belong on- 
 ly to themfelves. And we cannot, in the eye of juftice and 
 equity, be punifhable for their tranfgreflion. 
 
 IV. That there is no fuch thing as i rrefiftible grace, in 
 the converfion of finners. 
 
 For, if converfion be wrought only by the unfruftable 
 operation of God, and man is purely paflive in it, vain are 
 ;all the commands and exhortations to wicked men to turn 
 from thfir evil ways : — Ifai. i. i6. To ceaje to do evil, and 
 learn to do w^Il. Deut. x, i6. To put off the old man, and 
 put on the new ; Eph. iv. 22. And divers other texts to the 
 fame purpofe. Were an irrefiftible power neceflary to the 
 converfion of finners, no man could be converted fooner 
 than he is ; becaufe, before this irrefi/lible a6lion came 
 upon him, he could not be converted, and when it came 
 upon him, he could not refift its operations : And there- 
 fore no man could reafonably be blamed, that he lived fo 
 long in an unconverted ftate : and it could not be praife- 
 worthy in any perfon who was converted, fince no man can 
 arefift 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 doflrine of a poffibility of the final departure of 
 <true believers from the faith, is expreffed in Heb. vi. 4, 5, 
 6. // is impoffthle for them who were once enlightened, iffc. — 
 If they /hall fall away to renew them again to repentance ; fee- 
 ing they crucify to themfelves the Son of GoD afrejh, and put 
 him to openjhame. See alfo 2d. of Peter, ii. 18, 20. 21 , 22. 
 5ind divers other paflages of fcripture to the fame purpofe. 
 
 AH commands to perfeverc and ftand iaft in the faith, 
 
 jQiew 
 
3« ARM 
 
 iliew that there is a poflibility that believers may not flatid 
 faft and perfevere unto the end. All cautions to Chriftians 
 not to fall from grace, are evidences and fuppofitions that 
 they may fall. For what we have juft reafon to caution 
 any perfon againfl, mufl: be fomething w^hich may come to 
 pafs and be hurtful to him. Now fuch caution Chrift gives 
 his difciples ; Luke xxi. 34, 36. To them who had like 
 precious faith with the apoflles, St. Peter faith, Beware leji 
 being led aivay by the error of the wicked , you fall frpm your own 
 fieadfaflnefs., 2d. of Pet. iii. 17. Therefore he did not 
 look upon this as a thing impoffible : and the do6lrine af 
 perfeverance renders thofe exhortations aod motives in fig- 
 isificant, which are fo often to be found in fcripture. 
 
 In thefe five points, which are confidered as fundamen-^ 
 lal articles in the Arminian fyftem, the dofirine of the wilPs 
 \z-v\i\g a f elf -deter mining power \'^ included. Perhaps fomc 
 may wifh to fee a fketch ot the arguments adduced to fup* 
 port this opinion. 
 
 Dr. Clarke defines liberty to be a power oi f elf -motion, or 
 f elf-determination .^ This definition is embraced by all this 
 denomination, and implies, that in our volitions we are not 
 a£led upon. Aftivity and being aiSled upon are incompa- 
 tible with one another. In whatever inftances, therefore, 
 it is truly faid of us, that we ad, in thofe inftances we can- 
 not be a6led upon. A being in receiving a change of its 
 ftate from the exertion of an adequate force, is not an agent. 
 Man therefore could not be an agent, were all his volitions 
 derived from any force ; or the efFe£ls of any mechanical 
 caufes. -In this cafe, it would be no more true that he ever 
 ac^s, than it is true of a ball that it a6ls, when flruck by 
 another ball. 
 
 Ta 
 
 * The liberty thus defined, is fuppofed to be confiftent with i^- 
 if>g with a regard to motives. Suppofing a power of felf-determt- 
 ftatidn to exift, it is by no means neceifary it fliould be exerted. 
 without regard to any end or rule. 
 
N 
 
 3* 
 
 To prove, that a felf-determining power belong to the 
 willjit is urged, that we ourfelves areconfciousof pofleffing 
 fuch liberty. We blame and condemn ourfelves for our 
 adlions ; have an inward fenfe of guilt, fhame, and remorfc 
 of con fcience, which feelings are inconfiftent with the fcheme 
 of necellity. 
 
 We univerfally agree, that fome acflions deferve praife, 
 and others blame ; for which there would be no foundation, 
 if we were invincibly determined in every volition. Ap- 
 probation and blame are confequent upon free adions only. 
 
 It is an article in the chriftian faith, that God will ren- 
 der rewards and punifliments to men for their anions in 
 this life. We cannot maintain his juftice in this particu- 
 lar, if men's adlions are neceflary, either in their own na- 
 ture, or by divine decrees and influx. 
 
 Activity and felf-determining powers are the foundatioa 
 of all morality, all dignity of nature and charader, and the 
 greateft poffible happinefs ; it was therefore neceflary, that 
 fuch powers Ihould be communicated to us, and that fcope 
 within certain limits ftiould be allowed for the exercife of 
 ihem. 
 
 Mojhiim^s Ecchfiafttcal Uijiory y 'vol. ^.p. 3, 7, g. 
 Whitby^ on the Fi've Points^ p. 106, 107, 120, 125, 
 
 134, 251, 252, 254, 395, 393. 
 Taylor on Original Sin, p. 13, 1 25. 
 Stackhou/e*s Body of Diruinity, p, 1 55, 1 56. 
 Locke on Free WilL--'Leiters bet-ween Clarke and Lehuiix, 
 Correfpondence het^weenPrieJihy and Price, 
 Colli er^s Hijlorical DiSiionaryg 'vol i . \^See Arminians.^ 
 
 ARNOLD I STS,a denomination in the twelfth century, 
 which derive their name from Arnold, of Brefia. Having 
 obferved the calamities that fprung from the opulence of 
 the Pontiffs and Bt/hops,he maintained, that nothing was to 
 be left to the minifters of the gofpel but a fpiritual autho- 
 rity. 
 
32 A S C 
 
 rity, and a fubfiftence drawn front tithes, and from the vo- 
 luntary oblations of the people. 
 
 Mop dm' i Ecclejiafiical Hijiqry, vol, 1. p. 50. 
 
 ARTEMONITES, a denomination in the fecond cen- 
 tury, fo called from Arteman, who taught, That at the birth 
 oi the man Chrift, a certain divine energy y or portion of the 
 divine nature, united itfelf to him. 
 
 heim, ibid, tfol, i, p, 191. 
 
 ARTOTYRITES, a denomination in the fecond cen- 
 tury, who celebrated the Eucharift with bread and cheefe, 
 faying, that the iirft oblations of men were of the fruits oi 
 the earth, and of flieep. The word is derived from the 
 Greek of ot^roq bread, and rupo? cheefe. 
 
 The Artemonites admitted women to the prieft-hood and 
 cpifcopacy. 
 
 Broughtoii' 5 Hijlorical Library^ ^voL i, p, 85, 
 
 ASCLEPIDOTiEANS. a denomination in the third 
 century ; fo called from Afclepiodotus, who taught that Je- 
 fus Chrifi was a mere man. 
 
 Broughton, ibid. p. 88, 
 
 ASCODROGITES, a denomination which arofe in the 
 year i8r. They brought into their churches, bags or fkins, 
 filled with new wine, to reprefent the new bottles, filled 
 with new wine, mentioned by Chrift They danced round 
 thefe bags, or fkins, and intoxicated themfelves with the 
 wine. They are likewife called Afcita^ and both words are 
 derived from the Greek of acH&? a bottle^ or bag. 
 
 Brought on J ibid. p. ^'i, 
 
 ASCODRUTES, a branch of Gnoftics in the fecond 
 century ; who placed all religion in knowledge, and afferted 
 that divine myfteries, being the images of invifible things, 
 ought not to be performed by vifible things, nor incorporeal 
 
 things 
 
A T H 33 
 
 things by corporeal and fenfible. Therefore, they rejc£led 
 
 haptifm and the Euthariji. 
 
 Broughtotij ibid, p. 89. 
 
 ASSURITANS, a branch of the Donatifts, who held 
 that the Son was inferior to the Father ; and the Holy 
 Ghoft to the Son. They re-baptized thofe who ennbraced 
 their fed ; and alTerted that good men only were within the 
 pale of the church. [See Donatifts.] 
 
 Didionary of Arts and Sciences, 'vol, l.p. 207. 
 
 ATHANASIANS. Thofe who profefs fimilar fentl- 
 ments to thofe taught by Athanafius, bifhop of Alexandria, 
 who fiourifhed in the fourth century. He was bifhop, forty- 
 fix years ; and his long adminiftration was fpent in a perpet- 
 ual combat againft the powers of Arianifm. He is faid, to 
 have confecrated every moment, and every faculty of his be- 
 ing, to the defence of the do^lrine of the Trinity. The 
 fcheme of Athanafius made the Supreme Deity to Confift of 
 three perfons, the fame in fubftance, equal in power and 
 glory. The firft of thofe three perfons and fountain of di- 
 vinity to the other two, it makes to be the Father. The 
 fecond perfon is called the Son, and is faid to be defcended 
 from the Father, by an eternal generation of an ineffable and 
 Incomprehenfible nature in the efTence of the Godhead. — ■ 
 The third perfon is the Holy Ghofl, derived from the Fa- 
 ther and the Son, but not by generation, as the Son is deri- 
 ved from the Father, but by an eternal and incomprehenfi- 
 ble proceffion. Each of thefe perfons are very and eternal 
 God, as much as the Father himfclf ; and yet though dif- 
 tinguifhed in this manner, they do not make three Gods, 
 but one God.* 
 
 E This 
 
 • It is thus exprefled in the Athanafian creed. The catholic 
 faith is this, that we worlhip one God in Trinity, and Trinity 
 in Unity. For there is one perfon of the Father, another of the 
 Son, and another of the Holy Ghcft. But the Godhead of the 
 Father, of the Son, and of the Ht)Iy Ghoft is all one 5 the glo^ 
 fy ec^uaJ, the majelly co-ctcrnal. 
 
34 A T 11 
 
 This fyftcm alfo includes in it the belief of two natures 
 in Jefus Chriil, viz. the divine and human, forming one 
 
 perfon. 
 
 To prove the iJlvtnity of Chrid, and his co-equality with 
 the Father, this denomination argue thus. 
 
 In John i. i. it is faid exprefsly, In the leglnning was the 
 Word, and ihe Wordivas with GoD, and the fVordwas GoD. 
 Which implies, that the JVord exifted from all eternity, not 
 as a diftinft, feparate power, but the Word was with God, 
 and the Word zvas God, not another God, but only another 
 perfon, of the fame natnre, fubftance, and Godhead. 
 
 It is evident, that St. John, intended the word God in 
 this (Iridl 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 
 Ihould be afterwards created. He was God before any do- 
 minion over the creatures commenced. 
 
 It is faid, that all things abfolutely were made by him ; 
 therefore he who created all things, cannot be a created be- 
 ing. Since nothing was made but by and through him, it 
 follows that the Son, as creator, muftbe eternal and ftridlly 
 divine. 
 
 Chrift's divinity and co-equality with the Father, are 
 plainly taught in Phil. ii. 5, 6, 7, &c. Let this rnind be in 
 yni, which zvas alfo in Chrij} Jefus t who being in the farm of 
 God, thought it not robbery to be equal with GoD, but jnade 
 himfelf of no refutations and took upon hijn the form of a fer» 
 vant, Sec, 
 
 Our divine Saviour fays of himfelf, I and my Father are 
 one, John v. 19. He that has feen jne^ has feen the Father. 
 John X. 30. All that the Father hath are mine. John xvi. 
 1 5. Thofc high and ftrong expreflions teach, that he is the 
 fupreme God. 
 
 The prophets dcfcribe the true God as the only Saviour 
 
 of 
 
A T H 35 
 
 of finners. For thus it Is written, /, even I am Jehavah, 
 and hejldes me there is no Saviour. Jefus Chrift not only 
 profefTes to fave finners, but he calls himfelf the Saviour, hf 
 way of eminence. Hence it is evident, that he affumes a 
 a charafter in the moft emphatical way, which the God of 
 Ifrael had challenged and appropriated to himfelf. 
 
 The divine titles, which are afcribed to the Son in fcripture 
 ^re. The true God. i of John v. 20. The mighty God. 
 Ifai. ix. 6. The Alpha and Omega, the jirji and the lojl. 
 Rev. i. 8. The God over all bleffed forever more. Rom. 
 ix. 5. And Thomas calls Chrift, after his refurre6^ion, 
 his Lord and God, 
 
 The titles given to Chrift in the New Teftament, are the 
 fame with thofe which are given to God in the Jewifh 
 fcriptures. The name Jehovah y* which is appropriated to 
 God, Pfalm Ixxxiii. 18. Ifai. xiv. 5. is given to Chrift. 
 See Ifai. xiv. 23, 25 compared with Rom. xiv. 12. Ifai. 
 xi. 3 compared with Luke i. 76. Jefus is the perfon fpo- 
 ken of by St. John, whofe glory Efaias is declared to have 
 feen, when he affirms he faw the Lord of hofts. Therefore 
 Jefus is the Lord of hofts. 
 
 The attributes, which are fornetimes appropiated to God, 
 are applied to Chrift. 
 
 Omnifcience is afcribed to Chrift. John xvi. i o. Noio 
 we are Jure that then knoweji all things. To be the fearcher 
 of the heart, is the peculiar and diftinguiftiing chara6leriftic 
 of the one true God, as appears from Jer. xvii. 10. Yet 
 our bleffed Lord claims this perfe(flion to himfelf. I am he, 
 faith he, that Jearcheth the reins and the heart. Rev. ii. 23, 
 
 Omni-prefence 
 
 • It has been obferved by critics on the word Jehovah, that the 
 firft fy liable Jahy means the divine cflence, and that by ho'vah 
 may be underftood, calamity, grief, deftrudion. Hence fome 
 have fuppofed, the defign of that venerable name was to convey 
 unto us the ideas of a divine effence in a human frame, and a 
 fuffcrin^ and crucified Meffiah, 
 
36 A T H 
 
 Oninlprefence, another divine attribute, is afcribcd 1^ 
 Chrilt. Matt, xviii. 20. U^'here tiuo or three are gathered 
 together in juy namey there am /, hi the midji of them. 
 
 Immutability is afcribcd to Chrift. Heb. i. 10, 11, 12. 
 ^hou art the fame y and thy years f jail not fail. This is the 
 very defcription which the Pfalmift gives of the immutabi- 
 lity of the only true God. JSec alfo Heb. xiii. 8. 
 
 Eternity is afcribcd to Chrift. Rev. i. 8. The Son's be- 
 ing Jehovah, is another proof of his eternity, that name ex- 
 pre fling neceffciry exiflence, 
 
 Chriil: is alfo faid to have almighty power. Heb. i. 3. 
 See alfo Phil. 3, 21, &c. 
 
 The truth and faithfulnefs pf God are afcribcd to Cbrift. 
 / aniy fays he, the truths dco. 
 
 Divine works are alfo afcribcd to Chrift, viz. creationt 
 prefervation, zndforgivenefs of fins. 
 
 There are numerous texts of fcripture. which affert that 
 Chrilt is the creator of all things. See Heb. i. 10. Thou 
 Lord in the beginning haft laid the foundation -of the earthy and 
 if)* heavens are the zuork of thy hands. See alfo Rev. iii. 14. 
 
 1 of Cor. viii. 6. and various other palfages. 
 
 The work of creation is every where in fcripture, repre* 
 fented as the mark and charaderiftic cf the true God. See 
 
 2 of Kings xix. ic;. Job xxii. 7. Pfalmxix. i. Hence 
 it is evident that Chriif, the creator, is the true God. 
 
 Prefervation is afcribcd to Chrifl Heb. i. 3. Uphold- 
 ing all things by the zvord of his power, 
 
 Chrift himfelf fays, in Matt, ix. 6. The Son of man hath 
 poiver on earth to forgive fins. 
 
 Chrift'c being appointed the fupreme Judge of the world, 
 is an evidence that he ir. the true God. The GoD of If- 
 fael is emphatically ftyled, the Judge of all."* 
 
 Religious 
 
 • Sec Mr, Alexunder's kte May on the Real Deity of Jcfus 
 
 PhriA, 
 
A T H 37 
 
 Religious worfhip, though appropiated to God, was by- 
 divine approbation and command given to Chrift. Heb. i. 
 6. The apoIUe fpeaking of Chrift, fays, Let the angels of 
 God worjlnp him. See alfo Luke xxiv. 25. John v. 23. 
 Rev. i. 5, 6. v. 13, &c. 
 
 The fcripturc every where alTerts that God alone is to be 
 worfhipped. The fame fcripture afferts that our bleffed Sa- 
 viour is to be worihipped. Thus St. Stephen adores him 
 with dirccl worfhip : Lord^ejus receive viy Jpirlt. The 
 obvious confequence of which is, our blefTed Saviour is God. 
 
 This denomination allege, that divine titles, attributes, 
 works, and worftiip, are alfo afcribed to the Holy Ghoft. 
 
 Many plead that the Holy Spirit is called Jehovah in the 
 Old Teftament, by comparing A(?ts xxviii. 23. with Ifai. vi. 
 9. And he alfo appears to be called God. A6ls v. 4. 
 
 Eternity is clearly the property of the Holy Ghoft, who 
 is ftyled, by the author of the epiftle to the Hebrews, ih 
 eternal Spirit. Heb. ix. 14. 
 
 Omniprefence is a neceffary proof of divinity. This at- 
 tribute belongs to the Holy Spirit ; for thus faith the infpi- 
 red poet, JVJnther Jhalll go from thy Spirit ? Pfalm cxxxix. 7. 
 
 Omnifcience is afcribed to the Spirit, i of Cor. ii. 10. 
 Tor the Spirit fearcheth all things ^ even the deep things ofGoT>, 
 
 St. Paul declares, that his ability to work all manner of 
 ' aftoniftiing miracles, for the confirmation of his miniftry, 
 was imparted to him by the Spirit. Rom. xv. 19. The 
 fame a£l of divine grace, viz. our fpiritual birth, is afcribed 
 without the change of a fmgle letter to God and the Spirit. 
 John ii. I. I of John v. 4. 
 
 The chief texts produced to prove that divine worfhip is 
 given to the Spirit are. Matt, xxiii. 19. Ifai. vi. 3, com- 
 pared with verfe 9. Afts xxviii. 25, — &c. Rom ix. i. 
 Rev. i. 4. 2 of Cor. xiii. 14. 
 
 There are various texts of fcripture, in which. Father, 
 
 Son, 
 
-8 A U 
 
 3 
 
 Son, and Spirit, are mentioned together, and rcprefcntei 
 under diftind pcrfonal chara6ters. 
 
 At the baptifm of Chrift, the Father fpeaks with an au- 
 dible voice, the Son in human nature is baptized by John, 
 and the Holy Ghoft appears in the fhape of a dove. Matt. 
 iii. 1 6, 17. 
 
 The Trinity of perfons in the Godhead appears from our 
 baptifm, becaufe it is difpenfed in ths name of the Father^ of 
 the Son, and of the Holy Ghoft, 
 
 The Trinity of perfons alfo appears from the apoftolic be- 
 nedidlion, The grace of the Lord Jefus, the lave of GoDf and 
 the cormminion of the Holy Ghoft he with you all, Amen, i of 
 Cor. xiii. 14. And alfo from the teftimony of the three in 
 heaven, contained in i of John, v. 7. The Trinity in Unity 
 Is one Supreme Being, diftinguifhed from all others by the 
 name Jehovah. Deut. vi. 4. The Lord our God is one 
 Jehovah. Yet Chrift is Jehovah. Jer. xxiii. 6. So is 
 the Spirit. Ezek. viii. i, 3. Therefore Father, Son, and 
 Holy Ghoft, are one Jehovah. They are three perfons, but 
 have one Jiame, and one nature. 
 
 IVaterland^ s Sermons, f, 34, 69, 97, 164. 
 
 Vindication of Chrifs Divinity, p, 263, 269. 
 
 Seed*s Sermons, njol. z. /. 420. 
 
 Doddridge* s LeSiures, p. 392. 
 
 Willard's Body of Di'vinity, p. lOO. 
 
 Hsr'vey^s Letters, p. 103, 104. 
 
 Joneses DoSirine oj the Trinity, p. 2, 34, 62, 69. 
 
 Abbadit on the Di'vinity ofCbriJt.p. 58, 65, 242. 
 
 R.obinfon*s Plea. 
 
 Mather on the Word Jeho<vah, 
 
 The Creed oJ Athanafius, 
 
 AUDi^ANS, a denomination in the fourth century ; fo 
 called from Audasus, who was faid to have attributed to 
 the Deity a human form. 
 
 Mojheitn's Ecchjiajtical Hifory, vol* i. p, 350. 
 
 AZYMITES, 
 
BAP 
 
 3f 
 
 AZYMITES. So called from the Greek cc^p^o; a nam* 
 given by the Greeks in the eleventh century, to the Chrifti- 
 ans of the Latin church, becaufe they ufe unleavened bread 
 in the Euchariji. 
 
 Hifiorical Diaionaryt <voh i, [See Jzymit^.] 
 
 •<^»»e?>:^s^^^l9011<i€€#«€e««-^ 
 
 B 
 
 'APTISTS,orANTlPiEDOBAPTISTS. This 
 denomination claim an immediate defcent from the apof- 
 ties : and aflcrt, that the confticution of their churches is 
 from the authority of Jefus Chrift himfclf, and his imme- 
 diate fuccelTors. 
 
 Many others, indeed, deduce their origin as a fe(5l from 
 much later times, and affirm that they firft fprang up in 
 Germany in the fixteenth century. 
 
 The diftinguiihing tenets of the Bapttjis are as follow ; 
 to which are added a few of the arguments made ufe of in 
 defence of their fentiments. 
 
 I. That thofe who a£lually profefs repentance towards 
 GoDy faith in, and obedience to our Lord Jefus, are the only 
 ^TO^tx fubjeds of baptifm ^ znd xh^iX. im?nerft on is neceflary 
 to the due adjyi'inijlration of that ordinance. 
 
 For, fay they, John, the firft adminiflrator of that ordi- 
 nance, preached the baptifm of repentance ^ and required ?<?- 
 pentance previous to baptifm. Matt. iii. 2, 5, 6, 8. See 
 John iv. I. Jefus firft made difclples, and then baptized 
 thorn, or ordered them to be baptized ; and with his prac- 
 tice agrees the commiftion he gave in Matt, xxviii. 19, 
 with which compare Mark xvi. 16. See alfo A<Sls viii. 
 37, and other paifages of fcripture, where repentance and 
 faith arc mentioned as neceflary in order to baptifm. 
 
 PThofoever are baptized into Chrifl, have put on Chrifi, have 
 fut on the new man : but to put on the nevir man, is to be 
 
 formed 
 
40 BAP 
 
 formed hi righteoufnefs, hoUnefsf and truth. This whole ar-* 
 gument is in the exprefs words of St. Paul : the major pro- 
 pofition is pofitively determined, Gal. iii. 27. The minor 
 in Ephcf. iv. 24. The conclufion then is obvious, that 
 they who are not formed anew /;; righteoufnefs, holinefsf and 
 truth ; they who remaining in the prefent incapacities, can- 
 not walk in neivnefs of life ^ have not been baptized into Chrifty 
 have not that baptifm which is the anfwer of a good confcience 
 towards God, which is the only baptifm that faves us : — 
 and as this is the cafe of children, they are not proper fub- 
 jedls of that ordinance, 
 
 Refpeding the mode, they argue from the fignification 
 
 of the word baptifm from the phrafe, buried zvith him 
 
 in baptifm from the firfi: adminiftrators repairing to rivers, 
 
 and the practice of the primitive church after the apofiles. 
 
 1 1 . The Baptifis in general refufe to communicate with 
 other denominations. 
 
 For they fuppofe the mode of immerfion eflential to bap- 
 tifm ; and that baptifm is necefiary previous to receiving 
 the Lord's fuppcr : and that, therefore, it would be incon- 
 fiftent for them to admit unbaptized perfons (as others are 
 in their view) to join with them in tliis ordinance. 
 
 This denomination all unite in pleading for univerfal lib- 
 erty of confcience. For they allege, ih:ii the [acred rights of 
 confcience are unalienable, and fubje6l to no control but that 
 of the Deity. For it does not appear that God has given 
 fuch authority to one man over another, as to compel any 
 one to his religion. Nor can any fuch power be veiled in 
 the magiftrate by the confent of the people ; becaufe no 
 man can fo far abandon the care of his own falvation, as 
 blindly to leave it to the choice of any other, whether 
 prince or fubje£l:, to prefcribe to him what faith, or worfhip 
 he fhall embrace. 
 
 In the fccond place y The care of the fouls cannot belong to 
 the civil magiftrate, becaufe his power confifts only in out« 
 
 ward. 
 
B A F 4£ 
 
 ward force, but true and faving religion confifts In the in- 
 ward perfuafion of the mind, without which, nothing can be 
 acceptable to God, And fuch is the nature of the under- 
 ftanding, that it cannot be compelled to any thing by out- 
 ward force. 
 
 From thefe, and many other confiderations, they conclude 
 that all the power of civil government relates only to men's 
 civil intereft ; is confined to the care of the things of this 
 world, and has nothing to do with the world to come. 
 
 In confequence of this tenet, the Bapujis exclaim againft 
 the civil authority compelling people to fupport miniders ; 
 but they enjoin it on their churches as an incumbent duty, 
 to afford their mi niftcrs a comfortable fupply. 
 
 The alTociation of Baptijis in New-England call them- 
 felves Calvinifts, with regard to do6lrines ; and Indepen- 
 dents, with reference to church government. [See Calvi- 
 nifts and Independents.] 
 
 The Englifti Baptijis have been divided into two parties 
 ever fince the beginning of the Reformation, viz. thofe who 
 follow the Cahmijiical doSf rifles, and from the principal point 
 in that ^\vin, perfonfJ eleSiion , are termed particular Baptijis ^ 
 and thofe who profefs the Arrninian tenets ; and are alfo from 
 the chief of thofe dodlrines, univerfal redemption^ ftyled ge- 
 neral Baptijis. 
 
 For an account of the other denominations of Baptifts, 
 fee Dunkers, Kethians^ Mennonites, Sabbatarians, and 
 Uckewallifts. 
 
 Crojbfs Hijlory cf the Englijh Baptijis^ 
 
 <voL \. p. 23, 173. vol. 4, p. 165, 
 Hijiory of Religion, No. 35/. ^93* 
 Baptiji^s Confejjjon of Faith, p. 47, 50, 
 Gill on Baptifm, p, 93, 94., 95. 
 Baylor'' 5 Liberty of Propbefying, p. 329* 
 BtillmarC s EhSiion Sermon, p. II, aj, 24. 
 AJfociation Minutes, for iJ77' p- 4. 
 
 F BARDESANISTES, 
 
4.2 
 
 BAR 
 
 BARDES \NJSTES, a denomination in the fecond ccn- 
 tury, the followers of Bardefanes, a native of Edeffa, and a 
 man of a very acute and penetrating genius. 
 
 The fum of his do6lrine was as follows : 
 
 ^ I. That there is a Supreme God. pure and benevolent, 
 abfolutely free from all evil and imperfeftion : and there is 
 alfo a Prince of Darhiefs^ ihe fountain of all evil, diforder, 
 and mifery. 
 
 II. That the Supreme God created the world without 
 any mixture of evil in its compofiti^.n ; he ga\e exiftence 
 alfo to its inhabitants, who came out of hi^ forming hand, 
 pure and incorrupt, endued with fubile ethereal bodies, and 
 fpirits of a celeftial nature. 
 
 III. That when the Prince of Darknefs had enticed men 
 to fin, then the Supreme God permitted them to fall into 
 lluggifli and grofs bodies, formed of corrupt matter by the 
 evt I principle. He permitted alfo the depravation and difor- 
 der which this malignant being introduced both into the 
 naural and moral world, defigning by this permiffion, to pu- 
 ni(h the degeneracy and rebellion of an apoflate race. And 
 hence proceeds the perpetual conflid between reafon and 
 paflion in the mind of man. 
 
 IV. That on this account Jefus defcended from the up- 
 per regions, clothed not with a real, but with a celeftial and 
 aerial body, and taught mankind to fubdue that body of cor- 
 ruption, which they carry about with them in this mortal 
 life j and by cbjiinence, fajling^ and contemplation, to difen- 
 gage themfelves from the fervitude and dominion of that 
 jnallgnant matter ^ which chained down the foul to low and 
 ignoble purfuits. 
 
 V. That thofewho fubmit themfelves to the difcipline 
 of this divine teacher, Ihall, after the diflblution of this ter- 
 reftrjal body, mount up to the manfions of felicity, clothed 
 with etherial vehicles, or celeftial bodies. 
 
 This 
 
B A S 43 
 
 This denomination was a branch of the Gnoflics. [See 
 Gnoftics.] 
 
 MoJheim*s Ecclejiofiical Hijiory, <vol. \.p 179, 180. 
 
 BARLAAMITES, a denomination in the fixteenth cen- 
 tury, followers of Barlaani : he was by birth a Neopolitan, 
 and monk of the order of St. Bafil. He maintained that 
 the light which firrouiided Chrift on mount Tabor, was nei- 
 ther the divine effsncc*. nor flowed from it * 
 
 B^t^ughtons HiJloricaL Library t 'VoL l. p. 127. 
 
 BASIL] DIANS, a denomination in the fecond century, 
 from Bafili:^;.':, chief of the Egyptian Gnoftics. He ac- 
 knowledi^ed U\\, < xiftence of one Supreme God. perfedl: in 
 goodnefs and ..if^'om, who produced from his own fub- 
 ftance feven beings, or Mons^ of a moft excellent nature. 
 Twoof thefe^5,7x. c^iWadiDynamis 2Lnd Sophia [\. e.p:zver a.nd 
 wifdom) engendered the angels of the higheft order. Thefe 
 angels formed an heaven for their habitation, and brought 
 forth other angelic beings, of a nature fomewhat inferior 
 
 to 
 
 * Barlaam was oppofed by Palamas, archbifhop of Theffalo- 
 nica, who afferted that the light feen upon Tabor, was an uncre- 
 ated light, and co-eternai with God. 
 
 t The word ajojv, oruEon, from expreffingonly the duration of 
 beings, was, by a metonymy, employed to fignify the beings them- 
 felves. Thus the Supreme Being was called atioi/* or ^on, and 
 the angels diftingaifhed alfo by the title of ^ons. All this will 
 lead us to the true meaning of that word among the G nellies. 
 They had formed to themfelves the notion of an invifihle world, 
 composed q{ entities owirtuest proceeding from the Supreme Be- 
 ing, and fucceeding each other at certain intervals of time, fo as 
 to form an eternal chains of which our world was the termina- 
 ting link. To the beings which formed this eternal chain, the 
 Gnoftics affigned a certain term of duration and a certain fphere 
 of aftion. Their terms of duration \nz: 2., at firft, called uEons and 
 they themfelves were afterwards mctofi-imicalU dillisguiihed by 
 thatthle. 
 
U B A 5^ 
 
 to their own. Many other generations of angels followecl 
 thefe ; new heavens were alfo created, until the number of 
 angelic orders, and of their refpedive heavens, amounted to 
 tJ?rec hundred andfixiy-fivey and thus equalled the days of the 
 year. All thefe are under the empire of an omnipotent 
 Lord, whom Bafilides called Abraxas,, 
 
 The inhabitants of the loweft heavens, Vvhich touched up- 
 on the borders of the eternal, malignant, and fc]f-animate4 
 rnatUr, conceived the defign of fprniing a wor'd trom that 
 confufcd mafs, and of creating an order of brings to people 
 it."'^ This defign was carried into execution, and wa-^ ap- 
 proved by the Supreme God, who, to the animal liTe, with 
 which only the inhabitants of this new world were at firft 
 endowed, addea a reafonablc foul, giving at the fame time 
 to the angels, the empire over them. 
 
 Thefe angelic beings, advanced to the government of the 
 world which they had created^ felh by degrees, from their 
 original punty, and manifeftcd foonthefaial mark?: of their 
 depravity and corruption. They not only endeavoured to 
 efface in the minds of men the knowledge of the Supreme 
 Being, that they might he worfhipped in his (lead but alfo 
 began to war againlt one another, with an ambitious view 
 to enlarge, every one, the bounds of his refpL;Ct:ive dominion. 
 The moft arrogant ai]d turbulent of all thefe angelic fpirits, 
 was that which prcfided over the Jewifl; nation. Hence 
 \\\t Supreme God, beholding with compaflion the mifera- 
 bie ftate of rational beings, who groaned under the contefl 
 of thefe jarring powers, fent from heaven liis Son Nus, or 
 ChriJ}, the chief cf the /E^wj, that, joined in afubftantial uni- 
 
 on 
 
 • Bafilides fuppofed this lower worl(5 to have been ir.ade by an- 
 Pth. Many embraced this opinion, becaufe they thought if be- 
 low the Supreme Being to meddle tv'iih mattrr in order to give 
 It form and beauty. They judged it unworthy cf him to make 
 ]perifhing and mortal beings. Above all, they could not er^dorc 
 i\yt ruppofition, that God is the author cf the many evils whicji 
 jre in ihcr vvcrld* 
 
B A X 45 
 
 on witli the man Jcfus, he might reflore the. knowledge of 
 the Supreme God, deftroy the empire of thofe angelic na- 
 tures which prefided over the world., and particularly that 
 of the arrogant leader of the Jewifh people. The God of 
 Xhe Jews alarmed at this, font forth his miniders to feize 
 the man Jefus, and put him to death. They executed his 
 commands, but their cruelty could not extend to Chrift, 
 fjgainft whprri their efforts were vain. Thofe fouls who 
 obey the precepts of the Son of God, fiiall after thedilTolu- 
 tion of their mortal frame, afccnd to the Fatlier, while 
 tjieir bodies return to the corrupt mafs of matter whence 
 they were formed. Difobedient fpirits, on the contrary, 
 ihall pafs fuccetlively into other bodies. [See Gnoftics.j 
 
 Mojheim* 5 Ecclefiajiical Hijiory, <voL i, p, i8l, 182, 183. 
 
 Lartiner'^s Works. 
 
 B AXTERI ^NS. So called from the learned and pious 
 Mr. Richard Baxter, who was born in the year 1615. His 
 defign w^as to reconcile Calvin and Arminius. For this 
 purpofe he formed a middle fcheme between their fyftems. 
 He taught that God had eleded fome, whom he is deter- 
 mined to fave without any forefight of their good works. 
 And that others, to whom the gofpel is preached, have com- 
 mon grace, which, if tkey improve, they fnall obtain faving 
 grace, according to the doctrine of Arminius. This deno- 
 mination own with Calvin, that the merits of Chrift's death 
 are to be applied to believers only ; but they alfo alTert, 
 that all men are in a flate capable of falvation. 
 
 Mr. Baxter maintains, that there may be a certainty of per- 
 feverance 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 Chrift has put all in 
 a flate capable of falvation, the following arguments are al- 
 leged by this learned author. 
 
 L It was the nature of all mankind, y^hich Chrift affu- 
 
 mcd 
 
45 B A X 
 
 med at his incarnation : and the fms of all mankind were 
 the oceafion of his fufFering. 
 
 II. It was to Adam, as the common father oflapfed 
 mankind, that God made the promife, Gen. iii. 15. The 
 conditional new covenant does equally give Chrift, pardon^ 
 and life to all mankind on condition of acceptance. The 
 conditional grant isMniver^al, whofoevef believethJhaUbefaved, 
 
 III. It is not to the eleft only, but to all mankind, that 
 Chrift has commanded his minifters to proclaim his gofpel ; 
 and offer the benefits of his procuring. 
 
 There are, (Mr. Baxter allows) certain fruits of Chrin:''s 
 death, which are proper to the elec^only. ift. Grace even- 
 tually worketh in them true faith, repentance, converfion, 
 and union with Chrift as his living members. 2d. The 
 a6tual forgivenefs of fm, as to the fpiritual and eternal pun- 
 ifhment. Rom. iv. i, 7, 8, to. 33, 34. 3d. Our recon- 
 ciliation with God, and adoption and right to the hea- 
 venly inheritance. Pfalm iv. 6, 8, 16. 4th. The fpirit of 
 Chrift to dwell in us, and fanflify us, by a habit of divine 
 love. Rom. viii. 9, 13, Gal.v 6. 5th. Employment in 
 holy acceptable fervice, and accefs in prayer, with a pro- 
 mife of being heard through Chrift. Heb. ii. 5, 6. John 
 xiv. 13. 6th. Well grounded hopes of falvation, peace of 
 confcience, and fpiritual communion with the church myf- 
 tical in heaven and earth. Rom. v. 12. Heb. xii. 22. 7th. 
 A fpecial intereft in Chrift, and interceflion with the Fa- 
 ther. Rom. viii. 32, 33. 8th. Refurreftion unto life, and 
 juftification in judgment, glorification of the foul at death, 
 and of the body at the refurredlion. Phil, iii, 20, 21 . 2. of 
 Cor. y. I, 2, 3,, Rom. viii. 17, 18, 30, 32, &c. 
 
 Chrift has made a conditional deed of gift of thofe bene- 
 fits to all mankind. But the ele£l only accept and poftefs 
 them. Hence we may certainly infer, that Chrift never ab- 
 folutely intended or decreed, that his death fliould eventually 
 j»T;it all men in pofteflxon of thofe benefits. And yet he didt 
 
 intend 
 
B E K 47 
 
 intend and decrce,that all men fhould have a conditional gift 
 of them, by his death. 
 
 For an account of Mr. Baxter's fentiments refpe^fling the 
 Trinity, fee Trinitarians. 
 
 Baxter's Catholic Theology, p , 51, $2,53. 
 -^End of DoSirinal Contro'viirfies, p, i«;4, 1^5, 
 Watts' s Pojihumous IVorh, 
 
 BEHMENISTS, a denonai nation which arofe in the fe- 
 vcntecnth century, from Jacob Behman, a tailoratGorlitz. 
 He taught that the divine grace operates by the fame rules, 
 and follows the fame methods, that the divine providence 
 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 denomination was a branch of the Myftics. [vSec 
 My flics.*] 
 
 Mojheim, ibid, <voL 4. ;>. 46. 
 
 BERENGARIANS, a denomination in the eleventh cea- 
 tury, which adhered to the opinions of Berengarius, -who 
 aflerted that the bread and wine in the Lord's fupper, aie 
 not really and efTentially, but figuratively changed into the 
 body and blood of Chrift. 
 
 His followers were divided in opinion as to the Euchariji, 
 They all agreed, that the elements are not efTentially chan- 
 ged, though fome allowed them to be changed in eiFedl, 
 Others admitted a change in part ; and others an entire 
 change, with this reftri£lion, that to thofe who communi- 
 cated unworthily,the elements were changed back again. 
 Di^ionary of Arts and Sciences, 'vol, i. p, 289. 
 
 BERYLLI ANS. So called from Bcryllus, an Arabian, 
 
 bifhop 
 
 * The late Rev, William Law, who was a warm admirer of 
 Behman, has improved upon his fyftem, and rendered it more in- 
 tellgible. For an accoant of his fenumencs« fee the Article 
 Myflics, 
 
48 BON 
 
 bifhop of Bozrah, who fiourifhed in the third century. He' 
 taught that Chrift did not exifl: before 71/^ ry, but that a fpi- 
 rit ilTuing from God himfelf, and therefore fuperior to all 
 human fouls, as being a portion of the divine nature, was 
 united to him at the time of his birth. 
 
 Mflpeim's EccUftajiical H:Jiory, vcl. I. p. 248, 
 
 BiDDELI ANS. So called fromJohnBiddle,who in the 
 year 1644, ere£led an independent congregation in London. 
 He taught that JefusChrifl:,to the intent hemight be our bro- 
 ther, and have a fellow-feeling of our infirmities, and fo be- 
 come the more ready to help us, hath no other than a hu- 
 man nature ; and therefore in this very nature is not only a 
 perfon, fince none but a human perfon can be our brother ; 
 but alfo our Lord and God. 
 
 Biddle, as well as Socinus, and other Unitarians, before 
 and fince, made no fcruple of calling Chrift, God, though 
 he believed him to be a human creature only, on account of 
 the divine fovereignty, with which he was inverted. [See 
 Socinians.] 
 
 Lind^eyU Vienu cfthz Unitarian Dc^rine and 
 Wor/hipy />. 289. 
 
 EOGOMlLES, a denomination in the twelfth century, 
 which fprung from the Maffalians. 
 
 They derived their name from the divine viercyy which its 
 members are faid to have inceilantly implored ; for the 
 word BogomileSf in the Myfian language, fignifies calling out 
 for mercy from above, 
 
 Baftliusy a monk at Conftantinoplc, was the fountain of 
 this denomination. The dodrines he taught were fimilar 
 with thofe of the Manicheans and Gnoftics. [See Gnoftics 
 and Manicheans.] 
 
 Mojheim's EccUCiaftical Hijioryt I'oL 2. p. 444. 
 
 BONOSIANS, a denomination in the third century, 
 %vho followed the opinions ofBonofus, bifhop of Sardica. 
 
 Their 
 
B O R 49 
 
 Their fentiments were the fame with the Photinians, though 
 they appear to have been different communions. [See 
 
 Photinians.] 
 
 BroughtotCs Hiftorical Library, rjoU l.p. 169. 
 
 BORRELISTS, a denomination in Holland, Co called 
 from their leader, one Adam Borreel, of Zealand, who had 
 fome knowledge of the Hebrew, Greek, and Latin tongues. 
 They rejeft the ufe of churches, of thefacramenfSy public 
 grayer, and all other external a(51:s of worfhip. They aflert 
 that all the chriftian churches of the world have degenerated 
 from the pure apoftolical dodrihes. 
 
 They lead a very auftere life, and employ great part of 
 their goods in alms and works of piety. 
 
 Broughton, ibid. p. 170. 
 
 BORTGNONISTS, a denomination in the feventeenth 
 century, which fprang from the famojis Antoinette Bourignon 
 de la Ponte^ a native of Flanders^ who pretended to be divinely 
 infpired, and fet apart to revive the true fpirit ofChrfftian- 
 ity, that had been extinguilhed by theological animofities 
 and debates. 
 
 In her confeflion of faith, flie profefTes her belief in the 
 fcriptures, the divinity, and atonement of Chrift. 
 
 The predominate, diftinguifliing, principle which runs 
 through her producftions, is as follows. 
 
 ^hat the chrijlian religion neither confijls in knowledge nor 
 in practice t but in a certain internal feeling and divine impulfe^ 
 which arifes immediately from communion with the Deity, She 
 allowed a general toleration of all religions.^ 
 
 Dufrefnoy^s Chronological tables, 'vol. 2. p. 253. 
 
 Mojheim^s Eccle/iajiical HiJ}ory, fvol. 5./). 64. 65, 
 
 Mrs, Bourignon*s Letters, 
 
 G BOURNEANS. 
 
 • Mrs. Bourignon, according to her Utters, fuiFered much per* 
 fecutioa on account of her religion^ 
 
50 B O U 
 
 BOURNEANS. So they may be called from the Rev, 
 Mr Samuel Bourn, who taught, that the final punHhment 
 threatened in the gofpel to the wicked and impenitent, is 
 not an eternal prefcrvation in mifery and torment ; but a 
 total extinction of life and being : And that the fentence of 
 eternal death, or annihilation, Iball be executed with more, 
 or lefs torment preceeding, or attendmg the final period, in 
 proportion to the greater or lefs guilt of the criminal. 
 
 In defence of this fyllem it is argued, that there are 
 many palfages of fcripture, in which the ultimate punifh- 
 ment to which wicked men fhall be adjudged, is defined in 
 the mod precife and intelligible terms, to be an evcrlajVing 
 defiruB ion from the power of GoD, which is equally able to 
 dellroy, as to preferve. So when our Saviour is fortifying 
 the minds of his difciples againft the power of men, by an 
 awe of the far greater power of God, and the punifliment 
 of his juftice ; he expreifes himfelf thus : F^ar not them 
 that hill the body, and after that have no more that they can do ; 
 fear hi?n -who is ahle to dtjlroy hoth fsul and body in hell. Here 
 he plainly propofes the deftrudion of the foul (not its end- 
 Icfs pain and mifery,) as the ultimate objc61: of the divine 
 difpleafure, and greateft cbjed of our fear. And when he 
 fays, Thefe f!)aU go azvay into everlafling pv.vij])7ncnt, but the 
 righteous into life eternal^ it appears evident, that, by that 
 €ternal punijhmenty which is fet in oppofition to cternalUfe, is 
 not meant any kind of life however miferable, hut the fame 
 which the apodle exprefies by everlafling defi ruction from the 
 prefence and power of the Lord. The very term, death y is 
 jnoft frequently made ufe of, to fignify the end of wicked 
 men in another world, or the final effcCl of divine juftice in 
 their punilhment. The wages of fin y faith the apofile, is 
 death, but eternal life is the gift o/GoD through Chrifi Jefus 
 $ur Lord. See alfo Rom. viii. 6. 
 
 To imagine, that by the term, death, is meant an eternal 
 life, though in a condition of extreme mifery, fecms to be 
 confounding all propriety and meaning of words. Death, 
 
 when. 
 
5 O U I 5f 
 
 Vfhen applied to the end of wicked men In a future ftate, pro- 
 perly denotes a total extincSlion of life and being. It may 
 contribute to fix this meaning, if we obfcrve that the Hate to 
 which temporal death reduces men, is iifually termed by our 
 Saviour and his apoftles, fleep : becaufe from this death the 
 foul fhall be raifed to life again ; but from the other, which 
 is fully and properly death, and of which the forraer is but 
 an image or fhadow, there is no recovery ; it is an eternal 
 death f an evcrlafung deflru5lionjrGm the prejence of the Lord 
 and the glory of his power. 
 
 If we proceed to the figures by which the eternal punifn- 
 ment of wicked men is defcribcd, we Ihall find them per- 
 fe6lly agreeing to eltablifh the fam.e do6lrine. One figure 
 or comparifon often ufed, is that of combufiible materials 
 thrown into a fire, which will confequently be entirely con- 
 fumed, if the fire be not quenched. Depart fra7n me, ye ciir- 
 fed J into everlajiing fire^ prepared for the devil and his angels. 
 The meaning is, a total irrevocable deftru<5lion. For as the 
 tree that bringeth forth not good fruity is hewn doivn and cajl 
 into the fircy and is deftroyed ; as the ufelefs chaff, when fe- 
 parated from the good grain, is fet on fire, and if the fire be 
 not quenched, is confumed ; fo it plainly appears, that the 
 image of unquenchable, or everlafling fire, is not intended 
 to fignify the degree, or duration of torment, but the abfo- 
 lute certainty of deftru6lion, beyond all poffibility of a reco- 
 very. 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 and deilroyed ; that they couki 
 never be rebuilt : the expreflion of eternal f re fignifylng the 
 irrecoverable deftru^tion of thofe cities, not the degree or 
 duration of the mifery of the inhabitants who perKhed. 
 
 The images of the worfn that diet h not, and the fire that /> 
 r^ot quench edy ufed in Mark ix. 4.3, are fct in oppofition tu 
 entering into life : and intended to denote a period of life 
 and cxiitence. 
 
 Our 
 
iZ . B R E 
 
 Our Saviour exprefsly afligns different degrees of future 
 xnifery, in proportion to men's refpedlive degrees of guilt. 
 Luke xii. 47, 48. But if all wicked men (hall fuffer tor- 
 ments without end, how can any of them be faid to fuffer 
 but a few ftripes ? All degrees and diftinflioas of punifh- 
 ment feem fwallowed up in the notion of never ending oy 
 infinite mifery. 
 
 Let it be obferved alfo, that death and eternal deftrudion, 
 or annihilation, is properly ftyled in the New Teftament an 
 everlafting puniOiment, as it is irrevocable and unalterable 
 forever, and it is moft ftriflly and literally llyled, an ever- 
 lafting dejiruftion frem the prefence of the Lord, and from the 
 glory ofhispozver. 
 
 Bourn's Sermons, 'voL I p. 379, 380, 381, 382, 383, 
 384, 391, 392, 395. 
 
 BRETHREN AND SISTERS OF THE FREE SPI- 
 RIT. They, in the thirteenth century, gained ground im- 
 perceptibly, 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 inverted with the privilege of a full and perfe6l: 
 freedom from the jurifdi6lion 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 pro^. 
 fcfhon of piety and devotion. 
 
 The fentiments taught by this denomination, were as 
 follow. 
 
 That all things flowed by emanation from God, and were 
 finally to return to their divine fource. — That rational fouls 
 were fo many portions of the Supreme Deity ; and that the 
 univcrfe confidered as one great whole, was God. — That 
 every man, by the power of contemplation, and by calling 
 off his mind from fenfible and terreflrial objedls, might 
 be united to the Deity in an ineffable manner 5 and be^ 
 *" "•• • come 
 
B R O 53 
 
 ome one with the Source and Parent of all things. And 
 that they, who, by long and afhduous meditation, had plun- 
 ged themfelves, as it were, into an abyfs of the divinity, 
 acquired thereby a moft glorious and fublime liberty, and 
 were not only delivered from the violence of fmful lu{ls> but 
 even from the corrimon inflinds of nature. 
 
 From thefe, and fuch like Qo£lrines, the Brethren under 
 confidcration, drew this contlufion, viz. That the perfon 
 who had afccnded to God in this manner, and was abforb- 
 ed by contemplation in the abyfs of Deity, became thus a 
 part of the Godhead — commenced God — was the Son of 
 God in the fame fenfe and manner that Chrift was, and 
 was thereby raifed to a glorious independence, and freed 
 from the obligation of all laws, human and divine. 
 
 In confequence of this, they treated with contempt the 
 ordinances of the gofpel, and every external a£l of religious 
 worfhip, looking upon prayer, fafting, baptifm,and the fa- 
 crament of the Lord's fupper, as the firft elements of piety, 
 adapted to the capacity of children, and as of no fort of ufe 
 to the perfeSt many whom long meditation had raifed above 
 all external things, and carried into the bofom and eflencc 
 of the Deity. 
 
 They rejected with horror every kind of induftry and la- 
 bor, as an obftacle to divine contemplation, and to the af- 
 cent of the foul towards the Father of fpirits. 
 
 Mojheim^s Ecclejtajlical Hijiary ^ njol. 3./>. 122, 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 doftrine, 
 from the church of England, or from the other Puritans ; 
 but they apprehended, according to fcripture, that every 
 church ought to be confined within the limits of a fingle 
 
 congregation. 
 
54 C A I 
 
 congregation ; and that the government fhould be demo- 
 cratical. They maintained the difcipline of the church of 
 England to be popifh and antichriflian, and all her ordinan- 
 ces and facraments invalid. Hence they forbade their peo- 
 ple to join with them in prayer, in hearing the word, or in 
 any part of public worlhip. They not only renounced com- 
 munion with the church of England, but with all other chur^ 
 ches, except fuch as were of the fame model. 
 
 Mopeim, ibid, fvoU 4. />. 98. 
 
 Neal^s Hifiory of the. Puritans, <vcl. 1, 375, 377. 
 
 BUDNEIANS, a branch of the Socinians, which ap- 
 peared in the year 1589 ; fo called from Simon Budnoeus, 
 who maintained that Chrift was not begotten by any extra- 
 ordinary act of divine power ; but that he was born like 
 other men, in a natural way, and that confequently he was 
 no proper objedl of divine worfhip and adoration. [Se& 
 Socinians.] 
 
 Mojheim's Ecclejtajiical Hiji. vol. 4./. 1 99; 
 
 C 
 
 'AINIANS,adenomination which fprang up about 
 tl\e year 1 30, fo called on account for their great refpeft 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 vi6lory 
 over Abel and killed him. For they admitted a great num- 
 ber of Genii, which they called virtues, of diiferent ranks 
 and orders. They had a great veneration for the inhabi- 
 tants of Sodom, Efau, Corah, Datlian, and Abiram ; and 
 in particular for Judas, under pretence that the death of Je- 
 fus Chrilt had faved mankind, and he betrayed him for that 
 end. They even made ufe of a gofpel of Judas, to which 
 they paid great refpe61:. 
 
 The morals of this denomination were faicl to be the 
 
 fams 
 
SJ A L 55 
 
 fame with thofe of the Carpocratians. [SeeCarpocratians.] 
 Hijlorical DiSiioTiaryt *Jjol. !• \_See Cainii4ris.'\ 
 Broiigbton s Hiji or ical Library , n;oL l./>. 190. 
 
 CALIXTINS, a branch of the HufTites in Bohemia and 
 Moravia in the fifteenth century. The principal point in 
 which they difFeied from the church of Rome, was the ufe 
 of the Chalice, (Calix) or communicating in both kinds. 
 
 Calixtins was alfo a name given to thofe among the Lu- 
 therans, who followed the opinions of George Calixtus, a 
 celebrated divine in the feventeenth century ; who endea^ 
 voured to unite the Romifh, Lutheran, and Calviniftic 
 churches, in the bonds of charity and mutual benevolence. 
 He maintained, 
 
 I. That the fundamental doBrines of Chrljiianify, by 
 which he meant thofe elementary principles whence all its 
 truths flow, were prefcrved pure in all three communions, 
 and were contained in that ancient form of do£lrine, that 
 is vulgarly known by the name of the Apojiles Creed. 
 
 W. That the tenets and opinions which had been con- 
 ftantly received by the ancient dodors, during the nrft five 
 centuries, were to be confidered as of equal truth and autho- 
 rity with the exprefs declarations and doctrines of fcripture. 
 Broughtoiiy tbidy p, 192. 
 Mopehn^s Ecclejiajiical HiJ}ory, 'vol. 4. p, 450, 45 i» 
 
 CALVINISTS. They derive their name from John 
 Calvin, who was born at Nogen, in Picardy, in the year 
 1509. He firfl: ftudied the civil law, and was afterwards 
 madeprofeiforof divinity at Geneva, in the year 1536. His 
 genius, learning, and eloquence, rendered him refpeiflablc 
 even in the eyes of his very enemies. 
 
 The principle tenets of the Calvinifts are comprehended 
 in five articles, to which are added a few of the arguments 
 *hey make ufe of in defence of their fentiments. 
 
 I. That God has chofen a certain numher in Chriil, unto 
 
 everlafling 
 
56 C A L 
 
 evcrlaftlng glory, before the foundation of the world, ac- 
 cording to his immutable purpofe, and of his free grace 2Lnd 
 love, without the leaft forefight oifaifh, good worksy or any 
 conditions performed by the creature : and that the reft of 
 mankind he was pleafed to pafs by, and ordain them to dif- 
 honor and wrath for their fms, to the praife of his vindic- 
 tive juftice. 
 
 For, as the Deity is infinitely perfe£l and independent 
 in all his adls, the manifeftation of his efTential perfections 
 muft be the fupreme end of the divine counfels and defigns. 
 Prov. xvi. 4. The Lord hath made all things for himfelf, ^c. 
 Since God is omnifcient, it is evident that he forefaw from 
 everlafting whatever fhould come to pafs : but there can be 
 no prefcience uf future contingents ; for what is certainly 
 forefeen, muft infallibly come to pafs ; confequently the 
 prefcience of the Deity cannot be antecedent to his decrees. 
 
 The facred fcripturcs aftert the do6lrine of the divine 
 fovereignty in the cleareft terms. Rom. ix. 2t. Has mi 
 the potter poiver over the clay of the fame lumpy to tnahe one 'wf- 
 Jel unto honor, and another unto dijhonor. See from verfe 1 1 
 to the end of the chapter. The fame divine author pre- 
 fents us with a golden chain ol falvation in Rom. viii. 30. 
 To the fame purport fee Eph. i. 4. A6ls xiii. 48, and a 
 variety of other palTages in the facred oracles. 
 
 II. That Jefus Chrift, by his death and fufFerings, made 
 an atonement for the fins of the ele£l only. 
 
 That is, that redemption is commenfurate with the di- 
 vine decree. Chrift has abfolutely purchafed grace, holi- 
 iiefs, and all fpiritual bleflings for his people. 
 
 For, if God really intended the falvation of all men, 
 tlien no man can perifti. For the counfel of the Lord Jlan^ 
 dcth forever. Pfalm xxxiii. 11. Fhere are exprefs texts 
 of fcrlpture which teftify that Chrift did not die for all men. 
 John vi. 37 . All that the Father giveth me^Jhall come to me, 
 tSc, and in John x. 11, Chrift ftyles himfclf, The good Jhepm 
 
 kerdp 
 
C A L 57 
 
 %erd, who lap down his life for his Jhecp This is a^fo im- 
 plied in our :)aviour's liiniiation ot his iniercellion. Joha 
 Xvii. 9. 
 
 To fuppofe that the death of Chrif^ procured only a pof- 
 fibility of falvation which depend*: upon onr performance 
 of certain conditions, is contradictory to tht^fe fcriptures 
 which alfert that faivation is Wholly owing U) free fwcreign 
 grace. If Chrilt died for all, and all arc not faved. the pur- 
 pofes of his death are in many inllances fruftratcd, and he 
 fhed his precious blood in vain To fuppofe this would be 
 derogatoiy to the infinite perf,^(^fons of the great Redeemer, 
 Therefore he did not die for ail, and all for whom he died 
 will certainly be faved. 
 
 III. That mankind are totally depraved iti confeqnence 
 of the fall ; and by virtue o{ Adam<> being their public head, 
 the guilt oi his fin was imputed, and a corrupt nature con- 
 veyed to «//his poflerity, from which proceed aU actual tranf- 
 gre (lions : And that h^ftn we are made fubjeflt 10 death, and 
 all miferies, temporal, fpiriiual, and eternal. 
 
 For the infpired page? alfert the original dep'-avity o£ 
 mankind in the moft emphatical terms. Gen viii 21. 
 l^he imagination of man s heart is evil fr<,m his youth. Pfalm 
 xiv. 2, 3. l.he Lor. looked down from heaven upon thechiU 
 dren of men, to fee if there wre any that did underfland and 
 feek after God . They are all gone ajtde, they are altogether le-> 
 come fit hy ; there is none that doeth good, no not one. To the 
 fame purport fee Rom iii. 10, 1 1, f 2, &:c. And it is evi- 
 dent, that Adam's fin was imputed to his pofterity, from 
 Rom, V. 19. Byoneman*s di fob ed'encc many were made ftn^ 
 ners, &c. The fcriptures alfo teach, that all fin expofes us 
 to evcrlafting deftru^lion. See Gal. iii. 10. 2 of Cor. iii, 
 6, 7. And Rom. iv, 14. 
 
 The total depravity of human nature is alfo evident fronri 
 the univerfal reign of death over perfons of all ages — From 
 the propenfity to evil which appears in mankind, and im« 
 
 H peb 
 
58 C A L 
 
 pels them to tranfgrefs God's law. — From the neceHity of 
 regeneration. — The nature of redemption.— And the re- 
 mains of corruption in the faints. 
 
 IV. That all whom God has predeftinated unto life, 
 he is pleafed, in his appointed time, effedualUy to call by his 
 word 2Lndfplrit, out of that eftate offm and death, in which 
 they are by nature, to grace 2,nd/alvation by Jefus Chrifl. 
 
 For an irrefiftible operation is evident from thofe paiTa* 
 ges in fcripture, which exprefs the efficacious virtue of di- 
 vine grace in the converfion of finners. Eph. i. 19. Jnd 
 what is the exceeding greatnejs of his power towards us who be- 
 lieve, &c. Eph. ii. I, 5. JPhil, ii. 13. and divers other 
 paiTages. If there was any thing in us which renders the 
 grace of God effedual, we fhould have caufe for boafting ; 
 but the facred pages declaim againft this in the moft empha- 
 tical terms. Rom. v. 27. Where is boajting then? It is 
 excluded, &c. See Titus iii. 5. i of Cor. i. 31. and a va- 
 riety of other texts to the fame purport. 
 
 If the free will of man renders grace effe/flualf it may be 
 made ineffe^fualhy \.\\q fame power, and fo the creature fruf- 
 trate the defigns of his Creator ; which is derogatory to the 
 infinite perfections of that omnipotent Being, who worketh all 
 things according to the counfel cf his will. 
 
 V. That thofe whom God has effeflually called and 
 ianflified by his fpifit, (hall never finally fall from a ftatc 
 of grace. 
 
 For this dodrine is evident from the promifes of perfe- 
 vering grace in the facred fcriptures. Ifai. liv. 10. For 
 the 77iounlains fnall depart, and the hills he renioijed, hut my 
 hndncfs jhall not depart frohi thee, neither fh all the covenant of 
 tny peace he removed, faith the LoRD, that hath mercy on thee. 
 See alfo Jer. xxxii. 3S, fO. John iv. 14. vi. 39. x. 28. 
 xi. 26. And the apoftle exclaims with triumphant rapture, 
 / am perfaadcd that neither life, nor death, isc.fiall he ahle iy 
 
 frparaie 
 
C A L 5^ 
 
 f'iparate us from the hve g/"GoD, which is in Chri/i Jefus our 
 Lord, Rom. viii. 38. 39. 
 
 The perfeverance of the faints is alfo evident from ihe 
 immutability of the Deity ; his piirpofes and the reaf )ns oa 
 which he founds them are invariable as hi mfelf. JVtth him 
 their is no variahlenefs or fnadozo of turning. James i. 17. 
 The faithfulnefs of the Deity is ever difplayed in perform- 
 ing his promifes ; but the do6lrineof falling from grace fruf- 
 trates the defign of the promifes. For if one faint may fall, 
 why not another, and a third, till no fmcere Chriftians are 
 left. But the doctrine of the believer's perfeverance remains 
 firm, as it is fupported by the exprefs tenor of fcripture, the 
 immutability of the Deity, and his faithfulnefs in perform- 
 ing his promifes, 
 
 Thefe are the five points vphich diftinguifh this denomi* 
 nation from the Arminians. The Calviniftic fyftem alfo 
 includes in it, the doc^lrine of three co-ordinate perfons in 
 the Godhead forming one nature, and of two natures in Je- 
 fus Chrill: forming one perfon. Juflification by faith alone, 
 and the imputed righteoufnefs of Chrirt form an elTential 
 part of this fyftem. They fuppofe, 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 what Chrill has done and fuffered ; 
 who, though perfedlly innocent, was appointed to fuffer by 
 the imputation of our fins to him. The Calvinifts fuppofe 
 that the doflrine of Chrift's fuffering in the place of finners 
 is ftrongly exprelTed in a variety of paiTages in fcripture. 
 As Ifai. liii. 4, 5, 6. He has home our griefs, and carried 
 ourforrows — He vjas wounded for our tranjgreffionsy he was 
 hruifedfor our iniquities^ the chajlifement of our peace was upon 
 him t and with his firipes ive are healed. i of Pet. ii, 25. 
 IVho hirafelf h^re our fins in his own body on the tree, that W-v, 
 being dead untofm^Jhould live wito righteoufnefs. There are 
 ^io 4 number of texts to the fame imoort. 
 
 The 
 
^0 © A R 
 
 The piinifhment Infli£led on Ghrift was requlfite to thft 
 plenary pavmcnt of an infinite debt 
 
 Mujo.im^\i Ecc ejiaflual Hijioty, voL 3. /. 352. *V9L 4, f. 7©^ 
 
 Cuinjins InJii'uticnSy p IZJ. 
 
 Jjjem6/v's ConfrJJion of Faith y f, 35, 36, 48, 49, 67. 
 
 Char ock s Works, 'vol 2 p. 1353, 1354. 
 
 ^ivjfes Wcrki, p^ 225. 
 
 i) cior Eii'i'-a-ds^s Vantai Redux, p. 56, 89, 91 , 92, 319, 32©^ 
 
 32!, 358, 384, 390 450. 
 Bdwatis an O'ginal Sin, p. 13, 40, 356, 366. 
 Broughtoni Hijiorical Library, 'voL i» p, 195, 
 Top lady s Wo>ks. 
 
 CAMISARS. [See French Prophets.] 
 
 CAPUTIATI, a denomination which appeared in the 
 twelfth century ; fo called fr(;ni a fingular kind of cap 
 ^hich diftinguilhed their party. They wore upon their caps 
 a leaden image of the Virgin Mary, and declared publicly 
 that their purpofe was to level all dillinflions, to abrogate 
 magiflracy and to remove ad fubordination among man- 
 kind, and to reftore that pi 'mitive liberty, that natural equa- 
 lity, which were the ineidmable privileges of the firft 
 xnortals. 
 
 MoJh«im*s Eccleftaflical Hijiory, ^vol. 2. /. 456. 457. 
 
 C\ROLOSr\DIANS. So called fjom Caroloftadtp 
 ;^ colleague of Luther. He denied the real prefence in the 
 Muchariji ; and declaime^d againfl human learning. 
 
 Mojhe.m s Ecilefiajiical Hijtory, vol. 4. /. 28, 30. 
 
 C \RPOCR ATI ANS. a denomination which arofe to- 
 wards the middle of the fecond century ; fo called from 
 Carpocraics, whofe philofophlral tenets agreed in general 
 with thofe of the Ei^yptian Gnoftics. He acknowledged 
 the exiftence of a Supreme God, and of the Mons derived 
 irom him by fucceflive generations. He maintained the 
 ^ternity of a corrupt matler, and the creation of the world 
 
 froni 
 
C A T 6% 
 
 from thence by angelic powers, as alfo the divine origin of 
 fouls unhappily iinprifoned in mortal bodies, Sec. He 
 afferted, that Jefus wa«; born of Jojeph and Mary^ ac- 
 cording to the ordinary eourfe of nature, and was diftin- 
 guilhed from the red of mankind by nothing but his fuper 
 rior fortitude and greatncfs of foul. It is faid, he held, 
 that lurts and paflions, being implanted in our nature by 
 God himfclf, were confequently void of guilt, and had no- 
 thing in them criminal ; and not only allowed his difciples 
 full liberty to fin. but recommended to them a vicious courfc 
 of life, as a matter both of obligation and necefTity, aiTerting 
 that eternal falvation was only attainable by thofe who had 
 committed all forts of crimes, and had daringly filled up the 
 meafure of iniquity.* He alfo taught that all things (hould 
 be polfeired in common. [See Gnodics.] 
 
 Mojheim, ibid, 'vol, 4. ^. 184., 1S5;. 
 
 CATAPHRYGIANS. [See Montanifts.] 
 
 CATHARISTS, a branch of the Manicheans, in the 
 twelfth century. This denomination agreed in the follow- 
 ing points of doftrine,viz That matter wasthefource of all 
 evil. That the Creator of this world was a being diflinft 
 from the fupreme Deity. That Chrift was not clothed 
 with a real body, neither could be properly faid to have been 
 born, or to have feen death. That human bodies were the 
 produf^ion of the evil principle. That baptifm and the 
 Lord's fupper were ufelefs inftitutions ; and that human 
 fouls endued with reafon, were fliut up by aji unhappy fate 
 in the dungeons of mortal bodies, whence only they could 
 be delivered by fading, mortification, and continence of 
 every kind. Hence they exhorted all who embraced their 
 do£lrine, to a rigorous abflinence from animal food, v/ine, 
 ^nd wedlock, and recommended to them, in the moft pathe- 
 tic 
 
 • Such is the rrpre^entation, which ecclcfiaftlcal hiftorians in 
 general give of the morals of this denomination. Dr. Lardner, 
 however, difputes its authenticity. It is difficult to obtain a true 
 9iCC0un( of ancient fe6\s, as their writings are chieHy lod. 
 
6i C E K 
 
 tic terms, the mod fev.erea£ls of auflerity and mortification. 
 
 This denomination treated all the books of the Old Tef- 
 
 tament with the utmoft contempt, but exprefTed a high ve^ 
 
 neration for the New, particularly for the four Evangeltfls. 
 
 Mojkeim's Ecclefiajiicat HiJIory, ^jol. 2. p. 444. 
 
 CERDONIANS, a branch of the Gnoftics in the fecond 
 century, which derive their name from Ccrdo. They are 
 alfo called Marcionites, from Marcion, who propagated his 
 doftrines with altonilhing fuccefs throughout the world. 
 
 The fentiments taught by this denomination were as 
 follow. 
 
 That there are two principles, the one perfe(flly goodj, 
 and the other perfectly evil. And between thefe there is 
 an intermediate kind of Deity, neither perfectly good, ncr 
 perteifVIy evil, but of a mixed nature ; and fo far juft and 
 powerful, as to adminifter rewards and inflidl punifhments. 
 This '.mddle Deily is the creator of this inferior world, and 
 the God and legiflator of the Jewifh nation. He wages 
 perpetual war with the evil Principle. And'both the one 
 and the other afpire to the place of the Supreme Being, and 
 am.bitioufly attempt fubjefling to their authority all the in- 
 habitants of the world. 
 
 The Jews are the fubjeds of that powerful genius who 
 formed the globe. The other nations who worfhip a vari- 
 ety of Gods, are under the empire of the evil Principle. — ■ 
 Both thcfc conflifling powers exercife oppreihons upon ra- 
 tional and immortal fouls, and keep them in a tedious and 
 miferable captivity. Therefore, the Supreme God, in or- 
 der to terminate this war, and to deliver from their bondage 
 thofe fouls, whofe origin is celeftial and divine, fent to the 
 Jews a being mod like to himfelf, even his Son Jcfus Chrift, 
 clothed with a certain fhadowy refemblance of a body, that 
 thus he might be vifible to mortal eyes. The commiflion 
 of this celeftial meflengcr was to deftrov the empire both of 
 
 the 
 
C E R 63 
 
 {tie evil Princlpl^f znd of the Author of this world, and to 
 bring back wandering fouls to God. On this account he 
 was attacked with inexpreflible fury by the Pri7ice of Dark- 
 liefsy and by the God of the JewSy but without effe<Sl, fmce 
 having a body only in appearance, he was thereby rendered 
 incapable of fuffering. Thofe who follow the facred direc- 
 tions of the celeftial condu6lor. mortify the body by fading 
 and aufterities, call off their minds from the allurements 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, (hall after death afcend to the manfions of 
 felicity and perfedion. 
 
 This dertomination reje^led all the Old Teftament ; and 
 and received only part of St. Luke's gofpel, and ten of St. 
 Paul's epiftles in the New. [See Gnoftics.] 
 
 Mojheim's Ecclefajlical Hifioryy voL i. p. 178, 
 Broughtori'i Hijioricxl Library, vol. 2. p, 48 
 
 CERINTHIANS, a denomination which arofe in the 
 iirft century ; fo called from Cerinthus, who taught. That 
 the creator of the world, whom he con^dered alfo as the 
 fovereign and law-giver of the Jewilh people, was a being 
 endowed with the greateft virtues, and derived his birth 
 from the fupreme God ; that this being fell by degrees 
 from his native virtue and his primitive dignity. That the 
 fupreme God, in confequence of this, determined to dc* 
 ftroy his empire, and fent upon earth, for this purpofe, one 
 of the ever happy and glorious JEons, whofe nam.e was Chrirt. 
 That thisChrift chofe for his habitation the perfon of Je- 
 fus, a man of the moft illuftrious fan(5lity and juftice. the 
 fon of^feph and Mary, and defcending in the form of a 
 dove, ^Bred into him, while he was receiving the baptifm 
 of Johion the waters of Jordan. That Jefus, after his 
 union withChrift, oppofed himfelf with \'igor to theGoD of 
 the Jews, and was, by his inftigation. feized and crucified 
 by the Hebrew chiefs. That when Jcfus was taken cap- 
 live, 
 
64 C H R 
 
 live, Ciiriil: afcendcd up on high, fo that the man JefuS 
 alone was fubjeiSed to the pains of an ignominious death, 
 
 Cerinthus required of his followers that they (hould wor* 
 (hip the Father of Chrift, even the fupreme God, in con- 
 jundion with the Son. That they (houid abandon the law- 
 giver of the Jews, whom he looked upon as the creator of 
 the world. That they fhonld retain a part of the law given 
 by Mofes, but (hould, neverthelefs, employ their principal 
 attention and care to regulate their lives by the precepts of* 
 Chrift. To encourage them to this, he promifed them the 
 refurre^llon of this mortal body, after which wa? to com* 
 mence a fcene of the moil exquifite delights, during Chrift's 
 earthly reign of a thoufand years, which was to be fucceed- 
 ed by a happy and never-ending life in the celeftial world, 
 [See Gnoftics.] 
 
 Mojhitin's EccUJiaJiical Hijioryy njol. \,p. 117, I18. 
 
 CHAZINZARIANS, a denomination which arofe in 
 Armenia, in the feventh century. They are fo called from 
 the Armenian word chazus which fignihes a crojs^ becaufe 
 they were charged with adoring the crojs. 
 
 Hiflcry of Religion y njol. 4. [6"^^ Chaxin'x.arians,'^ 
 
 CHILIASTS. [See Millenarians.] 
 
 CHRISTIANS OF St. JOHN. So called becaufe 
 they fay they received their faith, books, and traditions from 
 John the Baptiji. They always inhabit near a river in which 
 they baptize, for they never baptize but in rivers, and only 
 on fundays. Before they goto the river, they carry the 
 infant to church, where there is a bifliop who reads certain 
 prayers over the head of the child ; thence they Jlfcy the 
 child to the river, with a train of men and women,^^o. to- 
 gether with the blfhop, go up to the knees in water. Then 
 the bidiop reads again certain prayers out of a book, which 
 done, he fprinklcs the infant three times, faying. In the 
 rame of the hoKD, firfi andlaji of the world ayid paradlje ^ the 
 
 high 
 
f H R 61 
 
 high creator of all thiu^s After that the biihop reads again 
 in his book, while the sod-father plunges the child all over 
 in the water . after which they all go to the parent's houfe 
 to feart:. They have rio knowledge of the rhyftery of the 
 holy Frinitv. onlv they fay that Chrill is the Spirit and fVord 
 of the eternal Father. They conftfs he became man to free 
 \\s from the punifhment of //«. But when the Jews camQ 
 to take hirii, he deluded their cruelty with a Ihadow, 
 
 They believe the angel Gabriel is the Son of God. be^ 
 jgotten upon light, and that he undertook to create the 
 world, according to the command which God gave him ;*?' 
 and took along with him, three laindred and thirty-fix thou- 
 sand demons, and made the earth fo fertile that it was but 
 to fow in the morning and reap at night, and that the fam® 
 angel taught Adam all the necclfary fcicnces. 
 
 In reference to the life to come, it is faid. they believCj, 
 that when any one lies at the point of death, three hun^ 
 dr.ed and fixty derrions 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 jull: man, it creeps under the bellies of thofc 
 
 I creatures 
 
 * They fay, that after the angel Gabriel bad formed the world 
 ?)/ the command of God, he thus difcourfed,— Lord God, I 
 have built the world as thou didft command me. It has put me 
 and my brethren to a vaft deal of trouble to raife fuch high moun- 
 tains, which feem to fuftain heaven. Bat, inllead of that fatis- 
 fadlion I ought to feel, for having accompliihed fo great a workj, 
 I find reafon to be altogether grieved. When God demanded 
 the caufe, the angel Gabriel anfvvered, My God and Father, I 
 will tell you what afHids me. After the making of the world, I 
 forefee that there will come into it a prodigious number of Jewsp 
 Turks, and Infidels, enemies to your name, who will be unworthy 
 to enjoy the fruits of our labor. To whom God thus replied; 
 Never grieve, my Gan, there fhall live in this world, which thou 
 Jiafl built, certain Chriftians Qf St. John, who fhall be w^ friends,, 
 and (hall all be h^z^. 
 
66 C H R 
 
 creatures into the prerence of God, who fits in his feat of 
 inajefty to judge the wor'd : and that there are angels alfo, 
 who weigh the fouls of m; ni n a balance, who being thought 
 worthy, are admitted Imaied lately into glory. 
 
 They have no canonical books, but a number full of 
 charms, &c. Their chief feltivals are three. One in the 
 winter, which lafts three days, in memory of our firft par- 
 ents and the creation of th: world. The other in the 
 month of Aiiguft, which is called the feaft of St. John, 
 The third, which lafts five days, in June, during which 
 time they are all re-baptized. 
 
 In the Eucharift, they make uCe of meal or flour knead- 
 ed, 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 confe- 
 cration are certain long prayers, which they make to praifc 
 and thank God, at the fame time blelling the bread and 
 wine. After all the ceremonies are ended, the prieft takes 
 the bread, and having eaten fome of it, dillributes the reft 
 to the people. 
 
 Thefe Chriflians refide in Perfia and Parfora. 
 
 Tavinier's fraiels^ p. 90, 91, 92, 95, 
 
 CHRISTIANS OF St. TH0\JAS, a denomination 
 in the peninfula of 1 ndia, on rhis fide the gulph. They are 
 called ChriOiansof St Thomas, becaufe thatapoftle preach- 
 ed the gofpe! and fufFered martyrdom in that peninfula ; and 
 for whom thofe Chriflians have a peculiar veneration. 
 
 They admit of no images, and receive only the crofs, to 
 which thev pay a great veneration. They affirm, that the 
 f}uls of the faints do not fee God, till after the day of 
 judgment They acknowledge but three facraments, viz. 
 Eaptifm, Orders, and the Eucharift. They make no ufe of 
 holy oils in rheadminiflration ofbaptifm ; bnt after the cere- 
 oiony, anoint the infant with an undlion, compofed of oil 
 
 and 
 
C O C ^7 
 
 and walnuts, without any benedi^llon They have no 
 knowledge of confirfuation, or extreme unSf'iGn ; and abhor 
 aricular confcjfion. In the pAichariJl, they confecrate with 
 little cakes, made of oil and fait ; and, inftcad of wine, 
 make ufe of water in which raifmi. have been infufcd. 
 
 B r ought on'' i Htjloncal Library, •vol. i j). 236, 
 
 CIRCUMCELLI \N^,in LatinC/zr^wr^/Z/^;;*/, a branch 
 of the Donatifts. They abo'.inded chiefly in Africa. They 
 had no fixed abode, but rambled up and down, begging, or 
 rather exa6ling, a maintenance fom the country people. 
 J t was from this wandering courfe of life they had their 
 name. 
 
 Brought c'li J ihld, p. 245. 
 
 COCCEIANS, a denomination which arofein the fe- 
 venteenth century, fo called from John Cocceius, ProfefTor 
 of Divinity, in the Univerfity of Leyden. He reprefented 
 the whole hiftory of the Old Tefament as a mirror, which 
 heldjforth an accurate view of the tranfav5lions and events, 
 that were to happen in the church under the difpenfation of 
 tjjie New Tejiarnenfy and unto the end of the world. He 
 maintained that by far the greateft part of the ancient pro- 
 phecies foretold Chrift's miniftry and mediation, and the 
 rife, progrefs, and revolutions of the church, not only under 
 the figure of perfons and tranJaBions, but in a literal man- 
 ner, and by the very fenfe of the words ufed in thefe predic- 
 tions. And laid it down as a fundamental rule of inter- 
 pretation, that the words :xnd phrafes of fcripture are to-be 
 underftood in every fenfe of which they are fufceptible. Or, 
 in other words, that they fignify in effeBy every thing that 
 they can polTibly fignify. 
 
 Cocceius alfo taught, that the covenant made between 
 God and the Jewifh nation, by the miniftry of Mofe?, was 
 of the fame nature of the nev/ covenant, obtained by the me- 
 diation of Jefus Chrift. 
 
 In 
 
^j COL 
 
 In confcquence of this generiil principle, he maintained^, 
 'That the ten commandments were promulgated by Mojcs, not 
 as a rule of ckediencey but as a reprejentation of the covenant of 
 grace,'^V\\2iX when the Jews had provoked the Deiiy by 
 their various tranfgreflions, particularly by the worfhip of 
 the golden calf, the fevere and fervile yoke of the ceremo- 
 nial law was added to the decalogue, as a punifiiment in- 
 ^i£led on them by the Supreme Being in his righteous 
 difpleafure. — That this yoke which was painful in itfelf, 
 became doubly fo on account of its typical fignJftcation, 
 ^nce it admonilhed the Ifraelites. from day to day, of the 
 jmperfedlion and uncertainty of their ftate, filled them witk 
 anxiety, and was a perpetual proof that they had merited 
 the righteous difpleafure of (tOd, and could not expe6l be- 
 fore the coming of the ^lefIlah. the entire remillioh of their 
 Iniquities. — That indeed good men. even under the Mofaic 
 difpenfation, were immediately after death made partakers 
 Cf everlafling glory. But, that they were neverthelefs, du- 
 ring the whole courfe of their lives, tar removed from that 
 firm hope and aiTurance of falvation, which rejoices the 
 faithful under the difpcnfation o^xhtgofpel. — And that their 
 anxiety flowed naturally from this conlideration, that their 
 fms, though tkey remain unpuniflied, were not pardoned ; 
 pecaufeChrirt had not, as yet, offered himfelf up a facrifice 
 to the Father to make an entire atonement for them. 
 
 MoJhtirh^sEccltJtaJlicalHiJiory^ <vol. 4./. 545, 546, 547, 548. 
 
 COLARBARSIANS. [Se^ Marcofians.] 
 
 COLLEGI ^TES, a name given to a fociety of Men- 
 $ionites at Holland, becaufe they called their religious af- 
 ferablies colleges. They are alfo called Rhinflergers. [See 
 Jflenr.pnit.es. j 
 
 Collier'' s Hijicrical DiSlionary, [See Mtnnonitej.1 
 
 ^QLLUTHIANS, a denomination which arofe in the 
 
 fourth 
 
CON 69 
 
 fourth century ; (0 called from Colluthiis, a prieft of Alex- 
 andria, who taught that God was not the author of the evils 
 and affliiSlions of this life. 
 
 Broughton*s Hijlorical hihrayy, -vol, \* p. 264. 
 
 GOLLYLYRIDIANS, an Arabian fca, in the fourth 
 
 century \ fo denominated from their idolizing the Virgin 
 
 Mary, worfliipping her as a goddefs, and offering to her lit- 
 
 vie cakes* 
 
 Hiftory pfkeligion, 'VcL 4. [Sec Ccllylyridians.^ 
 
 CONGREG ATION ALISTS, a denomination of Pr^- 
 iejiauts, who maintain, that each particular church has au- 
 thority from Chrifi for exercifing governm,ent, and enjoy* 
 ing all the ordinances of woriliip within itfelf. 
 
 The Platform of church difcipline which was drawn up 
 in 164.8, and agreed upon by the elders and meffengers of 
 the churches, affembled in the Synod af Cambridge in New- 
 England, defines a Congregational church to be, by the in- 
 ititution of Chrift, a part of the militant vifible church, 
 confifting of a company of faints by calling, united in one 
 body by aii holy covenant, for the public worfliip of God, 
 and the mutual edification of one another, in the fellowfhip 
 of the Lord Jefus, 
 
 According to this Platform, fuch as are admitted mem- 
 bers of churches ought to be firft examined. For the eu- 
 nuch of Ethiopia, before his admifllon, was examined by 
 Philip, whether he did believe in Jefus Chrift with all his 
 heart. The ofticersare 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 qualifications 
 neceflary to be found in all church members, are repentance 
 from fm, and faith in Jefus Chrift. 
 
 The confeflion of faith, which was agreed upon by the 
 fynod at their fecond (eftion teaches, the doftrine of the Trl- 
 Tjity, — of predejlinatioriy — total depravity ^ — particular redcmp^ 
 Hqti, — effedttal grace, and final perfeverance. 
 
 This 
 
7© DAM 
 
 This denomination differ from the Independents in this 
 refpcfl, vii. They invite councils, which are advifary only ; 
 but the independents formerly decided all difficulties within 
 themfelves.* 
 
 NeaPs Hijiory of Nenx: -England y 'vol. 2, p, 314. 
 
 Wife's i'Vcrksy />. 197. 213 215, 242, 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 lofl its form, that 
 its matter alone was fubje<5l to corruption and decay, and 
 was to be reitored when this mortal fhall put on immortality. 
 
 In other points they agree with the Philoponifts. [See 
 Philoponifts and Tritheiits.] 
 
 Moj'heim's Eccleftajiical Hifiory, 'vol. i. /. 473. 
 
 COPHTES, Chriftians of Egypt, Nubia, and the adja- 
 cent countries. Their fentiments are fimilar with the Ja- 
 cobites. [See Jacobites. See alfo Part II.] 
 
 Father Suaons' Religion of the Eajiern 1\ at ions, p, 1 10. 
 
 CORRUPTICOLiE, a denomination which arofe in 
 the fixth century. They derived their name from their 
 maintaining, that the body of Chrift was corruptible, that 
 the fathers had owned it, and that to deny it was to deny 
 the truth of our Saviour's paflion. 
 
 Di£ii07iaty of Arts and Sciences, <vol, 1. t, 492. 
 
 ;-«^5«=- 
 
 D 
 
 AMIANISTS, a denomination in the fixth cen-^ 
 tury ; fo called from Damian, biihop of Alexandria. The 
 
 opinions 
 
 * Thofe who are defirous of feeing a particular account of 
 Cc/tgrcgational principles, may confult their Platfcrm of church 
 difcipline, which the brevity of this work does not admit of in- 
 ferting at large. 
 
DIG fi 
 
 opinions maintained by this denonnination were Hmilar to 
 thofe of the Angelites. [See Angelites.] 
 
 Mojheim^s Ecclejiafiical Bifiory , 'vol. 1, p. 473. 
 
 DANCERS, a denomination which arofe at Alx-la-Cha^ 
 pelle, in the year 1373, whence they fpread through the dif- 
 trid of Liege, Hainau/t, and other parts of Flanders. It 
 was cuftomary among them for ptrfons of both ftrxes, pub* 
 licly. as well as in private, to fall a dancing all of a fudden, 
 and holding each others hands, to continue their motions 
 with extraordinary violence, till, being almoft fufFocated, 
 they fell down breathlefs together. They affirmed that, 
 during thefe intervals of vehement agitation, they v^ere fa- 
 voured with wonderful vifions. Like the Flagelants, they 
 wandered about from place to place, had reconrfe to beg- 
 ging for their fuftenance, treated virith the utmofl contempt, 
 i)oth the priedhood, the public rites and worihip of the 
 church, and held fecret aflemblies. 
 
 ?^//w, tbid, njoU 3 />. 206, 207. 
 
 DAVIDISTS, a denomination in the fixteenth centu- 
 ry ; fo called from David George, a native of DeJftt who 
 acquired great reputation by his prudent converfation. 
 
 He deplored the decline of vital and pra6lical religion, and 
 endeavoured to reftore it among his followers. But rejec- 
 ted, as mean and ufelefs, the external fervices oi piety. 
 
 He was charged with afferting, that he was the third Da- 
 vid, fon of Go 13 ; arnd that he ought to fave men by grace, 
 and not by death : and with denying the exigence of an* 
 gels and demons, the authority of the fcriptures, and the 
 rerurre6lion of the body. 
 
 MoJJje'nns Ecchjiafiied Hiflory^nioU 4.^. 164, 165. 
 
 Crojhy's Htjiory of the Englijh Baptifist moL I. p. 64. 
 
 Bufrefnofi Chronological Tables, fvol, 2. p. 249. 
 
 DIGGERS, a denomination which fprung up in Gcr. 
 many in the fifteenth century j fo called, becaufe they dug 
 
 their 
 
72 fi U L 
 
 their alTemblies under ground, in caves and forefts. The/ 
 derided the church, its minifters, and facraments. 
 
 Brcughtai} $ Hjlorical Library, <vol, i. p, 3 2{>. 
 
 DIMOERITES. [See Appcllinarians.] 
 
 DOCET^^, a denomination in the firft and fecond cen- 
 turies \ {o called from the Greek of (xtto tou ^oxhv to appear, 
 becaufe they held that Jefus Chrifi: was born, lived in the 
 world, died, and roie again, not in reality, but in appear^ 
 ance only. It v\^as the common opinion ot" the Gnoftics, 
 [See Gnoftics.] 
 
 Broughttint ihiJ. p. ^T^c), 
 
 DONATISTS, a denomination which arofe in the 
 fourth century. They derived their name from Donatus, 
 biihop of Numidia. 
 
 They maintained, that their community was alone to he 
 confidered as the true church, and avoided all communlca^ 
 tion with other churches, from an apprehcnfion of contrac- 
 ting their impurity and corruption. Hence they pronoun- 
 ced the facred rites and inftitutions void of all virtue and 
 efEcacy among thofc Chriftians, who were not precifely of 
 their fentiments, and not only re-baptized thofe who came 
 over to their party from other churches, but with refpefl to 
 thoffe who bad been ordained minifters of the gofpel, they 
 either deprived them of their office, or obliged them to be 
 .ordained the fecond time. 
 
 Mofheirn*! tcdefiajiical Hijiory y 'vol. \. p. 333. 
 
 DULCINISTS, the followers of Dulcinus, a layman, 
 'of Novara, in Lombardy, about the beginning of the four^ 
 tcenth century. He taught that the law of the Father, 
 which had continued till Mofes, was a law of grace and 
 wifdom, but that the law of the Holy Ghofl:, which began 
 with himfelf in the year 1307, was a law entirely of love, 
 which would laft to the end of the world. 
 
 UronghlWi UiJ}ori:ol Lihary, 'vol. I. p- 344. 
 
 DUNKERS, 
 
ft U N 7j 
 
 DUNKERS, a denomination which took its rife in the 
 year 1724, and was formed into a fort of commonwealth, 
 moftly in a fmall town called Ephrata, in or near Pennfyl- 
 vania A German hermit, who fettled on the fpot where 
 Dunkard town, called Ephrata, is now built,was the foun- 
 der of this fociety. They fcem to have obtained iheir name 
 from their baptizing their new converts by plunging. They 
 are alfo called Tumblers, from the manner in which they 
 perform baptifm, which is by putting the perfon, v,'hi]e 
 kneeling, head firfl: under water, fo as to refemble the mo- 
 tion of the body in the action of tumbling. They ufe the 
 triune immerfion, with laying en the hands and prayer, even 
 when the perfon baptifed is in the water. Their habit 
 feems to be peculiar to themfelves, coniifting of a long tu- 
 nic or coat, reaching down to their heels, with a fafh or 
 girdle round the waift, and a cap or hood hanging from the 
 fhoulders, like the drefs of the Dominican friars. The men 
 do not fliave the head or beard. 
 
 The men and women have feparate habitations, and dif- 
 tinft governments, For thcfe purpofes, they have erefled 
 two large wooden buildings ; one of which is occupied by 
 the brethren, the other by the fillers of the fociety ; and in 
 each of them, there is a banqueting-room, and an apartment 
 for public worfhip ; fur the brethren and fillers do not meet 
 together even at their devotions. 
 
 They live chiefly upon roots and other vegetables : the 
 rules of their fociety not allowing them fleih, 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 cells they have a bench 
 fixed to ferve the purpofe of a bed, and a fmall block ot wood 
 for a pillow. The Dimkers allow of no intercourfc betwixt 
 the brethren and fillers, not even by marriage. 
 
 K The 
 
74 D u tq • 
 
 The prlncii>al tenet of the Bunkers appears to be thiSc, 
 That future happinefs is only to be obtained by penance 
 and outward mortifications in this life ; and that as Jefus 
 Chrilt, by his meritorious fufFerings, became the Redeemer 
 of mankind in general, fo each individual of the human 
 race, by a life of abflinence and reftraint, may work out his 
 own falvation. Nay, they go fo far as to admit of works 
 of fupererogation ; and declare, that a man may do much 
 more than he is in juftice or equity obliged to do ; and that 
 his fuperabundant works may therefore be applied to the 
 falvation of others. 
 
 This denomination deny the eternity of future punifh- 
 ments ; 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 re- 
 velation in this life. — They fuppofe the Jezvijh Jabbath, 
 Jabbatical year, znd year of Jubilee are typical of certain pe- 
 riods after the general judgment, in which the fouls of thofcj 
 who are not then admitted into happinefs, are purified from 
 their corruption. If any within thofe fmaller periods, are 
 fo far humbled, as to acknowledge the perfections of God, 
 and to own Chrift as their only Saviour, they are received 
 to felicity. While thofe who continue obftinate, are refer- 
 ved in torments until the grand period, typified by the Ju- 
 bilee arrives, in which all Hall be made happy in the end- 
 lejfs fruition of the Deity. 
 
 They alfo deny the im.putation of Adam's fin to his pof- 
 terity. They difclaim violence even in cafes of felf defence^ 
 And fuifer themfelves to be defrauded or wronged, rather 
 than go to law. 
 
 Their cluirch government and difcipline are the fame 
 with the Englifli Baptifts, except that every brother is al- 
 lowed to fpeak in the congregation, and their befi- fpeaker 
 is ufualiy ordained to be the minifler. They have deacons 
 
 and 
 
V)J 
 
 at\d deaconefTes from among their ancient widows and ex- 
 horters, who are all licenfed to iife their gifts ftatedly. 
 
 Cafpipina's Letter s^ />. 70. 7I. 72, ^c. 
 Annual Regijlir, p. 343. 
 Marjhal*s Cutechi/m, p. 90, 
 
 ^^^<S-€-^^-^^a<a«-- 
 
 E 
 
 [BIONITES, a denomination in the firfl: and fe- 
 cond century ; fo called from their leader Ebion, or from 
 their poverty, which Ebionites fignifies in Hebrew. 
 
 They believed the celeftial miflion of Chrift, and his par- 
 ticipation of a divine nature, yet they regarded him as a man 
 born of jfofeph and Mary, according to the ordinary courfc 
 of nature. They moreover afferted, that the ceremonial 
 law, inflituted by Mofes^ was not only obligatory upon the 
 Jews, but alfo upon all others, and that the obfervanceof it 
 was very effential to falvation. They obferved both the 
 Jewifh fabbath and the Chriftian funday. And in celebra- 
 ting the Eucharift, made ufe of unleavened bread. They 
 abftained from the flelh of animals, and even from milk. 
 
 They rejefled the Old Teftament, and in the New Tef-* 
 tament received only the gofpel of St. Matthew, and mace 
 ufe of a book which they ftyled, Ihe ^ofpd according to the. 
 Hebrews, 
 
 Mojheim's EccURaJlical Hijlcry^ njoU I./. 173, 174.. 
 
 Hearne*s DuSior Hijloricui^ <vol z. p., 74. 
 
 EFFRONTES. So called from their (having their fore- 
 heads till they bleed, and then anointing them with oil, ufing 
 no other baptifm but this. 
 
 They fay, the Holy Ghofl is nothing but a bare motion 
 infpircd by God in the mind ; and he is not to be adored, 
 
 Rojys Vicxv of all Religions, p. 233. 
 
 EICET4S, a denomination in the year 68c, who affir- 
 
 iped 
 
^6 EON 
 
 med, that in order to make prayer acceptable to God, it 
 fhould be performed dancing. 
 
 Dufrefnoy's Chronological Tables, <vol, \. p. 213. 
 
 ELCESAITES, a denomination in the fecond century ; 
 from their prophet Elcefai. His fundamental dodrinc was, 
 that Jefus Chrift, who was born from the beginning of 
 the world, had appeared from time to time under di- 
 vers bodies. 
 
 Hijiory ef 'Religion ^ 'vol. 4. [See Elce/aifes.] 
 
 ENCRATITES, or CONTINENTS, a name given 
 to a fe£l in the fecond century, becaufe they condemned 
 marriage, forbade the eating of flefh, or drinking of wine, 
 and rejecled, with a fort of horror, all the comforts and con- 
 veniencies of life. Tatian, an AflTyrian, 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 diftingui filed the creator 
 of the world from the Supreme Being ; denied the reality 
 of Chrid's body. And blended the Chridian religion witl;\ 
 feveral other tenets of the Oriental philofophy. 
 
 Mojheim's Eclcejlajiical Hijiory, 'vol. I. p. 1 80. 
 
 ENERGICI, a denomination in the fixteenth century ^ 
 fo called becaufe they held, the Eucharift was the energy 
 5ind virtue of Jefus Chrift ; not his body, nor a reprefenta-* 
 tion thereof. 
 
 Hijiory cf Religion, vol. 4. [See EnergiciJ] 
 
 EONTTES, a denomination in the twelfth century, foK 
 lowers of Eon de Eto'ile a gentleman oi Bretag/ie Having 
 heard it fung in the church, per eum, gut venturus eji judi- 
 care vivos et ynoriuos, he concluded that he was the perfon 
 who was to judge both quick and dead, from the refem- 
 blance between the word Eum and his name. He was fol- 
 lowed as a great prophet. Sometimes he walked with a, 
 great number of people \ fometiiaes be lived in folitude^ 
 
 and 
 
ERA 77 
 
 iind appeared afterwards in greater fplendor than before. — ■■ 
 He ended his days in a miferable prifon, and left a confid- 
 erable number of followers, whom perfccution and death in 
 the mod dreadful forms could not perfuade to abandon 
 his caufe. 
 
 Mojheirri' s EccUJiaft'tcal Hijiory^ 'vol. 2. /. 457, 458, 
 Broughton s Hijiorical Library, voL I./). 361. 
 
 EOQUfNIANS, a denomination in the fixteenth cen- 
 tury ; fo called from one Eoquinus, their mafter, who 
 taught that Chrift did not die for the wicked, but for the 
 faithful only. 
 
 Rofs^s Fienv cf all Rtligiont. /. 234. 
 
 EPISCOPALIANS. So called from m and ckottsu;, 
 They maintain, that Bifhops, Prefbyters, and Deacons, are 
 three diftinfl fubordinate callings in God's church. That 
 the Bifhops have a fuperiority over the Fncds jure divine f 
 and dirj6lly from God. To prove this point they allege, 
 that Bifhops were inftituted by the apoftks themfelves to 
 fucceed them in great cities, as Timothy, atEphefus ; Ti- 
 tus, at Crete, &c. It is faid in \Ji of Timothy, v. 19. A- 
 gainji an Elder receive not an accujation, hut before one or tvjc 
 zvitnejps. Therefore, fay they, Timothy was a judge. 
 Prefbyters were brought before him, and he was fuperior 
 to them. And they aflTert that Epifcopacy was the conftitu- 
 tion of the primitive church. [I^ee Part II.] 
 
 Neat's Hijlory of the Puritans, *vol, l, p. 494^ 
 Dr. Edivards's Remains, p. 229. 
 
 ERASTIANS. So called from Erafizis, a German di> 
 vine of the fixteenth century. The paRoral ofFiCe ac- 
 cording to him was only perfuafive, like a profefTor of fcien- 
 ces over his (Indents, without any power of the keys annex- 
 ed. The Lord's fupper, and other ordinances of the gofpel, 
 were to be free and open to all. The minifter might dif. 
 fuade the vicious and unqualified from the communion, but 
 
 might 
 
7^ t V S 
 
 might not refufe it, or infli<^ any kind of cenfurc^ ; the pun* 
 ifhment of all offences^ either of a civil or religious nahjre, 
 Wmg referred to the civil magiftrate. 
 
 Nial\s Hijiory of the Puritans, njoU 3«/» X40. 
 
 ETHNOPHRONES, Greek, in EngliOi Paganizers. 
 So rhey called a fedl in the eighth century, who profefling 
 Chriftianity, joined thereto all the ceremonies of Paganifm, 
 fuch as judicial aftrology, divinations, of all kinds, &c. and 
 who obferved all feafts, times, and feafons of the Gentiles. 
 Xhe word is compounded of the Greek L^i>oq nation, and 
 ^cr,v thought or fentiment, 
 
 Broughton^s H'ljforical Library t njoJ. p, 378. 
 
 EUCHITES. [See MalTalians.] 
 
 EUDOXIANS. a branch of the Arians in the fourth 
 century ; fo called from Eudoxus, who after the death of 
 Ariu:>, became head of the party. [See Arians.] 
 
 Hijiory of Religion i *vol. 4. [See Eudoxians.l 
 
 EUNOMIANS. [See Arians.] 
 
 EUSEBI ANS. So called from Eufebius, bifhop of Cs- 
 farea, in Paleftine, in the fourth century. He maintained 
 that there was a certain difparity and fubordination between 
 the perfons of the Godhead. [See Arians,] 
 
 Mojheim's Ecclefiaftical HiJiory, 'V&l. l. f. 2911. 
 
 EUSTATHIANS, a denomination in the fourth cen- 
 tury ; fo called from Euftathin?, a monk. He prohibited 
 Hiarriage, the ufe of wine and flcfh, feafts of charity, and 
 other things of that nature. To thofe who were joined in 
 wedlock, he prefcribed immediate divorce. And obliged 
 ^^i5 followers to quit all they had, as incompatible with the 
 hopes of heaven. 
 
 Mojheims ibid. -p. il-i,. 
 
 Bay ley's Di^ionary, vol, 2. [5^^ EuJialhiatiJ.'] 
 
 EUTUCHITES, 
 
A M 
 
 19 
 
 EUTUCHlTKS, a denomination in the third tcntury ; 
 fo called from the Greek ivrv)(^iiu which fignifies, to live 
 without pa'm^ or inpleafure. 
 
 They held that our fouls are placed in our bodies only to 
 honor the angels who created them. That we ought to re- 
 joice equally in all events, becaufe to grieve would be to 
 diflionor the angels, their creators. They alfo held that Je* 
 fus Chrift was not the Son of God, but of an unknown God. 
 Boughton^s Hijiorical Library y 'voL 2. p. 532. 
 
 EUTYCHIANS, a denomination in the fifth century ; 
 fo called from Eutyches, a monk and abbot of Con- 
 ftantinople. 
 
 They maintained, that there was only one nature in Jc- 
 fus Chrift. The divine nature, according to them, had fo 
 entirely fvvallowed up the human, that the latter could not 
 be diftinguiOied. So that Jefus Chrift was merely God, 
 and had nothing of humanity but the appearance. 
 
 Barclays DiSiionary, [See Eutychians.'l 
 
 S. AMILISTS, a denomination which appeared in 
 Holland, about the year 1555.* They derive their origin 
 from Henry Nicholas, a Wejiphalian, who ftyled his follow- 
 ers the Family of Love. He pretended he had acommiflion 
 to teach mankind ; and that there was no knowledge of 
 Chrift, nor of the fcriptures, but in \i\s family. 
 
 To prove this point, he argued from ift of Cor. xiii. 5, 
 ^,10, For we know but in part ^ and we prophefy in part : 
 But when that which is perfect is come, then that which is im- 
 perfect /hall be done away. Hence he inferred that the doc- 
 trine 
 
 • This denomination appeared in England about the year 
 1580, where, when their founder tvas difcovered, their books were 
 ordered to be publicly burnt. 
 
So F I F 
 
 trine of Chrid is jmperfefl, and a more perfe^l do6lrine 
 fliould be revealed to the Family of Love. This denomina-. 
 tion alfo taught the following do<ftrines. 
 
 I. That the effence of religion confifted in the feelings 
 of divine love ; and that it was a matter of the mod perfedl 
 indifference, what opinionsChriflians entertained concerning 
 the divine nature, provided their hearts burned with the pure 
 and facred flame of piety and love. 
 
 II. That the union of the foul with Chrift transforms 
 it into the elTence of the Deity. 
 
 III. That the letter of the fcripture Is ufelefs ; and 
 thofe facred books ought to be interpreted in an allegori- 
 cal manner. 
 
 IV. That it was lawful for them (if for their conveni- 
 ence) to fwear to an untruth, either before a magiftrate, or 
 ^ny other perfon who was not of their fociety, 
 
 Mojhshfis EccUfiaJiical HiJioryy'uoU /^. p. 1 66. 
 
 Broughton' s Hijiorical Library y vol. 2. p. 30. 
 
 Morels Myfiny of Godlinefsy p. 256. 
 
 LtigFs Critica Sacra^ p. 553. 
 
 Fulfilling of the Scriptures ^ 'vol. I. p. 166. 
 
 FARVONIANS, a branch of the Socinians ; fo called 
 from Staniilaus Farvonius, who ilourifhed in the fixteenth 
 century. Ke alTerted that Chrift had been engendered, or 
 produced out of nothing, by the Supreme Being, before the 
 the creation of this terreftrial globe ; and warned his difci- 
 ples againft: paying religious worfhip to the Divine Spirit ^ 
 rSee Socinians.] 
 
 Mojheim's Ecclefiafical Hijhryy 'vol. ^. p. 201, 202. 
 
 FIFTH MONARCHY-MEN, a denomination which 
 arofe in the feventeenth century. They derived their name 
 from their maintaining, that there will be 2i fifth unlverfaJ 
 monarahy under the perfonal reign of King J^Jus upon earth. 
 
 In 
 
FLA 'ti 
 
 U confequence of this tenet, they aimed at the fubverfiou 
 of all human government. 
 
 Mojheim, ihid. p, 533. 
 
 FLACIANS, the followers of Matthias Flacius Illyri- 
 cus, who flourifhed in the fixteenth century. He taught 
 that Griglnalftn Is the very fuhfiance sf human nature. And 
 that the fall of man was an event, which extinguifhed in the 
 human mind every virtuous tendency, every noble faculty, 
 and left nothing behind it but univerfal darknefs and cor- 
 ruption. 
 
 MoJIoeim, Hid, /• 43. 
 
 FLAGELLANTS, a denomination which fprang up 
 in Italy in the year 1260, and was thence propagated 
 through almoft all the countries of Europe. They derive 
 their name frem the 'L2i\.\nJiagellQ, to whip. The fociety 
 that embraced this new difcipline ran in multitudes, com- 
 pofed of perfons of both fexes, and all ranks and ages, through 
 the public ftreets, with whips in their hands, lafhing their 
 naked bodies with the mofl- aftonifhing 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 and the other facraments. That the 
 forgivenefs of all fins was to be obtained by it from God^ 
 ■without the merit of Jefus Chrift. That the old law of 
 Chrift was foon to be aboliftied, and that a new law, enjoin- 
 ing the baptifm of blood, to be adminiftred by whipping, was 
 to be fubfiituted in its place. 
 
 A new denomination of Whippers arofe in the fifteenth 
 century, who rejected the facraments and every branch of 
 external worfhip, and placed their only hopes of falvation in 
 faith TLXid. flagellation . 
 
 lo/heim^s E^lejlajlical Hijloryf 'vol. 3.^. 94, 206, 277; 
 
 L FLANDRLANS.' 
 
82 ¥ tL t 
 
 FLANDRIANS. [See Mennonites.] * 
 
 . FLORINI ANS, a branch of the Valentinlans, in the fe- 
 cond century ; fo called from Florinus, their leader. [See 
 Valentinlans.] 
 
 Mojheimy ibid. <voL I./. 189. 
 
 FRATRES ALBATI,aname which diftinguiflied a 
 denomination in the fifteenth century. They owed their 
 origin to a certain prieft, who defcended from the Alps, ar- 
 rayed in a white garment, and accompanied with a prodi- 
 gious number of both fexes, who, after the example of their 
 chief, were alfo clothed in white linen. Hence they acqui- 
 red the name Fratres Albatit i. c. IVhite Brethren. They 
 went in a kind of proceffion through feveral provinces, fol- 
 lowing a crofs, which their leader held erefled like a ftan- 
 dard, and by the ftriking appearance of their fandlitj' and 
 devotion, captivated to fuch a degree the minds of the peo- 
 ple, that perfons of all ranks and orders, flocked in crouds 
 to augment their number. The new chief exhorted his 
 followers to appeafe the anger of an incenfed Deity ; ema- 
 ciated his body by voluntary afls of mortification and pen- 
 ance, endeavoured to perfuade the European nations to re- 
 new the war againfl: the Turks in PaUfilne ; and pretend- 
 ed, that he was favored vvqth divine vifiofts, which infl:ruc-' 
 ted liim in the will and in the fecrets of heaven. 
 
 Mojheim, ibid. njoL 3./. 275. 
 
 FRATRICELLf, in Englifii Little Brothers, a denomi- 
 nation which appeared in Italy about the year 1298, and 
 fpread all over Europe. Their origin is attributed by fome 
 to one Herman Pongilup, who pretended that ecclefiaftic? 
 ought to have no pofleffion of their own. 
 
 Brougbton*s Hijiorical Library y vol. I. f, 427, 
 
 FRENCH-PROPHETS. They firft appeared in Dan. 
 phiny and Vivarais. In the year 1688 five or fix hundred 
 
 Protcftants 
 
F R E 8j 
 
 Proteftants of both fexcs gave themfclves out to be Pro- 
 phets, and infpired of the Holy Ghoft. They foon became 
 fo numerous, that there were many thoufands of them in- 
 fpired.* They had ilrange fits, which came upon them 
 with tremblings and faintings as in a fwoon, which made 
 them ftretch out their arms and legs, and ilagger feveral 
 times before they dropped down. They (truck themfclves 
 -with their hands ^ they fell on their backs ; (hut their eyes, 
 and heaved with their breafts. They remained a while in 
 trances, arvd coming out of them with twitchings, uttered 
 all which came into their mouths. They faid they faw the 
 heavens open, the angels, paradifot and helL Thofe who 
 were juft on the point of receiving the fpirit of prophecy, 
 dropped down, not only in the afTemblies, crying out ?ner£)\ 
 but in the fields, and in their own houfes. The leaft of 
 their aflemblies 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 agitations of 
 body, they began to prophefy. The burden of their prophe- 
 cies wz?,t amend your lives ; repent ye ; the end cf all things 
 draws nigh. The hills rebounded with their loud cries for 
 7?iercy \ and with imprecations againft the Priejisy thtChurch, 
 the Pope, and againft the Antichrijlian dominion ; with pre- 
 di£lions of the approaching fall of Popery. — All they faid at 
 thefe times was heard and received with reverence and awe. 
 
 In the year 1706, three or four of thefe Prophets ca.mo 
 over into EJngland, and brought their prophetic Jpirit along 
 with them ; which difcovered itfelf in the fame ways and 
 manners, by extafies and agitations, and infpirations under 
 them, as it had done in France. And they propagated the 
 like fpirit to others, fo that before Jthe 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 chil- 
 dren ; 
 
 • They were people of all ages and fexes, without diftinftion, 
 though the greateft part of them were boys and girh from fj;i 
 Of fevcn to twenty-five years of age. 
 
H "P R E 
 
 dren ; and they had delivered under infpiration, four or five 
 
 hundred proJ).hefic warnings. 
 
 The great thing i/?ey pretended by their fpirit was, to give 
 warning of the near approach of the kingdom of God, the hap- 
 py times of the church, the millennium ft ate. Their meffage 
 was, (and they were to proclaim it as heralds to the Jews, 
 and every nation under heaven, beginning firft al England,) 
 That the grzndjuhike ; the acceptable year of the Lord ; 
 the acconoplifhment of thofe numerous fcriptures concern- 
 ing the new heavens and the neiv earth ; the kingdom of the 
 Meffah ; the marriage of the Lamb ; xhz firfi refurrcSiion / 
 or the nevj Jerufakm defcending from above, were noiv 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 
 labor in the vineyard. That this miffion of his fervants 
 fhould be witneiTed to, by figns and v/onders from heaven, 
 by a deluge of judgments on the wicked univerfally through- 
 out the world, 2.s famine, pefiilence, earthquakes. Sec, That 
 the exterminating angels, {hall root out the tares, and there 
 Ihall remain upon earth only good corn. And the works 
 of men being thrown down, there fliall be but one Lord, 
 ont faith, one heart, and one voice, among mankind. They 
 declared, that all the great things they fpoke of, ivould bs 
 manifejl over the ivhole earth, ivithin the term of three years. 
 
 Thefe Prophets alfo pretended to the gift of languages ; 
 of difcerning the fecrets of the heart ; the gift of miniftra- 
 tion 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 fatisfadion they experi- 
 enced ; the fpirit of praver which was poured forth upon 
 them ; and the anfwer of their prayers by God. 
 
 Cbauncy''i JVcrks, W. 3. p> 2, 3, 4, JO, ll, 25, 28, 3I» 
 ^7i 38, 39, 
 
G 
 
 G N O . Ss 
 
 AIANITiE, 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 hypoftatical union, was fubjedl to any 
 of the infirmities of human nature. 
 
 Hijiory of Religion 3 hjqL 4. \Zee Gatanir^,} 
 
 GAZARES, a denomination which appeared about the 
 year 1 197, at Gazare, a town of Dalmatia. They held al- 
 moft the fame opinions with the Albigenfes ; but their diftin- 
 gui(hing tenet was, that no human power had a right to 
 fentence men to death for any crime whatever. 
 
 Brougbton's Hijiorical Library , I'oL I. p, 558. 
 
 GEORGIANS. [See Iberians.] 
 
 GNOSIMACHI, a name which diftlnguiOied thofe in 
 the feventh century, who were profefled enemies to the Gno- 
 fiSi i e. the ftudied knowledge, ox Jcience of Chriftianity ; 
 which they refled wholly on good works, calling it an ufe- 
 lefs labor to feek for knowledge in the fcripture. In fhort, 
 they contended for the pradice of morality in all fimplicity, 
 and blamed thofe who aimed at improving and perfeAing it 
 \>y a deeper knowledge and infight into the doctrines and 
 myftcries of religion. The Gnofimachi were the very reverfe 
 of the Gnofiics. [See Gnoftics.] 
 
 Broughton^ 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 diftinguifhed by the appellation of 
 Gnoftics, from their boafting of being able to reftore man- 
 kind to the knowledge, ym(Ji<; of the Supreme Being, which 
 had been loft in the world. This party was not confpicu- 
 
 ous 
 
85 G N O 
 
 ous for its numbers or reputation before the time of Adri- 
 ^n* It derives its origin from the Oriental philofophy. 
 The do£\rine of a foul, di{lin£t from the body, which had 
 prc-exifted in an angelic llate,and was, for fome offence com- 
 mitted in that ftate, degraded, and confined to the body as z 
 puniihment, had been the great do(5lrine of the eaftern fa- 
 g3s 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 fyflem as this is, they therefore thought to be un- 
 worthy of infinite wifdom and goodnefs. They looked up- 
 on matter as the fource of all evil, and argued in this m.an- 
 ner : There are many evils in this world, and men feem 
 impelled by a natural inftincl, to the pra(5lice of thofe things 
 which reafon condem.ns ; but that eternal Mind, from which 
 sll fpirits derive their exiftence, mud be inaccefiible to all 
 kinds of evil, and alfo of a moft perfedl and beneficent na- 
 ture. Therefore the origin of thofe evils, with which the 
 xiniverfe abounds, m.uft be fought fome where elfe than in 
 the Deity. It cannot refide in him who is all perfeflion ; 
 therefore, it muft be without him. Now there is nothing 
 without or beyond the Deity but matter ; therefore matter 
 is the centre and fource of all evil and of all vice. Having 
 taken for granted thefe principles, they proceeded further, 
 and affirmed, that matter was eternal, and derived its prefent 
 form, not from the will of the fupreme God, but from the 
 *:reating power of fome inferior intelligence, to whom the 
 world and its inhabitants owed their exiftence. As a proof 
 of their affertion, they alleged, that it was incredible the fu- 
 preme Deity, pcrfecElly good, and infinitely removed from 
 all evil, fhould either create, or modify matter, which is ef- 
 ! fentially malignant and corrupt \ or, beftow upon it in any 
 degree, the riches of his wifdom and liberality. 
 
 In 
 
 * Under the general appellation of Gnoftics, arc compre- 
 hended all thofe, who in the firft ages of Chriftianity, blended the 
 Oriental philofophy with the doftrines of the gofpeL 
 
G N O 87 
 
 In their fyftem it was generally fuppofed, that all intel- 
 ligences had only one fource, viz. the diving Mind. And 
 to help out the do£lrine concerning the origin of evil, it was 
 imagined, that though the divine Being himfelf was eflcn- 
 tially and perfedly good, thofe intelligences, or fpirits, 
 who were derived from him, and efpecially thofe who 
 were derived from them, were capable of depravation. Jt 
 was further imagined, that the derivation of thofe inferior 
 intelligent beings from the Supreme, was by a kind of ef- 
 flux or emanation, a part of the fubftance being detached 
 from the reft, but capable of being abforbed into it again.* 
 To thofe intelligences derived mediately or immediately 
 from the divine Mind, the author of this fyftem did not 
 fcruple to give the name of gods, thinking fome of them 
 capable of a power of modifying matter. 
 
 The oriental fages exped^ed the arrival of an extraojdi- 
 nary meflenger of the Moft High upon earth ; a meflen- 
 ger inverted with a divine authority ; endowed with the 
 moft eminent fan£lity and wifdom ; and peculiarly appoint- 
 ed to enlighten with the knowledge of the Supreme Being, 
 the darkened minds of miferable mortals, and to deliver them 
 from the chains of the tyrants and ufurpers of this world. 
 When therefore fomex)f thefe philofophers perceived that 
 ■Chrift and his followers wrought miracles of the moft amaz- 
 ing kind, and alfo of the moft falutary nature to mankind, 
 they were eafily induced to conneifl their fundamental doc- 
 trines with Chriftianity, by fuppofing him the great meflen- 
 ger expefted from above, to deliver men from the power of 
 
 the 
 
 • The great boafl of the Gnofiics, was their doflrine concern- 
 ing the derivation of various intelligences from the Supreme Mii^J, 
 which they thought to be done by e^nanation or effiux. 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 fuppo- 
 fed, that the apoftle Paul, when he cenfures endlefs genealogies 
 znd/alfles, has reference to the philofophy of the Gncilics. 
 
SS G N O 
 
 the malignant genii, or fplrits, to whom, according to their 
 doflrine, the world was fubje6led, and to free their fouls 
 from the dominion of corrupt matter. But though they 
 confidered him as the Supreme God, fent from the plero- 
 ma, or habitation of the everlafting Father, they deny his 
 divinity, looking upon him as inferior to the Father. They 
 rejefled his humanity, upon the fuppofition that every thing 
 concrete and corporeal is in itfelf elTentially and intrinfically 
 evil. Hence the greatcft part of the Gnoftics denied that 
 Chrifl: was clothed with a real body, or that he fuffered re- 
 ally for the fake of mankind, the pains and forrows which 
 he is faid to have endured in the facred hiftory. They main- 
 tained, that he came to mortals with no other view, than to 
 deprive the tyrants of this world of their influence upon vir- 
 tuous and heaven born fouls, and deflroying the empire of 
 thefe wicked fpirits, to teach mankind how they might 
 feparate 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 matter, rendered 
 them unfavorable to wedlock ; and led them to hold the 
 do6trine of the refurre(5lion of the body in great contempt. 
 They confidered it as a mere clog to the immortal 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 afcent of the foul to its 
 proper abode in the fuperior regions, when it was difenga- 
 ^d from its earthly encumbrance. The notion, which this 
 denomination entertained, that the malevolent genii prefi- 
 ded in nature, and that from them proceed all difeafes and 
 calamities, wars and defolations, induced them to apply 
 thcmfelves to the ftudy of magic, to weaken the powers, or 
 fufpcnd the influences of thefe malignant agents. 
 
 TheGnoftic dov5lrine conccrninc^ the creation of the world 
 by one, or more inferior beings of an evil, or at leaft of an 
 imperfed nature, led them to deny the divine authority of 
 
 the 
 
G N O ^9 
 
 the books of the Old Teftament ; and when they were chal- 
 lenged to produce authorities for their do£lrines, fome re- 
 ferred to writings of Abraham, Zoroafter, Chrift, and his 
 apoftles. Others boafted of their having drav/n their opini- 
 ons from fecret do£lrines of Chrift. Others, that they had 
 arrived to thefe degrees of wifdom by an innate vigor of 
 mind. Others, that they were inftru6led by Theudas, a 
 difciple of St. Paul, and by Matthias, one of the friends of 
 our Lord. 
 
 As the Gnoflics were philofophic and fpeculative people, 
 and affedled refinement, they did not make much account 
 of public worfhip, or ofpofitive inftitutions of any kind. 
 They are faid, not to have had any order in their churches. 
 
 As many of this denomination thought that Chrift had 
 not any real body, and therefore had not any^ proper flefli 
 and blood, it feems on this account, when they ufed to ce- 
 lebrate the Eucharift, 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 or did 
 with refpefl to baptifm, but it feems that fome of them at 
 leaft difufed it. And it is faid, that fome abftained from 
 the Eucharift, and from prayer. 
 
 The greateft part of this denomination adopted rules of 
 life, which were fullof aufterity, recommending a ftri£l and 
 rigorous abftinence, and prefcribed the moft fevere bodily 
 mortifications, from a notion, that they had a happy influ- 
 ence 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 thcmfelves 
 at liberty to indulge in any fenfuai excelTes, is not impofti- 
 i>le 5 though it is more probable, that, every tfeing of this 
 
 ziature 
 
 M 
 
 i 
 
f^A 
 
 o 
 
 nature woiilJ be greatly exaggerated by the enemies of this 
 denninination."* 
 
 The Egyptian Gnoftics are diftlnguifhed from the Afia^ 
 tic, by the following difference in their religious fyftem. 
 
 I. That befides the exigence of a Deity, they main- 
 tained that alfo of an eternal matter, endued with life and 
 motion, yet they did not acknowledge an eternal principle 
 of darknefs, or the evil principle of the Perfians. 
 
 II. They fuppofed that our blefled Saviour was a com- 
 pound of two perfons, of the man Jefus, and of Chrifl the 
 Son of (jrOD ; 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. 
 
 IIL They attributed to Chrift a real, not an imagi- 
 nary body. 
 
 IV. Their difcipline, with refpe^t to life and manners, 
 was much lefs fevcre than that of the Afiatic feft. 
 
 Both thefe branches of the Gnoftics were fubdivided intO" 
 various denominations. [See Antitacles, Afcodrutes, Bar- 
 defaniftes, Bafilidians, Bogomiles, Carpocratians, Cerdoni- 
 ans, Cerinthians, Marcofians, Ophites, Saturnians, Simoni- 
 ans, and Valentinians.] 
 
 Mo^fJ^eirn's EccUfiafiical Hijiory, ^voL 1. p. 6g. 70, IO7, 
 108, 109- 
 
 PrifJilefsEccIeftnfiical HiJioryt'voL l. />. 51,183, 185, l35.- 
 
 Hijiory of Earh Opinions , 'VoL !./>. 120. 
 
 PercivaVs Dijjertations, 
 
 GORTONI ANS, a denomination which fprang from 
 the Antinomians, and made great difturbance in New-Eng- 
 land, in the year 164.3. Samuel Gorton was the leader of 
 this denomination. He was charged with maintaining the 
 fentiments of the Antinomians, and Families. 
 
 Hut cbinjori s Hijiory , njol. \. p, 1 1 7. 
 
 GREEK-CHURCH. 
 
 • See Lardner's Works, vol. 9. In which he Ihews, that the 
 opinions of molt ancient fefts have been mifreprefcnted. 
 
GREEK-CHURCH. In the eighth century there arofe 
 a difference between the eaftern and weftern churches ; 
 which W4£ carried on with great vehemence during thje 
 ninth century. And in the eleventh century, a total repara- 
 tion took place. At that time the patriarch Michael Ceru- 
 larins, who was defirous to be treed from the Papal autho- 
 rity, publiihed an inve£live againft the Latin-church, and 
 accufed its members of maintaining various errors. Pope 
 Leo IX retorted the charge, and fent legates from Rome to 
 Conftantinople. The Greek patriarch refufed to fee them. 
 Upon which they excommunicated him and his adherents 
 publicly in the church of St. Sophia, A. D. 1054. The 
 Greek patriarch excommunicated thofe legates with all their 
 adherents and followers in a public council ; and procured 
 an order of the emperor for burning the a^: of excommu- 
 nication, which they had pronounced againft the Greeks. 
 This rupture has never been healed, and at this day a very 
 confiderable part of the world profefs the religion of the 
 Greek or Eaflern church. 
 
 The Nicene and Athanafian creeds are the fymbols of 
 faith in this church. 
 
 The principal points v/hich didinguifli the Greek-Church 
 from the Latin are as follow. 
 
 I. They maintain, that the Holy Ghoft proceeds froni 
 the Father only, and not from the Father and Son. 
 
 II. They difown the authority of the Pope, and deny 
 that the church of Rome is the true catholic church. 
 
 HI. They do not afFe£t the characler of infallibility. 
 
 IV. They utterly difallow of works of fupererogationj 
 indulgencies, and difpenfations. 
 
 V. They admit of prayers and fervices for the dead as 
 an ancient and pious cufioni. And even pray for the remif- 
 fion of theif fins. But will not allow the doclrine of piir- 
 
 gaiory^ 
 
% 
 
 92 ^ R E 
 
 gatory, or determine any thing dogmatically concerning the 
 itate of departed fouls.* 
 
 VI. Thsy do not baptize their children till they are 
 three, four, five, ten, nay. fometimes eighteen years of age. t 
 
 VI I . The chnfrn, or haptijmal imB'iony immediately fol- 
 lows the immerfion of baptifni. The pried anoints the 
 perfon baptized in the principal parts of the body, with an 
 ointment, confecrated with many curious circumftances, for 
 that purpofe, by a bifliop. This chrifm is called the unc- 
 tion with ointment ; txtreme un£lion is called the confecra- 
 tion with holy oil. This chrifm is a myflery peculiar to the 
 Greek communion, and holds the place oi confirmation in 
 the Roman. It is ftyled, 1 'he fed of the gift of the Holy Ghcjl, 
 
 VIII. They infifl: that the facrament of the Lord's fup- 
 per ought to be admlniftered in both kinds. :j: And they give 
 the facrament to children immediately after baptifm. 
 
 IX They exclude confirmation ^ matrimony ^ and cxtrem^ 
 unciio'-c 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. Con- 
 feffion and abfolution conflitute this myflery § in the Greek- 
 Church, in which penance docs fiot make a necelfary part. 
 
 XL 
 
 * The Greeks, and all the Eaftern nations in general, are of 
 opinion, that departed fouls vvill not be immediately and perfe£ily 
 happy ; and the firii paradife will be a Hate of repofc, and tbq 
 next of eternal felicity. 
 
 i They perform baptifm, by dipping the perfon three times 
 under water diflindlly, in the name of the Father, Son, and 
 
 Holy Ghofl. 
 
 X The napkin v/hich is fpread upon the holy table mufl be con- 
 fecrated by a bifljop, and have fome fmall particles of tfee relics 
 of a martyr mixed in the web, without which the Eucharifl can- 
 not be adminiflercd. 
 
 ^ The facraments are called myflcries, in the Greek-Churchy 
 
G R E 93 
 
 XI. Tliey do not pay any religious homage to the 
 Eucharid. 
 
 XII. They adminiftcr the communion to the laity, both 
 in ficknefs and health. 
 
 XIII. They do not admit of any Images in biirs-relief, 
 or embofled work ; but ufe painting and fculpnire in filver. 
 
 XIV. They permit their fecular clergy to marry once, 
 but never twice, unlefs they renounce their funiftion, and 
 become laymen.* 
 
 XV. They condemn all fourth marriages. 
 
 The invocation of faints, and tranfubflantiation 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 reft, 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 
 greateft part confills in pfalms and hymns. 
 
 Five orders of priefthood belong to the Greek-Church, 
 viz. bifhops, priefts, deacons, fubdeacons, and readers, 
 which laft, includes fingers &c. 
 
 The epifcopal order is diftinguifhed by the titles of me- 
 tropolitan, archbifhops, and bilhops. 
 
 The riches of fome of the Greek-Churches, and mona- 
 fteries, in jewels, particularly pearls, in plate, and in the 
 habits of the clergy, are very great, and reckoned not much 
 inferior to thofe in Roman Catholic countries. 
 
 For an account of the extent of the Greek, or Eaftern 
 Church, See Part II. 
 
 King's Hiftory of the Greek-Church, />. 1 1, l6, 17, 29, 131, 
 
 132. 134. 
 Milloi^s Elements ofHiftoryt C'o/. 2. ^. 206. 
 
 Father 
 
 • Their regular, or monaftic clergy arc never allovved to marry. 
 
94 HAT 
 
 Fi^ther Simon's Rtligion of the Eaftern Nations, p. 5, 6, 7> 8, 
 ^hevenot's Traruels, p. /^iz. 
 
 Broughtoti's Hiftorical Library y *vol. l.p» 145,146, 147, 
 Hijlory of Religion, No. 6. p. 251, 253. 
 
 H 
 
 ATTEMISTS, a Dutch denomination which 
 zrofe in the feventeenth century. The derive their name 
 from Pentium Van Hattem, a mini(ler in the province of 
 Zealand. He interpreted the Calviniftic doflrine concern- 
 ing ahfolute decrees^ fo as to deduce from it the fyftem of a 
 futal and uncontrollable necefflty. Having laid down this prin- 
 ciple to account for the origin of all events, he denied the 
 difference between moral good and evilt and the corruption 
 of human nature. 
 
 Hence he concluded, that mankind were under no fort 
 of obligation to corre£l their manners, to improve their 
 minds, or to endeavour after a regular obedience to the di- 
 vine laws — That the whole of religion confifted not in a^^ 
 ing but in fuffering — And that all the precepts pfjefus 
 Chrift are reducible to this fmgle one, that we bear with 
 cheerful nefs and patience the events that happen to us 
 through the divine will, and make it our conftant and only 
 ftudy to maintain a permanent tranquillity of mind. 
 
 This denomination alfo affirmed, that Chrift had not fa^ 
 tisfied the divine juftice, nor made an expiation for the fins 
 of men by his death and fufFerings, but had only fignified 
 to us, by his mediation, that there was nothing in us that 
 could offend the Deity. They maintained that this was 
 Chrift's manner of juftifying his fervants, and prefenting 
 them blaraelefs before the tribunal of God.* 
 
 They 
 
 • This opinion was peculiar to the Hattemiils, and dJUinguiihcd 
 ihcm from the Verfchorifts. 
 
HER 95 
 
 They alfo taught, That God does mf punijh men for their 
 JlnSt but by their fins. 
 
 Mofieim*! EccUJiaJiical Hijicry, 'vol. 4./). 553, 5^4., 
 
 HELSAITES, a denomination which arofe in the fecond 
 century. They denied fome parts of the Old and New Tef- 
 tament ; did not own St. Paul to be an apoftIc> ; and thought 
 it an indifferent thing, if in perfecution^ they denied the faith 
 in words. They received a certain book, which they faid 
 came down from heaven, and contained their do(fi:rine. 
 
 Athtnian Oracle, <voL 2'/. 128. 
 
 HENRICI ANS, a denomination in the twelfth century, 
 founded by Henry, a monk. He rejeded the baptifm of 
 infants, cenfured with feverity the licentious manners of the 
 clergy ; and treated the feftivals and ceremonies of the church 
 with the utmofl: contempt. 
 
 Mojheim' i Ecclefiajlical Hijiory, vol. 2. p. 4|.8. 
 
 HERACLEONITES. a branch of the Valentinians, 
 in the fecond century. They derived their name from He- 
 racleon, who maintained that the world was not the imme- 
 diate produ6lion 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 Tejiameni, maintaining that they were mere random 
 founds in the air ; and that St. John the Baptift was the 
 only true voice which directed to the Mefliah. 
 
 Broughlons Hijlorical Library, 'voL \. p. 484. 
 
 HERMOGENIANS, a denomination which arofe to- 
 wards the clofe of the fecond century ; fo denominated 
 from Hermogenes, a painter by profeilion. — He regarded 
 matter as the fountain of all evil, and could not perfuade 
 himfelf that God had created it from nothing by an al- 
 mighty a£l of his will. Therefore he maintained, that the 
 world, with whatever it contains, as alfo the fouls of men, 
 
 and 
 
96 
 
 H O 
 
 and other fpirits, were formed by the Deity from an uncre- 
 ated and eternal mafs of corrupt matter, 
 
 Mojheim's Ecchfiajlical Hijioryy <vol. l. p. igo. 
 
 HERRENHUTTERS. [See Moravians.] 
 
 HETEROUSIANS, a nanae given to one of the Arian 
 
 divifions. [Sec Arians.] 
 
 HIERACITES, a denomination in the third century ; 
 fo called from their leader Hierax, a phllofophcr and magi- 
 cian of Egypt. Hierax m.aintaincd, that the principal ob- 
 jeft of Chrift's office and miniftry, vi^as the promulgation of 
 a new laWy more fevere and perfe(?l than that of Mofes, 
 Hence he concluded, that the ufe of flefh, wine, wedlock, 
 and of other things agreeable to the outward fenfes, which 
 had been permitted under the Mofaic difpenfation, wasab- 
 abfolutely prohibited and abrogated by Chrift. He exclu- 
 ded 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 finifhed their vic- 
 torious confiicl with the body and its lufts. He maintained 
 alfo, that Mslchifedcc was the Holy Ghoft. His difciples 
 taught, that the [Vcrd^ or Son of God, was contained in 
 the Father, as a little vcfTel in a great one ; whence they 
 had the name of Metangifmonites, from the Greek word 
 ^irc(,yyiCixovo(; which lignifies contained in a veflel. 
 
 Hierax alio denied the doclrine of the refurreclion of 
 the body. 
 
 Mofrelm, ih'id ^.246, 
 
 Broughton i Hijiorical Lihrary^ 'vol. 1. /. 493. 
 
 HOMOUSI ANS, a name given to a branch of the Ari. 
 
 ans. [See Arians.] 
 
 HOPKINSIANS. So called from the Rev. Samuel 
 Hopking, D. D. paftor of the firft congregational church at 
 
 Newport } 
 
HOP 97 
 
 Newport ; who, in his fermons and tra£Vs,has made feve- 
 ral additions to the fentiments firft advanced by the cele- 
 brated Mr. Jonathan Edwards, late Prefident of New-Jer- 
 fey College.* 
 
 The following is a fummary of the diftinguifhing tenets 
 ©f this denomination, together with a few of the reafons of 
 which they make ufe to fupport their fentimenis : 
 
 I. That all true virtue, or real hoUnefsi confifts in dijtn^ 
 terejled benevolence. 
 
 The obje6l of benevolence is univerfal Being, including 
 God, and all intelligent creatures. It wifhes and feeks 
 the good of every individual, fo far as is confident with the 
 gteateft good of the whole, which is comprifed in the glory 
 of God, and the perfection and happinefs of his kingdom* 
 
 The law of God is the ftandard of all moral reftitude, or 
 holinefs.i This is reduced into love to God, and our 
 neighbour as ourfelves ; and univerfal good-will compre- 
 hendb all the love toGoD,our neighbour, and ourfelves, re- 
 quired in the divine law. And therefore mud be the whole 
 of holy obedience. Let any ferious perfon think what are 
 the particular branches of true piety ; when he has viewed 
 each one by itfelf, he will find, that difmterefted, friendly 
 afFe£l:ion is its diftinguifhing chara£leriftic. For inftance, 
 all the holinefs in pious fear, which diftinguifhes it from 
 
 N the 
 
 • This denomination fuppofe, that this eminent divine not only 
 illuftrated and confirmed the main doftrines of Calvinifm, but 
 brought the whole fyftem to a greater degree of confiftency and 
 perfeflion, than any who had gone before him. And ihey pro- 
 fefs only to purfue the fame defign of ftill further perfedling the 
 fame fyflem. 
 
 t The law rcqnires us to love Go6 with all our hearts, becaufe 
 he is the Lord, becaufe he is juft fuch a Being as he is. On 
 this account, primarily and antecedently to all other confidera^ 
 ttons, he is infinitely amiable ; and therelore, on this accountj> 
 primarily and antecedently to all other confidera(ions« he ooghg 
 (0 appear infinitely amiable in our eyes? 
 
98 HOP 
 
 the fear of the wicked, confifts in love. Again, holy grati- 
 tude is nothing but good-will toGoD and our neighbour, in 
 which we ourfelves are inchided, and correfpondent afFedion 
 excited by a view of the good-will and kindnefs of God. 
 
 Univerfal good-will alfo implies the whole of the duty 
 we owe to our neighbor. For juf^ice, truth, and faithful- 
 ncfs, are comprifed in univerfal benevolence. So are tem- 
 perance and chaftity. For, an undue indulgence of our ap- 
 petite? and paOions is contrary to benevolence, as tending 
 to hurt ourfelves or others ; and fo bppofite to the general 
 good, and the divine comnnand, in which all the crime of 
 fuch indulgence confifts. In (hort, all virtue is nothing but 
 benevolence acted out in its proper nature and perfection, or 
 love toGoD and our neighbour made perfedl in all its genu- 
 ine exercifes and expreflions. 
 
 II. That ?\\fin confifts m felfijhnefs , 
 
 By this is meant, an interefted,felfifh affeClion, by which 
 a perfon fits himfelf up as fupreme, and the only object of 
 regard ; and nothing is good or lovely, in his view^, unlefs 
 fuited to promote his own private intereft. This felf-Iove 
 is in its whole nature and every degree of it, enmity againft 
 God. // is not fubjed to the law ofGo'D'^ and is the only 
 affc(?l:ion that can oppofe it. It is the foundation of all fpi- 
 ritual blindnefs ; and therefore the fource of all the op'en 
 idolatry in the heathen world, and falfe religion under the 
 light of the gofpel. All this is agreeable to that felf-love 
 which oppofes God*s true character. Under the influence 
 of this principle, men depart from truth, it being itfelf the 
 greateft practical lie in nature, as it fets up that which is 
 comparatively nothing, above Univerfal Exiftence. 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 felfifhnefs a6led out in this particular way. 
 This is the foundation of all covetoufnefs and fenfuality ; 
 as it blinds people's eyes, contrads their hearts, and fmks 
 
 them 
 
HOP 99 
 
 them down, Co that they look upon earthly enjoymentss as 
 the greateft good. This is the fource of all falfchood, in- 
 juftice, and opprefTion, as it excites mankind by undue me- 
 thods to invade the property of others. — Self-love produces 
 all the violent paffions, envy, wrath, clamor, and evil fpea- 
 king, and every thing contrary to the divine law, is briefly 
 comprehended in this fruitful fource of all iniquity, /^//^-/ij^v. 
 
 III. That there are no promifes of regenerating grace 
 made to the doings of the unregenerate. 
 
 For as far as men adl from felf-love, they a£l from a bad 
 end. For thofe who have no true love to God, really do no 
 duty, when they attend on the externals of religion. And 
 as the unregenerate a6l from a felfifh principle, they do no- 
 thing which is commanded. Their impenitent doings are 
 wholly oppofed to repentance and converfion, therefore not 
 implied in the command, To repent, &c. So far from this, 
 they are altogether difobedience to the command.* Hence 
 it appears, that there are no promifes of falvation to the do- 
 ings of the unregenerate. 
 
 IV. That the impotency of fmners, with refpe£l to bcf 
 lieving in Chrift, is not natural but moral. 
 
 For 
 
 • The author of the Moral Difquifitions, while comparing Hop- 
 kinfian-Calvinifls, with real Calvinifls has this inference. 
 
 It is evident, that Hopkinfian fentiments are only the genuine 
 ftouriftiing and fruitful branches of the Calvinillic tree. For the 
 Hopkinfians plead that there is no duty in the adions of fmners, 
 becaufe they are totally depraved. As total depravity, therefore, 
 is the great pillar in the Calvinillic theory, there is no more dif- 
 ference between Calvinifts and Hopkinfians, than there is be- 
 tween a tree and its branches, or between firft principles and con- 
 feqaences. The broad foundation which fupports our ample fq- 
 perflru6luje,was long fincc deeply and firmly laid in the firft prin- 
 ciples of Calvinifm. To fupport our theory, we need no firft 
 principles, except thofe which Calvinifts have adopted and 
 improved againft Pelagians and Arminians. [See Spring's Mo- 
 ral Difquifitions, p. 40.] 
 
joo Ho? 
 
 i or it is a plain di£late of common fcnfe, that natural 
 impofTibility 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 confifts. That 
 the impotence of the fmner is owing to a difaffedlion of 
 heart, is ev^ident from the promifes of the gofpel. When 
 any obje£l of good is propofed and promifedto us upon afk- 
 ing, it clearly evinces that there can be no irapotency in us 
 with refpe6l to obtaining it, befide the difapprobation of 
 the will ; and that inability which confifts in difinclination, 
 never renders any thing improperly the fubjedl of precept 
 or command. 
 
 V. That in order to faith in Chrift, a fmner muft ap- 
 prove in his heart of the divine condu6l, even though God 
 fhould caft him off forever ^ which, however, neithpr implies 
 love to mifery, nor hatred ofbapptnejsy^ 
 
 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 everlafting reproach upon his government to 
 fpare us, confidered merely as in ourfelves. When this is 
 
 felt 
 
 * As a particle qf water is fmall in comparifon of a generous 
 ftream, fo the man of humility feels fmall before the great family 
 of his fellow creatures. He values his foul, but when he com- 
 pares it to the great foul of mankind, he almoft forgets and lofes 
 jfjght of it : for the governing principle of his heart is to eftimate 
 things according to their worth. When, therefore, he indulges 
 a humble comparifon with his Maker, he feels loft in the infinite 
 fulnefs and brightness 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 opportunity 
 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 
 5s loft in the duft, he looks up with pleafure towards the throne of 
 God, and rejoicc5 with all his heart in the reiflitude of the diving 
 |dminiftration. 
 
HOP lor 
 
 fe\i in our lieartg, and not till then, we fli^ll be prepared to 
 look to the free grace of God through the redemption which 
 is in Chrift, and to ex.ercife faith in his blood, who is Jet 
 forth to be a propitiation to declare God'j righteoufnejs, that 
 he might be jujiy and yet be the jujtijier of him who beliveth 
 in Jefus. 
 
 VI. That the infinitely wife and holy God has exerted 
 his omnipotent power in fuch a manner, as he purpofed 
 fhould be followed with the exiftence and entrance of moral 
 fvil in the fyftem. 
 
 For it muft be admitted on all hands, that God has a 
 perfe£l knowledge, forefight, and view of all pofTible exif- 
 tences and events. If that fyftem and fcene of operation, 
 in which moral evil fhould never have exiftence, was a61;u- 
 ^\\y preferred in the divine mind, certainly the Deity is in- 
 finitely difappointed in the iflue of his own operations. No- 
 thing can be more difhonorable to God, than to im.agine 
 that the fyftem, which is adlually formed by the divine hand, 
 and which was made for his pleafure and glory, is yet, not 
 the fruit of wife contrivance and defign. 
 
 VII. That the introdudion of y?^, 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 exiftence 
 of moral evil has undoubtedly occafioncd a more full, per- 
 fect, and glorious difcovery of the infinite perfe<51:ions of the 
 divine nature, than could otherwife have been made to the 
 view of creatures. If the extenfive manifeftations of the 
 pure and holy nature of God, and his infinite averfi- 
 on to fm, and all his inherent perfcdions, in their genuine 
 fruits and efFe6ls, is either itfelf the greateft good, or necef- 
 farily contains it ; it muft neceflarily follow, that the intro- 
 4u£lion oijin is for the greatefi good. 
 
 YIIL That repentance is befgjre faith in Chrift. 
 
 By 
 
102 HOP 
 
 By this is not intended, that repentance is before a fpecu- 
 latlve belief of the being and perfeBiom of God, and of the 
 -perjon and charader of Chrift ; but only, that true repent- 
 ance is previous to a faving faith in Chrift, in which the be- 
 liever is united to Chrift, and entitled to the benefits of his 
 mediation and atonement. That repentance is before faith 
 in this fenfe, appears from feveral confiderations. 
 
 \Ji. As repentance and faith refpec^ different objedls, fo 
 they are diftin(5l exercifes of the heart, and therefore one 
 not only may, but muft be prior to the other. 
 
 id. There may be genuine repentance of fm without 
 faith in Chrift ; but there cannot be true faith in Chrift 
 without repentance of fin : and fince repentance is necefTary 
 in order to faith in Chrift, it muft necefTarily be prior to 
 faith in Chrift. 
 
 3</. John the Baptift, Chrift, and his apoftles, taught, 
 that repentance is before faith. John cried. Repent, for the 
 hngdom of heaven is at hand ; intending, that true repentance 
 was necefTary in order to embrace the gofpel of the kingdom. 
 Chrift commanded. Repent ye, and believe the gofpel. And 
 Paul "^xtdiChtA repentance toward God, and faith toward 
 eur Lord Jefus Chrifi, 
 
 IX. That though men became fmners by Adam accord- 
 ing to a divine conftitution, yet they have, and are account- 
 able for no fms but perfonal. For, 
 
 I/?. Adam's a6l in eating the forbidden fruit was not 
 the a£l of his pofterity, therefore, they did not fm at the 
 fame time he did. 
 
 id. The fmfulnefs of that a£l could not be transferred 
 to them afterwards ; becaufe the fmfulnefs of an a6l can no 
 rr.ore be transferred from oneperfon to another, than an aft 
 
 itfclf. Therefore, 
 
 3^. Adam's acl in eating the forbidden fruit was not 
 the caufc, but only the occafion of his pofterity's being fm- 
 ners. 
 
H O 
 
 103 
 
 n^rs. God was pleafed to make a conftitution, that, if A- 
 ^am remained holy through his ftate of trial, his pofterity 
 ihould, in confequence of it, be holy too ; but if he fmned, 
 his pofterity, in confequence of it, fhould be finners too. 
 Adam finned, and now God brings his poflerity into the 
 world finners. By Adam's fin we are become finners, not 
 for it ; his fin being only the occafion^ not the cauje of our 
 committing fins, 
 
 X. That though believers are juftified through Chrift's 
 righteoufnefs, yet his righteoufnefs is not transferred to 
 them. For, 
 
 I/?. Perfonal righteoufnefs can no more be transferred 
 from one perfon to another than perfonal fin. 
 
 a^t If Chrift's perfonal righteoufnefs were transferred to 
 heUevers, they would be as perfectly holy as Chrift, and fo 
 ftand in no need of forgivenefs. But, 
 
 3^. Believers are not confcious of having Chrift's per- 
 fonal righteoufnefs, but feel and bewail much in-dwelling 
 fin and corruption. And, 
 
 4/^. The fcripture reprefents believers as receiving only 
 the benefits of Chrift's righteoufnefs in juftification, or their 
 being pardoned and accepted for Chrift's righteoufnefs fake. 
 And this is the proper fcripture notion of imputation. Jo- 
 nathan's righteoufnefs was imputed toMephibofheth, when 
 David fliewed kindnefs to him for his father Jonathan's fake. 
 
 The Hopkinfians warmly advocate the dodrine of the 
 divine decrees, the do6lrine of particular ele£lion, the 
 do6lrine of total depravity, the do6lrine of the fpecial influ- 
 ences of the fpirit of God in regeneration, the do£lrine of 
 juftification by faith alone, the final perfeverance of the 
 faints, and the confiftency between entire freedom and ab- 
 folute dependence. And therefore claim it as their juft due, 
 
 fince 
 
I04 HUT 
 
 fince the world will make diftindions, to be called Hop- 
 kinfian Calvinifts. 
 
 Hopkins on Bolinefs, p. 7, 8, 1 1> 12, 19, 26, 27, 28, 29, 
 34, 171, lg7, 202. 
 
 Edwards en the IVill, p. 234, 289. 
 
 ■ Nature of True Virtue* 
 
 Bellamy'* s True Religion Delineated, p. 1 5, 
 
 * '-Dialogues het^jceen Theron and Paulinus, ^185, 
 
 Weji's Ej/ajs on Moral Agency y p. IJQ, 177, 18 I, 
 
 * Spring's Nature cf Duty, p. 23. 
 
 Moral DiJquijfitionSi p. 40. 
 
 Manufcri^t by ike Rev. Mr, Efhmoris, 
 
 HUSSI TES, a denomination in Bohemia ; fo called from 
 John Hufs, one of their principal teachers, who, about the 
 year 141 4, embraced and defended the opinions ofWickliff. 
 [See Wickliffites.] 
 
 Brandt'' s Hijlory of the Refofm^ ^voL 2. p. iS, 
 
 HUTCHINSONI ANS. So called from the late John 
 HutchinfonKfq.who was born 1674. This laborious writer 
 was a layman of Yorkfliire, and being of a fludious turn, 
 alTifted by a proper education, he made many valuable dif- 
 coveries in the philofophy of nature, which he afterwards 
 applied to theological difquifitions, and had the pleafure 
 to find an exadl conformity between thefe two great 
 conftituents of human knowledge. 
 
 It appears to be a leading fentiment of this denomination, 
 that all our ideas of divinity are formed from the ideas in 
 nature. That nature is a flandard picfture, and fcripturc an 
 application of the feveral parts of that pi6lure,to draw out to, 
 as the great things of God, in order to reform our mental 
 conceptions.* 
 
 To 
 
 ♦This Is the point, which Mr. Henry Lee endeavours to prove 
 in his Sophron, or Nature's Charadleriftics of the Truth, In ^ 
 coorfe of meditations on the fccaes of nature, he Ihews their 
 analogy to what, he fuppofcs, arc fcriptural truths. 
 
il U T 105 
 
 To prove this point, the Hutchlnfonians allege, that tlic 
 fcriptures declare. The invifible things of God j from the for-' 
 mation of the world, are clearly feen, being undcrflood by the. 
 things which are made, even his eternal power and Godhead. 
 Rom. i. 20. The heavens miifi declare God'j 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 w^ork. 
 
 We cannot have any ideas of invifible things, till they are 
 pointed out to us by revelation. And as w^e cannot know 
 them immediately, fuch as they are in themfelves, after the 
 manner in which we know fenfible objecfls, they muft be 
 communicated to us by the mediation of fuch things as we 
 already comprehend. For this reafon the fcripture is found 
 to have a language of its own, which does not confift of 
 words, but of figns or figures taken from vifible things. la 
 confequence of which the world, which we now fee, be- 
 comes a fort of commentary on the mind of God, and ex- 
 plains the world in which we believe. 
 
 The doflrines of the chriftian faith are attefted by the 
 whole natural world. They are recorded in a language, 
 which has never been confounded \ they are written in a text, 
 which fhall never be corrupted. 
 
 The Hutchinfonians maintain, that the great myflery of 
 the Trinity is conveyed to our underflandings by ideas of 
 fenfe. And that the created fubftance of the air or heaven, 
 in its threefold agency of fire, light, and fpirit, is the enig- 
 ma of the one elTence, or one Jehovah in three pcrfons. 
 The Unity of effence is exhibited by its Unity of fubdance. 
 The Trinity of perfons, by its Trinity of conditions, fire, 
 light, and fpirit. Thus the one fubftance of the air or hea- 
 ven, in its three conditions, fhev/s the Unity in Trinity ; 
 and its three conditions, in or of one fubftance> theTrinity 
 in Unity, O 
 
 For, 
 
jo6 n V r 
 
 For, fay this denomination, if we confultthe writings of 
 the Old and New Teflament, we fhall find the perfons of 
 the Deity, reprefented under the names and chara£lers of 
 the three material agents, fire, light, and fpirit ; and their 
 a£ltons expreiTed by the actions of thefe their emblems. 
 
 The Father is called a confuming fire, and his judicial 
 proceedings are fpoken of in words, which denote the feve- 
 ral anions of fire. See Deut. iv. 24. Jehovah Is a confu' 
 mingfire. Heb. xii. 2(^. OiirQiO'D is a conjumingfiret &c. 
 
 The Son has the name of light, and his purifying adions 
 and offices are defcribed by words, which denote the a£lions 
 and offices of light. He is the true light t which Ughteth every 
 rfian that cometh into the world, John i. g. See alfo Mai. 
 iv. a. and a variety of other pafTages. 
 
 The Comforter has the name of fpirit, and his anima-* 
 ting and fuftaining offices are defcribed by words for the 
 alliens and offices of the material fpirit. His adions, in 
 -the fpiritual economy, are agreeable to his type, in the na- 
 tural economy, fuch as infpiring, impelling, driving, lead- 
 ing. [See Matt. iv. i. &c.] 
 
 The philofophic fyflem of the Hutchinfunians is derived 
 from the Hebrew fcriptures. The truth of it refls on thefe 
 fuppofitions. 
 
 I, That the Hebrew language was formed under divine 
 infpiration, either all at once, or at different times, as oc- 
 cafions required. And that the Divine Being had a view, 
 in conftru(!?fing it, to the various revelations, which he, in 
 all fucceeding times, fhould make in that language. Con- 
 fequently, that its words muR be the moft proper and de- 
 terminate to convey fuch truths, as the Deity, during the 
 Old Tefiament difpenfation, thought fit to make known to 
 the fons of men. Farther than this, that the infpircd pen- 
 men of thofe ages, at lead, were under the guidance of hea- 
 ven in the choice of words for recording what was revealed 
 to them. Therefore, that the Old Teltament, if the lan- 
 guage 
 
H U 
 
 107 
 
 guage is rightly underflood, is the moR dclerminatc, in its 
 meaning, of any othtir book under heaven. 
 
 II: That whatever is recorded in the Old Tcftament is 
 flridlly and literally true, allowing only for a few commoij 
 figures of rhetoric. I'hat nothing contrary 10 truth, is ac- 
 comodated to vulgar apprehenfions.* 
 
 In proof of this the Hutchinfonians argue in this manner. 
 
 The primary and ultimate defign of revelation is, indeed, 
 -to teach men divinity ; but in fubferviency to that, geo- 
 graphy, hiftory, and chronology areoccafionally introduced ; 
 all which are allowed to be juft and authentic. There are 
 ^Ifo innumerable references to things of nature, and de- 
 fcriptions of them. If then the former are juft, and to be 
 depended on, for the fame reafon the latter ought to be ef- 
 teemed philofophically true. Further, they think it not 
 iinworthy of God, that he fhould make it a fecondary end 
 of his revelation, to unfold the fecrets of his works ; as the 
 primary was to make known the myfteries of his nature, 
 and defigns 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 
 his works. And as our minds are often referred to natural 
 things for ideas of fpiritual truths, it is of great importance, 
 in order to conceive aright of divine matters, that our ideas 
 of the natural things referred to, be ftri£l:ly juft and true. 
 
 Mr. Hutchinfon found, that the Hebrew fcriptures had 
 fome capital words, which he thought ha4 not been iduly 
 
 * Mr. Hutchinfon raaititained, t'hat the Hebrew fcriptures no 
 where afcribe motion to the body of the fun, nor fij^edneCs to the 
 earth. That they defcribe the created fyftcm to be a plenum with- 
 out any vacuum at all ; and rejefl the afTiftance of gravitation, 
 attradion, or any fuch occuh qualities for performing the fiated 
 operations of nature, which are carried on by the mechanifm of 
 the heavens in their threefold condition of fire, light, and /pirit, 
 the material agpnts fet to work in the beginning. 
 
io8 J A C 
 
 confidercd and underftood, and which he has endeavoured 
 to prove contain, in their radical meaning, the greatelt and 
 moll comfortable truths. The cherub'wu he explains to be 
 an hieroglyphic of divine conftruflion, or a facred image to 
 dcfcribe, as far as figures could go, the humanity united to 
 Deity. And fo he treats of fcveral other words of fimilar 
 import. From all which he concluded, That the rites and 
 and ceremonies of the Jewifli difpenfation were fo many 
 delineations of Chrift, in what lie was to he, to do, and to 
 luffer, that the early Jews knew them to be types of his 
 actions and fufFerings, and by performing theni as fuch^ 
 were fo farChriftians both in faith and praflice. 
 
 Hut chin fan's Works, <voU 3./. lO, ^r. 
 
 Spearman s Inquiry, p. 260, 264, 268, 273. 
 
 Hodge'' s Eliku, p, 35. 
 
 Lee's Sopbrcji, 'vol. I. p. 31. 'vol. 3. /. 665. 
 
 y ones'' s LeSluresy p. 9, 10. 
 
 Skinner' s EcclefiaJlicalHiJlory of Scotland^ qjol. 2. p-^'J'^i^jC* 
 
 I 
 
 -i^^»^^'^^^^V€^^^^|'€#^-^'Coc-^ 
 
 ACOBITES, a denomination oiEaJlern Chrillians, 
 in the fixth, and in the beginning of the feventh century ; 
 fo denominated from yacoh Bardeus, or Zanzalust a Syrian, 
 and a difciple of Eufychcs and Dyofcarus. 
 
 His doflrines fpread in Afta and Africa to that degree, 
 that the denomination of the Eutychians were fvvallowed up 
 by that of the JacohiteSf which alfo comprehended all the 
 Monophyfites of the Eajij i. e. fuch as acknowledged but ono 
 nature, and that human in yefus Chrijiy by that taking in 
 the Armenians and Ahyfmes. They denied the three perfons 
 in the Trinity, and made the fign of the crofs with one fin- 
 ger, to intimate the onenefs of the Godhead. Before bap- 
 tifm, they applied a hot iron to the foreheads of cjiildren, 
 after they had circumcifed them, founding that pra6licc up- 
 on the words of J'shn the Bapiiji. Mat. iii. 11. He will 
 laptizc you with the Holy Gho/r and with fire. 
 
 Bat ley* s DiSl'ionary^ ^uol, 2, \^See Jacohit£sf\ 
 
 JANSENISTS, 
 
JAN 109 
 
 JANSENISTS, a denomination of Roman Catholics in 
 France, which was formed in the year 1640. They follow 
 the opinions of Janfenius, bifhop of Yprcs,from whofc wri- 
 tings the following propofitions are faid to have been 
 extradled 
 
 I. That there are divine precepts, which good men, not- 
 withftanding their defire to obferve them, are, neverthelefs, 
 abfolutely unable to obey ; nor has God given them that 
 meafure of grace, which is eflentially nccclTary to render 
 them capable of fuch obedience. 
 
 II. That no perfon, in this corrupt ftate of nature, can 
 refift the influence of divine grace, when it operates upon 
 the mind. 
 
 III. That in order to render human actions meritorious, 
 it is not requifite that they be exempt from necejjiiy, but 
 that they be free from conjlra'int, 
 
 IV. That the Semi-pelagians err greatly in maintain, 
 ing that the human will is endowed v/ith the power of ei- 
 ther receiving, or refifting the aids and influences of pre- 
 venting grace. 
 
 V. That whoever afKrms, that J ejus Chriji made ex- 
 piation, by his fufFerings and death, for the fms of all man- 
 U'ind, is a Semi-pelagian.* 
 
 This denomination werealfo diftinguifhed from many of 
 the Roman Catholics, by their maintaining that the holy 
 Scriptures and public Liturgies fhould be offered to the pe- 
 rufal of the people in their mother tongue. And they look 
 upon it as a matter of the highefl moment to perfuade all 
 Chriflians, that true piety does not confift in the perform- 
 ance of external a£ls of devotion, but in inward holinefs 
 and divine love. 
 
 Mojheitn's Eccleftafiical Hijiory, njcL 4. 373, 379. 
 
 IBERIANS, 
 
 • Pope Innocent X, at the intrcaty of the Jefuits, condepined 
 the propofitions ofjanfcnius/ 
 
no 3 £ S 
 
 I BERI ANS, a denomination oiEaflern Chriftians, which 
 derive their name from Iberia, a province of Afia, now caU 
 led Georgia : hence they are alfo called Georgians. 
 
 There tenets are faid to be the fame with thofe of tha 
 Greek-Church. [See Greek-Church.] 
 
 Father Simon^s Hijiory of the Eajl&rn Chrijiians, p. 64, $5. 
 
 JESUITS, a famous religious order in the Romifh 
 church, eftabli(hed in the year 154.9* njider the name of the 
 company of Jefus. 
 
 Ignio, or, Ignatius Loyola, a Spanifn gentleman of illuf^ 
 trious rank, was the founder of this order, which has made 
 a mod rapid and aftonifhing progrefs through the world. 
 
 The do(5lrinal points which are afcribed to the Jefuits, 
 in dirtincElion from many others of the Roman coramunion^ 
 are as follow.* 
 
 I. This order maintain, that the Pope is Infallihle-^ 
 That he is the only vifible fource of that univerfal and unli- 
 znited power which Chrift has granted to the church — . 
 That all bifhops and fubordinate rulers derive from him 
 alone the authority and jurifdi6lion with which they are in- 
 vefted ; and that he alone is the fupreme law-giver of that 
 facred community ; a law-giver whofe edicts and com- 
 mands it is, in the highefl: degree, criminal to oppofe, or 
 difobey. 
 
 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 lead knowledge of the chriftian 
 religion, or of its divine author. And confider as true 
 members of the church, open tranfgreflbrs who profefs its 
 doflrines. 
 
 IIL 
 
 • This is the rcprefentation which is given by the adverfaries 
 of thi« order. The compiler of this work had not an opportup 
 ftlty to fee any of the Jefuiu* own writings* 
 
J E S itj 
 
 III. The Jefuits maintain, that humaji nature is far from 
 being deprived of «///)^zt;fr of doing good — That the fuccour^ 
 o/'^r^rf are adminiftercd to all ?ncinkt'nd in a mta^UYC /undent 
 to lead them to eternal life and falvation — That the opera- 
 tions of grace offer no violence to the faculties ^nd powers 
 of nature, and therefore maybe rejljied — And that God 
 from all eternity has appointed everlafting rewards and pu- 
 nifhments, as the portion of men in a future world, not by 
 an ahjolute^ arbitrary, and unconditional dccTQCyhut in confe- 
 quence of that divine and unlimited prefcience by which he 
 forefaw the actions, merits, and chara^ers of every in- 
 dividual. 
 
 IV. They reprefent it as a matter of perfect indifference 
 from what motives men obey the laws of God, provided 
 thefe laws are really obeyed. And maintain, that the fer- 
 vice of thofe who obey from the fear of punifhment, is as 
 agreeable to the Deity, as thofe aflions which proceed from 
 a principle of love to him and his laws. 
 
 V. They maintain, that the facraments have in them- 
 felves an injlrumental a.nd efKcient power, by virtue of which 
 they work in the foul (independently on its previous pre- 
 paration or propenfities) a difpofition to receive the di- 
 vine grace. 
 
 VI. The Jefuits recommend a devout ignorance to fuch 
 as fubmit to their direction, and think a Chriflian fuffici- 
 cntly inftrufted, when he has learned to yield a blind and 
 unlimited obedience to the orders of the church. 
 
 The following maxims are faid to be extradled from the 
 moral writings of this order. 
 
 I. That perfons truly zuickcd, and void of the hvc of 
 God, may expeft to obtain eternal life in heaven, provided 
 that they be impreifed with a fear of the divine anger, and 
 avoid all heinous and enormous crimes, through the dread 
 of future punijhment, 
 
 ji. 
 
112 I E S 
 
 II. That thofe perfons may tranfgrefs whhfafetyt who 
 have ;}. probable reafon for tranfgrefling, i. e. any plaufible 
 argument or authority in favor of the fm they are inclined 
 to commit. 
 
 HI. That aflions intrlnjicallj evil, and direftly con^ 
 irary to the divine laiu, 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 zuicked action, 
 
 IV. That philofophicalfm'^ is of a very light and trivial 
 nature, and does not deferve the pains of hell. 
 
 V. That the tranfgrefTions committed by a perfon blin- 
 ded by the fedu(5lions of tumultuous paflions, and deftitute 
 of all fen fe and impreflion of religion, however deteflable 
 and heinous they may be in themfelves, are not imputable 
 to the tranfgreftbr before the tribunal of God ; and that 
 fuch tranfgreffions may be often as involuntary as the ac- 
 tions of a madman. 
 
 VI. That the perfon who takes an oath, or enters intb 
 a contra6t, may, to elude the force of the one and obliga- 
 tion of the other, add to the form of the words that exprefs 
 ihem certain mental additions and tacit refervations. 
 
 This entire fociety is compofed of four forts of members, 
 viz. Novices, Scholars, fpiritual and temporal Coadjutors, 
 and profeiled Members. Befide the three ordinary vows 
 of poverty, chaftity, and obedience, which are common to 
 all the monadic tribes, the profefled Members are obliged to 
 take a fourth, by which they folemnly bind themfelves to 
 go, v/ithout deliberation or delay, wherever the Pope fhall 
 think fit to fend them. They are governed by a General, 
 who has four AlTiftants. The inferiors of this order are re- 
 quired to confider their Chief as infallible ; entirely to re- 
 nounce 
 
 * By philofophical fin, the Jefuits mean, an aSilon contrary to 
 the didatfs of nature and right reafon, niuhich is dene by a perfon 
 njoho is either abfolutely ignorant of God f or does not think of hi ft 
 during the time this a^ion is committed^ 
 
ILL 113 
 
 nounce their own will in all things, and abandon themftlvcs 
 blindly to his condu6l.* 
 
 Mojheim^s Ecclefiafiical Hijloryy njol. 3.^. 465, 
 470. 'uol. 4. p. 354, 355, ^c. 
 
 Hijftory of Don Ignatius, 'vol. p. z, 1 90. 
 
 Broughton' s Hijlorical Library y <-jol. i. p. 512. 
 
 Critical Renjienjo, <vol. 55. 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 contem- 
 plation had fo intimately united them to God, they were 
 arrived to fuch a ftate of perfection, as to (land in no need 
 of good works, or the facraments of the church ; and that 
 they might commit the groffefl crimes without fin. 
 
 After the fupprellion of the llluminati in Spain, there ap- 
 peared 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 Chriftianty had yet been ac- 
 quainted with. That by this method, perfons might in a 
 ihort time arrive at the fame degrees of perfecflion and glory 
 to which the faints and the bleffed Virgin have attained, 
 and this improvement might be carried ©n till our actions 
 became divine, and our minds wholly given up to the influ- 
 ence of the Almighty. They faid further, that none of the 
 dodlors of the church knew any thing of religion ; that 
 St. Peter and St. Paul were well-meaning men, but knew 
 nothing of devotion ; that the whole church lay in darknefs 
 and unbelief; that every one was at liberty to follow the 
 fuggeftions of his confcience ; that God regarded nothing 
 
 P but 
 
 * It is enjoined upon the Jefuits, that they (hould ufe nothing, 
 nor frequent any thing, long enough to be attached to it. That 
 their beds fhould not ftand a week together in one part of their 
 cells. That even their books of prayer Ihould be frequently chan- 
 ged, left the mind become occupied by other affedions than thof« 
 with which they wifh it to be filled. 
 
114 J O A 
 
 but himfelf ; and that within ten years their dodlrine wouW 
 be received all over the world ; then there would be no 
 more occafion for priefts, monks, and other fuch religious 
 diftindions. 
 
 Broughton s Hijiorical Library, I'ol. I. p, 523, 524. 
 
 INDEPENDENTS, a denomination of Proteftants, in 
 England and Holland. They appeared in England in the 
 vear 1616. John Robinfon, a Norfolk divine, was the 
 ieader of this party. They derive their name from their 
 maintaining, that every particular congregation of Chriftians 
 has an entire and complete power of jurifdi6lion over its 
 members, to be exercifed by the Elders of each church 
 within itfelf, without being fubje£l to the authority of Bi- 
 fiops, Synods, Prejhyteries, or any ecclefiaflical alTembly com- 
 pofed of the deputies from different churches. 
 
 The Independents allege that the church of Corinth had 
 an entire judicature within itfelf. For St. Paul thus ad- 
 dreffes them, Do not ye judge them which are within ? i of 
 Cor. V. 12. So they were not dependent upon the apoftlc 
 to come to him for a fentence. 
 
 MoJheim*s Ecckftajlical HiJIoryt njoU 4. p. 526* 
 NeaVs Hiflory of the ParitantSy <voL 3. /• 1 42. 
 Goodwin's Works, <voL 4. ^. 71. 
 
 INVISIBLES, a name of diftinaion given to the difci- 
 pies of Ofiander, Flacius, Illyricus, Swenkfeld &c, becaufe 
 they denied the perpetual vifibility of the church. 
 
 Collier'* s Hijiorical Dictionary, \^See In'vijibks.'] 
 
 JOACHIMITES, a denomination which appeared about 
 the commencement of the thirteenth century ; fo called 
 from Joachim, abbot of Sora, in Calabria. 
 
 He foretold the deftruftion of the church of Rome, and 
 the promulgation of a new and more perfect gojpel in the agt 
 if the Holy Ghojl, by a fet of poor and auftere minifters, 
 whom God was to raife up, and employ for that purpofe. 
 
 For 
 
} V D 115 
 
 For he divided the world into three ages, relative to the 
 three difpenfations of religion which were to fuccced each 
 other. The two imperfea ages, viz. the age of the Old 
 Teftament, which was that of the Fath/r, and the age of the 
 New, which was under the adminiftration of tlie Son, were 
 according to his predidions now pad, and the third age, evert 
 that of the Holy GhoR, was at hand. 
 
 MoJJmni's Ecchfiajiical Hijicry, 'vsl. 5. /. 66, 
 
 ISBRANIKI, adenomination which appeared inRuflia, 
 :^bout the year 1666, and afkimed this name, which figni- 
 fies the multitude of the eleSi. But they were called by their 
 adverfaries, Rolikolfnika, or the feditious fa^iion. They 
 profeflcd a rigorous zeal for the letter of the holy fcriptures. 
 
 They maintained that there is no fubordination of rank 
 arnong the faithful ; and th^t a ^hriftian may kill himfelf 
 for the love of Chrill. 
 
 Mojheimt iliid, 'voh 4. /. 406, 
 
 JUDAIZING CHRISTIANS. The firft rife of this 
 denomination is placed under the reign of Adrian. For 
 when this emperor had, at length, razed Jerufalem, entirely 
 deftroyed its very foundations, and enafted laws of the fe- 
 vered kind ^gainft the whole body of the Jewifh people, the 
 greateft part of the Chriftians who lived in Paleftine, to pre- 
 vent their being confounded with the Jews, abandoned en- 
 tirely the Mofaic rites, and chofe a bilhop named Mark, 11 
 foreigner by nation, and an alien from the commonwealth 
 of Ifrael. Thofe, who were ftrongly attached to the Mo- 
 faic rites, feparated from their brethren, and founded at Pe- 
 ra, ;i country ofPaleftine,and in the neighbouring parts, par- 
 ticular affemblies, in which the law of Mofes maiutaincj its 
 primitive dignity, authority, and luftre. 
 
 The body of Judaizing Chriflians, which fet ChriR and 
 Mofes upon an equal foot in point of authority, were aftei 
 wards divided into two fe6ls, extremely different both in 
 
 their 
 
ji6 K r 1 
 
 their rites and in their opinions, and diftinguiflied by the 
 names of Nazarcnes and Ebionites. [See Ebionites and" 
 J^Iazarenes.] 
 
 Mojheim's Ecclefiajiical Hijlcryt^ol. l. p. 171. 
 
 :^^^;^0€15^5^^ 
 
 K, 
 
 -EITHIANS, a party which feparated from the 
 Qi^akers, in Pennfylvania, in the year 1691. They were 
 headed by the famous George Keith, from whom they de- 
 rived their name. 
 
 Thofe who perfifted in their reparation, after their lea- 
 der deferted them, praftifed kaptifmt and received the Lord's- 
 
 Supper. 
 
 This party were alfo called ^ahr-BapitJis^ becanfe they 
 retained the language, drefs, and manners of the Quakers. 
 Edvcard^s Hijhry of the American BapfiJ^s, p.^^,^6,^y, 60. 
 
 KNIPPERDOLINGS, a denomination in the i6th 
 century, fo called from Bettrand Knipperdoling, who taught, 
 that the righteous, before the day of judgment, fhall have a 
 monarchy on earth ; and the wicked be deftroyed. That 
 men are not juflified by their faith in Chrift Jefus. Th^t 
 there is no original Jin. That infants ought not to be bap- 
 tized ; and immcrfon is the only mode of baptifm. That 
 every one has authority to preach, and adminifter the facra- 
 ments. That men are not obliged to pay refpe£l to magif- 
 trates. That all things ought to be in common. And that 
 it is lawful to marry many wives. 
 
 Chevrea's HiJIory of the JVcrld, njol. 3. /. 43 7» 
 
 KTISTOLATRiE, a branch of the Monophyfites, 
 which maintained, that the body ofChrift, before his refur- 
 reflion, was corruptible. 
 
 Mofieim'j Ecclefiajlical liijiory, wal. I. /. 47 1, 472. 
 
 LABCADISTS, 
 
L A B 117 
 
 ijABBADlSTS, a denomination Avhicli arofe in the 
 feventeenth century ; fo called from their founder John 
 Labbadie, 2 native of Frrnce, a man of no mean genius, and 
 remarkable for a natural and mafculine eloquence. He 
 maintained among other things, 
 
 I. That God might, and did, on certain occafions, de- 
 ceive men. 
 
 II. That the holy fcripture was not fn flic ient to lead 
 men to falvation, without certain ip^rUcuhr illuminations and 
 revelations from the Holy Ghoft. 
 
 III. That ill reading the fcripture we ought to give lefs 
 attention to the literal fenfe of the words, than to the inward 
 fuggeftions of the fpirit : and that the efficacy of the word 
 depended upon him that preached it. 
 
 IV. That the faithful ought to have all things in 
 common. 
 
 V. That there is no fubordination, or diftindion in the 
 true church of Chrift. 
 
 VI. That Chrift was to reign a thoufand years up- 
 on earth. 
 
 VII. That the contemplative life is a ftate of grace and 
 union with God, and the very height of perfection. 
 
 VIII. That the Chriflian, whofe mind is contented and 
 calm, fees all things in God, enjoys the Deity, and is per- 
 fe6lly indifferent about every thing that pafTes in the world. 
 
 IX. That the Chriftian arrives at that happy ftate by the 
 cxercifeof a perfe6l felf-denial, by mortifying the flefli and 
 all fenfual affedlions, and by mental prayer. 
 
 Uojhem'f Eideftajinal WJiorji vol. 5. /. 63. 
 
 JLAMPETIANS 
 
11^ L A T 
 
 LAMPETIANS, a denomination in the fcventccnth 
 century, tho^ollowers of Lampetius, a Syrian monk. 
 
 He pretended that as man is born free, a Ghrifti^n, 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 fyftem he added thedo£lrines of the Arians, Car- 
 pocratians, and other denominations. [See Arians, and 
 Carpocratians.] 
 
 BroughtotCs Hijiorical Library , <voL 2, p. 31. 
 
 LATITUDINARIANS, a name which diftinguiflied 
 thofe in the feventeenth cewtury, who attempted to bring 
 Epifcppalians, Prefbyterians, and Independents into one 
 communion, by compromifmg the difference between them. 
 The chief leaders of this denomination were Hales and 
 Chillingivorthy men of diftinguifhed wifdom and piety. The 
 refpeclable names of More, Cudworth, Gale, Whltchcot, and 
 TiUotJon, add a high degree of luftre to this eminent lift. 
 
 They were zealoufly attached to the forms of ecclefiaftical 
 government and worfhip, which were effablifhed in the 
 church of England ; but they did not look upon Epifcopacy 
 as abfolutely and indifpenfably necelTary to the conflitution 
 of the Chriflian church. Hence they maintained, that 
 thofe who followed other forms of government and wor- 
 ihip, were not, on that account, to be excluded from the 
 communion, or to forfeit the title of brethren. They redu- 
 ced the fundamental dodlrines of Chriflianity to a few 
 points. 
 
 By this way of proceeding they flicwed, that neither the 
 Epifccpalians, who generally fpeaking, were Arminians, 
 nor the FrefDyterians and Independents, who as generally 
 adopted the doctrines of Calvin, had any reafon to oppofe 
 each other with fuch animofity and bitternefs ; fince the 
 fubje(^s of their debates were matters of an indifferent na* 
 
 turo 
 
u 
 
 119 
 
 ture with refpeiH: to falvalion, and might be variaufly ex- 
 plained and underftood, without any prejudice to their cicf- 
 nal intercfts. 
 
 Mopeim^s EccUjlaJiical Hijlnryy <vol ^, p. 535. 
 Burntt's Hijlory of his Oiun Times, p, i86. 
 
 LIBERTINES, a denomination which arofe in Flan- 
 ders, about the year 1525 ; the heads of this party were one 
 Copin and one Quintin of Picardy. 
 
 The doctrines they taught, are comprifed in the follow- 
 ing propofitions. 
 
 i . That the Deity was the fole operating caiife in the mind 
 «f man, and the immediate author of all human aflions. 
 
 II. That, confequently, the di{lin6lions of good and 
 evil, that had been eftablifhed with refpeft to thofe alliens, 
 were falfe and groundlefs, and that men could not,properly 
 fpeaking, commit fin. 
 
 III. That religion confided in the union of the fpirit; 
 or rational foul,with the Supreme Being. 
 
 IV. That all thofe who had attained this happy union, 
 "by fublime contemplation, and elevation of mind, were 
 then allowed to indulge, without exception or reftraint, 
 their appetites and paflions, as all their adlions were then 
 perfectly 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. 
 
 Broughtons H:J}orical library y <vol. 2. /. 543. 
 Mojheifn^s Ecckfiajlical Hijiory, n;oL 4./'. 122. 1 23. 
 
 LOLLARDS. [See Wickliffites.] 
 
 LUCIANISTS. So called from Lucianus, a difciple 
 «f Marcion. [See Marcionites and Cerdonians.] 
 
 LUCIFERIANS, 
 
120 L U T 
 
 LUCIFERIANS, a denomination in the fourth centu. 
 ry ; fo called from Lucifer, bifliop of Cagliari. They arc 
 faid to have maintained, that the foul was transfufed from 
 the parents to the children. 
 
 MoJheifn*s ibid, fvol. i. p. 314, 
 
 LUTHERANS. Thofe who follow the opinions of 
 Martin Luther, an Auguftine friar, who was born at Ifle- 
 ben, in the country of Mansfield, in the circle ofUpperSax- 
 ony, in the year 1483. He poflefled an invincible magna- 
 nimity, and an uncommon vigor and acutenefs of genius. 
 
 This denomination took its rife from the diftafte taken 
 at the indulgences which were granted in 151 7, by Pope 
 Leo X, to thofe who contributed towards finifhing St. Pe- 
 ter's church at Rome. Thofe famous indulgences admin- 
 idered remiffion of all fms, paft, prefent, and to come, how- 
 ever enormous their nature, to thofe who were rich enough 
 to purchafe them. At this Luther raifed his warning 
 voice ; and in ninety-five propofitions, maintained publicly 
 at Wittenberg, on the 30th of September, in the year 151 7, 
 expofed the doci:rine of indulgences, which led him to at^ 
 tack the aiithoiity of the Pope : and was the commence- 
 ment of that memorable revolution in the church which is 
 ilyled the Reformation. 
 
 The capital articles which Luther maintained are as fol- 
 low ; to which are added, a few of the arguments which 
 are made ufc of in their defence. 
 
 L That the holy fcriptures are the only fource whence 
 we are to draw our religious fentiments, whether they re- 
 late to faiih or practice. 
 
 For, the apoQle declares, 2 Tim. iii. 15, 16, 17, that, 
 
 The fcriptures arc able to make us wife unto falvation ; and are 
 
 profitable for do^rine, for reproofs for corrc^liony and for in" 
 
 flruBion in rigbteoufnefs. To which may be added a cloud 
 
 of divine witneiTes to the fume effc6l. Prov. i. 9. I fa. 
 
 viii. 
 
L U T in 
 
 viii. 20. Luke i. 4. John v. 39. xx. 31. i Cor. iv. 
 6, &c. 
 
 Reafon alfo confirms the fufficiency of the fcriptiires ; 
 for if the written word is allowed to be a rule in one cafe, 
 how can it be denied to be a rule in another ? For the rule 
 is but one in all, and is perfect in its nature. 
 
 II. T\\2it jujiificat ton is the efFe^l oi faith, exclufive of 
 good works, and that faith ought to produce good works, 
 purely in obedience to God, and not in order to our 
 juftification.''^ 
 
 For the do£lrine ofthegofpel attributeth all things to 
 God, and nothing to man. St. Paul in his eplftle to the 
 Galatians^ ftrenuoufly oppofedthofe who afcribed our jufti- 
 fication partly to our works. He alTcrts, that If righteouf^ 
 nefs come by the law, then Chrift is dead in vain. Gal. ii. 2r . 
 Therefore it is evident we are not juftified by the law, or by 
 our works ; but to him who believeth, fm is pardoned and 
 righteoufnefs imputed, 
 
 III. That no man is able to make fatisfailion for 
 his fms. 
 
 For our Lord exprefsly tells his difciples, when ye have 
 done all, ye are unprofitable Jervants . Luke xvii. i o, Chrift's 
 facrifice is alone fufficient to fatisfy for fin : and nothing 
 need be added to the infinite value of his merit and fuf- 
 ferings. 
 
 In confequence of thefe leading articles, Luther reje6led 
 tradition, -purgatory, penance^ auricular confeffion, majfes, In^ 
 location of faints, monajiic vows, and other dodlrines of the 
 church of Rome. 
 
 a The 
 
 ♦ Lather conftantly oppofed this dodlrine to the Romifh tenet— 
 That man, by works of his own, prayer, fading, and corporal 
 affiidtions, might merit and claim pardon. He ufed to call ihe 
 dodlrine of jaftification hy faith akne, the article of a Handing or 
 iPalling church* 
 
121 L U T 
 
 The Lutherans differ from the Calvinlfts in the follow- 
 ing points : 
 
 I . The Lutherans have bifliops, and fuperintendants for 
 the government of the church. But the ecclefiaftical gov- 
 ernment which Calvin introduced, vi^as called Prejhyterian ; 
 and does not admit of the inftitution of bifhops, or of any 
 fubordination among the clergy. 
 
 IL They differ in their notions of the facrament of the 
 Lord's fuppcr. 
 
 The Lutherans rejc£l tranfubjiantlationt but affirm that 
 the body and blood of Chrifl: are materially prefent in theyj?- 
 eramentt though in an incomprehenfible manner ; and that 
 they are really exhibited both to the w^orthy and unworthy 
 receiver. 
 
 This union of the body and blood of Chrifl, with the 
 bread after confecration, is, by the Lutherans^ called con^ 
 
 juhjiantiation. 
 
 The Calvinijis hold on the contrary, that the man ChxiQ:, 
 IS only prefent in this ordinance, by the external ligns of 
 bread and wine. 
 
 in. They differ in their doflrine of the eternal decrees 
 cfGoD refpe fling inansjalvatio.n,^ The Lutherans main- 
 tain, that the divine decrees refpefling the falvation and mi- 
 fery of men, arc founded upon a previous knowledge of 
 their fentiments and chara6lers. The Calvinijis on the 
 contrary, confider the divine decrees ^sfrce and unconditional. 
 £See Calvinifts.] 
 
 [For an account of the particulars in which Luther differ* 
 cd from Zuinglius, fee Zuinglians.] 
 
 The 
 
 • Luther, himfelfftrongly maintained the do6lrines of grace, 
 original fin, and predcftination. Hence they have been called, 
 the do£lrines of the reformation. But as the Lutherans after- 
 wards abandoned them, they are now generally known hy the 
 name of Qalviniilic do^rinest 
 
MAC 123 
 
 The Lutherans are generally divided into the moderate 
 and the rigid. The moderate Lutherans are thofe who fub- 
 mitted to the Interhu* publiflied 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 Flacius was 
 the head of this party. 
 
 To thefe are added another divifion called Luthero-Zuin- 
 glians, becaufe l:hey held fome qf Luther's tenets, and fome 
 of Zuinglius's. 
 
 The Lutherans are alio fubdivided into a variety of de- 
 nominations. [See Amfdorfians, Calixtins, Flacians, Ofi- 
 ^ndriatis, Synergifls, and Ubiquitarjans.] 
 
 For an account of the extent of the Lutherans ^ fee Part IL 
 Luther on Galatians, p» 142, 144. 
 Hijhry of Popery, <vol. i, /. 226. 
 Mo/heini's Ecctefiajiical Hijioryy n)ol\ 3. ^. 33 1, "jol. 
 
 4. p. 108, 109. 
 Robert/on s Hijlory 0/ Charles V. n)oL 2. p. 42. 
 .Broughton^s Hijiorical Library, 'vol. 2. p. 33, 36. 
 Hijiory of Religion, Number 13. />. 121, I28. 
 Chriflian Magazine t <voL I. p. 4. 6. 
 Priefiley^ Corruption of Chrifiianity , <uoU \, p. 320. 
 
 i.>4^^^^^>#W<l€i8^-a^-^'«p-- 
 
 M, 
 
 .ACEDONIANS, a denomination which arofc 
 ia the fourth century ; fo called from Macedonius, biihop 
 of Conftantinople. He confidered the Holy Ghoft as a di- 
 
 vine 
 
 • This was a name given to a confeffion of faith,enjoined upon 
 the Proteftants after the death oi Luther, by the emperor Char la 
 the Vth. It was fo called, becaufe it was only to take place in 
 the Interim, till a general council fhould decide all the poinis ia 
 ^uefticn between the Catholics and Protcftants* 
 
124- MAN 
 
 vine energy dlflufed throughout the univcrfe, and not as a 
 diftin6l perfon proceeding from the Father and the Son. 
 Mojheim's EccleJiaJiUal Hijiory, 'vol, i, p. 346. 
 
 M A.N 1 C HE ANS, a denomination founded by one Manes 
 or Manicheus, in the third century, and fettled in many pro- 
 vinces. He was a Perfian by birth, educated among the 
 PvTagi, and himfelf one of the number, before he embraced 
 Chriflianity. His genius was vigorous and fublime, but 
 redundant and ungoverned. He attempted a coalition of 
 the do£lrine of the Magi with the Chriftiari fyftem, or ra-> 
 ther the explication of the one by the other. And in order 
 to fucceed in the enterprife, affirmed that Chrifl; had left 
 the doctrine of falvaiion imperfedl and unfinifhed ; and that 
 he was the comforter whom the departing Saviour had pro- 
 mifed to his difciples to lead them into all truth — The 
 principles of Manes are comprehended in the following 
 furamary. 
 
 That there are two principles, from which all things pro- 
 ceed. The one, a mo^ pure andjuhtle matter y called Light / 
 and the other a grofs and corrupt juhfianccy called Darknefs^ 
 Each of thefe are fubje«5l to the dominion of a fuperintend- 
 ing Beingy whofe exiftence is from all eternity. The Be-^ 
 ing who prefides over the Lights is called God \ he that 
 rules the land of Darkvefs, bears the title of Hyk, or Demon, 
 The Ruler of the Light is fupremely happy, and in confe- 
 quence thereof benevolent and good. The Prince of Dark- 
 nefs is unhappy in himfelf, and defiring to render others 
 partakers of his mifery, is evil and malignant. Thefe two 
 beings have produced an immenfe multitude of creatures, 
 refcmbling themfelves, and diftributed them through their 
 rcfpedlive provinces. 
 
 The Prince of Darknefs knew not for a long ferics of 
 ages, that Light exided in the univerfe , and no fooner per- 
 ceived it by means of a war kindled in his dominions, than 
 he bent his endeavours towards the fubjcdting of it to his em- 
 pire. 
 
M AN 125 
 
 pire. lie Ruler of ike Light oppofed to his efforts an ar- 
 my, commanded by thcfrji mariy but not with the higheft 
 fuccefs ; for the Generals of the Prificc of Darknefs, fcized 
 upon a confiderable portion of the celcftial elements, and 
 of the light itfelf, and mingled iheni in the mafs of corrupt 
 matter. The fecond General of the Ruler of the Lights 
 whofe name was the Living Spirit^ made war with more 
 fuccefs againfl: the Prince oi Darknefs, but could not en- 
 tirely difengage the pure particles of the celeftial matter, 
 from the corrupt rnafs through which they had been difper- 
 /ed. The Prince of Darknefs, after his defeat, produced the 
 firft parents of the human race. The beings engendered 
 from this original ftock, confiil of a body formed out of the 
 corrupt matter of the kingdom of Darknefs, and of two 
 fouls, one of which hfenfitive and lufful, and owes its ex- 
 iftence to the evil principle ; the other rational znA immortal ^ 
 a particle of that divine Light which was carried away by 
 the army of Darknefs^ and immerfed into the mafs of ma- 
 lignant matter. 
 
 Mankind being thus formed by the Prince of Darknefs, 
 and thofe minds that were the produ(51:ions of the eternal 
 Light, being united to their mortal bodies, God created 
 the earth out of the corrupt mafs of matter, by that livifig 
 Spirit who had vanquifhed the Prince of Darknefs. The 
 defign of this creation was to furnifh a dwelling for the hu- 
 man race ; to deliver by degrees the captive fouls from their 
 corporeal prifons ; and to extraft the celeftial elements 
 from the grofs fubftance in which they were involved. In 
 order to carry this defign into execution, God produced 
 two Beings of eminent dignity from his own fubftance, 
 which were to lend their aufpicious fuccours to imprifoned 
 fouls. One of thefe fublime entities was Chrift, and the 
 other the Holy Ghoft. Chrift is that glorious intelligence 
 which the Perfians called Mythras ; he is a moft fplendid 
 fubftance, confifting of the brightnefs of the eternal Light ; 
 fubfifting in and by himfelf j endowed with life \ enriched 
 
 with 
 
126 MAN 
 
 with infinite wifdom ; and his refidence is in the fun. The 
 Holy Ghoft is alfo a luminous animated body, difFufed 
 through every part of the atmofphere, which furrounds this 
 terreftrial globe. This genial prindpal warms and illumi- 
 nates the minds of men, renders alfo the earth fruitful, and 
 draws forth gradually from its bofom,the latent particles oC 
 celeflial fire, v/hich it wafts up on high to their primi- 
 tive ftation. 
 
 After that the Supreme Being had, for a long time, ad- 
 monifhed and exhorted the captive fouls, by the miniftry of 
 the angels and holy men raifed up and appointed for that 
 purpofe, he ordered Chrift to leave the folar regions, and 
 to defccnd upon earth, in order to accelerate the return of 
 fhofe imprifoned fpirits to their celeftial country. In obe- 
 dience to this divine command, Ghrift appeared among the 
 Jews, clothed with the fhadowy form of a human body, and 
 Kot with the real fubftance. During his miniftry, he taught 
 mortals how to difengage the rational fouls from the cor- 
 rupt body, to conquer the violence of malignant matter ; 
 and he demonftrated his divine miflion by ftupendous mira- 
 cles. On the other hand, the Prince of Darknefs ufed every 
 method to inflame the Jews againft this divine meflenger, 
 and incited them at length to put him to death upon an ig-- 
 nominious crofs ; which punifhment, however, he fuffered 
 not in leality, but only in appearance, and in the opinion 
 of men. When Chrift had fulfilled the purpofes of hiq 
 miflion, he returned to his throne in the fun, and appointed 
 a certain number of chofen apoftles to propagate througl^ 
 the world, the religion he had taught during the courfe of 
 his miniftry. 
 
 But before his departure, he promifed, that at a certain 
 period iji time, he would fend an apoftle fuperior to all 
 others in eminence and dignity, whom he called the Para- 
 clete, or Comforter^ who fhould add many things to the pre-^ 
 .cepts he had delivered, and difpel all the errors under which 
 his fervants laboured with refpc(5l to divine things. This 
 
MAN 
 
 12.7 
 
 Comforter, thus exprefsly promlfed by Chrlft', is Manes the 
 Perfian, who, by the order of the Moft High, declared to 
 mortals the whole do61:rine 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 worfliip of the God of the Jews, who 
 is the Prince oi Darknefs , obey the laws delivered by Chrifl:, 
 as they are enlarged and illuftrated by the Cwifortery Manes, 
 and combat with perfevcring fortitude, the lufts and appe- 
 tites of a corrupt nature, derive from this faith and obedi- 
 ence the ineftimable advantage of being gradually purifie(i 
 from the contagion of matter. The total purification of 
 fouls cannot indeed be accompliflied during this mortal life. 
 Hence it is, that the fouls of men, after death, muft pafs^ 
 through two ftates more of probation and trial, hy water 
 Sindjire, before they can afcend to the regions of Light. 
 They mount therefore firft into the moon, which confifts 
 of benign and falutary water ; whence, after a luftration of 
 fifteen days, they proceed to the fun, whofe purifying Jire 
 removes entirely all their corruption, and effaces all their 
 ftains. The bodies, compofed of malignant matter, which 
 they have left behind them, return to their fird ftate, and 
 enter into their original mafs. 
 
 On the other hand, thofe fouls who have negle£led the 
 falutary work of their purification, pafs, after death, into 
 the bodies of animals or other natures, where they remain 
 until they have expiated their guilt and accomplifhed their 
 falvation. 
 
 Some, on account of their peculiar obftinacy and per- 
 vcrfenefs, pafs through a feverer courfe of trial, being deliv- 
 ered over, for a certain time, to the pov/er of malignant ae- 
 rial fpirits, who torment them in various ways. When 
 the greateft part of the captive fouls are reflored to liberty, 
 and to the regions of light, then a devouring fire fhall break 
 
 forth. 
 
I2S MAN 
 
 forth, at the divine command, from the caverns in which 
 it is at prefent confined, and fhall deftroy the frame of the 
 world. After this tremendous event, the Prince and Pgw- 
 \trs ot Darhiejs ihall be forced to return to their primitive 
 feats of anguifh and mifery, in which they fhall dwell for- 
 ever. For to prevent their ever renewing this war in the 
 regions oi Light, God fhall furround the manfions of Dark- 
 fiefs with an invincible guard, compofed of thofe fouls who 
 have not finifhed their purifications, who fet in array like a 
 military band, fhall furround thofe gloomy feats of wo,and 
 hinder any of their wretched inhabitants from coming forth 
 again to the Light^^ 
 
 To fupport their fundamental do£lrinc of two principles, 
 the Manicheans argue in this manner. If we depend only 
 on one almighty caufe, infinitely good and infinitely free ^ who 
 difpofes univerfally of all beings, according to the pleafure 
 of his will, we cannot account for the exiftence of natural 
 and moral evil. If the author of our being is fupremely 
 good, he will take continual pleafure in promoting the hap- 
 pinefsofhis creatures, and preventing every thing which 
 can diminifh or difturb their felicity. We cannot therefore 
 explain the evils which we experience but by the hypothefis 
 of two principles ; for it is impoffible 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 vicious, 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 
 principle for his power to perfevere in innocence ; but his 
 power to deviate from virtue owed its rife to an evil princi'- 
 
 pie, 
 
 • The punifhments, which God inflifls on human fouls, are 
 corredive, and will produce reformation fooner or later. Yet 
 thofe who are found in a flate of impcrfedlion at the laft day, 
 muft be doomed to this fituation, which, they confider rather as 
 a depravation of fupcrior happinefs and glory, than as aftual 
 laifery. 
 
MAN t29 
 
 pie. Hence it is evident there arc two contrary principles ; 
 the one the fource of good, the other the fountain of all mi- 
 fery and vice.* 
 
 Manes commanded his followers to mortify and macerate 
 the body, which he looked upon as cJJ'entially corrupt ; to de- 
 prive it of all thofe objects which could contribute either to 
 its convenience or delight ; to extirpate all thofe defircs 
 which lead to the purfuit of external obje6ts ; and to dived 
 themfelves of all the paffions and inftinds of nature. But 
 he did not impofe this fevere manner of living, without 
 diftin£lion, upon his adherents. He divided his difciples 
 into two clafTes ; one of which comprehended the perfedl 
 Chriftians,under the name of the Eled ; the other, the im- 
 perfe£l and feeble, under the title of Hearers. The EIe(^ 
 were obliged to an entire abftinence from flefh, eggs, milk, 
 fi(h,wine, all intoxicating drink, wedlock, and all amorous 
 gratifications ; and to live in a ftate of the fliarpeft penury, 
 nourifhing their emaciated bodies with bread, herbs, pulfe, 
 and melons. The difcipline appointed for the Hearers was 
 of a milder nature. They were allowed to poffefs houfes, 
 lands, and wealth, to feed upon flefh, and to enter into the 
 bonds of conjugal tendernefs. But this liberty v.as granted 
 them with many limitations, and under the ftri£lell condi- 
 tions of moderation and temperance. 
 
 The General Aflembly of the Manicheans was headed 
 by a Prefident, who reprefented Jcfus Chrill:. There were 
 joined to him twelve rulers, or majlersy who were defigned 
 to reprefent the twelve apojlles ; and thefe were followed by 
 feventy-two bi/hopSy the images of One feventy-two difciples of 
 Qur Lord. Thefe bifhops had prejbyters and deacons under 
 
 R them ; 
 
 • To remove the ftrongeft obftacles to this fyftem. Manes re- 
 je£led the Old Teftament, the four Gofpels, and the Ads of the 
 apoflles, and faid that the Epiftles of St. Paul were falfified in a 
 variety of places. He wrote a gafpel which he pretended wss 
 dilated to him by God himfelfj and difiinguifhed it by the nam© 
 0/ Erteng, 
 
130 
 
 ^I A R 
 
 them ; and all the members of thefe religious orders were 
 chofcn out of the clafs of theElefl. 
 
 The Manicheans obferved the Lord's day, but fafted 
 upon it. They likevvife celebrated Eafter ; and had a re- 
 gular church difcipiine and cenfures. They read the fcrip- 
 tures — they baptized even infants in the name of the Fa- 
 ther,Son,and Holy Ghoft, and partook of the Lord's fupper. 
 
 The doiftriwe of Manes differs from the Gnoftics in this 
 refpe£l. Inftead of fuppofing evil to have originated ulti- 
 mately 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 afluated by a foul, or fomething of 
 the nature of intelligence. 
 
 Mojheim^s Ecdejiajitcal Hijioryt 'voL i. /, 239, 245* 
 Bayle*s Hijiorical Di^ionary, 'vol. 4. /. 2487,2489* 
 Priejiley's Ecchftajiical Hiftory, W. I./. 518. 
 J or tin's Remarks y njoL 2. p. 263. 
 
 MARCEL LI ANS, a denomination in the fourth centu- 
 ry ; fo called from Marcellus, who held the fentiments of 
 the Sabellians. [See Sabellians.] 
 
 Bay ley *i Dictionary* [ See Marcellani/m. ] 
 
 MARCIONITES, a denomination in the fecond cen- 
 tury ; fo called from Marcion, fucceflbr of Cerdo, who 
 made feveral additions to his do(5lrines. 
 
 He taught men to believe in another God, fupcrlor to^ 
 the Creator, wlio was the fupreme God, the Father, invi- 
 fible, inacceffible, and perfe6lly good. The Creator, the 
 God of the Jews, made this lower and vifible world. The 
 fupreme God, the Father, had alfo a world of his making ; 
 but better than this, immaterial and invifible. For he fup- 
 pofcd, if a good God had made this world, there would have 
 been neither fin, nor mifery 5 but all men would have been 
 
 holy 
 
M A R 
 
 1-3^ 
 
 holy and haf>py. lie taught, that Jcfus was the Son of the 
 goodGoD,who took the exterior form of a man, and without 
 being born, or gradually growing up, to the full flature of a 
 man, he ihewed himfelf at once in Galilee, as a man grown. 
 He alfo fuppofcd, that, at the firfl moment of his appear- 
 ance in tke world, he was completely fitted to enter on his 
 great work ; and, that he immediately aflTumcd the charac- 
 ter of a Saviour. According to the cio<firine of this deno- 
 mination, Chrift had the appearance of a human body, 
 though not the reality. They founded this opinion on an- 
 gels appearing under the Old Teftament, in bodily (liapes, 
 and converling with men : And on Phil. ii. 6, 7, 8. bccaufc 
 they obferve, the Apoflle hys^ Being in the form c/God, he 
 emptied himfelf, and took theform ofafervant, the appear- 
 ance, not the reality. Marcion acknowledged, that the 
 prophets of the Creator had promifeda Saviour to the Jew- 
 ifli nation, who fhould deliver them out of the hands of 
 their enemies, and reftorq them to freedom. But pretended 
 that this deliverer was not the Son of God, and that the 
 oracles of the Old Teilament did not agree to Jefus Chrifl. 
 Jience he believed that there are two Chrifl^ ; one who 
 appeared in the time of Tiberius, for the falvation of all 
 nations ; another, the reilorer of the Jewifh ftate, 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 rejefled the Old Teftament, as pro- 
 ceeding from the Creator, who was, in his eftimation, \ old 
 of goodnefs. He received but eleven books of the Ncu- 
 Teftament, and of the Gofpels, only that of Luke, and that 
 with many alterations : and he rcje6led all the parts of the 
 New Teftament, which contain (^notations from the Old. 
 
 The 
 
13^ M A R 
 
 The manners of this denomination were virtuous, antl 
 
 tliey had many martyrs. 
 
 Lardmr's Wgrk;, 'vol g. p. 369, 370, 375, 379, 38 1. 
 339* 39^*553- 
 
 MARCOSIANS, a branch ofGnoaics, in the fecond 
 century. Their leaders were Marc and Colobarfus. 
 
 They taught, that the fupreme God did not confift of a 
 Trinity, but a Qiiaternity, to wit, the Ineffable, Silence, 
 the Father, and Truth. Thev held two principles, denied 
 the reality of Chrift's fufferings, and the refurredion of the 
 body. Their dodrine concerning the iEons was the fame 
 with the Valentinians. [See Valentinians.] 
 
 Marc maintained that (he plemtud^ 3.nd perfet^ion of truth 
 refided in the Greek alphabet ; and alleged thai as the rea- 
 fon, why Jefus Chrift was called the Jlpha and Omega. 
 Mojheim's Ecclefiafiical Hifioryy 'vol \. p, 188. 
 Broughtoii's Hijiorical Library, ^vol. 2, />. 48, 
 
 MARONITES, certain Eaftern Chriftians, who inha- 
 bit near Mount Libanus, in Syria. The name is derived 
 either from a town in the country called Maronia, or from 
 St. Maron,who built a monaftery theye in the fifth century. 
 
 This denomination retained the opinions of the Mono- 
 thelites until the twelfth century, when abandoning and re- 
 nouncing the doclrine of one will in Chrift, they were re- 
 admitted in the year 11 82, to the communion of the Ro- 
 ir.an-Church. 
 
 As to the particular tenets of the Maronites, before their 
 reconciliation to the church of Rome, they obferved fatur- 
 «iay as well as the fabbath. They held, that all fouls were 
 created tegether ; and that thofe of good men do not enter 
 into heaven, till alter the refurre£tion. They added other 
 opinions, which were fimilar to thofe of the Greek-Church- 
 r^ee Greek-Church.] 
 
 Broughfon''s H.Ji or ical Library » n3ol. 2. /. 5 1. 
 ^ Sim's EccUfiaJlical Hijioryy <voh 2. p» 37. 
 
 MASSALIANS, 
 
MAT 133 
 
 MASSALIANS, a denomination which arofe in the 
 fourth century. They derived their name from a Hebrew- 
 word fignifying/JAv/^rr, it being their dillinguiihing tenet, 
 that a man is to pray without ccaftng, in the literal fenfc of 
 the words. 
 
 Hereupon they (liunned not only the fociety of other 
 men, but renounced all the exterior part of religion, the 
 ufage of the facraments and the fafts ; dwelt with their 
 wives and children in the woods and forelt?, that they might 
 wait folely and continually on prayer. They imagined, 
 that two fouls rcfided in man, the one good, the other evil. 
 And taught, that it was impofiible to expel the evil demon 
 by any other means than by conftant prayer, and finging of 
 hymns. And that, when this malignant fpirit was cad 
 out, the pure mind returned to God, and was again united 
 to the divine eflence, whence it had been feparated. Thev 
 boafted of having perpetual revelations and vifions, and thefe 
 they expetfted particularly in the night. They added ma- 
 ny opinions which bear a manifeft refemblance to the Ma- 
 nichean fyftem, and are derived from the fame fource, even 
 from the tenets of the Oriental phihfophy. The authors of 
 this denomination were certain monks of Mefopotamia. 
 
 Mojheim's Ecclejtafitcal Hijiory, 'vol, \. p. 350, 351. 
 
 Fcrmey^s Ecclejiajlical Hijloryy 'vol. i. p. 82. 
 
 Hijltry of Religion f vol. 4. [6^^^ Ma^alians.'^^ 
 
 Bay]ey' s Dictionary y'vol, 2. [See MaJ/alians^] 
 
 MATERIALISTS, or PHYSICAL NECESSARI- 
 ANS, the followers of the celebrated Dr. Jojcph PrieJlUy, 
 A fhort view of the diftinguifhing articles in his fyftem, and 
 a few of the arguments, which he ufes in defence of his 
 fentiments, are imperfe6lly delineated in the following 
 fummary.* 
 
 I. That man is no more than what we now fee of him ; 
 
 his 
 
 • The candid reader will perceive the extreme difficulty of 
 abridging arguments on nicjaphyfical fubje^s,' 
 
134 ^' TAT 
 
 his being commences at the time of his conception, or per- 
 haps at an earlier period. The corporeal and mental facul- 
 ties, inhering in the fame fubftance, grow, ripen, and de« 
 cay together ; and whenever the fyftem is diffolved, it con- 
 tinues in a ftate of dilToIution, till it fhall pleafe that al- 
 mighty Being who called it into exigence, to reftore it te 
 life again. t 
 
 For, if the mental principle was, in its own nature, im* 
 material and ivunortaU all its peculiar faculies would be fo 
 too \ whereas, we fee t,hat every faculty of the mind, with- 
 out exception, is liable to be impaired, and even to become 
 wholly extin6l before death. Since therefore, all the fa- 
 culties of the mind, feparately taken, appear to be mortal, 
 the fubftance, or principle, in which they exifl, muft be pro- 
 nounced mortal too. Thus we might conclude, that the 
 body was mortal, from obferving, that all the feparate fen- 
 fes and limbs were liable to decay and perifh. 
 
 This fyftem gives a real value to the doctrine of a rejur- 
 region from the dead ; which is peculiar to revelation ; on 
 which alonp the facred writers build all our hope of future 
 Jlfe ; and it explains the uniform language of the fcriptures, 
 which fpeak of one day of judgment for all mankind, and 
 
 reprefenj: 
 
 f Dr. Priejiley confider.s man as a being, confifting of what is 
 called matter difpofed 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 rcfurrcftion they will be re-arranged in the fame^ 
 or in a fiir.ilar manner as before, and confequently the powers of 
 percepiion and thought will be reftored. Death, with its con- 
 comitant putretaftion and difperfion of parts, is only a decompo- 
 fuion. What is decompofed, may be recompofed by the Being 
 who firfl coqfipofed it : fo that, in the mofl proper fenfe of the 
 word, the fame body, which dies, (hall rife again ; not with 
 every thing adventitious and extraneous, as what we receive by 
 nutrition, but with the {d.mc JIamina, or thofe particles, which 
 really belonged to the germ of the organical body, Thefe will 
 be Qjlleded and revivified at the refurre^tion, 
 
MAT T35 
 
 raprefent all the rewards of virtue, and all the punifhments 
 of vice, as taking place at that awful day, and not before. 
 In the fcriptures, the heathens are reprefented to be with- 
 without hope, and all mankind as perifhing at death , i f there 
 be no rejur region of the dead. 
 
 The Apoftle Paul aflerts, in i of Cor. xv. i6, that, If 
 the dead rife not^ then is not Chriji raifed ; and ifChrift be net 
 raifed, your faith is vain, ye are yet in your fins. Then they 
 alfo who are fallen afleep in Chrifi, are periled. And again, 
 ver. 32. If the dead rife noty let us eat and drink., for to-tnor* 
 row we die. In the whole difcourfe, he does not even men- 
 tion the dodlrine of happinefs or mifery without the body. 
 
 If we fearch the fcriptures for paflages expreflive of the 
 Hate oi man at death, we find fuch declarations, as exprefsly 
 exclude any trace Oiifenfe^ thought, or enjoyment. See Pfalm 
 vi. 5. Job xiv. 7, &c. 
 
 II. That there is fome fixed law of nature refpefling 
 the willy as well as the other powers of the mind, and every 
 thing elfe in the conftitution of nature ; and confequently, 
 that it is never determined without fome real or apparent 
 caufe, foreign to itfelf, i. e. without fome motive of choice ; 
 or, that niotives influence us in fome definite and invariable 
 manner ; fo that every volition, or choice, is conftantly re- 
 gulated and determined by what precedes it. And this con- 
 ftant determination of mind, according to the motives pre- 
 fented to it, is what is meant by its neceffary determination* 
 
 This 
 
 • The term <voluntaryy is not oppofed to tiecejfary, bot cnlyto 
 involuntary, and nothing can be oppofed to neceffary^ but contin^ 
 gent. For a njoluniarv motion may be regulated by certain rules^ 
 as much as a mechanical one ; and if it be regulated by any cer- 
 tain rules, or laws, it is as neceffary as any mechanical motion 
 whatever. 
 
 To fuppofe the mod perfeflly ^voluntary choice to be made 
 IvUhout regard to jhc laws of nature, fo that with the fame incli- 
 nation. 
 
136 MA T 
 
 This being admitted to be fa£l, there will be a neeefTary 
 connexion between all things pad, prefent, and to come, 
 in the way of proper caufe and effect y as much in the intel- 
 lecfcual as in tiie natural world ; fo that according to the ef> 
 tabiiflied laws of nature, no event could have been other- 
 wife than it has been, isy or is to he^ and therefore, all things 
 pad, prefent, and to come, are precifely what the Author 
 of nature really intended them to be, and has made provi- 
 fion for. 
 
 To eftablifh this conclufion, nothing is necefTary, but 
 that, throughout all nature, the fame confequences (hould 
 invariably refult from the fame circumftances. For if this 
 is admitted, it will neceffarily follow, that at the commence- 
 ment of any fyftem, fmce the feveral parts of it and their 
 refpedlivc lituations were appointed by the Deity, the firil 
 change would take place according to a certain rule^ eftab- 
 lifhed by himfelf, the refult of which would be a ncwfttu- 
 ation ; after which, the fame laws continuing, another 
 change would fucceed, according to the fame rules, and fo 
 on forever \ every new fituation invariably leading to ano- 
 ther, and every event, from the commencement to the ter- 
 minaiion of the fyftem, being ftriftly conne«5^ed ; fo that, 
 unlefs the fundamental laws of the fyftem were changed, it 
 would be inn.pofliblc that any event fhould have been other- 
 wife than it was. 
 
 In all thefe cafes, the circumftances preceding any change, 
 are called the caiijes of that change \ and fmce a determi- 
 nate 
 
 nation, 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 impoffible, as that 
 an involuntary or mechanical motion fhould depend upon no cer- 
 tain laws or rule, or that any other efFed, fhould 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 conflrained to con- 
 clude, that the caufe in the one a^s as neceffarily ,as in the oihcr^ 
 
M 
 
 137 
 
 nate event, or cffeS conftantly follows certain circumflan- 
 ces, or caufeSf the connexion between caufe and cffe^ is con- 
 cluded to be invariahlc aad therefore necejfary. 
 
 It is univerfally acknowledged, that there can be no ef- 
 fect without an adequate cauje. This is even the founda- 
 tion on which the only proper argument for the being of a 
 God reils. And the NecefTarian aiTerts, that if, in any given 
 ftate of mind, with refpe£l both to difpoptlons and motives^ 
 two different determinations, or volitions be pofTible, it can 
 be on no other principle, than that one of them fhould come 
 under the defcription of an effe^ without a caujcy juft 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 
 adequate caufe, any thing elfe, the mind itfelf, or the whole 
 univerfe, might likewife exift without an adequate caufe. 
 
 This fcheme of philofophical necefjityy implies a chain of 
 caufes and effeSls^ eftabliflied by infinite wifdom, and termi- 
 nating in the greatefl: 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 infe- 
 parable from it.* 
 
 Vice is produdive, not of good, but of evil to us, both 
 here and hereafter ; though good may refult from it to the 
 whole fyftem. And according to the fixed laws of.aature, 
 our prefent and future happinefs neccjfarily depend on our 
 cultivating good difpofitions.^ 
 
 S Our 
 
 * Dr, Priejiley fays, the doftrine of necejjtty contains all that the 
 heart of man can wi(h. It leads us to confider ourfelves, and 
 every thing elfe, as at the uncontrolled difpofal of the greateft 
 and beft of Beings ; that, ftridlly fpeaking, nothing does, or can 
 go wrong ; and that all retrogade motions in the moral, as well 
 as in the natural world, are only apparent, not real. 
 
 f By oar being liable to puniftiment for our a^lions and ac- 
 countable for ihem, is meatxt, that it is wife and good in the Su- 
 preme 
 
t3$ M A T 
 
 Our learned Author diftlnguifhes this khcmc of phi lofj^ 
 phical ncccjjhy from the Calviniftic do6lrine oi pndejiination, 
 in the following particulars. 
 
 I. No NeceJJ'anan fuppofes that any of the human race 
 will fufFer eternally ; but that future punifliments will an- 
 fwer the fame purpofe as temporal ones are found to do, all 
 of which tend to good, and are evidently admitted for that 
 purpofe. 
 
 Upon the do£lrlne of neccjjify alfo, the mofl Indifferent 
 actions of men are equally neceifary with the moft impor- 
 tant ; fmce every volition, like any other effeSf, muft have 
 an adequate caujct depending upon the previous ftate of the 
 mind, and the influence to which it is expofcd. 
 
 II. The Necejfarian believes that his own difpofitions 
 and adions are the neceffary and fole means of his prefent 
 and future happinefs ; fo that, in the moft proper fenfc ©f 
 the words, it depends entirely upon himfelf, whether he be 
 virtuous or vicious, happy or miferable. 
 
 III. The Calviniftic fyftem entirely excludes the po- 
 pular notion oifree-ivHh viz. the liberty or power of doing 
 what we pleafe, virtuous, or vicious, as belonging to every 
 perfon in every fituation ; which is perfe^flly confident with 
 the do£lrine of phihjophical mcejjity, and indeed refults 
 from it. 
 
 IV. The AVf^r/V« believes nothing of the pofterity 
 of Adam's finning in him, and of their being liable to the 
 wrath of God on that account, or the neceflity of an infi- 
 nite Being making atonement for them by fuffering in their 
 ftcad, and thus making the Deity propitious to them. He 
 believes nothing of all the adlions of any man being fiecef-^ 
 
 farily fmful \ but, on the contrary, thinks that the very 
 
 worft 
 
 preme Being to appoint, that certain fufFerings Ihould follow cer- 
 tain anions, provided they be 'voluntary, though neceifary ones, 
 A courfe of ^voluntary adliona and fuiTerings being calculated tq 
 promote ihc greateft ultimate good. 
 
M E I 139 
 
 ^orft of men are capable of benevolent intentions in many 
 things that they do ; and likewife, that very good men arc 
 capable of falling from virtue, and confcquently, of linking 
 into final perdition. Upon the principles of the NeceJJa- 
 rian, alfo, all late repentance, and efpecially after long and 
 confirmed habits of vice, is altogether and nccellarilv inef- 
 fedual ; there not being fufficient time left to produce a 
 change of difpofition and character, which can only be done 
 hy a change of condudl of proportionably long continuance. 
 
 In fhort, the three do6trines of Alateriali/m, Philojophical 
 NeceJJity, and Socitiianifniy arc confidered as equally parts of 
 one fyttem. The fcheme of necejfity is the immediate refult 
 of the 7naterialtty of man ; for viechanijm is the undoubted 
 confequcuce of matcriaViJm. And that man is wholly ma- 
 terialf is eminently fubfervient to the proper, or mere human- 
 iiy of Chrift. For if no man has a foul dift:in6l from his 
 body, Chrift, who in all other refpeds, appeared as a man, 
 could not have a foul which had exifted before his body. 
 And the whole do<5lrine of the pre-exiflence of fouls, of 
 which the opinion of the pre-exijience of Chrift is a branch, 
 will be efFe<5lually overturned. [See Unitarians.] 
 
 Priejiley^s Di/qutjitions, on Matter and Spirit, 'vol. i. p. 
 4» 5> 56, 69, 102, 163. 
 
 » ■ Fol. 2, On Philofophical NeceJJlty,p. 8, 9, 10, 
 
 16, 17, 18,20,27, 108, 184, 1 85, 1 8 8, 190, 191, 193. 
 
 Hijiory of Early Opinions, ^voL \. p. 211, 212. 
 
 Correfpondence bet^ween Friefiley and Price, p. 118, 359. 
 
 MELCHITES, the Syrian, Egyptian, and other Eaftern 
 Chriftians in the Levant ; who, though they are not Greeks, 
 follow the dodrines of the Greek-Church, except in fome 
 few points which relate only to ceremonies and ecclefiaftical 
 difcipline. They were called Melchites, i. e. Royalifts, by 
 their adverfaries by way of reproach, on account of their 
 implicit fubmiftion to the edicft of the Emperor Marcion, 
 in favor of the council of Chalcedon. 
 
 Mo/heim's Ecckfiajiical Hiftory, 'vol. 2. p. 3 I. 
 
 (jollier's Hijiorical Diaionary, W, 2. [See Melchites.] 
 
 MELECIANS, 
 
S4« M E X 
 
 MELECIANS, a denomination in the fourth century, 
 fo called from their leader Melecias, Bilhop of Lycopuli^ 
 
 in Egypt. 
 
 This prelate declared with great zeal againft thofe Chrif- 
 tianSf who, having apoftatized, defired to be reconciled 
 to the church ; and would not have thofc admitted to re- 
 pentance w^ho fell mioftUt though their contrition was ever 
 io great. 
 
 The Melecians faftened little bells to the bottom of their 
 garments, and fung their prayers, dancing all the time ; and 
 this they thought a fure means to appeafc the wrath of God, 
 
 Broughtcn's HiJloricaL Library y 'voL 2, p, 547. 
 
 Chevreaui Hijlory^ <voL 3. /». 98. 
 
 MELCHIZEDICHI ANS, a denomination which arofe 
 about the beginning of the third century. They affirmed, 
 that Melchifedek was not a man, but a heavenly power fu- 
 perior to Jefus Chrift. For Melchizedek, they faid, was 
 the interceffor and mediator of the angels, and Jefus Chrill 
 was only fo for men, and his prieflhood only a copy ot that 
 of Melchizedek. 
 
 This denomination v/as revived in Egypt by one Hierax, 
 {^See Hieracites.] 
 
 Di^ionary of Arts and Sciencef, 'vol. 3. /• 2045>. 
 
 MELATONI. So called from one Mileto ; who 
 4aught, that not the foul, but the body of man, was made 
 after God's image. 
 
 JRofs^s Vienjj of all Religions, p, 31 1. 
 
 MENANDERIANS, a denomination in the firft cen- 
 tury, from Menander, a difciple of Simon Magus, 
 
 He pretended to be one of the JEons fent from the PJero- 
 via, or celcftial regions, to fuccour the fouls that lay groan- 
 ing under bodily opprefuon and fervitude, and to maintain 
 
 md flratac^ems of the demons that 
 
 hold 
 
M E K 141 
 
 hold the reins of empire in this fublunary world. He bap- 
 tized his difciples in his own name ; and promifcd them 
 after this baptifm, a morccafy vidlory over the evil fpirits ; 
 and that, after this life, they Ihould become partakers of 
 the rcfurre(flion of the dead, and of immortality. 
 
 MopHiins EcclefiaJUcal Hi/iory, 'vol. \. p. 116. 
 
 Fcrmeys Ecchfiajiical Hijiory y ^vcl. l. p. 21. 
 
 MENNONITES,a fociety o'i Baptijls, in Holland ; fo 
 called from Mennon Simonis, of Frielland, v.'ho lived in the 
 fixteenth century. 
 
 It is a univerfal maxim of this denomination, that prac- 
 tical piety is the effence of religion, and that the fiireft mark 
 of the true church is the fandlity of its members. They 
 all unite in pleading for toleration in religion ; and debar 
 none from their afTemblies, who lead pious lives, and own 
 the fcriptures for the word of God. They teach, that in- 
 fants are not the proper fubjefts of baptifm, and that min- 
 ifters 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, Perfon and Trinity, are not to 
 be ufed in fpeaking of the Father, Son, and Holy Ghoft. 
 
 The Mennonites meet privately, and every one in theaf- 
 fembly has the liberty to fpeak, to expound the fcriptures, 
 to pray and fing. They affemble twice every year from all 
 parts of Holland, at Rynfbourg, a village about two leagues 
 from Leyden, at which time they receive the communion, 
 fitting at a table, where the firft diftributes to the reft. All 
 denominations are admitted, even the Roman Catholics^ if 
 they pleafe to come. 
 
 The ancient Mennonites profefTed a contempt of erudi- 
 tion [and fcience : and excluded all from their communion, 
 who deviated in the lead, from the moft rigorous rules of 
 fmiplicity and gravity in their looks, their gellures, their 
 plothing, or their table. But this primitive aufterity is 
 greatly diminifhec} in the mcft confiderable denominations 
 
 of 
 
142 MEN 
 
 of the Mennonites. Thofe who adhere to their ancient dif- 
 cipline are called Flemings, or Flandrians. 
 
 The Mennonites in Pennfylvania do not baptize by inu 
 meifion, though they adminifter the ordinance to none but 
 adult perfofis. 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 perfon's head ; after 
 which follow impofition of hands and prayer, 
 
 Mojheim's Ecclejtajiical Hftoryy voL ^. p. 151, 155, i6a. 
 
 Dit'tionary cf Arts and Sciences, 'vol. 3. p. 2037. 
 
 Edxvards Hijiory of the jimcrican Baptijls^ 'vol. I. ^. 94. 
 
 MEN OF UNDERSTANDING. This title diftin- 
 guifhed a denomination which appeared in Flanders and 
 l^ruiTcls in the year 151 1. They owed their origin to an 
 illiterate man, whofe name was Egidius Cantor, and to 
 William of Hildenifon, a Carmelite monk. They pre- 
 tended to be honored with celeftial vifions, denied that any 
 could arrive at perfeft knowledge of the holy fcriptures, 
 without the extraordinary fuccours of a divine illumina- 
 tion ; and declared the approach of a new revelation from 
 heaven, more perfect than the gofpel of Chrift. They faid 
 that the refurre(flion was accompliflied in the perfon of Je- 
 fus, and no other was to be expected. — That the inward man 
 was not defiled by the outward actions, whatever they were. 
 — That the pains oi hell were to have an end, and not only- 
 all mankind, but even the devils themfelves, were to returH 
 to God, and be made partakers of eternal felicity. 
 
 They alfo taught among other things, 
 
 I. That Chrift alone had merited eternal life and feli- 
 city for the human race, and that therefore men could not 
 acquire this ineftimable privilege by their own a£lions alone. 
 
 II. That the priefts to whom the people confefTed their 
 tranfgreflions, had not the power of abfolving them, but 
 this authority was vefted in Chrift alone, 
 
 jii. 
 
M 
 
 H3 
 
 III. That voluntary penance and mortification was not 
 neceflary to falvation. 
 
 This denomination appear to have been a branch of the 
 Brethren and Sifters of the Free Spirit. 
 
 Mojhiim's Ecclejlajiical Hijlory^ 'vol. 3. p. 276, 
 
 METHODI STS. This name firft diftinguifhed a num. 
 ber of ftudents in Oxford College ; who, in the year 1729, 
 joined in a religious fociety, and agreed upon certain me- 
 thods or rules for fpending their time in farting, praying, 
 communicating, vifiting the fick and the prifoners, inftruft- 
 ing the ignorant, &c. and hence they were called Method- 
 ifts. The Rev. MefTieurs John and Charles Wefley were 
 the leaders of this fociety. 
 
 This was the firft rife of Methodifm ; the fecond was at 
 Savannah, in April 1736, when twenty or thirty perfons 
 met at the houfe of the Rev Mr. Wefley ; the laft was in 
 London ; forty or fifty agreed to meet every Wednefday 
 evening, in order to a free converfe begun and ended with 
 prayer. This fociety kept increafing, till they amounted 
 to a very large number. 
 
 After the minifters of this fociety were forbid the ufe of 
 the churches, when the houfes could not contain the peo- 
 ple, they preached in the open air. 
 
 This denomination was divided into two clafles. 
 
 The Rev. George Whitefield, a celebrated iiinerant 
 preacher, who had joined Mr. Wefley 's fociety, became 
 th& leader of the Calviniftic Methodifts. He was a pro- 
 fefled member of the Church of England, and nraintained 
 the Calviniftic doflrines, as explained in the articles of that 
 church. In all his public difcourfes, he infifted largely on 
 the necefllity of regeneration. He maintained, that the form 
 of ecclefiaftical worfliip and prayer, whether taken from the 
 Book of Common Prajer, or poured forth extempore, was 
 
144 M E T 
 
 a matter of indifFerence. And accordingly made ufe of 
 both forms. 
 
 The other party of Methodifts embrace the opinions of 
 Rev. Mr. John Wefley ; who warmly oppofed the Calvin- 
 iftic do£lrines oi eleSfion 2ind final p erf everance ; but admit- 
 ted the corruption of human nature, and juftification by 
 faith alone. He maintains, that perfeflion* is attainable 
 in this life ; and to prove this point, has afferted that Mat. 
 V. 28, ought to be tranflated thus — I'herefore ye fi^all be per^ 
 fecty as your Father zvho is in heaven is perfe£f. 
 
 He alfo fupported this do6lrine, from i of John, iii. 9. 
 
 JFkofoever is born of God does not commit fin ; for his feed 
 cibldeth in him, and he cannot fm, becaufe he is born of GoD. 
 
 This fociety obferve a love-feaft once a month. They 
 have alfo a cuftom of keeping watch nights, i. e. Tinging, 
 praying, and laughing, from eight of the clock to tv^^elve. 
 They have this fervice alfo once a month. 
 
 As this party of Methodifts fuppofe, that the Church of 
 England is deficient in the mod important p,oints of chrif- 
 tian difcipline, they have formed themfelves in an indepen- 
 dent Church, under the dire6tion of bifliops, elders, and 
 preachers, according to the forms of ordination annexed to 
 their Prayer Book, and the regulations which are laid down 
 in their forms of difcipline. 
 
 The Methodifts band focieties are enjoined to meet once 
 a week, to confefs their faults to one another, and to pray 
 fol*i each other, that they may be healed. They begin every 
 meeting with finglng, or prayer. And, after difcourfing 
 
 together 
 
 • Mr. Wedey sfferts, that his idea of chriflian perfedlion docs 
 not implv, that the faints are perfeft in knowledge, or free from 
 ignorance and miftakes in matters, which are not effential to fal- 
 vation. He defines chriftian perfedlion to be, the loving God, 
 with all our minJ, foul and ftrength ; that no wrong temper re- 
 mains in the foul ; and, that all 9ur thoughts, words, and anions 
 are governed by pure love. 
 
M I L 143^ 
 
 together concerning their fpiritual ftatc, they conclude with 
 a prayer fuited to the ftate of each particular perfon. They 
 are enjoined to obferve the Rriched rules of morality. All 
 fcandal is fevercly prohibited. And they are forbid to wear 
 any needlefs ornaments, or ufe any ncedlefs felf-indulgence. 
 
 This denomination have a number of preachers difperfed 
 through Britain, Ireland, and America, whofc profelTed dc- 
 fign is to fpread the only true and rational religion, which 
 is taught and prefcribedintheOldandNewTeftament. They 
 leave every man to enjoy his own opinion, and ufe his own 
 mode af worfliip ; defiring only, that the love of God and 
 his neighbour be the ruling principle in his heart, and (hew* 
 itfelf in his life, by an uniform practice of juftice, mercy, 
 and truth. And accordingly, they give.the right hand of fel- 
 lowfhip to every lover of God and man, whatever is his 
 opinion and mode of worfhip ; of which he is to give an 
 account to God alone. 
 
 For an account of the extent, and prefent ftate of the 
 Methodift focieties in Europe and America ; fee Part II.] 
 Formey^s Ecclejtajiical Hijiory^ 'vol. 2. p. 268. 
 Gillie^ i Succefs of the Gojpeiy 'vol. z. p. 52, 
 Whitefeld^s Letters, 'vol. 1. p. 212, 
 Wejley^s Ecclejtajiical Hijlory, 'vol. 4. p. 280. 
 ■ ' -Notes On theNe^jj TeJlamenty'VoL \.p.l^.^JoL'^.p.l^6y 
 — — — On Chrijlian Ferfeilion, p. 62, 74, 
 Rules for the Band Societies. 
 Dijcipline of the Methodiji Church, p. 3. 
 
 MILLENARIANS. or CHILIASTS, a name given 
 to thofe who, in the primitive ages, believed that the faints 
 will reign on earth with Jefus Chrift a thoufand years. 
 
 The former appellation is of Latin original, the latter of 
 Greek, and both of the fame import. 
 
 The Millenarians hold, that after the coming of Anti- 
 chrift, and the dcftruftion of all nations which (liall follow, 
 there fhall be a firft refurreflion of the juil alone. That 
 
 T uU 
 
146 MIL 
 
 all who Hiall be found upon earth, both good and bad, fhail 
 continue alive ; the good to obey the jufl, who are rifen as 
 their princes ; the bad to be conquered by the juft, and to 
 be fubje(^ to them. That Jefus Chrift will then defcend 
 from heaven in his glory. That the city of Jerufalem will 
 be rebuilt, enlarged, embellillied, and its gates fland 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 Chriil 
 will fix the feat of his empire, and reign a thoufand years, 
 with the faints, patriarchs, and prophets, who will enjoy 
 perfedl and uninterrupted felicity. 
 
 The ancientMillenarians were divided in opinion ; fome 
 pretended, that the faints fhould pafs their time in corporeal 
 delights. Others, that they ihould only exercife themfelves 
 in fpiritual pleafures. 
 
 The opinions of fome celebrated modern authors, con- 
 cerning the Millenium, are as follow. 
 
 Dr. Thomas Burnet and Mr. Whifton concur in aflert- 
 ing, that the earth will not be entirely confumed ; but that 
 the matter of which it confifts, will be fixed, purified, and 
 refined ; which the a6\ion of fire upon it will naturally 
 effeft. They fuppofe, that from thefe materials thus refi- 
 ned, as from afecond 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 re- 
 femble what it originally was in the paradifaical (late ; and 
 confequcntly, to render it a more delightful abode for hu- 
 man creatures than it is at prefent. They urge for this 
 purpofe the following texts. 2 of Pet. iii. 13 tscverthe- 
 UJs we, according to his promife^ look for new heavens and a 
 neiv earthy wherein dwelleth righteoujnefs. See alfo Matt, 
 xiii. 29, 30. Luke xvii. 29, 30. A6ls iii. 21, &c. 
 
 They both fuppofe, that the earth, thus beautified and 
 improved, fhal] be inhabited by thofe, who fliallinherit the 
 
 firft 
 
M II, H7 
 
 firft rerurrc^lon, and fhall here enjoy a very eonfidcrable 
 degree of happinefs ; though not aqual to that, which Is to^ 
 fiicceed the general judgment ; which judgment dial 1, ac- 
 cording to them, open, when the tiioufand years arc expired, 
 mentioned in Rev^. . xx. 4. 
 
 Though Mr. Fleming docs not entirely agree with the 
 above mentioned fcheme, he interprets Rev. xx. 6, as re- 
 ferring to a proper re rurre(5l ion ; of which he fuppofes that 
 the event, which is recorded in Matt, xxvii. 32, was a 
 pierage. He conje(5lures, that the moft celebrated faints, 
 of the Old Teftaincnt times, then arofe, and afccnded with 
 Chrift to heaven. Agreeable to this he apprehends, that 
 the faints, who are to be fubje<Sts of the firft refurredion, 
 will appear to fome of the inhabitants of this earth, which 
 may be the means of reviving religion atnong them. Yet 
 they will not have their abode here. But during the thou- 
 fand years, in which the kingdom of Chrift will have the 
 higheft triumph on earth, they fliall be rejoicing with him 
 in heaven, in a ftate of happinefs far fuperior to that which 
 they enjoyed in a feparate ftate ; yet not equal to that which 
 is to be expe£led after the general judgment. To this pe- 
 culiar privilege of the martyrs, and fome other eminent 
 feints, he fuppofed St. Paul to have referred. Phil.iii. 9,11. 
 
 This author argues, that as there has been already a fpe- 
 cial refurre6lion of the more eminent faints of the Old Tef- 
 tament ; it is rational to conclude, from the ideas we form 
 of Chrift, as a juft and impartial judge, that the eminent 
 faints of the New Teftament, who lived and died under fuf- 
 ferings, fhall be rewarded by a fpecial refurre£lion to glo- 
 ry, when Chrift fhall give univerfal peace and profperity to 
 the church, 
 
 Mr. Ray agrees, that there will be a renovation of the 
 sarth ; and though he does not grant, as fome have fuppo- 
 fed, the fame animals which once lived, fliall be raifed again, 
 yet he fuppofes that other like animals will be created anew, 
 
 as 
 
f48 ^M i h 
 
 as well as fimilar vegetables, to adorn the earth, and to fup- 
 port the animals, only in higher degrees of beauty and per- 
 ietfcion than they ever before polTefl'^d. 
 
 But he pretends not to determine, whether this new 
 earth, thus beautitied and adorned, after the general refur- 
 reclion, fhall be the feat of a new race of men, or only re- 
 main as the objedl 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 exquifite me- 
 chanifm. 
 
 He argues, that the apoftle, fpeaking of the heavens and 
 earth, fays, Js a vefture thou Jlmlt fold them up, and they /hall 
 be changed. Heb. i. 12. To be changed, is different from 
 being annihilated and deftroyed. The earth fhall be trans- 
 figured, or its outward form changed, not its matter or fub- 
 (tancc dcftroyed. 
 
 Dr. Whitby fuppofcs the Millenium to refer entirely to 
 the prcfpcrous (late of the Chriflian church, after the con- 
 verfion of the Jews. That then fliall begin a glorious and 
 imdiflurbcd reign of Chrirt over both Jew and Gentile, to 
 continue a thoiifand years. And as John the Baptift was 
 Elias, becaufe he came in the J fir it and power of Ellas ; fo 
 Ihali this be the church of martyrs, and of thofe who have 
 not received the mark cf the heafi, becaufe the fpirit and purity 
 of the times of the primitive martyrs fhall return. 
 
 He argues, that it would be a great detriment to the glo- 
 rified faints, to be brought down to dwell upon earth, in the 
 mod pleafing form which it can be fuppofed to put on. 
 
 That it is contrary to the genius of the Chriflian reli- 
 gion, 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. iii. 19. 
 
 Mr. Worthington's fcheme is, that the gofpel, being in- 
 tended to redorc the ruins of the fall, will gradually melio- 
 rate 
 
MIL 149 
 
 rate the world, till by a train of natural confcquences, un- 
 der the influence of divine providence and grace, it is redo- 
 red to a paradifaical ftate. He fuppofes this plan is already 
 advanced through feme important ftages, of which he thinks 
 the amendment of the earth's natural ftatc at the deluge, 
 which, with Dr. Sherlock, he maintains to have been a 
 very confiderable one. He confiders 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 com- 
 mence ; which fhall be, according to him, fuch a glorious 
 ftate as Dr. Whitby fuppofes ; but with this additional cir- 
 cumftance, that after fome interruption from the laft effeds 
 of wickednefs by Gog and Magog, this fhall terminate in 
 the yet nobler ftale of the neiu heavett and the nezv earth, 
 fpoken of in Rev. xxi. xxii, which he fuppofes, will be ab- 
 folutely paradife reftored. And that all natural and moral 
 evil fhall be banifhed from the earth, and death itfelf fhall 
 have no further place. But good men fhall continue in the 
 higheft re6litude of (late, and in the greateft imaginable de- 
 gree of terreftrial felicity, till the coming of Chrifl, and 
 univerfal judgment, clofe this beautiful and delightful fcene, 
 perhaps, feveral thoufand years hence. Indeed he feems to 
 intimate fome 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 fhall have revolved. The reafoning, by which 
 thofe conjedlures are fupported, are too difFufe to be rep- 
 re fented. 
 
 Mr. Lowman agrees with Dr. Whitby, in fuppofing the 
 fcripture defcription of the Millenium to be figurative ; 
 reprefenting the happy flate of the church upon its deliv- 
 erance from the perfecution, and corruption of the third 
 period. 
 
 He 
 
I5g MIL 
 
 He fuppofed the book of Revelation, after the fifth chap- 
 ter,* to be a prophetic reprefentation of the moft remarkav 
 ble 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 firft 
 of which reprefented by the feals, fhews, according to him, 
 the (late of the church under the heathen Roman emperors, 
 from the year 95 to 323. 
 
 The fecond period, which is that of the trumpets, accord- 
 ing to him, relates to what was to happen in the Chriftian 
 church, A. D. 337 to 750, when the Mahometan conquefts 
 ceaft^d 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 2oi6. Each of the vials, which 
 are poured out, he fuppofes to denote fome great judgment 
 iipoi;i the Papal kingdom. 
 
 The fixth and feventh vials, he fuppofes-are yet to come ; 
 and that the feventh will complete the firial deftru£lion 
 of Rome. 
 
 The fourth period is that of a thoufand years, or the Mil- 
 lenium, in which the church will be in a moft profperous 
 ilate, A. D. 2000 to 3000. So that the feventh chiliad is 
 to be a kind of fabbath. 
 
 The fifth period is the renewed invafion of the enemies 
 of the church, for a fliort time, not defined, but which 
 is to end in their final extirpation and ruin. Chap. 
 XX. 7, IC. 
 
 The fixth period is the general refurre6lion, and final 
 judgment. Chap, xx, 11, 15, which terminate, 
 
 In the feventh grand period, in which the faints are rep- 
 
 fented 
 
 • He confiders the fourth and fifth chapters, as only introduc- 
 «9ry to the prophetic part of the book. 
 
M 1 L 151 
 
 refented as fixed In a flate of everlafting triumph and happi- 
 nefs in the heavenly world. Chaj^. xxi. i, 5. 
 
 Dr. Cotton Mather fuppofed, that the conflagration 
 would take place at Chrift's fecond perfonal coming. That 
 after this great event, God will create new J^eavcns, and a 
 new earth. The raifed faints will inhabit 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 thofc, who 
 ihall be caught up to meet the Lord, and be with him in 
 fafety, while they fee the earth flaming under them. They 
 fhall return to the new earth, poflefs it, and people it with an 
 offspring, who fhall be fmlefs and deathlefs. The raifed 
 faints, in the neiX) heavens, who will neither marry, nor he 
 given in marriage, 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 over nations. And the will of 
 God will be done on earth as it is in heaven. This dif- 
 penfation will continue at leafl: for a thoufand years. There 
 will be a tranflation from the new earth to the new heavens ^ 
 either fuccefiively during the thoufand years, or all at once, 
 after the termination of that period. 
 
 Dr. Bellamy fuppofed, that the Millenium will be a glo- 
 rious fcene of Chrift's fpiritual reign on earth ; when uni- 
 verfal peace (hall prevail ; wars, famines, and all defolating 
 judgments be at an end ; induftry fhall flourifh, and all lux- 
 ury .intemperance, and extravagance be banifhed. Then this 
 globe will be able to fuft:ain with food and raiment, a num- 
 ber of inhabitants immenfely greater than ever dwelt upon 
 it at a time. And if all thofe (hall, as the fcripture aflerts, 
 know the Lord from the leajl to the great eft, and the knczuJedge 
 of the Lord fill the earth as the waters do the fea, for a thou- 
 fand years together, it will naturally come to pafs thai* there 
 will be more faved in thofe thoufand years, than ever before 
 
 dwelt 
 
152 
 
 M 
 
 dwelt upon the face of the earth from the foundation of 
 the world. ♦ 
 
 Some imderftand the thoufand years in the Revelation, 
 agreeable to other prophetical numbers in that 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 millions faved, to one which has* 
 been loft. But if this glorious period is to laft only a thou- 
 fand years literally, there may be many more faved than loft. 
 
 Broughton^ s Hifiorical Library, 'vol, 2, p. 93, 94. 
 
 Doddridge's LeSiures,p, 58 1, 582, 583, 584, 589, 590. 
 
 Burnetts Theory, p. ZQC)% 
 
 Whiftons Theory, p. 288. 
 
 Fleming's Chrijiology, p, 29, 38. 
 
 Ray*s Difcourfes, p. 407, 415.! 
 
 Whitby'' s Annotations, njoU z, p. 740. 
 
 Worihington on the Extent of Redemption^ 
 
 Loiuman on Renjelations, p. 243. 
 
 Mather's Life, p, 141, 142, 143. 
 
 Bellamy on the Millenium, /. 65, 68. 
 
 MOLINISTS. So called from Lewis Molina, a Span- 
 ifh Jefuit, Profeifor of Divinity in the Univerfity of Ebo- 
 la, in Portugal ; who, in the year 1598, publifhed a book 
 to fnew that the operations of divine grace were entirely 
 confiftent with xhz freedom of the human will, and who in- 
 troduced an hypothefis to remove the difficulties attending 
 the do6lrines of predeftination and liberty. 
 
 He afTerted, that the decree oi predeftination to eternal 
 glory, was founded upon a previous knowledge and confid- 
 eration of the merits of the eleft ; that the grace, from 
 whofe operations ihefe menfs are derived, is not efficacious 
 by its own intrinfic power only, but alfo by the confent of 
 our own will, and becaufe it is adminiftered in thofe cir- 
 cumftances in which the Deity, by that branch of his know- 
 ledge, which is called Sclent ia Media^ forefees that it will 
 be efficacious. The kind of prefcience, denominated in the 
 
 fchool? 
 
M O N 
 
 153 
 
 fcliools Scic}2t'm Media is that fore-kno\vkdgc of future con- 
 tingents which arifes from an acquaintance with the nature 
 and faculties of rational beings, of the circumflanccs in 
 which they fliall be placed, of the objedls that ihall be pre- 
 Tented to them, and of tlie influence that thcfe circumllan- 
 ces and obje6ls muft have on their actions. 
 
 Mojhe'tjns EccUftoJllcal Hijiory^ I'oL I. p. 475, 4;6. 
 
 MONARCHIANS, a denomination which arofc in the 
 fecond century : they derived their origin from Praxeas, a 
 man of genius and learning. He denied any real diftinc- 
 tion between the Fat her ^ Son, and Holy GhoJ} ; and main- 
 tained, 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 ftyled Patripafsians. 
 
 Mo/heim, Ibid, ofol. i. p. igo. 
 
 MONOPHYSITES, a denomination which arofe in the 
 fifth century. They maintained, that the divine and hu- 
 man nature of Chriii were fo united as to form only one na- 
 iure^ yet without any change, confufion, or mixture of the 
 two natures. 
 
 Mojheim, ibid. p» 420, 
 
 ]v?o^ 
 
 lONOTHELITES, a denomination in the feventh 
 century ; fo called from the Greek words ^Uo; and biXo<;, 
 Their founder was Theodore, Bifhop of Pharan, in Arabia, 
 who maintained the following do6lrines. 
 
 I. That in Chrifl: there were two diflincfl natures, which 
 were fo united, though without the leaft mixture or confu- 
 fion, 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. 
 
 U For 
 
154 M O N 
 
 For they taught that Chrlrt was not only aperfed Goj), 
 but was endowed with the faculty of volition. 
 
 III. That this faculty of volition in the foul of ChriH, 
 was not abfoiutely 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. 
 
 Mcpeim' s Ecc'efiajiical Hijiory, <vol. 2. p. 36. 
 Broughton s llifiorical Library , ijoL 2, p, 123, 
 
 MONTx^NISTS, a denomination which arofe in the 
 fecond century ; fo called from Montanus, who pretended, 
 that he was the ParacIetCy or Comforter,* which the divine 
 Saviour at his departure from earth, promifed to fend his 
 difciples to lead them to all truth. And declared, that he 
 was fent with a divine commifhon, to give to the moral 
 precepts delivered hy Chrift and his apoitles, the finifliing 
 iQuch that was to bring them to perfection. He was of opin- 
 ion, that Chrift and his apoftles made, in their precepts, 
 many allowances to the infirmities of thofe-among whom 
 they lived, and that this condefcending indulgence rendered 
 their fyftem of moral laws imperfect and incomplete. f He 
 therefore inculcated the neceflity of multiplying fafts ; pro- 
 hibited fecond marriages as unlawful ; maintained that the 
 church fnould refufe abfolution to thofe who had falle^into 
 
 the 
 
 * Montanus made a diftin£l:oa between the Paraclete promifed 
 by Chrift to his apodles, and the Holy Spirit, which was fhed 
 upon taem on the day of Penticoft, and underftood by the for- 
 mer, a divine teacher pointed out by Chrift. under the name of 
 Paraclete^ or Comforter, who tvas to perfcdl the gofpel by the ad- 
 dition of fomedodrines omitted by our Saviour. It was this di- 
 vine medenger which Montanus pretended to be, and not the 
 Holy Ghoft. 
 
 t This denomination were but little diftinguiflied from others 
 by their peculiar opinions, They only ufed greater auHerity 
 of manners. 
 
M O R . is 
 
 :>:> 
 
 the commiflion of enormous fins ; and condemned all care 
 of the body, efpecially all nicety of drcfs, and all female or- 
 naments. He alfo gave it as his opinion, that philofophy, 
 arts, and nliatever favoured of polite literature, fiiould be 
 baniOicd from the chriflian church. 
 
 He looked upon thofe Chrilliansas guilty of a mod hei- 
 nous 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 fcparate aflemblics. 
 They were firfl called Cataphrygians, from the place 
 where they had their firft principal abode. They were alfo 
 (lyled Pepuzians, becaufe Montanus lived in a Phrygian vil- 
 lage, called Pepuza. 
 
 Mofijeini's Ecchfiajlical HiPioryt <vqI, l.p. 192, T93. 
 Formey^s Ecchjiajiical Hiftoiy^ 'vol. i. p. 48. 
 Priejiley^s Ecdejiajlical Hijiory ^ -ool. i. p, 254. . 
 
 MORAVIANS, a name given to the followers of Ni- 
 colas Lewis, Count of Zinzendorf ; who in the year 1721, 
 fettled at Bartholdorf, in upper Lufatia. There he made 
 profelytes of two or three Moravian families, and bavins; 
 engaged them to leave their country, received them at Bar- 
 tholdorf. They were directed to build a houfe in a wood, 
 about half a league from that village, where, in 1722, this 
 people held their firft meeting. 
 
 This fociety increafed fo faft, that, in a few years, they 
 had an orphan houfe and other public building?, An adja- 
 cent hill, called the Huth-Berg, gave the colonics occafion 
 to call this dwelling-place Herrenhuth ; which may be in- 
 terpreted, the guard, or protection of the Lord : hence this 
 fociety are fometimes called Herrenhutters. 
 
 The following do61:rines are maintained by this denomi- 
 nation, to which is added a fiiort fpecimen of the arguments 
 they make ufe of in defence of their fentiments. 
 
 I. That creation and fandlification ought not to be af, 
 
 cribe^ 
 
156 H O H 
 
 cribed to the Father, Son, and Holy Ghoft ; but belongs 
 principally to the Saviour : and to avoid idolatry, people 
 ou£^ht to be taken from the Father and Holy Ghoft ; and 
 be firll: directed fingly to Jefus, who is the appointed chan- 
 nel of the Deity. 
 
 For the ctTence of God, both Father, Son, and Holy 
 Ghoft, is a depth fo unfathomable, that in contemplating it 
 •we may ruin cur intelle6lual faculties, and yet not be able 
 to form one juft expreffion concerning this myflery, yet we 
 can have all the gifts and effe(5\s of their offices, through 
 him who is daily agent between God and man. 
 
 H. That Chrift has not conquered as God, but as man, 
 with precifely the fame pov/ers we have to that purpofe. 
 
 For as his Father afTiiled him, he afTifts us ; the only dif- 
 ference is, it zvas his meat and drink to do the will of his Fa- 
 ther ivho is in heaven, 
 
 III. That the law ought not to be preached under the 
 gofpel difpenfation. 
 
 For Paul is very exprefs, that the meflengers of Chrift 
 are not appointed for the miniftration of the letter, 2 Cor. 
 iii. 6. Therefore, the method of preaching the gofpel, is 
 aione to be preferred. 
 
 IV. That the children of God have not to combat 
 with their ovjv\ fias, but with the kingdom of corruption 
 in the world. 
 
 For the (7/>5/?/^ declares, that ///; is ccnde?nncd in the fleflj, 
 Rom. viii. 3 : and our maniagc with it dillblved through 
 the boHy of Chrift, the Lamb of God ; who has undergone 
 this confiicl once for all, and inftcad of all. 
 
 The Moravians aflert, thaty^//Z> confills in a joyful per- 
 fuafion of our intcrcfl: in Chrill, and our title to his pur- 
 chafed falvation. 
 
 They deny the Calviniftic do£lrines of f articular rcdemp- 
 tion^ and pnal tcrfeverancc. 
 
 This 
 
M O R 157 
 
 This denomlnailon have eflablinied among themfelves a 
 fort oi difc'ipUne, which clofely unites them to one another, 
 divides them into different clajj'es^ puts them under an en- 
 tire dependence upon their fuperiors, and confines them to 
 certain exercifes of devotion, and to the obfcrving of differ- 
 ent little rules. 
 
 The church at Herrenhuth is fo divided, that firO: the kuf- 
 bands, then the wives, then the widov/s, then the maids, 
 then the young men, then the boys, then the girls, and laftly 
 little children, are in fo many diftincl claffes. Each of which 
 is daily vifited, the married men by a married man, the wives 
 by a wife, and fo of the reft. Each clafs has its director 
 chofcn by its members, and frequent particular affemblics 
 are held in each clafs, and general ones by the whole fociety. 
 
 The members of each clafs are fubdivided into people, 
 who are dead^ aivaked, ignorant , willing difciplcs, and difci- 
 fles who have made a progrefs. Proper affiflancc is given to 
 each of thefe fubdivifions ; but above all, great care is ta- 
 ken of thofe who are fpiritually dead. 
 
 The Elder, the Co-elder, the Vice-elder^ fuperintcnd all the 
 claffes. There are likewife Informers by office, fome of 
 them known, fome kept fecret, befides many other employ- 
 ments, and titles too tedious to enumerate. 
 
 A great part of their worfliip confifls in finging : and 
 their fongs'are always a connc6led repetition of thofe mat- 
 ters 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 fociety 
 is declining, their devotion is revived by celebrating agapes, 
 or love-feajis. 
 
 The cafling of lots is much pradifed 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 
 
158 MUG 
 
 promife cf marriage is of any validity without their confent. 
 This denomination affert, that they are defcended from 
 the ancitnt (lock of the old Bohemian and Moravian breth« 
 ren, v^ho were a little church fixty years before the refor- 
 mation, and fo remained withouc infringement till that 
 time, retaining th^ir particular ecclefiaftical difcipline, and 
 theirovvn bifnops, elders, and deacons. 
 
 For an account of the extent of the Moravian Churches, 
 [fee Part II.] 
 
 R!miui''s Hijlory of the Mora<vians, p. l6, I 8, 19. 
 
 Moravian Maxims, 18, 20, 44, 45, 67, 86. 
 
 Zi7izeniiorfs Sermons, p. 200. 
 
 Manuf(l of DjSirine, p. 9. 
 
 Gillie^ s Succejs rf the Gojpel, <voL 2. p. 66, 
 
 Dickinjons Lett.rsy p. 169. 
 
 MUGGLETONI ANS, a denomination which arofe in 
 England, about the year 1657 ; fo called from their leader 
 I^odowick Muggleton, a journeyman tailor ; who, with his 
 affociatc Reeves,* fet up for great prophets, and declared 
 that their meffage was wholly fpiritual ; and wlioever d;*f- 
 pifed and reje61:cd it. committed the unpardonable fin againft 
 the Holy Ghoft. They afTcrted that they were the Lord's 
 two lad true witneffes and prophets, fpoken of in the elevr 
 enth chapter of the Revelation, who fhould appear a little 
 before the coming of Chrift, and the end of the world. 
 
 Among other things, they denied the do£l:rine of the Tri- 
 nity ; and affirmed, that God the Father, who was a fpi- 
 ritual man from all eternity, in time, came down and fuf- 
 fered upon earth in an human form. 
 
 They 
 
 • Reeves affirmed, that the Lord Jefus from the throne of his 
 glory thus addrefTed him, I have given thee underftanding of my 
 mind in the fcripiures, above all men in the world. I have cho- 
 fen thee my laft meflenger for a great work, unto this bloody un- 
 believing world. And 1 have given thee Lodowick Mugglcton 
 to be thy mouth. 
 
M Y S 155 
 
 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 reprefcnt the perfon otGon ilic Father, 
 for the time when God the Father dwelt on earth. 
 
 Di^ionary of Arts and Sciences, 'vol. 3, p. 2149. 
 
 Ree-ves and Muggleton' s Spiritual Treatifeyp. 3, 4, 5, 19, 21, 23. 
 
 MYSTICS, a denomination which appeared in the third 
 century, diftinguifhed by their profefiing tl pure JuhVime and 
 ferfe£l devotion^ with an entire dlfintercjled love of God, and 
 by their afpiring to a ftate of paflive contemplation. 
 
 The firft promoters of thefe fentiments, proceeded from 
 the known doctrine of the Platonic fchool, that the divine 
 nature luas diffujed through all human fouls, or, in other 
 words, that the faculty of reafon, from which proceeds the 
 health and vigor of the mind, was an emanation from God 
 into the human foul f and comprehended in it the principles and 
 elements of all truth, human and divine. 
 
 They denied that men could, by labor or ftudy, excite this 
 celeftial flame in their breafts Therefore, they difapproved 
 highly of the attempts of thofe who by definitions, abflracfl 
 theorems, and profound fpeculations, endeavoured to form 
 diftin£l notions of truth, and to difcover its hidden nature. 
 On the contrary, they maintained that Jilence, tranquillity^ 
 repofe, 2iX\<\ folitude, accompanied with fuch a6^s of mortifi- 
 cation as might tend to extenuate and exhauft the body, were 
 the means by which the hidden and internal ivord was t-AT.- 
 ted to produce its latent virtues, and to inflru6l men in tlie 
 knowledge of divine things. For thus they reafoned : 
 
 They who behold, with a noble contempt, all human 
 affairs, who turn away their eves from terreflrial vanities, 
 and (hut all the avenues of the outward fenfes againfl 
 the contagious influence of an outward world, mufl ne- 
 ceflarily return to God, when the fpirit is thus difenc:nL^ed 
 from the impediments which prevent this happy ui ion. 
 And in this blefled frame, they not only enjoy incxprcflible 
 
 raptures 
 
i6o M Y S 
 
 raptures from their communion with the Supreme Being, 
 but alfo are inverted with the ineitimable privilege of con- 
 templating truth undifguifed in its native purity, while others 
 behold it in a vitiated and delufive form. 
 
 The apoflle tells us, x\\:\Xthe fpirit makes ifitercejjtonforus, 
 &c. Now if the fpirit prays in us, v/e muft refign our- 
 felves to its motions, and be fwayed and guided by its im- 
 pulfes, by remaining in a ftate of mere inadlion. 
 
 As the late Rev. William Law, who was born in 1687, 
 makes a diltinguifhed figure among the modern Myftics, a 
 brief account of the outlines of his fyftem may, perhaps, be 
 entertaining to fome readers. 
 
 He fuppofed, that the material world was the very region 
 which originally belonged to the fallen angels.'^ At length 
 the light and fpirit of God entered into the chaos, and 
 turned the angel's ruined kingdom into aparadife on earth, 
 God then created man, and placed him there. He was 
 made in the image of the triune God, 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 was endowed with immortality, fo that the 
 elements of this outward world could not have any power 
 ofafling on his bpdy. 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 tranfgreflion, 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 the body, and all the influences and operations 
 of the elements of this life were open in him, as they are 
 
 in 
 
 * The v/orld according to this author, was, before the fal', a 
 mixture of good and evil, becaufe temporal nature is a creation 
 out of the ftrife of evil againll good, which the fallen angels had 
 brought into iheir kingdom. 
 
 Man, before the fall, was fufceptible only of the good, and 
 not have any knowledge tha: evil e.xifted. 
 
M Y S idi 
 
 in any animal at its birth into this world. He became an 
 earthly creature, fiibje^l to the dominion of this outward 
 world ; and flood only in the higheft mark of animals. 
 
 But the goodnefs of God would not leave man in this 
 condition. Redemption from it was immediately granted, 
 and the bruifer of the ferpent brought the life, light, and 
 fpirit of heaven once more into the human nature. All 
 men, in confequence of the Redemption of Chrift, have in 
 them the firft 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 loit in paradife. No 
 fon of Adam can be loft only by turning away from the Sa- 
 viour within him. The only religioUj which can fav^e us, 
 muft be that, which can raife the light, life, and fpirit of 
 God in our fouls. Nothing can enter into the vegetable 
 kingdom, till it has the vegstable life in it ; or be a mem- 
 ber of the animal kingdom, till it has the animal life. 
 Thus all nature joins with the gofpel in affirming, that no 
 man can enter into the kingdom of heave^, till the 
 heavenly life is born in him. Nothing can be our 
 righteoufnefs or recovery, but the divine nature of Jefus 
 Chrift derived to our fouls. 
 
 The arguments, which are brought in defence of this fyf- 
 tem, cannot eafily be abridged in fuch a manner as to ren- 
 der them intelligible. Thofe, who are fond of myftical 
 "writings, are referred to the works of this ingenious author, 
 
 MoJhetTTi^ s Ecclejiajiical Hijiory, <vol. i,p, 222, 223. 
 
 DiSiionary of Arts and Sciences, n)ol. 3, ^. 217, 
 
 Hijlory of Religion t 'vol. 4. [See Myfics.] 
 
 LaiM^s Life, p. I. 
 
 — /^/>^f«/,/.4,8,io,i3,27,33,42,73,83,io3,ii8,i25,i39. 
 
 — — Spirit of Prayer y p* 6lj 62, 6^, 68. 
 
 — — Spirit of Lo'vet /•• 52. 
 
 - OnChriJiian Regeneration, p, I, 3,6,12, 2 1, 33, 38, 39, 
 
 W NAZAREANS, 
 
i62 N 
 
 N, 
 
 AZAREANS, a name originally given to all 
 Chrlflians in general, on account that Jefus Chrift was of 
 the city of Nazareth. But afterwards it was reftrained to 
 a denomination in the firft and fecond century, which blen- 
 ded Chriftianity and Judaifm together. They held, that 
 Chrift was born of a virgin, and was alfo, in a certain maH" 
 r.et'y united to the divine nature. They refufed to abandon 
 the ceremonies prefcribed by the'lawof Mt/^j, but were far 
 from attempting to impofe the obfervance of thefe ceremo- 
 nies upon the Gentile Chriftjans.* They rejected alfo all 
 thofe additions that were made to the Mofaic inftitutions 
 by the Pharifees and Dodlors of the law. 
 
 Like the Ebionites, this denomination made ufe of a gof- 
 pel which was called indifcriminately, thegofpel of the Na- 
 zarites or Hebrews. t 
 
 MoJhetTTi's EccUjtaJiical Hijiory, 'vol. l. p, 173, 
 Broughtori i Hi Jl or teal Library , 'Vol, 2. p, 155. 
 
 NECESSARIANS, an appellation, which may be given 
 to all who maintain, that moral agents a6l from neceffity. 
 Some fuppofe this neceflity to be mechanical, and others 
 moral. Mechanical neceifity follows materialifm. Moral 
 jiecellity refults from the prefumption, that there is a power 
 exifting, diftin(5l from matter. Dr. Prijlhys fcheme of 
 mechanical or philofophical neceflity has been delineated 
 under the article Materialifts, on account of its connexion 
 with tlie dodrine of Materialifm. The following is a 
 fketch of the fentiments of fome of the moft celebrated ad- 
 vocates for rnoral neceJTily, 
 
 Mr. 
 
 * In this refpecl, as well as in fome others, this denomination 
 dlfivrred from the Ebionites ; for they received both ihe Old and 
 New Teftaraent. [See Ebionites,] 
 
 f This 19 fuppofed by fome to be the gofpel St. Paul refers to 
 in Gal. i. $. 
 
NEC 163- 
 
 Mr; Leibnitz, a celebrated German phllofophcr, who 
 was born in the year 1646, is a didinguilhed writer on this 
 fubjedt. He attempted to give Calvinifm a m 01^58^ leafing 
 and philofophical afpe^l. He confidered the mulii|)licily 
 of worlds, which compofe the nnivcrfc, as one fyfitm or 
 whole, whofe greateft poffible perIe«f\ion is the ultimate.end 
 of creating goodncfs, and the fovereign piirpofe of govern- 
 ing wifdom. As the Leihnians laid down this great end, 
 as the fupreme object of God's univerfal dominion, and the 
 fcope to which all his difpenfations were directed, they con* 
 eluded, that if this end was propofed, it mud be accom- 
 plifhed. Hence the do6lrine of neccfTity, to fulfil the pur- 
 pofes of predeftination founded on wifdom and goodnefs ; 
 a neceffity phyfical and mechanical in the motions of mate- 
 rial and inanimate things ; but a neceffity morafand fpirit- 
 ual in the voluntary determinations of intelligent beings, in 
 confequence of prepoUent motives, which produce their ef- 
 fects with certainty, though thofe efFedls are contingent, and 
 by no means the offspring of an abfolute and eiTentially im^ 
 mutable fatality.* 
 
 Mr. Leibnitz obferves, that, if it be faid, that the w^orld 
 might have been without fm and mifery, fuch a world 
 would not have been the beft. For all things are linked to- 
 gether in each poffible world. The univerfe, whatever it 
 may be, is all of a piece, like an ocean ; the leaft motion 
 produces its cffedl to any diftance, though the effefl becomes 
 lefs fenfible in proportion to the diftance. God having 
 fettled every thing beforehand, once for all, having forefeen 
 good and evil a6lions, &c, every thing did ideally contri- 
 bute, before its exiflence, to his creating plan ; fo that no 
 alteration can be naade in the univerfe, any more than in a 
 
 number, 
 
 * Augufline, Leibnitz, and a confiucrablc number of raodsrn 
 ptiilofophers who maintain the doflrine o^ necej/iiy, confider this 
 neceffjty in moral aflions as confident with fpontaniety and choice. 
 According to them, conftraint alone, and external force, dellroy 
 merit and imputation. 
 
164 'Nf E e 
 
 number, without deftroying its effencc, or its numerical in« 
 dividuality. And therefore if the leaft evil which happens 
 in the wbild was wanting, it would not be the world, which 
 all things duly confidcred, the all-wife Creator has chofen 
 and accounted the beft. 
 
 Colors are heightened by {haduws,and a diflbnance, well 
 placed, renders harmony more beautiful. We defire to be 
 frightened by rope-dancers who are ready to fall ; and to 
 fhed tears at the reprefentation of a tragedy. Does any one 
 fufficiently relilh the happinefs of good health, that has ne- 
 ver been fick ? — Is it not moll: times neceffary, that a little 
 evil fhould render a good more fenfible, and confequently 
 greater ? 
 
 The Edwardean fcheme Q>i moral neccjjtty is as ioUows. 
 
 That the will is, in every cafe, neceffarily determined by 
 the ftrongeft motives ; and that this moral neceflity may be 
 as abfolute as natural neceflity ; i. e. a moral efFefl may b* 
 as perfectly connected with its moral caufe, as a naturally 
 neceflary effe6l is with its natural caufe. 
 
 Prefident Edwards reje£ls the notion of liberty, as imply- 
 ing any felf-determining power in the will, any indifference 
 or contingency ; and defines liberty to be the power, oppor- 
 tunity, and advantage, which any one has to do as he plea- 
 fes. This liberty is fuppofed to be confident with moral 
 certqlniyt or necejftty. 
 
 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 inconfiftent with 
 fuch a contingence of thofe volitions, a?. excludes all necef- 
 fity. He fliews that God's moral excellence is necelTary, 
 yet virtuous and praife- worthy — That the a(^s of the will 
 of the human foul of Chrift are neceffarily holy, yet virtu- 
 ous, praife-worthy, and rewardable — And, that the moral 
 
 inability 
 
NEC 165 
 
 hiablHty of finncrs, confifting in depravity of heart, inftcad 
 of excufing, conftitutes their guilt * 
 
 Lord Kaims has the following idea of neceflity : 
 That, comparing together the moral and material world, 
 every thing is as much the refult of eftabliflied laws in the 
 one as in the other. There is nothing in the whole uni- 
 verfe, which can properly be called contingent ; but every 
 motion in the material, and every determination and aflion 
 in the moral world, are dir€6led by immutable laws ; fo 
 that while thofe laws remain in force, not the fmalleft link 
 in the chain of caufcs and efFefts can be broken, nor any 
 one thing be otherwife than it is. 
 
 That as man muft acl with confcioufnefs and fpontane- 
 ity, it is neceffary that he fnould have fome fenfe of things 
 poflible 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 adion to better advan- 
 tage, than he could do, if he knew the necefiity which really 
 attends him. 
 
 Lord Kaims obferves, that in the material world, it is 
 found, that the reprefentations of external objefls, and 
 their qualities, conveyed by the fenfes, differ fometimes 
 from what philofophy difcovers thefe objedls and their 
 qualities to be. Were man endowed with a microfcopic 
 eye, the bodies which furround him w^ould appear as differ- 
 ent from what they do at prefent, as if he was tranfported 
 into another world. His ideas, upon that fuppofition, 
 would be more agreeable to firidl truth, but they would be 
 far lefs ferviceable in common life. 
 
 Analagous to this, in the moral world, the Deity has im- 
 planted in mankind the delufive notion of liberty of indif- 
 ference, that they may be led to the proper exercife of that 
 aclivity, for which they were defigned. 
 
 TheBaron de Montefquieu,in his PerfianLetters, obferves, 
 
 that 
 
 f Sec this argument enlarged upon, in the arlicle Hopkinfians, 
 
i66 NEC 
 
 that as God makes his creatures ail juft according to hl^" 
 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 mi^ke ufe of that power. He generally leaves his 
 creatures at liberty to a<^, or not a6l, that they may have 
 room to be guilty or innocent. In this view he renounces 
 his right of afl:ing upon his creatures, and directing their 
 refolutions. But when he choofes to know any thing, he 
 always does know it ; becaufe he need only will, that it 
 fhall happen as he fees it ; and dired the refolutions of his 
 creatures according to his will. Thus he fetches the things, 
 which fliall happen, from among thofe which are merely 
 poHible, by fixing by his decrees the future determinations 
 of the minds of his creatures ; and depriving them of the 
 power of afling, or not adling, which he has beftowed up- 
 on them. 
 
 If we may prefume to make comparifon of a thing, 
 ■which is above all comparifon, a monarch does not know 
 vi'hat his ambaflador will do in an affair of importance. If 
 he thinks fit to know it, he need only give him diredion to 
 behave fo and fo ; and he may be affured he will follow hi^ 
 diredlions, 
 
 Prefident Edwards makes the following diftin^lion be- 
 tween his, and Lord Kaims's ideas of neceffity. 
 
 I. Lord Kaims fuppofes, that fuch a neceffity takes place 
 •with refpecl to all men's aflions, as is inconfiftent with li- 
 berty. Edwards maintains, that the moral neceffity^ which 
 univerfally lakes place, is not inconfiflent with the utmofl 
 liberty, which can be defined, or conceived. 
 
 IL Kaims feems every where to fuppofe, that neceflity, 
 properly fo called, attends all men's anions ; and? that the 
 terms unavoidable^ impojjible, &c. are equally applicable tp 
 the cafe of moral and natural neceffity. 
 
 Edwards maintains, that fuch a neceffity as attends the 
 a6ls of men's wills, can with more propriety be called cer- 
 tainty \ 
 
 t 
 
NEC 167 
 
 taitity ; it being no other, than the certain connexion be- 
 tween the fubjed and predicate of the propofition, which 
 affirms their exigence. 
 
 III. Kaims fuppofes, that if mankind could clearly fee 
 the real neceflity of their a6lions, they would not appear to 
 themfclves, or others, praifeworthy, culpable, or accounta- 
 ble for their anions. 
 
 Edwards maintains, that moral ueccjfity^ or certainty, is 
 perfectly confident with praife and blame, rewards and 
 punifhments. 
 
 Lord Kaims agrees with prefidentEdwards, in fuppofing, 
 that praife or blame refts ultimately on the difpofition, or 
 frame of mind. 
 
 The Rev. Mr. Dawfon,in a late pamphlet entitled. The 
 Neceffarian, or, the Queftion concerning Liberty and 
 Neceflity dated and difcuifed, endeavours to prove, that the 
 will is determined by motives. He accounts, however, ev- 
 ery act, which proceeds not from mechanical force, a vol- 
 untary acf. Every voluntary a£l he calls a free z6\., becaufe it 
 proceeds from the willy from the man himfelf. But calls that 
 ■voluntary a5i neceifary, in conformity to their idea of necef- 
 lity, who, on fuppofition of the will's being determined by 
 motives, will not allow it to be free, though voluntary. 
 Having eftablifhed this fpecies of neceflity, he endeavours to 
 fliew, that free will leaves no foundation for attributing 
 merit, or demerit to the agent. And, that on the contrary, 
 the doctrine of neceflity does that, which the doctrine of 
 free will does not. By leaving the foundation of morality 
 fecure, it leaves a foundation for merit and demerit, viz. 
 the moral nature of actions. The morality of an action is 
 its motive. That, which gives the action its moral qua- 
 lity, gives it at the fame time its worth, or merit. But on 
 the doctrine of free will there can be no foundation for at- 
 tributing merit, or demerit to the agent, becaufe it dcflroys 
 Sill diftindions between actions \ good and bad being terms 
 
 without 
 
i68 NEC 
 
 without a meaning, when applied to actions without a 
 
 moral motive. 
 
 As in the account of Dr. Prieflley's fentiments, the man- 
 ner in which that celebrated author diftinguifhes his fcheme 
 o'i philofophical necejjlty from the Calviniftic doctrine of pre- 
 deftination is inferted, perhaps thofe,who are fondof fpeculat 
 ing on this fubject.v/ill be gratified, by being prefented, on the 
 other hand, with the following diftinction, which the Rev. 
 Mr. Emmons of Franklin has made between the Calvinif- 
 tic idea of neceflity, and Dr. Prieflley's, 
 
 It has long been a fubje6l of controverfy among Armln- 
 ians and Calvinifts, whether moral agents can a6l of necef- 
 fity. Upon this fubje6l, Dr. Prieftley takes the Calvinif- 
 tic fide, and labors to prove the dodlrine of neceflity upon 
 the general principle, that no efFe^l can exift without a 
 caufe. His train of re^oning runs very much in this 
 form : Every volition muft be an efFe6l ; every effect muft 
 have a caufe ; every caufe mufl: neccfTarlly produce its ef- 
 fect ; therefore every volition, as well as every other effect, 
 mufl be neceffary. But though he agrees with Calvinifls 
 in their firfl principle, and general mode of reafoning ; yet, 
 in one very capital point, he differs from them totally. For 
 he maintains, that motives, which are the caufe of voli- 
 tions, miiR operate mechanically, which, they fuppofe, to- 
 tall v deflroys the freedom of the will. He is obliged to 
 maintain the mechanical operation of motives, by his main- 
 taining the materiality of the foul. If the foul is material, 
 the natural conclufion is, that motives mufl act upon it, 
 by a mechanical operation. This conclufion, he owns, he 
 means to draw from the doctrine of viateriallfau In the 
 preface to his ilUiflrations of philofophical neccfTity, he fays, 
 •' Every thing belonging to the doctrine of materialifm 
 is in fact, an argument for the doctrine of necefTity ; asd, 
 confcquently, tlie doctrine of neceflity is a direct inference 
 from materialifm." 
 
 But 
 
N E S 16^ 
 
 But Prefident Edwards fuppofes, that mechanical necef- 
 iity is precifely the fame as natural neceffity, coercion, or 
 conftraint, which he therefore confiders as entirely fubver- 
 five of moral freedom Hence he exprefsly denies, in his 
 Treatife on the Will, that motives acl upon the mind, as 
 ■weights do upon the fcale, by a mechanical operation. In- 
 deed all Calvinifls maintain, that motives govern the will 
 by a jfiora/,^nd not by a meclianical influence. For though 
 they allow, that ftioral caufes as really ^ and d.'^i nccejfarily ^vo- 
 rfuce moral effe<fls, as me chauicvi I czuCes produce mechanical 
 efFe£ls ; yet they deny that ?noral and mechanical neceffity 
 are the fame. It is, therefore, carefully to be obferved, 
 that the Material ids plead for fuch a mechanical operation 
 of motives upon the mind, as the Calvinifts fuppofe muft 
 inevitably deftroy its liberty, or moral freedom. 
 
 MoJIyeims Ecdejiajiical Hi fiery , 'ud. 5, p. 24. 
 
 Leibnitz* s EJ/ay , On ths GoodenJ'i ofGoHfthe Fru-nxiill 
 of Many &c. 
 
 Letters Setiveen Clarke and LeUfnifz, 
 
 Edwards on the TFill,p» ly, 23, 164, 190, 19J, 2I3» 
 
 Kaims's EJays, p. 114, 115, 116, 139, 155. 
 
 Montejq^uieu^ s Per/tan Letters , p, 134, 135, 136. 
 
 Da-ivfon^s Letters on Liberty and Nccejjitji p, 12,56, 
 64, 65, 70, 71. 
 
 NEONOMIANS. So called from the Greek \bo<; miv 
 snd MCiiJ^Qi; lazvy fignifying a new lawy bccaufe this denomi- 
 nation maintain, that the gofpcl is a neiv laWy the condi- 
 tion whereof is imperfedt, though fmcere, and pcrfevering 
 obedience. , 
 
 ChaiiKcy^s Neonomtani/fn Unmafied. 
 
 NESTORIANS, a denomination which arofe in the 
 fifth century ; fo called from Nellorias, bifhop of Conftan- 
 tinople. 
 
 This denomination maintain, that the union of Chrift's 
 divinity with his hu?naniiyy is a union ofzvill, operation y and 
 
 X benevolence. 
 
170 N I C 
 
 benevolence. For the divine IVord is perfect in his nature 
 and perjon. The human nature united to him, is likewife 
 a perte6l humardty in its nature and per-fcn ; neither of them 
 is changed, or undergoes any alteration. Therefore there 
 are two perfons in Jefus Chrift, and two natures, united by 
 one operation and zvill. 
 
 They fiippofed that as there were two diiilnft natures in 
 Chrift, the divine and human ^ it was only the human 
 nature which fuftered. They confidered Jefus as having 
 been a mere man till the fpirit of God came on him at his 
 baptifm. And alfo that he was a mere man in his fuffer- 
 ing and death. 
 
 Neftorius afTerted, that though the Virgin Mary was the 
 mother of Jefus Chrift, as a man, yet flie was not the mo- 
 ther of God, becaufe no human creature could impart that 
 to another which llie did not poftefs herfelf. 
 
 In thcNcftoriancontroverfy, 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, coeternity, and natural coequality of the 
 three divine perfons or hypoftafes. 
 
 The generality of the Chriftians in the Levant,are called 
 
 Ncftorians. 
 
 Friejlley^ s H'tjlory of EarlyOpinicnSy <vdL 4. /. 252. 
 Jortins Remarks onEcclejiaJlual Hijiory^'vol* 4. p. 278* 
 Memoirs of Lilerature, hjoL 5, p. I 37. 
 Baileys Di£iionary, 'vol. 2. \_Sce Nejiorians.'] 
 
 NICOLAITANS, a denomination inthq firft c-entury ; 
 fo called from Nicolas, one of the firft feven deacons of 
 Jerufalcm. 
 
 They made no difference between ordinary meats, and 
 thofe offered to idols ; allowed a community of wives ; and 
 indulged themfelves in all fenfual pleafures without reftraint. 
 Dupin's Church Hijlory^ 'vol. J. p. 30. 
 Br ought on* s Hijiorical Library, 'vol. 2. p. 170. 
 
 NOETIANS, 
 
NOV lyr 
 
 NOETIANS, a denomination which arofe in the third 
 eentury, followers of Noetus, who pretended that he was 
 another Mofes fent by God j and that his brother was a 
 new Aaron. 
 
 He affirmed, that the fiipreme God, whom he called the 
 Father, and confidered as abfoliitely indivifible, united him- 
 felf to the man Chriil, whom he called the Son, and was 
 born ^nd crucified with him. From this opinion Noetus 
 and his followers were diftinguifhed by the title of Patri- 
 pafsians, i. e. pcrfons who believe that the fupreme Father 
 of the univerfe, aiid not any other divine perfon, had expi- 
 ated the guilt of the human race. 
 
 Mojheim^s Ecclejiajiical HiJ}ory» 'vol. i. p, zj^G, 247. 
 Br:ughtoiis Htjiorical Library^ <voL 2. p. 172. 
 
 NOV ATI \NS, a denomination in the third century. 
 They derive their name from their founders, Novat and No- 
 vation ; the firft a prieft of the church of Carthage ; the 
 other, of that of Rome. 
 
 This denomination laid it dovi^n for a fundamental tenet, 
 that the church of Chriil ought to be pure and free from 
 every (lain ; and that the fmner who had once fallen into 
 any ofFence, could not again become a member of it, though 
 they did not refufe him the hopes of eternal life. 
 
 Hence they looked upon every fociety which re-admitted 
 thofe to their communion, who after baptifm had fallen 
 into heinous crimes, as unworthy the title of a chriftiati 
 church. 
 
 They feparated from the church of Rome, becaufe they 
 admitted to communion, thofe who had fallen off in time 
 of perCeciuian, which opinion they founded on Heb. vi. 6. 
 They obliged fuch as came over to them from the general 
 body of Chriftians, to fiibmit to baptifm a fecond time, as 
 a necelTary preparation for entering into their fociety. 
 
 Thi.s denomination alfo condemned fccond marriages, 
 
 and 
 
173 O R T 
 
 and denied communion forever to fucli as, after baptifiii 
 ■married a fecond tinie. 
 
 Tiiey aifumed to tlienifelves the title oiCaihari, i. e. 
 the pure, 
 
 Fcrmcy^s Ecclefiajitcal Hijiory ^ fvoL i. ^. 64. 
 Mcfhelni's ibid. 'voL i.p. 250, 25 I. 
 Hijiory of Religion, 'vol 4. [See Nuvatiaas.'] 
 Broughton's Wjhrual Lilv-Uryi <vd, 2. /. 173, 
 
 V>^PHITES, a denomination whidi appeared in the 
 fecond century ; whofe leader was called Euphrates. They 
 derive their name from their maintaining the following ten- 
 et, viz. That the ferpent by which our firft parents v/er(? 
 deceived, was either Chrlft 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 nouriflied and 
 efteemed facred. 
 
 It is fiid they kept a live ferpent in a kind of <:age. At 
 certain limes, they opened the door, and called the ferpent. 
 Tlic animal carne out, and mounting upon the table, twi- 
 ned itfelf about fomc loaves of bread. This bread they 
 broke, and diftributed among the company, who alt kilfe^i 
 the f.rpent. This they called their Eucharijl, 
 
 Their other opinions were fimilar with the reft of the 
 Egyptian GiiofHcs. [See Gnoftics.} 
 
 Broughfon, ihid. /). 19I, 
 
 Mcjheim^s EccUfiaJiical H.fiory, vol. \, p. 189, 19O. 
 
 ORIGENISTS, a denomination which appeared in the 
 third century, and derived their opinions from the writings 
 of Origcn, a prefbytcr of Alexandria, and a man of vaft and 
 uncommon abilities, who interpreted the divine truths of 
 religion according to J^ tenor of the Platonic philofophy. 
 ^ He 
 
CRT 173 
 
 He alleged that the fourcc of many evils lies In adhering 
 to the literal and external part of fcripturc. And that the 
 true meaning of the facred writers was to be fought in a 
 myfterious and hidden fenfe, arifing from the nature of 
 things themfelves. 
 
 The principal tenets afcribed to Origen, together with 
 a few of the reafons made ufs of in their defence, are com- 
 prehended in the following fummary. 
 
 I. That there is a pre-exiftent (late erf human fouls. 
 
 For the nature of the foul is fuch, as makes her capa- 
 ble of exifting eternally, backward as well as forv/ard. 
 For her fpiritual effence, as fuch, makes it impoilible 
 that file fhould, either through age or violence, be difTol- 
 ved ; fo that nothing is wanting to her cxiftence, but his 
 good pleafci/e from whom all things proceed. And if 
 according to the Platonic fcheme, we aflign the produ6lion 
 of all things to the exuberant fulnefs of life in the Deity, 
 which through the bleffed necelTity of his communicative na- 
 ture empties itfelf into all poflibilities of being, as into fo 
 many capable receptacles, we muft fuppofe her exiftence in a 
 fenfe neceflary, and in a degree 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 ftatc. 
 
 For we may be aflured from the infinite goodnefs of 
 their Creator, that they were at firft joined to the pur- 
 eft matter,* and placed in thofe regions of the univerfe 
 "Vvhich were moft fuitable to the purity of eftence they then 
 poffefled : for that the foul^ of men are an order of eften- 
 tially incorporate fpirits, their deep immerfion into ter^ 
 rejlr'ial matter, the modification of all their operations by 
 it, and the heavenly body promifed in' the gofpel,a6 the higheft 
 
 perfection 
 
 • Origen fuppofcd that our fouls being incorporeal and invif- 
 ible, always Hand in need of bodies fuitable to the nature of the 
 places where they exift. 
 
^7^ 
 
 O It 
 
 pcrfe£lion of our renewed nature clearly evince. Therefore 
 if our fouls exifled before they appeared inhabitants of the 
 earth, they were placed In a purer element, and enjoyed far 
 greater degrees of happinefs. And certainly he, whofc 
 overflowing goodnefs brought them into exiftence, would 
 not deprive them o. 'h.^ir felicity, until, by their muta- 
 bility, thoy rendered themftlves Icfs pure in the whole ex- 
 tent of their powers, and became difpofed for the fufcep- 
 ti^n of fuch a degree of corpf)rfcal life, as was ex26lly anf- 
 is'erable to their prefcnt difpofition of fpirit. Hence it was 
 neceffary that they flioiild become terreftrial men. 
 
 III. That the foul of Chrift was united to the IVordhz- 
 fore the incarnation.* 
 
 For the fcriptures teach us, that the foul of the Melliah 
 was created before the beginning of the woild :. fee Phil, ii, 
 5, 6, 7. This text muft be underftood of Chrift's human 
 foul, becaufe it is unufual to propound the Deity as an ex- 
 ample of humility in fcripture. Though the humanity 
 of Chrift was fo god-like, ht; emptied himfelf of this ful- 
 nefs of life and glory, to take upon hi?}} the form of a Jervant, 
 It was this Mefliah who converfed with the patriarchs un- 
 der a human form : it was he who appeared to Mofes 
 upon the holy mount : it was he who fpoke to the pro- 
 phets under a vifible appearance : and it is he who will at laft 
 come in triumph upon the clouds, to reftoro the univerfe ta 
 its primitive fplendor and felicity. 
 
 IV. That at the refurre^lion we fhall be clothed with 
 etherial bodies. 
 
 For the elements of our terreftrial compofitions are fuch, 
 as almoH: fatally entangle us in vice, paflion, and mifery. 
 The purer the vehicle the foul is united with, the more per- 
 fect is her life and operations. Befides, the fupreme good- 
 nefs, who made all things, alTures us, he made all things 
 
 beft 
 
 * See \\\\% fubje<5l more fully illuflrated in Dr. Watts's Glorjr 
 of Chrift, 
 
O Pv I 175 
 
 beft at fiiTt ; and thwcfore his recovery of us to o^ir loft 
 happinefs, (which is the di^fign of the gofpel) mud reftorc 
 us to our better bodies and happier habitations ; which is 
 evident from i Cor. xv. 49 — 2 Cor. v. i , and other texts 
 of fcripture. 
 
 V. That after long periods of time, the damned fliall 
 be releafed from their torments, and reftored to a new ftate 
 of probation. 
 
 For theDeity has fuch referves in his gracious providence, 
 as will vindicate his fovereign goodnefs and wifdom from 
 all difparagement. Expiatory pains are a part of his ado- 
 rable plan. For this fharper kind of favor has a righteous 
 place in fuch creatures, as are by nature mutable. Though 
 linhas extinguiihed or filenced the divine life, yet it has not 
 deftroyed the faculties of reafon and underftanding, confid- 
 cration and memory, which will ferve the life which is moft 
 powerful. If therefore the vigorous attraction of the fen- 
 fual nature be abated by a ceafelefs pain, thefe powers may 
 refume the feeds of a better life and nature. 
 
 As in the material fyftem there is a gravitation of thelefs 
 bodies towards the greater, there mufl^ of neceflity be fome- 
 thing analagous to this in the intelle6lual fyftem : and fmcc 
 the fpirits created by God are emanations ^LDdJIreatns from 
 his own abyfs of being ; and ^s felf-exij}ent poiucr mufl needs 
 fubje£l all beings to itfelf, the Dc^ity could not but imprefs 
 upon her intimate natures and fubftances, a central tendency 
 towards himfelf, an effcntial principle of re-union to their 
 great original, 
 
 VI. That the earth, after its conflagration, fhall become 
 habitable again, and be the manfioa of men, and other ani- 
 mals, and that in eternal viciOitudcs. 
 
 For it is thus exprefled in Ifaiah. Behold I make nevj hea- 
 vens and a new earth &c. and in Heb. i. 10., 11, 12, Thou 
 Lord in the beginning haji laid the four.dniions of the earth ; 
 as a vejlurejhalt thou change them^ and they Jh all be changed ^ 
 
 &c. 
 
176 O S I 
 
 Sec. Where there is only a change, the fubftance is not 
 deftroyed ; this change being only as that of a garment 
 worn out and decaying. Tkefafiion of the world pajps 
 away like a turning fcene, to exhibit a frefh and new rep- 
 rcfentation of things ; and if only the prefent drefs and 
 appearance of things go off, the fubftance is fnppofed tore- 
 main entire. 
 
 Mo/heim\ EccLJtaJiical Hijiory, 'vol, I./. 219, 225. 
 
 Cudnvorth*s Intelle^lual Syjiem, <voL 2. p. 818. 
 
 The PhcentXy ^ol. i. p. 16, 17, 18, 28, 29, 31, 32, 46, 
 
 47» 49' 50> 56' 57- 
 Cheyne*s Pbilojofhical Principles of Religion y p. 47, 84. 
 Travels o/CyruSy p, 235, 238. 
 
 OSIANDRIANS, a denomination among the Luther- 
 ans, which was founded in the year 1550, by Andrew Ofi- 
 ander, a celebrated German divine, whofe dodrine amount- 
 ed to the following propofitions. 
 
 I. That Chrifl, confidered in h\s human nature only, 
 could not, by his obedience to the divine law^obtainy///?//?- 
 cathn and pardon for fmners, neither can we be jujiified 
 before God by embracing and applying to ourfelves, 
 through faith, the rlghtcoujnejs and obedience of the man 
 Chrift. It is only through that eternal and ejjentud right" 
 eoufnefs which dwells in- Chrid confidered as God, and 
 which refides in his divine nature, that is united to the hu- 
 man, that mankind can obtain complete juftification. 
 
 II. That man becomes a partaker of this divine right- 
 eoujnef by faith ; fince it is in confcquence of this uniting 
 principle, that Chrift dwells in the heart of man, with his 
 divine righteoufnefs. Now whereever this divine right- 
 eoufnefs dwells, there God can behold no fm. Therefore, 
 when it is prefent with Chrift in the hearts of the regener- 
 -ate, they are, on its account, confidered by the Deity as 
 righteous, although they be fmners. Moreover, this divine 
 
 and 
 
F A F 177 
 
 and juftifiyng righteoufnefs of Chrifl: excites the faithful to 
 the purfuit of holinefs, and to the i .uctice of virtue. 
 
 MoJheim*s EccleJiajJicai Hijlory, njol. 4. />. 46. 
 
 OSSENI ANS, a denomination in the firfl: century, which 
 taught, that faith may and ought to be diflembled. 
 
 Dufre/noy^s Chronological Tables, 'vol, typ 105, 
 
 JL APISTS. So called by Proteftants, from their 
 adhering to to the Pope. Roman Catholics is the title which 
 they apply to themfelves. 
 
 The word Pope is derived from the Greek of UoiTTTroc^ 
 which fignifies a father ; hence he is ftyled the Father of 
 the church. 
 
 This pontiff is llkewife called the Vicar of Jefus Chrift^ 
 the vifible head of the church, and the fucceflbr of St. Peter. 
 
 He wears the keys, as an emblem of his power to open 
 the gates of heaven to repentant fmners, and to excommu- 
 nicate obftinate offenders. And he wears the triple crown, 
 to inform the chriftian world, that he is conftituted with fpi- 
 ritual jurifdiclion over priefls, emperors, and kings. 
 
 This denomination fuppofe, that the bifhops of Rome 
 are the defendants of St. Peter, and in that quality have, 
 from the beginning, exercifed jurifdiftionover 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, aflumed the title of Univerfal Bifhop, confer- 
 red upon him byPhocas, ending A. D. 1866.. Others fix 
 it about the middleof the eighth century, A. D. 756, when 
 Pepin invefled Pope Stephen with the temporal dominion 
 of Rome, and the neighbouring territories, upon the ceafing 
 of the exarchate of Ravenna, 
 
 ^ y They 
 
17^ le A p 
 
 They fiippofe, in the primitive church, the jiirifdidlloH 
 of billiops was equal and co-ordinate. They derived, per- 
 haps, fome degree of pre-eminence from the dignity of the 
 fee in which they prefided. They polfeffed, however, no 
 real authority, or pre-eminence, but what they acquired by 
 fupcrior abilities, or fuperior fandity. As Rome had been 
 lb long the feat of empire, and capital of the world, itsbifh- 
 ops wen- on that account, entitled to refpedl. They receiv- 
 ed it ; but, during feveral ages, they claimed and received 
 nothing more. From thofe humble beginnings, they ad- 
 vanced v/iih fuch an adventurous and well dire6led ambi- 
 tion, that they eftablifhed a fpiritual dominion over the 
 minds and confciences of men, to which all Europe fub- 
 mitted with implicit obedience ; till at length their formi- 
 dable power was weakened by the reformation. 
 
 The principal points which diftlnguifh the PapiCs from 
 the Proteftants, together with a few of the reafjns they 
 bring to fupport their fentlments, are compri fed in the fol- 
 lowing fummary. 
 
 I. That St. Peter was defigned by Chrift to be the head 
 
 6f the church ; and the bifliops ot Rome being his fucceff- 
 ors, have the fame apoftolic authority. 
 
 For our Saviour declares, in Matt. xi. i8. Thou art Pe- 
 ter, and upon this rock zuill I build my church : Therefore the 
 church is built upon Peter* 
 
 A fuccedion in the church is now necelTary in the New 
 Teftament, as Aaron had his fucceflion in the Old ; but 
 there can be no certain fucce/fion now (hewn, but in the 
 
 chair 
 
 * The general dcftrlne of the charch of Rome, is, thatPeter was 
 not only appointed by our Saviour; the chief of the Apoftles, and 
 head of the univre'-fal church, but that after having been fcven 
 years hi (hop at Antioch, he caw^ to Rome, where he was bifhop 
 twenty-five years, and fuffered martyrdom under the Empe- 
 ror Nero^ 
 
A 
 
 179 
 
 chair of St. Peter at Rome : Therefore the bilhops of Rome 
 are the true fucceilbrs of Peter. 
 
 The church of the Old Teftamcnt was a figure of the 
 church under the New \ but they had a High Priejl above 
 the reft ; therefore the Pope is fupcrior to other bifliops. 
 
 II. That the Roman Catholic church is the mother 
 and miftrefs of all churches ; and cannot poflibly err in mat- 
 ters of faith. 
 
 For the church has the fpiiit of God, to lead it into all 
 truth. The gates of hell Jh all not prevail againfi it. Matt. 
 xi. 18. Chrift, who is the zvay, the truth, and the life, 
 has promifed to the paftors, and teacher- of the church 
 •to be with them always^ even to the end of the ivorld. Alatt. 
 xxviii. 10,* 
 
 It is from the teftimony and authority of tlie church, that 
 we receive the fcriptures, and believe them to be the word 
 of God. And as ihe can alTuredly tell us what particular 
 book is the word of God, fhe can with the fame confi- 
 dence inform us, what is the true fenfe pf fcripture in con- 
 troverted points of faith. 
 
 III. That the fcriptures are not fufficient, without tra- 
 dition, and that apoftolical traditions are of equal authority 
 with the fcriptures. 
 
 For St. Peter aflures us, that in St. Paul's epiftles, thenc 
 are fome things hard to be underflood, zvhich they zvho are mi- 
 le arned and unfahle, wrefl, as they do alfo the other fcriptures, 
 to their own deftruSlion. 2 Pet. iii. 16. 
 
 We are direded in 2 Theff. ii. 15, Toflatidfafi and hold 
 
 the 
 
 * The Catholics do not profefs to believe that the Pope is in- 
 fallible, fepai-ated from the church. According to them, infalli- 
 bility refides in the reprefentatives of the ufiiverfal Catholic 
 charch ; i.e. the body ofbifiiops, uniting and agreeing wit I| 
 xh.ut headj the bifhop of Rome. 
 
130 r /\ r 
 
 the tradti'ionsy ivhich we hav$ LeCn taught , whether by word, 6t* 
 by epifile. 
 
 IV. That there are feveii facraments, inftituted by Je- 
 fus Chrift, viz. Baptifm, Confirmation, Euchar'iji^ Penance t 
 Extreme Vn^ion, Orders^ apd Matrimony : and tjiat they 
 confer grace. 
 
 To prove that Confirmation or impofition of hands, is a 
 facrament, the Roman Catholics argue from A£ls viii. 17. 
 ^ hey did lay their hands upon them, and they received the Holy 
 Ghoji. 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 
 Confirmation is a facrament.* 
 
 Penance is a facrament in which the fms we commit af- 
 ter baptifm, are forgiven. t It includes in it contrition and 
 painful forrow of heart, confefTion to the prieft, and fatis- 
 fa6tion to God for our fms, and likewife the abfolution 
 pronounced by the prieft i as minifter of the facrament. 
 
 ' ■ \ Chrift 
 
 •The church of Rome mzmtSiitts, thzt Confirmation is thaC 
 which makes us perfedl Chriftians. The bilhop adminiftcrs this 
 facrament to bapiized perfons only, by the impofition of hands 
 and prajer. He likewife ufes the ceremony, which is not con- 
 fidered univerfally to be eflential of anointing the perfon con- 
 firmed in the forehead with confecrated oil and balm in the man- 
 ner of a crofs, and pronounces thefe words, I Jign thee njoith the 
 fign of the crofs, and confirm thee ivith the chrifm of fal'vatitn in 
 the name of the Father, Son, and Holy Ghofi. 
 
 t The Catholics fay, that Chrift alone, through the infinite 
 dignity of his perfon, is able to offer up to Gob a fufficient fatis- 
 fadlion for our fins. But having fatisfied fuperabundantly, he 
 could apply this fatisfaftion to us, cither by granting an entire 
 remilTion, or changing an eternal punifhment into a temporal one, 
 
 X The abfolution given by the prieft, after confefTion is in this 
 jnan.ier. Our Lord Jefns Chrifi ivho has left ponver in his church 
 io ahfiliic all firmer s nvho truly repent and believe in him, of his 
 ^^reat mercy forgive c thee thine fences ; and by his authority com-' 
 
 Viitted 
 
PAP iSr 
 
 Chrift inftltuted this facrament when he breathed upon hig 
 apoftles, after his refurre^lion, and faid unto them, Receive 
 ye the Holj Ghoji, whofe fttis ye retnit, arc remitted ; whofefms 
 ye retain^ are retained. John xx. 23. The power of the 
 priefthood to remit fms is here beftowed upon the apofllcs 
 and their fuccelTors ; therefore penance is truly and properly 
 a facrament. 
 
 To prove that Extreme UnBion or anointing the 
 fick with oil, is truly a facrament, the Roman Catholics 
 argue from James i. 14, 15, quoting the text as it is in the 
 vulgate tranflation ; Is anyftck among you^ Jet him call for the 
 priejis of the church, and let them pray over hiniy anointing him 
 ivith ail in the name of the Lord ; and the prayer of faith 
 fhall heal thejich^ and the Lord Jhall raife him up, and if he 
 has committed fins i they JJj all be forgiven him. 
 
 That Holy Orders is a facrament, appears from r 
 Tim . iv. 1 4.. NegleSl not the gift that is in thee, luhich was giv^ 
 en thee by prophecy, with the laying on the hands oftheprefbytery. 
 
 That Marriage is a facrament, is evident from Eph. 
 V. 32. This is a great myfiery. Matrimony is here a fign of 
 an holy thing, reprefenting the conjunction of Chrift, and 
 his church. Therefore it is a facrament.* 
 
 V. 
 
 mitted to me, 1 abfol've thee from all thy flnSy in the name of the Fa- 
 ther , Son, and Holy GhoJl. Amen. 
 
 Chrift, fay this denomination, having left this power to the> 
 pallors of his church, the fentence is looked up as rendered by 
 him, who has cftabliftied them judges. It is his invifible high 
 prieft who interiorly abfolves the penitent, while the prieft exte- 
 riorly exercifes the fundion. 
 
 • Notwithftanding this, they enjoin the celibacy of the clergy, 
 and pretend ic was enjoined upon them as the condition of their 
 ordination, even from the apoftollc age. 
 
 The church of Rome do not allow their clergy to marry, be- 
 caufe they do not think it proper, that thofe, who by their cfEcc 
 and funftion, ought to be wholly devoted to God, (hould be di- 
 verted from thofc duties by the diftradionsofa married life, j 
 Cof. xiii. 32j 33, 
 
ibz P A F 
 
 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 oi bread 
 and ivine, is really 2ir\(\ Jub/lantially prefent the body and blood f 
 together with the foul and divinity of our Lord Jefus Chrift .* 
 and that there is a converfion made of the ^\\Q\e Jubjiance of 
 the bread into his body, and of the wine into his bloody which 
 is called tranjubfiantiatiott, 
 
 Ir. Mai. i, lo, ii, God rejeds the Jewilh facrifice, 
 but declares hi? acceptance of that facrifice, or pure offer- 
 ing, which fhall be made to him in every place among the 
 Gentiles ; which this denomifration fuppofe refers to the 
 
 facrifice of the mafs. 
 
 ChriH:, in the infiitution of this facrament, faid to his 
 apollles, This is my bcdy. Matt. xxvi. 26. i. e. that which 
 is contained under the form of bread is my true body. 
 Ciirift transfigured his body marvelloufly on the mount, 
 Mark ix. Therefore he is able to exhibit his body under 
 the forms of bread and wine."^ 
 
 It is a matter of difcipline, not of doctrine, in the Ro- 
 man 
 
 * The Catholics fuppofe, that the change is made, when the 
 words ofconfecration, ordained by Chrift, are pronounced by the 
 pneft. Then after having adored, the priell elevates the hoft, 
 nnd the chalice to be feen and adored by the people, and to re- 
 prcfen^ the elevation of Chrift on the crofs. Chrift*s words, fay 
 the Catholics, deter ihem from referrins: thofe exterior appear- 
 ances to Oie fobftance 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 Goo 
 in behalf of himO^lf and the people ; and the Catholics fuppofe, 
 Jefus Chrlfl, who is prefent on the altar, offers up himfelf to big 
 e;ernal Father. 
 
P A F 183 
 
 man Catholic church, to receive the Euchatifl in one kind, 
 that is, in bread only.* 
 
 VI. That there is a Purgatory ; and that fouls kept 
 prifoners there, do receive help by the fnfFriiges of the 
 faithful. t 
 
 For it is faid in i Cor. iii. 15. If any mail's work Jh all 
 burned, hefhalljuffcr lofs ; hut he himjelf fldall be faved ; yet 
 fo as by fire : which, fay they, may be underlbod of the 
 flames of Purgatory. 
 
 VII. That the faints reigning with Chrill are to be 
 honored and invoked ; and that they do offer prayers unto 
 Goafor us \ and their relics arc to be had in veneration J 
 
 For we have inftances *.n fcripture of honors and venera- 
 tion 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 honor the 
 faints, as having received from God this kingly ^power 
 over .them. 
 
 In Rev. V. 8. The elders are faid, to have golden vials fdl 
 ofodorst which are the prayers of the faints. See alfo Rev. 
 viii. 4. Zech» i. 12. 
 
 VIII. That the linages of Chrift, of the bleffed Virgin. 
 the mother of God, and of other faints, ought to be re- 
 tained 
 
 * All the priefts, though of the mod exalted degree, in private 
 communion, receive as ethers do in one kind. 
 
 f The Reman Catholics fuppofe, that fouls are releafed from 
 Purgatory by the prayers and ?!m", which are olFt red for them, 
 principally by the holy facrificc of the mafs. They call Purga- 
 tory, a middle ftate of fouls, where thofe enter, who depart this 
 life in God's grace, yet not without f me le^s flains, or guilt 
 of punifhment, which retard them from entering heaven. 
 
 X The Catholic^ fay, they do not c'*ve divine, but only rcla- 
 Cive honor to the higheft angel or fai.*t. 
 
iU PAP 
 
 faincd in churches, and honor and veneration ought to be 
 given unto them.* 
 
 For, the images of chcruhims 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 Chrift 
 to the church, and that the ufe of them is very beneficial 
 to chriftian people. + 
 
 For, fay they, the power of granting indulgencies was left 
 by Chrift to the church. Matt. xvi. 19. I will give unto 
 thee the keys of the kingdom of haaven, and whatfoever thou /halt 
 Vmdon earth ^Jhall be bound in heaven; andwhatfoeVir thoufiali 
 Joofe on earth fjh all be loofed in heaven* 
 
 By an indulgence, the Catholics fay, they apply the me- 
 rit of Chrift's life 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 Ni- 
 <?ene, and Athanafian creeds. They receive and profefs all 
 other things delivered, defined, and declared by the ca- 
 nons, and general councils, and particularly by the council 
 
 of TrcBt.J 
 
 The 
 
 * The council of Trent ordains, that all the honor, which is 
 given to inaages, fhould be referred to the originals which are- 
 reprefented by them. 
 
 f The Catholics fay, they do not mean by indulgencies leave 
 (0 commit fin, nor pardon for (ins to come ; but only releafing 
 by the power of the keys, committed to the church, the debt of 
 temporal punifhment, which may remain due upon account of 
 our fins, after the fins thcmfeives, as to the guilt and eternal 
 punifhment, have been already remitted by repentance and 
 confeflion. 
 
 An indulgence is granted by none but the higher powers of the 
 church ; as by the bifnops, and the fupreme head, the Pope. 
 
 X A convocation of Roman Catholic cardinals, archbifhops;^ 
 
 bifhops 
 
PAP 185 
 
 The following ceremonies, and many others too tedious 
 to enumerate, are prac^ifcd by the church of Rome in theic 
 religious worlhip. 
 
 I. They makre ufeof the fign of the crofs in all their fa- 
 craments, to give us to underftand, that they have their whole 
 force and efficacy from the crofs. 
 
 II. Sprinkling holy water by theprieft, on folemn days, 
 is ufed likewife by every one going in, or coming out of 
 a church. 
 
 III. The ceremony of bleffing bells, is by the Catho- 
 lics called chri'iening 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 favor and 
 protedion. 
 
 I V. They have a cuftom of bovi^ing at the name of Jefus. 
 
 V. They keep a number of lamps and wax candles con- 
 tinually burning before the fhrines and images of the faints. 
 
 VI. They make ufe of incenfe, and have lighted candles 
 upon the altar at the celebration of mafs. 
 
 VII. The pra£lice of wafliing the poor's feet is folem- 
 nized on holy thurfday, by all the princes oftheRomifh re- 
 ligion in Europe. 
 
 The church of Rome obferves a variety of holy days, ^^ 
 as the feftivals of Chrift and his apoftles, the feftivals of the TJ 
 faints, Sec. 
 
 The church of Rome grants a Jubilee, i. e. a general in- 
 dulgence, every twenty-fifth year, and oftener upon emer- 
 gent occafions.^ 
 
 Z For 
 
 bilhops, and divines, who affembled at Trent, by virtue of a bill 
 from the Pope, A. D, 15 16, This was the laft general council, 
 called in oppofition to the dcftrines of Luther and Calvin. 
 
 * A Jubilee is a folemn indulgence, with certsla privilcpei not 
 granted on other occafions ; and extends to the whole church. 
 
i86 PAS 
 
 For an account of the extent, and prefent {late of the Re- 
 man Catholic religion, [fee Part II.] 
 Pops Piuses Creea. 
 
 B~Juet^s Expfitioncfthe Catholic CneAjp. 6z, 77, 85, 107. 
 Challoner^i Ttue Principles of a Catholic <, ^,8. ^c. 
 Gothtr^s Papijl Mijreprefentea and Reprt/entedy p. zz. 
 Grounds of the Catholic DoSlrinty p. 10, 1 1, 24, 25, 30, 34.* 
 Explication of the Sacrifce of th{ Mafs, p, 22, 35. 
 Roman Catholic Principles, /). 5, bV, 
 Brent^s Council of Trent, p. 806. 
 Bingharn's Works, 'voL I. p. 153, 
 WaUhe's Hi/iory if the Popes, p, 24. 
 Ribcrtfon's Hijiory of Charles V, 
 
 PARMENIANITES. [See Donatifls.] 
 
 PASAGINIANS, a denomination which arofc in the 
 twelfth century, known alfo by the name of the Circumcifed. 
 Their diftinguifliing tenets were as follow : 
 
 L That the obfervation of the law of M^j, in every 
 thing, except the offering of facrifices, was obligatory upon 
 Chriftians. In confequence of which, they circumcifed 
 their follov/ers, abftaincJ from thofe meats, the ufe of which 
 was prohibited under the Mofaic economy, and celebrated 
 the Jewifli fabbath. 
 
 II. That Chrifl: was no more than xhtfirjl and purefl 
 creature vfGoD. 
 
 This denomination had the utmofl: averfion to the doc- 
 trine and difcipUne of the church of Rome. 
 
 Mojheim' s Ecctefiafical Miforj, vol. 2. p» ^^6, 
 
 PASSALORYNCHITES, a branch of the Montanljls. 
 They held, that in order to be faved, it was neceffary to ob- 
 ferve a perpetual filence ; wherefore they kept their finger 
 conHantly upon their mouth, and dared not open it, even to 
 fay their prayers. 
 
 Their name is derived from the Greek TiccTu-akog ^ nail, 
 
 and 
 
f A XJ 187 
 
 and ptv a nojirll ; becaufe, when they carried their finger to 
 their mouth, they touched their nofe. 
 
 Broughton*s Hijiorical Library ^ 'vol. 2. p. Zl\% 
 
 PATRICIANS, a denomination which arofc in the fe-. 
 cond century ; fo called from Pat ruins their Iradcr. 
 
 Their diftlngulfhing tenet was, that the fubftance of the 
 flefh is not the work of God, but of the D -vii. On which 
 account they bore fuch hatred to their own bodies, as fome- 
 times to kill themfelves. 
 
 Bailey* s DiSlionary, ^jcL 2. [See Patricians, 
 
 PATRIPASSI ANS. [Sec Noetians and Monarchians.] 
 
 PAULIANS, OF PAULIANISTS, a denomination 
 which appeared in the third century j fu called ixomPaul oi 
 Sajnofatat bifhop of Antioch. 
 
 He taught that the Son and the Holy Ghoft exiH: in God 
 in the fame manner, as the faculties of reafon and aSfivity do 
 in man. That Chrift was born of a mere man ; but that 
 the reafon or wifdom of tke Father defcended into him, and 
 by him wrought miracles upon earth, and inftru6led the na- 
 tions ; and finally, that on account of this union of the di- 
 vine Word with the man Jefus, Chrift might, though impro- 
 perly, be called God. 
 
 Mojheim^s Ecchftaflical Hijioryi 'vol. i, p, 248. 
 
 P.\ULICIANS, a denomination formed in the feventh 
 century, by two brothers, Paul and John, inhabitants of Je- 
 rufalem ; from the former of whoip they derive their name. 
 The tenets attributed to this fe6l are as follow : 
 
 I. That the inferior and vifiblc world is not the produc- 
 tion of the Supreme Being. 
 
 II. 
 
i88 P A u . 
 
 II. Thzt the evil principle wzs engendcrcii hy darknep 
 7l\\A fre ; not felf-originated and eternal.'^ 
 
 III. That though Chrift was the Son of Mary ^ yet he 
 brought from heaven his human nature. 
 
 IV. ThaiChrift was clothed with an etherial, celeflial, 
 and impafTible body, and did nc: really expire on the crof^. 
 Hence they refufed to pay religious homage to the crofs. 
 
 V. That the bread and wine, which Chrift is faid to 
 have adminitlered to his difciples at his laft fupper, only fig- 
 nifies the divine difcourfes and exhortations of the Saviour, 
 •which arc a fpiritual food and nourifhment to the foul, 
 and fill it with repofe, fatisfadlion, and delight. Hence 
 they refufed to celebrate the institution of the Lord's fupper. 
 
 VI. They rejected the books of the Old Teftament, 
 and looked upon i^s writers as infpired by the Creator of the 
 world, and not by ths Suprejtie God* They received all the 
 books of the New Teftament, except the epiftles of St, 
 Peter fV,'\\ic\i they rejected, for reafons unknowrt to us. 
 
 This denomination had not. like the Manicheans, an ec* 
 clefiaftical government admiuiftered by biftiops, priefts, and 
 deacoi^. They had no facred order of men diftinguifhed 
 by their manner of life, their habit, or any other circum- 
 ftance from the reft of the aflembly ; nor had councils, {y- 
 nods, or fuch like iriftitutions, any place in their religious 
 policy. They had certain dodlors whom they called Stinec- 
 demi> i. e. companions in the journey of life ; and alfo No- 
 iarii. Among thefe there reigned a perfedl equality, and 
 they had no peculiar rights, privileges, nor any external 
 mark of dignity to diftinguilh them from the people. The 
 
 only 
 
 * They confidered eternal matter as the fource of all evil ; and 
 believed that this matter, endued from all eternity with life and 
 motion, had produced an aflive principle ; which is the foun- 
 tain of vice, mifery, and diforder ; and is the author of all 
 material fubftances^ whiie God is the Creator and the Father 
 ^f fpirits, 
 
P E D 1B9 
 
 only Hngularity which attended their promotion to the rank 
 of doctors was, that they changed their lay-names for fcrip- 
 ture ones, as if there had been fometliing peculiarly venera- 
 ble in the names of holy men, whofe lives and aflions are 
 recorded in the facred writings. 
 
 For the arguments this denomination make ufe of to fup- 
 port their dodrine of two principles, fee Manicheans. 
 
 Mojheim^s Ecchjiafiical Hijiory, <vol. 2. p. 175, 176. 
 
 PEDOBAPTISTS. So called from the Greek of TraicTof 
 and(3a7rlAa-T/:?. This denomination are diftinguiflied by their 
 adherence to infant baptifmi which they perform by afFufion 
 or fprinkling. 
 
 It feems to be a name common to fcveral religious deno- 
 minations. It includes Epifcopalians, Congregationalifts, 
 Prefbyterians, Sandemanians, and others. 
 
 They all profefs to believe, that baptifm is to be admin- 
 iftered to believers and their children, and that the infants 
 of vifible Chriflians belong to the vifible church of Chrift. 
 
 In fupport of infant baptifm, they ufe the following 
 arguments. 
 
 That the vifible church is one and the fame vifible body, 
 both under the law, and under the gofpel. 
 
 It appears that the vifible church of Chrift now is the 
 fame vifible body continued from Abraham. For the Gen- 
 tiles are grafted into the fame ftock from which the unbe- 
 lieving Jews were broken off. Rom. xi. 17. And thou be- 
 ing a wild olive tree t wert grafted In among them ^ and with 
 them part aheji of the root and fatncfs 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. Eph. ii, to the end. 
 
 The covenant made with Abraham was the covenant 
 ©f grace. 
 
 For 
 
i^ FED 
 
 For Abraham is the father of all believers in Chrifl:. 
 They are all blefled with faithful Abraham. They are all 
 his children. God preached before the gofpel unto Abra- 
 ham, that fhe blejfmg of Abraham might come on the Gentiles 
 through Jejus Chriji. 
 
 Believers, being the feed of Abraham, are under the fame 
 covenant, and entitled to the fame privileges, which they 
 may juilly claim for their infants. For the promife is untt 
 youy and to your children, and to all that are afar offy even as 
 viany as the Lord our God JJjall call. A6ls ii. 39. 
 
 Baptifm is now ufed in the rootp of circumcifion, For, 
 
 I. Circumcifion was appointed to be the token of the 
 covenant of grace. It was a fign and feal of the righ- 
 tcoufnefs of faith. The fame thing is fignified by chriftian 
 baptifm. 
 
 I I . Circumcifion w^as appointed to be the facred fym- 
 bol of initiation into the vifible church. So baptifm is ^ 
 feal of initiation into the vifible church. 
 
 III. The fame inward grace is fignified both by cir- 
 cumcifion and by ba^ptifm. Circumcifion and baptifm are 
 fubftantially a fign of one and the fame thing. To be a 
 Jew inwardly by being circumcifed with the circumcifion 
 of the heart, and to be a Chriftian inwardly by being wafhed 
 with the wafi:iing of regeneration, is one and the fame thing, 
 
 Baptifm is called the circumcifion of Chrift. 
 
 Infant baptifm was the approved pra6tice of the apoftles. 
 
 For the fcriptures give us an account of the baptifm of 
 houfeholds, and thofe no doubt contained children. The 
 jailor, and his hoiifehold were baptized. So alfo was Ly- 
 dia, and her houfehold. And St. Paul t«lls us he baptized 
 the houfehold of Stephanus. 
 
 The Pedobaptifts pra6l!fe baptifm by afFufion,or fprink- 
 ling, which they aflcrt is fcriptural, from the incipoi-t of the 
 
 •riginai 
 
L' 1^ Mf 191 
 
 ©riginal word, which, fay they, fignifies wafhing, and Is iifcd 
 in fcripture for wafhirig things, which were not dipped in 
 water. Luke xi. 38. Matt. vli. 4. 
 
 The influences of the fpirit, reprefented in baptifm, arc 
 often expreffed by pouring or fprinkling, as the renewinsjof 
 the Holy Ghoft, which he has poured out or fhed on us abun- 
 dantly. The Pedobaptifts fuppofe that fprinkling was the 
 pra£lice of the apoftles, becaufe fuch great numbers were 
 converted and baptized, where the circumftances, fliortnefs 
 ©f time, and fituation of place rendered it unlikely, that they 
 were baptized by immerfion. They do not, however, 
 deny the validity, but only the neceflity, of baptizing by 
 plunging. 
 
 Among the denomination of Pedobaptifls, there are fome 
 who alTert, that the baptifm of Chriil by John is not an ex- 
 ample of chriftian imitation. 
 
 They fay, Chrift was not baptized to manifeft his repen- 
 tance. Neither did he fubmit to baptifm as an example to 
 the Jewifh nation. Nor was his baptifm a token of being 
 walhed from fm. 
 
 They fay, his baptifm was a conformity to the law of 
 prieftly confecrations. For it anfwered to the wafhing of 
 the high prieft at his admiffion to the priellhood. The 
 thing fignified by the holy garments and holy crown of Aa-* 
 ron, were accomplifhed at the baptifm of Chrift. The 
 holy anointing of Aaron was fulfilled, when Chrift receiv- 
 ed baptifm. 
 
 They attempt to prove that John's baptifm was not 
 chriftian baptifm. 
 
 I. For the grand defign of John's baptifm was the dif- 
 covery or manifeftation of Chrift ; but chriftian baptifm i§ 
 wfed for different purpofes. 
 
 JI. John's baptifm began aod ended under the legal dif- 
 
 pcnfation. 
 
19: 
 
 P E 
 
 penfation. The gofpel kingdom did not begin,until Chrift 
 arofe from the dead. 
 
 John's baptifm was completed before the death of Chrif!, 
 and confequently fell fliort of New Teftament times, for, 
 where a iejlament zV, there muji alfo of necejftty he the death of 
 the tejtator. 
 
 Ill, The holy Trinity v/as not named in John's bap- 
 tifm. This is plain, becaufe there is an account, that Jo?ne 
 luere baptized by John^ and yet had not heard of the Holy Ghofl, 
 See A6ts xix. 2, 5. The confequence is, John's baptifm 
 was not chriftian baptifm. 
 
 C4 lark's Scripture Grounds of the Baptifm of Infant s» 
 Par/on* s Infant Baptifm Vindicated. 
 Hoflnjoick^ s Vindication of Infant Baptifm. 
 Larhrop^s Sprinkling, a Scripture Mode, l^c% 
 Ch'veland on Infant Baptifm, iS'c. 
 Vifhe's f aphethDnf.'elling in the Tents of Shem» 
 Le'vs'is^s Covenant Inter eft of the Children of Believsrsi 
 ITcivgood^ s Baptifm of Infant s^ aReafonahle -Ser^ice^ 
 ■Strong's Demonfration of Infant Baptifm, 
 Glafs's Diftrtation on Infant Baptifm, 
 Allen s Effay on Outnxard Chrifiian Baptifm, 
 Fijh and Crane'' s Boptifm ofjfefus Chrifi not to be Im^ 
 itated by Chriflians, 
 
 PELAGIANS, a denomination which arofe in the fifth 
 century ; fo called from Pelagius, a monk, who looked 
 upon the doftrines, which were commonly received concern- 
 ing tlie original corruption of human nature, and the neccffity 
 of divine grace to enlighten the underflanding and purify the 
 hearty as prejudicial to the progrefs of holinefs and virtue, 
 and tending to eftablifli mankind in a prefumptuous and fa- 
 tal fecurity. He maintained the following do6lrines : 
 
 I, That xho Cin^ of our frfi parents were imputed to 
 them only, and not to their pofterity. And that we derive 
 no corruption from their fall, but arc born as pure and un- 
 
 fpotted 
 
PET 193 
 
 fpotted as Adam came out of the forming hand of hisCreator. 
 
 II. That mankind therefore are capable of repentance 
 and amendment, and of arriving to the highefl: degrees of 
 piety and virtue, by the ufe of their natural faculties and 
 powers. That indeed external grace is necelTary to excite 
 their endeavours, but that they have no need of the internal 
 fuccours of the divine fpirit. 
 
 III. That Adam was by nature, mortal ; and whether 
 he had finned or not, would certainly have died. 
 
 IV. That the grace of God is given in proportion to 
 our merits. 
 
 V. That mankind may arrive at a flate of perfection In 
 this life. 
 
 VI. That the law qualified men for the kingdom of hea- 
 ven, and was fouaded upon equal proniifes with the gofpeL 
 
 Mofbzini'i EccUfiaJlical Hijiory. '■ooL !.;>. 412. 
 Di^icnary of Arts and Sciences, ^voL $, />> 2378. 
 
 PEPUZIANS, [See Montanias.] 
 
 PETROBRUSSIANS, a denomination which was for- 
 med about the year mo in Languedoc and Provence, by 
 Peter de Bruys, who taught the following do^lrines : 
 
 I. 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 fcpcrftition to build churches 
 for the fervice of God, who v/ill accept of a fincere v/or- 
 (hip, wherever it is offered. And that therefore fuch chur- 
 ches, as had already been ereftcd, were to be pulled down 
 and dcftroyed. 
 
 III. That the crucifixes deferved the fame fate. 
 
 IV. That the real body and blood of Chriftwerc not 
 exhibited in the Eucharift, but were only reprcfented it\ 
 that holv ordinance, by their figures and fymbols. 
 
 A a ' V, 
 
194- i' H O 
 
 V. That the oblations, prayers, and good works of the 
 living, coi:ld be in no refpedl advantageous to the dead. 
 
 Mojhdtns Ecclejiajiical Hijlory^ 'vol. 2. />. 446,447. 
 
 PHILADELPHIAN-SOCIETY, the followers of 
 Jans Leadly, who, towards the conclufion of the feven- 
 teenth century, by her vifions, predictions, and doctrines, 
 gained a confiderable number of difciples ; among whom 
 were fome perfons of learning. This woman was of o- 
 pinion, that all dilfentions among Chrlftians would ceafe, 
 and the kingdom of theRedecmer become, even here below, 
 a glorious fccne of charity, concord, and felicity, if thofe 
 who bear the name of Jefus, without regarding the forms 
 of do6lrine and difcipline, which diftinguifh particular com- 
 munions, would all join in committing their fouls to the 
 care of this internal guide, to be inftruCled, governed, and 
 formed by his divine impulfe and fuggeftions. She went 
 fiill further, and declared in the name of the Lord, that 
 this defirable event would happen ; and that {he had a di- 
 vine commiflion to proclaim the approach of this glorious 
 communion of faints, v/ho were to be gathered together 
 in one vifible iiniverral church, or kingdom, before the 
 diiTolution of this earthly globe. This prediction (he deli- 
 vered with a peculiar degree of confidence, from a notion 
 that her Phtladelphian-Soc'iety was the true kingdom of 
 Chrift, in which atone the divine fpirit refided and reigned. 
 She al fo maintained the final reftoration oi all intelligent bg-- 
 irigs to perfetSlion and happlnefs, 
 
 Mojbeim, ilid^ <vol. ^, p, 66j 6j, 
 
 PHOTINI ANS, a denomination in the fourth century ; 
 fo called from Photinus, bilhop of Sirmium, in Pannonia. 
 He taught, that Jefus Chrift was born of the Holy Ghoft» 
 and the Virgin Mary ; that a certain dltjine emanation^ or 
 ray, (which he called the Word) defcended upon this ex- 
 traordinary man ; that on account of the union of the di^ 
 vine JVord with his human nature, Jefus was called the Son 
 
 of 
 
of God, nay, God himfelf ; and that tlie Holy Ghoft was 
 jiot a diftin^l pcrfon, but a celertial viriue proceeding from 
 the Deity* 
 
 Mijheim^s Ecdefiajlical tJtJlory, 'vol. I. p. 346. 
 
 Br ought en's Hijiorical Library, <vol. 2. p. 44 1 • 
 
 PICARDS. [See Adamites.] 
 
 PIETISTS, a denomination in the feventecnih cen- 
 tury, which 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 
 elTential maxim, that none foould be admitted into the 
 miniftrv, but fuch as had received a proper education, were 
 diltinguifhed by their wifdom and fan£lity of manners, and 
 had hearts filled with divine love. Hence they propofed an 
 alteration of the fchopls of divinity, which confided in the 
 following points. 
 
 I. That the fyftematical theology, which reigned in 
 the academies, and was compofed of intricate and difputa- 
 ble do6lrines, and obfcure and unufual forms of cxpref- 
 fions, (hould be totally abolifhed. 
 
 II. That polemical divinity, which comprehended the 
 controverfies fcbfifting between Chrillians of different com- 
 munions, (hould be lefg eagerly ftudied, and lefs frequently 
 treated, though not entirely negleded. 
 
 III. That all mixture of philofophy and human learn- 
 ing with divine wifdom,was to be mod carefully avoided. 
 
 IV. That, on the contrary,all thofe who were defigncd 
 for the miniftry Ihould be accuflomed from their early 
 youth, to the perufal and fludy cf the holy fcripturesy and be 
 taught a plain fyftem of theology, drawn from thefe uner- 
 ring fources of truth. 
 
 V. That the whole courfe of their education was to be 
 fo direded, as to render them ufeful in life, by the pracfti- 
 
 cal 
 
xij6 IP t^ JB 
 
 cal p.TvVcr of their do£lrlne, ;ind the commanding influence 
 of ihcir example. 
 
 Mojher-ns Ecclejiajiical Hiftory, 'voL 4. p. 454 460. 
 
 PRiE-ADAMITES. This denomination began about 
 the middle of the fijtleenth century. Their principal tenet is, 
 that there mi^Ji have been men before Adam- One proof of 
 this they bring from Rom. v. t 2, 13, 14. The apoftle fays, 
 fin was in the zvcrld till the law^ meaning the law given to 
 Adam. But fm it is evident, was not imputed, though it 
 might have been committed, till the time of the pretended 
 firft man ; For fin is not imputedy where there is no law. 
 
 The ele<51:ion of the Jews is a confequence of the fame 
 fyftem. It began at Adam, v/ho is called their father or 
 founder. God is alfo their father, having efpoufed the ju- 
 daical church- The Gentiles are only adopted children, as 
 being Prse-A.damites. ^ Men (or Gentiles) are faid to be 
 made by the word of God. Gen. i. 26, 27. Adam, the 
 -founder of the Jewifli nation, whofe hiftory alone, Mofes 
 wrote, is introduced in the 2 Ch^p. as the workmanfliip of 
 God's own hands. 
 
 Cain having killed his brother Abel, was afraid of being 
 "killed himfelf ; by whom ? He married ; yet Adam hatl 
 then no' daughter : what wife could he get ? He built a 
 town ; what architects, mafons, carpenters, and workman 
 did he employ ? The anfwer to all thefc queftions is, iu 
 one word; Pra^-Adamites, 
 
 The deluge only cvetflowed the country inhabited by 
 Adam's pofterity, to punifli them for joining in marriage 
 with the Prse- Adamites and follov;ing their ill courfes. 
 
 The progrefs ?.nd improvements in arts, fciences, &:c^ 
 eouid not make fuch advances towards perfedion, as is rep* 
 
 refented 
 
 • Obferve the plursl number is here ufed in contradiftindiof, 
 to the founder of the Jewifh nation, who is called Adsm, hisp^ 
 3]ad only in che lingular 'nambero 
 
PRE 197 
 
 refented ihcy did between Adam and Mofes, unlcfs they had 
 been cultivated before. 
 
 Laftly, the hiftorlcs of the Chaldeans, Egyptians, and 
 Cliinefc ; circumftantially related, and whofc chronology, 
 is founded on aflrDnomlcal calculations, arc the cleared de- 
 monftration of the exiftence of men before Adam. 
 
 Peyzerus in his hooky entitle J., Men before Adam. 
 
 Picart^s Religious Ceremcnies, 
 
 Afiatic Ml f ceil any. 
 
 Blount* s Grades of Reajon, 
 
 PREDESTINARIANS, a name given to thofe in the 
 ninth century, who followed the do6lrines of Godefcalcus, 
 a German monk, whofe fentiments were as follow. 
 
 I. That the Deity predeftinated a certain number to 
 falvation, and others to deftrudlion, before the world 
 was formed, 
 
 II. That God predeftinated the wicked to eternal 
 punifhment, in confequence of their fms, which were freely 
 committed, and eternally forefeen. 
 
 III. That Chrift came not to fav^e all men ; and that 
 none (hall perifti for whom h&Jhedhis blood. 
 
 IV. That fmce the fall, mankind cannot exercife /r^r 
 ^'jllli only to do that which is evil. 
 
 Mojheim' s Eccle/lajlical Hijloryy 'vol. z.p, i^p. 
 Ecchjiajlical Hijlory cf France y /• 63. 
 Master's Church Hijlory, chap. x. p. 263. 
 
 PRE-EXISTENTS, a name which may, perhaps, not 
 improperly be applied to thofe who hold the docflrine of 
 Chrift's pre-exiftence. This name comprehends two rlaf- 
 fes ; the Arians, who defend Chrift's pre-exiftence. but 
 deny that he is a divine perfon ; and others on the Calvinift 
 fyftem, who alTert both his divinity, and that his intelligent 
 Ijceated foul was produced into being,^jand united, by an in- 
 effable • 
 
I9S P R F 
 
 effable union, to the fecond perfon of the Trinity, before 
 the heavens and the earth were created.* 
 
 Under the article Arians, the reac/er has been prefented 
 with the view of the fyftem of Arius and his immediate 
 followers. 
 
 The fentiments of the celebrated Dr. Richard Price, are 
 brought to view under the article Unitarians. And, per- 
 haps, fome may be gratified wiih a fhort (ketch of the plan, 
 which was maintained by Dr. Samuel Clarke. 
 
 This learned man held that there is one fupreme caufe 
 and original of all things ; one fimple, uncompounded, un- 
 divided, intelligent agent, or perfon. + And that from the 
 beginning, there exifted with the firO: and fupreme caufe, or 
 Father, a fecond perfon, called the Word, or Son. This 
 Son, is our Loid Jefu? Chrift, He derived his being, his 
 attributes, and his powers from the F'-^her ; he is therefore 
 called the Son of God, and the only begotten. $ For ge- 
 neration, when applied to God, is on^v a figurative word, 
 (ignifying immediate derivation of bcng ind life from him. 
 This production or derivation of the Son is incomprehenfi- 
 ble,and took place before the world began. To prove, that 
 Jefus Chrifi was generated, or produced into be* np: before 
 the world was created, the Dr. adduces the following 
 T-onfiderations. 
 
 The Father made the world by the operation of the Son 
 
 John 
 
 * This clafs of Pre-exiftents are not entirely agreed in their 
 fentiments. 
 
 f This learned divine confiders this do6lrIne as the foundation 
 of piety, and the firfl principle of natural religion. He fuppofes, 
 that all the texts, which fpcak of the one God, the cniy God, 
 the Father, the moj} High, are to be confidered as eflabllihing the 
 perfcnal unity of one only Supreme Being. 
 
 X Dr. Clarke waves calling Chrlll a creature, as the ancieai 
 Arians did, and principally on that foumiation, difdaims the 
 charge of Arianifm. 
 
PRE 199 
 
 John 1. 3, 10. i Cor. vlii 6. Eph. iii. 9, &c. The ac- 
 tion of the Son, both in making the world, and in all his 
 other operations, is only the exercifc of the Father's power 
 communicated to him, after a manner to us unknown. 
 
 That all ChrilVs authority, power, knowledge, and glo- 
 ry, are the Father's communicated to him, Dr. Clarke en- 
 deavours to prove by a variety of paiTages 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 appearan- 
 ces, and fpake, and adled in the name and authority of the 
 invifible Father. 
 
 Dr Clarke calls Chrift a divine perfon, folely on account 
 of the power and knowledge, which were communicated to 
 him by the Father. He indeed owns, thar Chrift is an ob- 
 ject of religious worfhip ; but then he confines it to a lim- 
 ited fenfe. The worfhip paid to Chrift terminates not in 
 him, but in the fupreme God and Lord of all.* 
 
 Clarke's Scripture Dodrine of the Trinity^ 
 
 Doddridge'' 5 tenures* 
 
 The doflrine of the pre-exiftence of Chrift's human foul 
 has been held by feveral divii'es ; as Mr Fleming, Dr. 
 Goodwin, &c. Thefe gentlemen all profcfs to maintain 
 the divinity of Chrift. 
 
 As their fentiments are nearly fimilar, the brevity of this 
 work will not admit of particularly noticing them. 
 
 The followincj fketch of the plan of the late pious and 
 ingenious Dr. Watts, is feleded from the reft. 
 
 He maintained one fupreme God, dwelling in the hu- 
 man nature of Chrift, which he uippofed to have exifted 
 the firft of all creatures ; and fpeaks of the divine Logos^ 
 
 as 
 
 • The compiler is (hort on this plan, bedufe of its fiinilarity 
 Co the Ariaa fyHem^ waich is particilarly deicribed. 
 
20O PRE 
 
 as the wifdom of God, and the Holy Spirit as the divine 
 pov'-^r, or ihe influence and tWc£i of it ; which he fays, is 
 a fcriptural perfon, i. e. fpoken of figuratively in fcriptiire, 
 under perfonal charadlers."^ 
 
 In order to prove, that Chrift's human foul exided 
 previous to his incarnation, the following arguments are 
 adduced. ^^ 
 
 I. Chrift is reprefented as his Father's meffenger, or 
 angel, being diilind from his Father, fent by his Father 
 long before his incarnation, to perform actions, which feeni 
 to be too low for the dignity of pure Godhead. The ap- 
 pearances of Chrift to the patriarchs are defcribed like the 
 appearances of an angel, or man, really diftin^l from God, 
 yet fuch an one in whom God or Jehovah had a peculiar 
 in-dwelling, or with whom the divine nature had a per- 
 fonal union. 
 
 II. Chrid, when he came into the world, is fald, in fev- 
 cral pafiages of fcripture, to have divefted himfelf of fome 
 glory, which he had before his incarnation. Now, if there 
 had exifted before this iime nothing but his divine nature, 
 this divine nature could not properly divert itfelf of any glo- 
 ry. / have glorified thee on earthy I have finifijed the work 
 zvhlch thou gcivejl me to do. And now ^ O Fat her j ghrify thou 
 me with thine own [elf, with the glory which I had zvith thee 
 before the world was. See John xvii. 4, 5. Te know the 
 grace of our Lord jejus Chrijly that though he was rich ^ yet 
 for our fakes he became -poor, that yoUy through his poverty ^ 
 
 might be made rich. 2 Cor. viii. 9. It cannot be faid of 
 God» that he became poor. He is infinitely felf-fufficient, 
 ric is necelTarily and eternally rich in perfedlions and glo- 
 ries. 
 
 * Dr. Watts fays, in his preface to the Glory of Chrift, that 
 true and proper Deity is afcribcd to the Father, Son, and Holy 
 Spirit, 
 
 The exprefii'^n, Son o/God, he fuppofes, is a title appropria- 
 ted, exCiufively, to ihe humanity of Cbrift, 
 
PRE 201 
 
 lies. Nor can it be fald of Chrid, as man, that he was 
 rich, if he was never in a richer ftate before, than while he 
 was on earth. 
 
 It feems needful, that the foul of Chrill fliould pre-exift, 
 that it might have opportunity to give its previous actual 
 confent to the great and painful undertaking of atonement 
 for our fins. It was .he human foul of Chrifl:, that endu- 
 red the weaknefs and pain of his infant ftate, all the labors 
 and fatigues of life, the reproaches of men, and the fuffer- 
 ings of death. The divine nature is incapable of fufFering. 
 The covenant of redemption between the Father and Son 
 is, therefore, reprefented in fcripture as being made before 
 the foundation of the world. To fuppofe, that fimpls 
 Deity, or the divine effence, which is the fame in all the 
 three perfonalities, Ihould make a covenant with itfelf, is 
 inconfiflent. 
 
 Chrift is the angel to whom God was in a peculiar man- 
 ner united, and who, in this union, made all the divine ap- 
 pearances 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 paffages. 
 
 The Lord Jehovah, when he came down to vifit men, 
 carried fome enfign of divine majcfty ; he was furrounded 
 with fome fplendid appearance. It was fuch a light ap- 
 peared often at the door of the tabernacle, and fixed its abode 
 on the ark between the cherubims. It was by thejews,ca]led 
 theShekinah,i. e. the habitation of God. Hence he is defcri^ 
 bed as dwelling in light, and clothed with light as with a gar^ 
 ment. In the midft of this brightncfs, there feems to have 
 been fometimes a human fnape and figure. It was proba- 
 bly of this heavenly light, that Chrill diverted himfelf, when 
 he was made flefh. With this he was covered at his tranf- 
 liguration in the mount, when his garments vjere white as the 
 
 B b iight\ 
 
ao2 r K is 
 
 light : And at his afcenfion into heaven, when a bright 
 cloud received or inverted him, and when he appeared to 
 John. Rev. i, 13. And it was with this, he prayed his 
 Father would glorify him. 
 
 Sometimes the great and blefTed God appeared in the 
 form of a man or angel. It is evident, that the true God 
 refided in this man or angel i* becaufe, on account of this 
 i.mion to proper Deity, the angel calls himfelf God, the Lord 
 God. He alTumes the mod exalted names and charaders 
 of Godhead. And the fpeclators, and the facred hiftorians, 
 it is evident, confidered him as true and proper God. They 
 payed him the higheft worfliip and obedience. He is prop- 
 erly ftyled //6^ angel of GoTt* s prefence, Ifai. Ixiii. The 
 rnejfjenger or angel of the covenant. Mai. iii. I, 
 
 This fame angel of the Lord was the particular God, 
 and king of the Ifraelites. It was he who made a covenant 
 with the patriarchs — who appeared to Mofes in the burn- 
 ing bufh — who redeemed the Ifraelites from Egypt — who 
 conduced them through the wildernefs — who gave the law 
 at Sinai — and tranfaded the affairs of the ancient church. 
 
 The angels, who have appeared fince our blefled Saviour 
 became incarnate, have never afllimed the names, titles, cha- 
 raflcrs, or worihip belonging to God. 
 
 Hence we may infer, that the angel, who under the Old 
 Tertament, aiTumed divine titles, and accepted religious 
 worraip, was that peculiar angel of God's prefence in whom 
 God refided. or who was united to the Godhead in a pecu- 
 liar manner, even the pre-exiftent foul of Chrift, who af- 
 terwards took flefh and blood upon him, and was called Je- 
 fus ChriO: on earth. 
 
 Chrift 
 
 * Gob, confidered in the perfon of the Father, is always rep- 
 refented as invifible, njohom no man hath feen^ ncr can fee. But 
 Jefus Chrift is defaibed, as the image of the invifible God, the 
 brightnefs cf (he Father % glory » and he in tuhom the Father dwells, 
 Chrift was therefore the perfon, by whom God appeared to maa 
 under the Old TeHament, by the name Jehovah, 
 
Chrift: reprefents himfelf as one with the Father. I and 
 the Father are one. John x. 30. See alfo John xiv. 10, i r . 
 There is, we may hence infer, fiich a peculiar union be- 
 tween God and the man Chrift Jefus, both in his pre-ex- 
 iftent and incarnate ftate, that lie may properly be called 
 G9d-man in one complex per Ton. 
 
 Among thofe expreflions of fcripture, which difcover the 
 pre-exiflence of Chrift, there are feveral from which we 
 may derive a certain proof of his divinity. 
 
 Such are thofe places in the Old Tcftament, where the 
 angel who appeared to the ancients is called God, the aK 
 mighty God, Jehovah, the Lord ofhojis, lam that I am, ^c. 
 
 Dr. Watts fuppofes, that the do(5lrine of the pre-exiflence 
 of the foul of Chrift, explains dark and difficult fcriptures, 
 and difcovers many beauties and proprieties of expreftion in 
 the word of God, which on any other plan lie unobfervcd. 
 
 For inftance, in Col. i. 15, 6<c. Chrift is defcribed as 
 the Image of the invlftble God, the firjl -horn 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 fcems to. refer to his pre- 
 cxiilent foul in urrion with the Godhead. 
 
 Again, when man is faid to be created in the image of 
 God, Gen. i. a, it may refer to the God-man, to Chrift in 
 his pre-exiftent ftate. God fays, Let us make man in cur 
 image, after our lihnefs. The word is re-doubled, perhaps 
 to intimate, that Adam was made in thelikenefs of the hu- 
 man foul of Chrift ; as well as that he bore fomething of 
 the image and refemblance of the divine nature. 
 
 From this view of Dr. Watts's plan,, and what Is exhib- 
 ited of the Arian fcheme, the difference will be obviou?. 
 They are thus diftinguiftied by Dr. Price. 
 
 This fyftem, fays he, fpeaking of Dr. Watts's fenti- 
 ments, differs from Arianifm in alTcrting the do6lrine of 
 
 Chrift's 
 
:o4 PRE 
 
 Chrift's confifling of two beings, one the felf-exiflent Cre- 
 ator, and the other a creature, made into one pcrfon by an 
 ineffable union and in-dwelling, which renders the fame at* 
 tributes and honors equally appHcable to both. 
 
 Watts': Glory ofChriJi.f. 6, 7, 42, 43, 45, 151, 
 154, 157, 168, 171, 190, 203. 
 
 Doddridge^ s Lectures, f. 385, 403. 
 
 Pri:i*s Sermons^ p. 331. 
 
 Fleming^ i Chrijlology, 
 
 PRESBYTERIANS, from the Greek of ^^^(TpvTipog, a 
 denomination of Protejiants ; fo called from their main- 
 taining that the government of the church, appointed by the 
 New Teftament, was by Prefbyteries, that is, by Prefbyters 
 and ruling Elders, alTociated for its government and difci- 
 pline, The Prefbyterians affirm that there is no order in 
 the church, as eflablifi-ied by Chrift and his apoftles, fupe- 
 rior to that of Prefbyters. That all miniflers, being am- 
 baiTadors, are equal by their commiflion ; and the elder, or 
 prefbyter, and bifhop, are the fame in name and office. 
 For which they allege, A<fl:s xx. 28. Tit. i. 5, 7, &c. 
 Their higheft affembly is a fynod, which may be proving 
 cial, national, or oecumenical ; and they allow of appeals 
 from inferior to fuperior alTemblies, according to A£ls xv. 
 4, 6, &c. The lowed of their aflemblies, or prefbyteries, 
 confifts of the miniflers and elders of a congregation, who 
 have power to cite before them any member, and to admon- 
 ilh, inftruft, rebuke, and fufpend him from the Lord's ta- 
 ble. They have alfo a deacon, whofe office it is to take 
 care of the poor, Their ordination is by prayer, fading, 
 and impofition of the hands of the Prefbytery. 
 
 The Prefnyterians differ from the Independents in this 
 refpecl. the government of the former is Ariftocratical, and 
 cf the latter, DeraocraticaL 
 
 This 
 
F K O 0.OS 
 
 This is now the difciplinc of the Church of Scotland, 
 [See Part II.] 
 
 Collier's Hijlorlcal Di^ionary ^ <vol. 2. \_Sec PreJhyttriamA 
 Barclay^ s Didionary, [See Prejbytcriajis.^ 
 
 PRIMIANISTS, a party of Donatifts ; fo called from 
 Prhi>Ianus, who became the head of their denomination. 
 [See Donatifts.] 
 
 PRISCILLIANISTS, a denomination which arofe in 
 the fourth century \ fo called from their leader Prifcillian, 
 a Spaniard by birth, and bifhop of Avila. 
 
 He is faid to have pra6lifed magic, and to have main- 
 tained the principal tenets of the Manicheans. His follow- 
 ers denied the reality of Chrift's birth and incarnation* 
 They held that the vifible univerfe was not the produflion 
 of the Supreme Deity, but of fome demon,nx malignant prin- 
 ciple ; adopted the do6lrine of y£(7wy, or emanations from 
 the divine nature ; confidcred human bodies as prifons 
 formed by the author of evil, to enllave celeftial minds ; 
 condemned marriage, and difbelieved the refurre6lion of 
 the body. This denomination received all the books of 
 fcripture. 
 
 Mojheim^s Ecclejinjlical HiJ^ory, %/ol. I. p. 349, 
 Friejlley''s Ecclejiajiical Hijiory, njol, 2. p, 411. 
 
 PROCLIANITES. So called from Proculus, a phi- 
 lofopher of Phrygia, who appeared 194., and put himfelf at 
 the head of a band of Montanifts, in order to fpread the fen- 
 timents of that denomination ; to which he added, that St. 
 Paul was not the author of the epiftle to the Hebrews. 
 
 The dodtrine which his followers maintained with the 
 greateft warmth was, that Jefus Chrift aihimed our nature 
 only in appearance. [See Montanifts and Valentinians.] 
 Broughtori's Hifi or ical Library ^ vol. 2. /. 285. 
 
 PROTESTANTS, a name firil given in Germany to 
 
 ihofc 
 
ao6 PUR 
 
 thofe who adhered to the do£lrine of Luther ; becaufe in 151^ 
 they protefted againft a decree of the Emperor Charles V. 
 and the Diet of Spires * declaring that they appealed to a 
 General Council. The fame name has alfo been given to 
 the Calvinifts, and is now become a common denomination 
 for a variety of feds which differ from the church of 
 Rome. [See Lutherans, Calvinifts, Arminians, &c.] 
 
 Di^ionary of Arts and Sciences^ njol. 3. p. 2578, 2579. 
 
 B.obertJons Hijlory of Charles V. <voU z. p, 249, 250. 
 
 PSATYRIANS, a denomination of the Arians.in the 
 council of Arians, held in the year 360, who maintained 
 that the Son was not like the Father in will. That he 
 was made of nothing, and that in God, generation was 
 not to be diftinguifhed from creation. [See Arians.] 
 
 Hijiory of Religion, njoL 4. [^See Pjatyrtans.l 
 
 PTOLEMATTES, a branch of the Valentinians in 
 the fecond century ; fo called from Ptolemy, their leader ; 
 who held that the law of Mofes came part from God, part 
 from Mofes, and part from the traditions of the doflors. 
 Batley^s DiSlionary, -voh 2. [See Ptolemattes ] 
 
 PURITANS, a name given to a party which appeared 
 hi E.igland in the year 1565, and oppofed the liturgy and 
 ceremonies of the church of England. 
 
 They acquired this denomination from their profefled 
 defign to eftablifli a purer form of worfhip and difciplinc. 
 
 Thofe who were firft ftyled Puritans were Prefbyterians., 
 but the term was afterwards applied to others who differed 
 from the church of England. 
 
 Thofe 
 
 •This Diet was held at Spires (March 15, 1529 )Thcy decreed 
 to prohibit any farther innovations in religion. 
 
(i U A 207 
 
 Thofc who feparated from the church of England were 
 alfo ftyled Diflenters. 
 
 NeaVs Hiftory of the Puritans, ^uoL p, 1 3 8. 
 DiSionarv of Arts and Science s^ aioL 3. p. 2606* 
 Bailey* s DiQionary, ^ol, 2. \^See Puritans."] 
 
 Q. 
 
 -==^^*^ateSs^fe^^7)f=S';^S*'^*flC'«-» 
 
 ,UAKERS, a religious fociety which began to be 
 diftinguilhed by this name in Englandy where it firfl: took 
 its rife about the middle of the feventeenth century. 
 
 George Fox was the principal inftrument of gathering 
 this people into a religious fociety. The appellation of Qua- 
 kers, was affixed upon them early, by way of contempt. In 
 their aflemblies it fometimes happened, that feme werft 
 fo (Iruck with the remembrance of their part follies, and 
 forgetfulnefs of their condition ; others, fo deeply affedled 
 with a fenfe of God's mercies to them, that they aftually 
 trembled and quaked. This name foon became general. 
 Friends t or the Friends of truth, was the name they were 
 commonly known by to one another, which they borrow 
 from primitive example, 3d. of John i. 14, Our Friends 
 falute thee, &c. 
 
 The principal points maintained by the Quakers, toge- 
 ther with fome of the mod material reafons they bring to 
 fupport their fentiments, are comprehended in the fol- 
 lowing fummary. 
 
 I. That Goi> has given to all men fufficient light y which 
 will work their falvation unlefs refiiled ; that this light is 
 not lefs univerfal than the feed oiftn, and is fufficient to 
 fave all thofe who have not the outward means of falvation. 
 And that this light is a divine principle y in which God as 
 Father, Son, and Holy Spirit, dwells ; which the fcripturcs 
 call Chrifi within, the hope of glory. Col. i. 27. 
 
 To prove this point, this denomination allege, that accord- 
 ing 
 
2c8 Ci. U A 
 
 ing to this do£lrine, the mercy of God is excellently well 
 exhibited, in that none are necefTarily excluded from his 
 favor ; that his jiiftice is demonftrated, in that he con- 
 demns none, but fuch to whom he offered the means of 
 falvation. 
 
 "id. That it agrees with the nature of the rainiftry of 
 Chrijiy according to which the gofpel is to be preached to 
 every creature. 
 
 id. It magnifies the merits of Chrijl's death, in that it 
 not only accounts them fuiTicient to fave all, but declares 
 them brought fo nigh unto all, as to put them in the nearefl 
 capacity of falvation. 
 
 4//;. That it exalts the grace of God, to whom it at- 
 tributeth the fmalleft good acSlions. This grace faves all 
 who do not refifl its divine impulfes. And whoever will 
 carefully and ferioufly turn into himfelf, with a fincere de- 
 fire to know and pra^life his duty, will not fail to find there 
 a fufFiCient dire£lor, a ray from the fountain of light, illu- 
 minating his underftanding, and aflifting him to diftinguifh 
 good from evil . SeeMic.vi.8. John i. 9. Eph.v.13. &c. 
 
 II. That the fcriptures are not to be efteemed the prin- 
 cipal ground of all truth and knowledge ; nor yet the pri- 
 mary rule of faith and manners ; neverthelefs, beaufe they 
 give a true and faithful teflimony of the firll foundation, they 
 are and may be efteemed a fecondary rule, fubortlinate to 
 the fpirit, from whom they have all their excellence. 
 
 For the principal rule of Chriftians, under the gofpel, is 
 not an outward letter, but an inward fpi ritual law, engra- 
 ven on the heart, the law of the fpirit of life, or the word is 
 that which is nigh in the heart a^d in the mouth. But thclet- 
 t«r of the fcripture is outward, and in itfelf a dead thing, a 
 inere declaration of good things : therefore, it is not the 
 principal rule of Chriftians.* Rom. x. 8. 
 
 III. 
 
 * Yet this denomination maintain, that divine inward revela- 
 tions 
 
(^ U A 209 
 
 III. That immediate revelation has not ccafed, a mca^ 
 Jure of the Jpir'it being given to every one. I Cor. xii. y. 
 
 For the nature of tlie new covenant is thus exprefied in 
 Hcb. viii. 10. For this is the covenant that I will male zvith 
 the houfe of Ifracl, after thofe days, faith the Lord, / will 
 put my laws into their inindSf and write thejn in their hearts, 
 and I ivill he to them a God, and they jh all hs to me a people. 
 
 Where the law of God is put into the mind, and writ- 
 ten in the heart, there the obje6l of faith and revelation of 
 the knowledge of God is inward, immediate^ and cbjedivc. 
 
 But the law of God is put into the mind, and written in 
 the heart of every true Chriflian, under the new covenant ; 
 therefore, the object of faith and revelation of the know- 
 ledge of God, to every true Chriflian, is Inwardy iminediatc^ 
 and ohjedive. 
 
 IV. That as by the %>?;/ ^^^ gfi ^/Cod, all fpiritua! 
 knowledge is received, thofe who have a gift in the minif- 
 try, ought to preach, though without human commifTiorx 
 or literature ; and as they have freely received this holy 
 gift, fo ought they freely to give ; and any one of a fober 
 life, without diftindion of fex, is allowed to preach, when 
 called thereto, and moved by the fpirit."^' 
 
 For it is clear, that women have prophefied and preached 
 in the church, elfe had the faying of Joel been ill applied by 
 Peter. Acls ii. 17. xvii. 4. Paul fpeaks of women who 
 labored with him in the gofpel. And Philip had four 
 
 C c daughters 
 
 tions neither do, nor c/er can contradi6l the outward letter of 
 fcripture, or right and found reafon. And they appeal to the 
 fcriptures in proof of their dodlrinc and principles. 
 
 * To prevent their members from being too forward to enter 
 into that'folemn fervicc, without being fent, their monthly meet- 
 ings take fpecial care to {z\<^€l (uch of their members as appear 
 to them fuitable for elders, who are to watch over and help young 
 and inexperienced miniflcrs ; and to give counfel and advice, as 
 [^occafion may require. 
 
2IO Q^ \J Jji 
 
 daughters who prophefied. Male and female are one In 
 Chrifi JefiiSy and he imparts his fpirit no lefs to one than 
 to the other. 
 
 V. That all true and acceptable worfhip to God is of- 
 fered by the inward and immediate moving of his fpirit. 
 
 For though we are to worfhip God always, yet as to the 
 outward fignification thereof in prayer, praifes, or preach- 
 ing, we ought to do it, only when we arc moved by the fe- 
 cret infpiration of the fpirit of GoD in our hearts* For God 
 is never wanting to move us thereunto, when need is, of 
 which he himfeif is the only proper judge. The duty of 
 filent waiting on the Lord is ftrongly 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 fhew 
 in a vifible manner the myftical purification of the foul, un- 
 der the figure o( baptifm ^ and the fpiritual nourifhment of 
 the inward man, under that o( the Lord's f upper. As there 
 is one faith, fo there is one baptifm^ to wit, the baptifm of 
 the fpirit and fire, of which the baptifm of John was a figure, 
 which may be proved from the nature of it, as John's bap- 
 tifm was with water ; but Chrifl's is with the fpirit ; there- 
 fore Johns baptifm muft be a figure of Chrift'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 
 
 * This fociety do not plead for entirely C!ent meetings, but 
 only for a retired waiting for the divine aid, which alone quali- 
 fies to pray or preach. They apprehend it their duty to be dili- 
 gent in affembling themfelves together tor the worfliip of al- 
 mighty God, when fuch as are duly prepared by being gathered 
 iiito a compofed awful frame of mind, are enabled, under the in- 
 fluence of divine grace, to worfhip in folemn filence ; or if mo- 
 ved thereto, to pray or preach, as the fpirit giveth them 
 utterance. 
 
for the fkks of the weak, even as the wafhing one another's 
 
 feet, and anointing the fick with oil ; all which are com- 
 
 • manded with no lefs authority than the former, yet thev are 
 
 all abolifhed, fince they are but fhadows of better things.* 
 
 The moral do(5lrines of the Quakers are chiefly compre- 
 hended in the following precepts : 
 
 I. That it is not lawful to give to men fuch flattering 
 titles as. Your Grace, your Lordlhip, your Honor, &c. nor 
 to ufe thofe flattering words commonly called compliments, 
 
 II. That it is not lawful for Chriftians to kneel or pro f- 
 trate themfelves to any man, or to bow the body, or to un- 
 cover the head to them. 
 
 III. That it is not lawful for a Ghriftian to ufe fuch 
 fuperfluities in apparel, as are of no ufe, fave for ornament 
 and vanity. 
 
 IV. That it is not lawful to ufe games, fports, or plays 
 among Chriftians, under the notion of recreations, which 
 do not agree with chriftian gravity and fobriety ; for laugh- 
 ing, fporting, gaming, mocking, jefting, vain talking, &c, 
 are not chriftian 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 common dif- 
 courfe, which was alfo forbidden under the law, but even 
 not in judgment before the magiftrate. 
 
 VI. That it is not lawful for Chriftians to refift evil, 
 or to war, or to fight in any cafe. 
 
 This denomination allege, that the chief end of religion 
 is to redeem man from the fpirit and vain convcrfation of 
 the world, and to lead them into inward communion with 
 God. Therefore, every thing ought to be rejected which 
 waftes our precious time, and diverts the mind from the 
 
 witnefs 
 
 * For their fcripture proofs, and reafoning on thofe fabjtdls, 
 the reader is referred to a Differtatlon on chriftian baptifrp and 
 communion J by Jofeph Phipps, 
 
12 
 
 a U A 
 
 wltnefs of God in the heart, and from the living fenfe of 
 l>is fear, and that evangelical fpirit which is the ornament 
 uf Chriitians. 
 
 All Avearing, fay they, is forbidden by the words of our 
 Saviour, Mat, v. 33, 3-1- and the words of the apoftle, James 
 V. 12. Chrift reproved Peter for the ufe of the fu'ord, and 
 commands ns to love our enemies ; but war, on the con- 
 trary, teacheth us to hate and deftroy them. 
 
 With regard to religio\!s liberty, they hold that the rights 
 of confcience are facred and unalienable, fubjeiSl only to 
 the control of the Deity, who has not given authority to 
 anv man, or body of men, to compel another to his, or their 
 religion. [See Baptifts.] 
 
 Where there are any J-^iakers, they meet once a month, 
 to confider of the neceiiiues of their poor, and provide for 
 tlieir relief. To hear and determine complaints arifmg 
 from among themfelves. To inquire into the converfation 
 of their refpeclive members, in regard to morality, and con- 
 formity to their religious fentiments. To allow the paf- 
 fing ot marriages ; and to enjoin a ftridl regard to the 
 peace and good order of fociety, the proper education of 
 the young people, and a general attention to the principles 
 of their profeihon. 
 
 They have alfo quarterly meetings compofed of as many 
 monthly meetings as m.ay be convenient, wherein a fuper- 
 intending care is extended ; and from this, a number of 
 their members are deputed once a year, as reprefentatives to 
 attend their yearly meetings. They have one yearly meet- 
 ing at Rhode- 1 (land for New-England ; one at Long-If- 
 3and for the government of New- York ; one at Philadel- 
 phia for Pennfylvania, New-Jerfey, Delaware, and the 
 jiorthcrn parts of Maryland, Virginia, and in North Caro- 
 lina. All thcfe meetings arc for the more extenfive care 
 of their churches ; and they in general correfpond with 
 each other, and with the yearly meeting at London, 
 
 which 
 
(^ U I ^iz 
 
 which, is GOiripcfcd of reprefentatives from all the quarterly 
 meetings in England, and fuch other friends as may occa- 
 fionally be there with certificates from their brethren in 
 Ireland, America, or elfe where. From this annual aflem- 
 bly at London, exhortations and advices are fent to fubor- 
 dinate meetings, as the general or particular fiate of the fo- 
 cicty 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 chriftian care for their 
 churches. They alfo have fclecl meetings of minifters and 
 ciders the day preceding their quarterly meetings, whereia 
 they exhort one another to become examples of believers, 
 in word, converfation, charity, faith, and purity. 
 
 None of their minifters are allowed to travel abroad with- 
 out the approbation of the elders, and a certificate from 
 the monthly meeting he or (lie belongs to. This fociety 
 alfo have meetings for fufFerings, which are compofed of 
 the reprefentations of the yearly meetings. They were 
 originally inftituted, and thus named in times of perfecu- 
 tion ; and are continued to fuperintend the general con- 
 cerns of the fociety during the interval of the yearly meet- 
 ings. [See Part II.] 
 
 Seavell's Hifiory of the ^lakers. p. 6, 6^^. 
 
 Barclay's Apology for the ^aksrsy p. 5,16,11,12,13,15. 
 
 Helton s Defence of Barclay'' 5 Apology, />. 6, 23, 27. 
 
 Benezet's Account of the ^akers^ p, 3, II, 15. 
 
 Brief Account of the Quakers y p. 3. 
 
 QUARTODECIMANI, a denomination in the fecond 
 century ; fo called becaufe they maintained, that the fefti- 
 val of Rafter was always to be celebrated conformably to 
 the cuftom of the Jews, on the fourteenth day of the moon 
 of March, whatever day of the month that happened to be, 
 BroughtonU Hijlorical Library t vol. 2. />. 307. 
 
 QUIETISTS, the followers of Michael de Molinus. a 
 
 Spanilh 
 
214 a u I 
 
 Spanifli prieft, who fjourilhed in the feventeenth century. 
 They were fo called from a kind of abfolute reft and inac- 
 tion, which the foul is fuppofed to be in, when arrived at 
 that ftate of pcrfedion, which they call the unttive life. 
 
 The principles maintained by this denomination, are as 
 follow. That the whole of religion confifts in the prefent 
 falni and tranquiUity of a mind removed from all external 
 and finite things, and centered in God, and in fuch 2l pure 
 hve of the Supreme Being, as is independent on all profpecS: 
 of intereft or reward. 
 
 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 away ; for if I ga 
 'dot aivay^ the Comforter %viU not come unto you^ he intended 
 thereby to draw them off from that which was fenfible, 
 though very holy, and to prepare their hearts to receive the 
 fulnefs of the Holy Spirit, which he looked upon as the one 
 thing neceffary. 
 
 To prove that our love to the Deity muft be diGnterefted, 
 
 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 
 bappinefs. Our happinefs is only a fubordinate end, which 
 he has made relative to the laft and great end, which is his 
 glory. To conform therefore to the great end of our cre- 
 ation, we muft prefer God to ourfelves, and not defire our 
 own happinefs but for his glory \ otherwife we fhall go 
 contrary to his order. As the perfedions of the Deity are 
 intrinfically amiable, it is our glory and perfeftion to go 
 out of ourfelves, to be loft and abforbed in the pure love of 
 infinite beauty. [See Myftics.] 
 
 Mofheitns Ecclefiaflical Hifiory 'voL 4. p, 388. 
 
 Broughtons Hijiorical Library 'VoL z. p. 309, 
 
 Cambray, on Pure Lc^e, p. 131, 1 38. 
 
 Lady Guion's LetUrs, p. 167. 
 
 OyiNTILlANS, a denomination which appeared ib 
 
 Phrygia, 
 
R O G 215 
 
 Phrygia, about the year 189. They derivccf their name 
 from their prophetefs Qiiintilia. 
 
 Their diftingn idling tenet was, that women ought to be 
 admitted to perform the facerdotal and epifcopal functions, 
 grounding their practice on that paiTage of St. Paul. Gal. 
 3. 28. There is neither Jew nor Greeks there is neither male 
 nor female. They added that Philip, the Deacon, had four 
 daughters, who were propheteiTes, and were doubtlefs of 
 their fe6l. 
 
 In their afTemblies it was ufual to fee the virgins enter 
 in white robes, perfonating propheteflTes. This denomina- 
 tion was a branch of the Montanifts. [See Montanifts.] 
 HiJIory of Religion, 'vol. j^, [See ^nftiilians.'] 
 Broughton^s Hijiorical Library, 1/5/. 2. p, 310. 
 
 R 
 
 ANTERS, a denomination which arofe in the 
 year 1 645. They fet up the light of nature under the name 
 of Chrifl: in men. With reg^ird to the church, fcripture^ 
 minijlry, &c. their fentiments were the fame with the Seek- 
 ers. [See Seekers.] 
 
 Calla;pjy*s Abridgment of Baxter'' s Hiforyf 'vol. p. 101. 
 
 REMONSTRANTS. [See Arminians.] 
 
 ROGEREENS. So called from John Rogers, their 
 chief leader. Their appeared in New-England, about the 
 year 1677. The principal diftinguifliing tenet of this de- 
 nomination was, that worfhip performed the firfl: 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 
 difturb thofe who were aflembled for public worlhip on the? 
 .Lord's day. 
 
 Backus^ s H if ory, 'vol. i. ^. 473. 
 
 ROMAN 
 
2i6 ■ SAB 
 
 ROMAN CATHOLICS, a name given to the Papifts 
 becaufe the Kifliop of Rome is not only ftyled fiiprcme, but 
 oecumenical or unl'uerfal B'ljkop, [See Papifts.J 
 
 ROSECRUSI ANS, a name given to thofe in the feven- 
 teenth century, who blended the dodrines of religion with 
 the fecrets of chymiftry. Their fentiments were fmiilar with 
 x\\q{^ Qii\\^ Beh7nenifis. [See Behmenids. j 
 
 MoJbeim*s Ecclejiajiical Hijiory^ njsL ^.f>. z66. 
 
 s 
 
 '^ 
 
 ABBATARIANS, a branch of the Baptids, who 
 obferve the yewifi ox faturday fabbath, from a perfuafion 
 that it was one of the ten commandments,which they plead 
 are all in their nature moral, and was never abrogated in 
 the New Tejiainenty and muft at lead be deemed of equal 
 validity for public worihlp, as any day never particularly 
 fet apart by Jefus Chrift and his apoftles.* 
 
 Hijiory of Religion y 'vol. 4. [5^^ Sahbatarians,~\ 
 Ednvard's HiJIory of the American Baptijls, p. 60. 
 
 S ABELLl ANS, a denomination which arofe in the third 
 century. They derived their name from Sabellius. an Af- 
 rican bifhop or prefbyter ; who taught, that there is but 
 one perfon in the Godhead '; and in confirmation of this 
 do6lrine, he made ufe of a comparifon. He faid, that as 
 man, though compofed of body and foul, is but one perfon ; 
 fo God, though he is Father, Son, and Holy Ghojl, is but 
 one perfon. 
 
 The Sabcllians, upon their matter's principles, made the 
 M'^ord and the Holy Spirit to be only virtues, emanations, or 
 functions of the Deity ; and held, that he, who, in heaven, 
 is the Father of all things, defcended into a virgin, became 
 
 a 
 
 * The Sabbatarians in Pennfylvania, originated from the Ke« 
 thian Baptifts, in the year 1700, 
 
SAN" 217 
 
 a child, and was born of her as a Son ; and that having ac- 
 compliflied the myftery of our falvation, he diffufcd himfclf 
 on the apojiles in tongues of fire, and then was denominated 
 the Holy Ghofi, 
 
 They refemblcd God to the fun, the. illuminative virtue 
 or quality whereof was the JVord^ and its warming virtue 
 the Holy Spirit. The IVord, they taught, was darted, like 
 a divine ray, to accomplifh the work of redemption : and 
 that being re-afcended to heaven, as the ray returns to its 
 fource, the warmth of the Father was corr)municared, after 
 a like manner, to the apojiles. They alfo illuftrated this 
 myftery by one light kindled, as it v/ere, from another ; by 
 the fountain and ftreams ; and by the ftock and branch. 
 
 The Sahellians differed from the Noetians- in this particu- 
 lar. Noetius was of opinion, that the perfon of the Father 
 had afTumed the human nature of Chrift ; but Sabellius 
 maintained, that a certain energy only, proceeding from the 
 Supreme Parent, or a certain portion of the divine nature, 
 was imited to the Son of God, the man Jefus. He con- 
 fidcred, in the fame manner, the Holy Ghojl, as a portioa 
 •f the everlafting Father. 
 
 Broughton* $ Hijiorical Library ^ 'vol. 2. p- 34S. 
 
 Mojheim's Ecclejiajlical Hijloryt njoL I. p. 244, 
 
 Waterland on the Trinity , p. 385. 
 
 SACOPHORI, a denomination in the fourth century ; 
 fo called becaufe they always went clothed in fack-cloth, 
 and affeded a great deal of auflerity and penance. 
 
 Hijlory of Religion, 'vol, 4. \_See Sacophor:,'] 
 
 SANDEMANIANS. So called from Mr. Robert San^ 
 deman, who.publifhed his fentiments in the year 1757. He 
 was firft a congregational preacher at Edinburgh,* and af- 
 terwards came to New-England, and fettled a fociety at 
 
 D d Bofton, 
 
 * He was a difciple of Mr. John Glasy from whom this deno- 
 mination are called Glafiies in Scotland. 
 
ai8 SAN 
 
 Bofton, Danbury, and other places. His leading fentiments 
 
 appeared to be as follow, 
 
 I. That juftifying/^z/V/; is no more than a fimple belief 
 of the triithy or the divine teftimony paffively received. 
 
 II. That this divine teftimony carries in itfelf fufficient 
 ground of hope, and occanon of joy to every one who be- 
 lieves it, without any thing wrought in us, or done by us, 
 to give it a particular dire6lion to ourfelves. 
 
 To fupport this fyfteiii, the Sandemanians allege, that 
 faith is called receiving the love of the truth, and the apoftle 
 often fpeaks o^ faith and truth to the fame purpofe, as in 
 John xvi. 13, The fpirit of truth, 2 Cor. iv. 13, Thefpirit 
 of faith. Ads vi. 7, Obedient to the faith. 1 Pet. i. 22, 
 In Qbeying the truth. And divers other paffages. The fcrip- 
 tures con fider /<////? not as a work of ours, nor as any aflion 
 exerted by the human mind ; but fet it in direfl oppofition 
 to every work, whether of body or f?iind. See^Rom. iv. 4, 
 5. This contraft excludes every idea of aftivlty in the 
 mind^ from the matter of juflifcation^ fo that we cannot 
 fpeak of preparatory works of any fort, without making the 
 gofpel 2. law of works. Rom. iii. 27. PVhere is boafiing 
 then P It is excluded^ Szc. Now boafting cannot be exclu- 
 ded, if any thing done by us fets us in a more probable way 
 of obtaining x.\\^ falvation which is of^r^r^, whether it be 
 called by the names of a law work ferious exercife of feek- 
 ing fouls, or laboring to obtain an intereft in Chrift, &c. 
 
 Every doflrine then which teaches us to do, or endeavor 
 anv thing towards our acceptance with God, ftands oppo- 
 fed to the doftrine of the apoftles, which inftead of direct- 
 ing us what to do, fets before us all that the moft difquieted 
 confcience can require, in order to acceptance with God, as 
 already done and finiihed by Jefus Chrift. 
 
 The particular pradlices in the Sandemanian churches, 
 are as follow. 
 
 I. 
 
SAN 219 
 
 I. They conRantly communicate together in tlie Lord's 
 fupper every fabbath. For they look upon the chriflian 
 fabbath as defignedfor the celebration of divine ordinances, 
 which are fummarily cornprifed. A6ls ii. 42. 
 
 II. In the interval between the morning and the after- 
 noon fervice, they have \}\Q\r love-feajis ; of which every 
 member partakes, by dining at the houfes of fuch of tlic 
 brethren who live fufficiently near, and v/hofe liabitations 
 are convenient for that purpofe. Their profclTcd defign 
 in thefe feafts is to cultivate mutual knowledge and friend- 
 (hip, to teftify that they are all brethren of one family, and 
 that the poor may have a comfortable meal at the expenfe 
 of the more wealthy. 
 
 This and other opportunities they take for the kijs of cha- 
 rily, or the faluting each other with an holy kifs ; a duty this 
 denomination believe exprefsly exhorted to in Rom, xvi. 
 16. I Cor. xvi. 20. And other texts of fcripture. 
 
 They not only ufe this kifs of charity 2X t\\& love-feafls, 
 when each member falutes the perfon who fits next him on 
 each fide, but at the admiflion of a new church member ; 
 to teftify that they heartily welcom.e him into their fellow- 
 Ihip, and love him for the fake of the truth -\\q has profef- 
 fed. They allege, that thefe love-feafls were not laid afidc 
 by St. Paul's writing to the Corinthians, but enjoined to be 
 obferved in a right manner, and the abufes of them correct- 
 ed ; and they continued in pra6lice, while the primitive 
 profeflion of brotherly love remained among the ancient 
 Chriftians, and as charity never faiJethy i Cor. xiii. 8, fo 
 neither (hould any of the duties, or expreflions of it, be al- 
 lowed to fail. 
 
 Since our Lord tells his difciplcs that they ought to zvafo 
 ene an others feet , according to the example he gave them, John 
 xiii. 14, 15, this denomination enjoin this as an incum- 
 bent duty. 
 
 They are dirc£led to look upon all they poiTcfs as opc.-i 
 
 to 
 
22® O A 1 
 
 to the calls of the poor and the church ; to contribute ac^ 
 cording to their ability, as every one has need. 
 
 Sandemani Letters on T h iron and AfpafiOy ^voL I, 
 p. i6. <voL 2, p. 3S. 
 
 Glas^s Works y <voL 4. / 9, 40. 
 
 Simple Truth Vindicated^ p. 19, 38. 
 
 P radices of the Sandtnianian Churches y p. 5> ^' 
 
 SAT ANI ANS. So called becaufe they taught, that Sa-* 
 iauy or the Devil, was extremely powerful. That he occa- 
 fioned infinite mifchiefs. And that it was much wifer to 
 refpe6l and adore, than to curfehim. This being a means 
 to render him favorable to men, inftead ct injuring them. 
 
 The Satan'ians were a branch of the Meffaliansy and ap- 
 peared about the year 390. They pretended, they were the 
 only true obfervers of the gofpel. They pofTeiTed no goods, 
 lived by begging, and lay together promifcuoully on th^ 
 pavement of the ftreets. When any one afked concerning 
 their quality, they would call themfelves patriarchs, proph-» 
 ets, angels, and even Jefus Chrift. 
 
 Brcughton s Hijiorical Library, 'vol, i, p. 369. 
 
 SATURNLA.NS, a denomination which arofe about 
 the year 1 15. They derived their name from Saturnius of 
 Antioch, one of the principal Gnoftic chiefs. 
 
 He held the do£lrine of two Principles^ whence proceeded 
 all things ; the cne a wife and benevolent Deity ; and the 
 other, mattery a principle cjj'entially evily and which he fup- 
 pofed under the fupcrintendence of a certain intelligence of 
 
 a. malignant nature. 
 
 The world and its inhabitants were, according to his fyf- 
 tem, created by fevcn angels, which prefided over the feven 
 planets. This work was carried on without the know- 
 ledge of the benevolent Deity, and in oppofition to the will 
 of the material principle. The former, however, beheld it 
 xvkh approbation, and honored it with feveral marks of hi*; 
 
 beneficence* 
 
S G H 221 
 
 beneficence. He endowed with rational fouls, the beings 
 who inhabited this newfyflera, to whom their Creators had 
 imparted nothing more than the animal life : and having 
 divided the world into feven parts, he diftributed them 
 among the feven angelic architcffs ; one of whom was the 
 God of the Jews ; and referved to himfeif the fnpreme 
 empire over ail. To thefc creatures, whom t!ic benevolent 
 principle had endowed with reafonablc fouls, and with dif- 
 pofitions that led to goodnefs and virtue, the evil being, to 
 maintain his empire, added another kind, whom he formed 
 of a wdcked and malignant character ; and hence the differ- 
 ence we fee among men. When the creatures of the world 
 fell from their allegiance to the fupreme Deity, God fent 
 from heaven, into our globe, a rejlorer of order ^ whofe name 
 was Chrift. This divine conqueror came, clothed with a 
 corporeal appearance, but not with a real body. He came 
 to deflroy the empire of the material principle^ and to point 
 out to virtuous fouls the way by which they muft return to 
 God. This way is befet with difficulties and fufterings ; 
 fince thofe fouls, who propofe returning to the Supreme Be- 
 ing, muft abftain from wine, flefh, wedlock, and in fhort, 
 from every thing that tends to fenfual gratification, or even 
 fjodily refrefliment. [See Gnoftics.] 
 
 Mojheim's Ecclefiajlical Htjioryy 'vol. i. p. 176, 177, 
 
 SCHEWENKFELDIANS, a denomination in the fix- 
 teeenth century ; fo called from one Gafper Schewenkfeldt, 
 a Silefian knight. He differed from Luther in the three 
 following points. The/r/? of thefe points related to the 
 doftrine concerning the Eucharift. Schewenkfeldt inver- 
 ted the following words of Chrift, l.'his is my body ; and in- 
 fifted on their being thus underftood, My body is this, i. e. 
 fuch as this bread, which is broken and con fumed : a true 
 and real food, which nourifheth, fatisfieth, and delighteth 
 the foul. My blood is this, i. e. fuch its effe6ls as the w^ine, 
 which ftrengthens and refreflieth the heart. 
 
 IL 
 
222 D £- ^ 
 
 ri. He denied that the external wordy which is commit- 
 ted to \vriting in the holy Jcriptures, was endowed with the 
 power of healing, illuminating y and renewing the mind ; and 
 ht afcnbed this power to the internal wordy which, accord- 
 ing to his notion, was Chrift himfelf. 
 
 III. He would not allow Chrift's human nature, in its 
 exalted ftate, to be called a creature, or a created fubftance, 
 as fuch a denomination appeared to him infinitely below 
 its majedic dignity, united as it is in that glorious ftate with 
 the divine eflence. 
 
 7eim, ibid J 'vol, 4. p, 32. 
 
 SECEDERS, a denomination of Prefbyterians in Scot- 
 land, who adhere to the doflrine and difcipline of their an- 
 ceftors, and maintain the binding obligation of the Scotch 
 covenant,* and of the folemn league and covenant of the 
 three nations. t They always have declared, that they did 
 not fecede from the principles of the church of Scotland, 
 as they are reprefented in her confeflion of faith, catechifms 
 longer and fhorter, directory for worftiip, and form of pref- 
 byterian government ; butonly from her prefent judicatories, 
 who, they fnppofe, are departing from her true principles, 
 A fermon preached by Mr. Ebenezer Erfkine, at the open- 
 ing of the fynod of Perth and Stirling, gave rife to this par- 
 ty. In this difcourfe he boldly teftified againft what he 
 fuppofcd corruptions in the national church. For which 
 freedom the fynod voted him cenfurable, and ordered him 
 to be rebuked at their bar. He and three other minifters 
 protellcd againd this fentence, and appealed to the next af- 
 fembly. The alTembly approved of the proceedings of the 
 
 fynod, 
 
 • The national covenant in Scotland is an engagement, which 
 was entered into by all ranks of perfons Toon after the reformation. 
 
 f The folemn league and covenant is an oath, which in 1643, 
 was fvvorn to by perfons of all ranks in the three kingdoms. It 
 was intended to bring about an uniformity in doArine, difcipline, 
 
 and worlhip. 
 
o t. L, 223 
 
 fynod, and ordered Mr. Erfkine to be rebuked at their own 
 bar. He refufed to fubmit to the rebuke. Hence he and 
 his brethren were fufpended from the miniftry. After 
 which they feceded from the national church. They were 
 joined by others. And the minifters and their elders, who 
 declared their feceffion from the national church, did in 
 1^36, conftitute themfelves into an ecclefiaftical court, 
 which they called the aflbciate Prefbytery. 
 
 ' MarJhaVs Catechi/m, 
 
 SECUNDT ANS, a denomination in the fecond century, 
 which derived their name from Secundus, a difciple of Va- 
 lentine. He maintained the do6lrine of two eternal Prm- 
 ciples, viz. Light and Darknefst whence arofe the good 
 and the evil that are obfervable in the univerfe. [See Va- 
 lentinians.] 
 
 Mojheim's Ecclejlajlical Hijiory, 'vol. i. p. 188. 
 
 SEEKERS, a denomination which arofe in the year 
 1645. They derived their name from their maintaining 
 that the true churchy mtnijiry^fcripture, and ordinances were 
 loft, for which they were feeking. They taught, that the 
 fcriptures were uncertain. That prefcnt miracles were necejja- 
 ry to faith. That our minijiry is without authority. And our 
 worjhip and ordinances unnecejfary or vain. 
 
 Calamy*s Abridgment of Baxter^ s Hijiory, 'VoL i. p. 1 10. 
 
 SELEUCIANS, difciples of -y^/^w^wj, a philofopher of 
 Galatia ; who, about the year 380, adopted the fentiments 
 of Hermogenes,and thofe of Audaeus. He taught with the 
 Valentinians, that Jefus Chriji alFumed a body only in ap- 
 pearance. He alfo maintained, that the foul was only an 
 animated fire, created by the angels, and therefore men 
 fhould be baptized with fire. And that the pleafures of 
 beatitude confifted in corporeal delights. [See Hermoge- 
 aians, Audseans, and Valentinians.] 
 
 Broughton'i Hijiorical Lihraryt 'vol. 2. p. 559. 
 
 SEMBIANL 
 
224 S E M 
 
 SEMBI ANI. So called from Semblanus their leader ] 
 who condemned all ufe of wine as evil of itfelf. He per- 
 fuaded his followers, that wine was a produflion of Satan 
 and the earth ; denied the refurreclion of the body ^ and 
 rejected moft of the books of the Old Tefiament. 
 
 Hijiory of Religion ^ 'vol. 4.. [See Sembiani.'\ 
 
 SEMI- BRIANS. So called becaufe they held the opin- 
 ions of the Arians in part. 
 
 For a farther account of their fentiments, fee Arians. 
 Br ought 0)1^ s Hijioricai Library, 'vol. 2. p, 382, 
 
 SEMI-PELAGIANS, a branch of the Pelagians in the 
 fifth century. The monk Caflian was the leader of this 
 denomination. In order to accommodate the difference 
 betwen Auguftin and Pelagius, he maintained the follow- 
 ing do6lrines. 
 
 I. That God did not difpenfe his ^r^r^ to one more 
 than another in confequence oi predejiination i. e. an eternal 
 and abfolute decree ; but was willing to fave all men, if they 
 complied with the terms of his gofpel, ^ 
 
 II. That Chrift died for all men. 
 
 III. That the grace purchafed by Chrift y and neceflfary 
 to falvation, was ofFered to all men. 
 
 IV. That man, before he received grace, was capable 
 of faith and holy defires. 
 
 V. That man, horn free, was confequently capable of 
 refifting the influences of grace, or co/nplying with its 
 fuggeftions. 
 
 The Pelagians and Semi-Pelagians differ in this rcfpe<^. 
 The Pelagians aflert, that there is no necefTity for imvard 
 grace ; but the Semi-Pelagians maintain, that none can ad- 
 vance in virtue without the affiftance of divine grace, though 
 
 they 
 
S E R 225 
 
 they fubje^l this inward grace to the freedom of the will, 
 
 [See Pelagians.] 
 
 Mojheim^i Ecclejtajiual Hifiory^ rvol. \, f, ^26* 
 Stackhoufe* s Body of Divinity^ p. 150. 
 
 SERVERIANS, a denomination in the fccond century • 
 fo called from Serverus ; who taught, that the world was 
 made by principalities and powers : that the Devil is the 
 fon of the great Prince of the Principalities. — ^They faid, 
 the ferpent that proceeded from him produced the vine, and 
 therefore abftained from wine. They forbade marriage, 
 and denied the refurrcaion. They reje^ed Paul's epiftles, 
 and the Ads of the Apoftlcs. 
 
 Broughton's Hijlorical Library , <vo}. 2. ^.J40, 
 Heame's Dudor Hijioricusy uoU 2. />. loi. 
 
 SERVERITES. [See Angelites.] 
 
 SERVETIANS, a name which, in the i6th century, 
 diftinguifhed the followers of Michael Servetus, a Spaniard 
 by birth. He taught, that the Deity, before the creatioa 
 of the world, had produced within \\\m{Q\i VNoperJonal rep^ 
 refentationst or mariners of ex'ijhnce^ which were to be the 
 medium of intercourfe between him and mortals, and by 
 whom,confequently, he was to reveal his will, and to dif- 
 
 play his mercy and beneficence to the children of men - 
 
 That thefe two reprefentatives were the IVord and the Holy 
 Ghoji — That the former was united to the man Chrift, who 
 was born of the Virgin Mary, by an omnipotent aft of the 
 divine will ; and that, on this account, Chriil might be 
 properly called God — That the Holy Spirit dirc6led tha 
 courfe, and animated the whole fyllera of nature ; and 
 more efpecially produced in the minds of men, wife coun- 
 fels, virtuous propenfities, and divine feelings. And final- 
 ly, that thefe two reprefentations were to ce:;rc after the de- 
 ftru6lion of this terreftrial globe, and to be abforbed into 
 x\iQ Jubjiance of the Dcityt whence they had been formed. 
 
 E e Servetus 
 
42 
 
 4 S H 
 
 Servetus denied infant haptifm. And maintained, that 
 no man ought to be profecuted like a criminal, for any doc- 
 trinal point. 
 
 Mojheitnt Eccle/iajfical Hijiory, 'vol. 4./. 172, 173. 
 
 Memoirs 0/ l^iterature, 'vol. 4./. 1 99. 
 
 SETHIANS. So called becaufe they paid divine wor- 
 Oiip to Si:th, whom they looked upon to be Jefus Chrift, 
 the Son of God ; but who was made by a third divinity, 
 and fubfiituted in the room of the two families of Abel and 
 Cain, which had been deftroyed by the deluge. 
 
 This denomination appeared in Egypt about the year 1 90, 
 and continued above two hundred years. 
 
 BroughtOTi's Hijiorical Library, <vol. 2. p, 390. 
 
 SHAKERS. The firft who acquired this denomination 
 were Europeans ; 3. part of whom came from England to 
 New-Tork in the year 1774, and being joined by others, 
 they fettled at Ni/queunia, above Albany ; whence they 
 have fpread their doflrines, and increafed to a confiderabic 
 number. 
 
 Anna Leefe, whom they ftyle the Ele^ Lady, was the 
 head of this party.* They affert, that fhe was the woman 
 fpoken of in the twelfth chapter of Revelation ; and that 
 fhe fpeaks feventy-two tongues : And though thofe tongues 
 are unintelligible to the living, fhe converfes with the dead, 
 who underftand her language. They add further, that flic 
 is the mother of all the clcB. That fhe travails for the 
 whole world. And that no blefling can defcend to any per- 
 fon, but only by and through her, and that in the way of 
 
 her 
 
 ♦ Anna Leefe died in the year 1784. And her power devol- 
 ved upon one James Whitacher, who died in July, 1787. The 
 office is now cxercifed by Jofeph Meacham, of New-Lebanon, 
 who has attained the reputation of a prophet with this dene- 
 mioatioR, 
 
S H A 227 
 
 her being poiTefled of their fins, by their confefling and re 
 penting of them, one by one, according to her direflion. 
 
 The tenets, which are peculiarly diftinguifhing to this 
 denomination, are comprifed in feven articles. To which 
 is added a (hort fpecimen of their manner of defending their 
 religious fentiments.'^ 
 
 I. That the firfl: refurre6lion is already come, and now 
 is the time to judge themfelves. 
 
 II. That they have power to heal the fick, to raife th^ 
 dead, and to cafl: out devils. 
 
 This, they fay, is performed by the preaching of the word 
 of God, when it is attended with the divine power, the 
 wonderful energy and operation of the Holy Spirit ; which 
 performs thofe things, by healing the broken-hearted, by 
 raifmg up thofe, who are dead in trefpafles and fins, to a life 
 of holinefs and righteoufnefs, which caufes the devib to bs 
 caft out. See Matt. x. 8. 
 
 III. That they have a correfpondence with angels, the 
 fpirits of the faints, and their departed friends. 
 
 Thisthey attempt to prove, from i Cor. xii. 8, 10. Th£re 
 are diverftties of g'lftSy hut the fame Jpir'it. To feme is given 
 the word of wifdom^ to fome prophecy ^ to fome the difcerning of 
 fpirits y l^c, 
 
 IV. That they fpeak with divers kind of tongues in 
 their public aflemblies. 
 
 This, they think, is done by the divine power and influ- 
 ence of the Holy Spirit. 
 
 V. That it is lawful to pra£^lfe vocal jnuftc with dan^ 
 c'tng, in the chriftian churches, if it be pradlifed in praifing 
 the Lord. 
 
 vr. 
 
 * This account is chiefly extrafled from, a manufcript, in which 
 a Shaker gave a particular relation of the tenets of his denomina- 
 tioa, in aafwer to queries propofed to him. 
 
21% S H A 
 
 VI. That their church is come out of the order of na- 
 tural generation, to be as Chrllt was ; and that thofe who 
 have wives be as though they had none. That by thefc 
 means heaven begins upon earth, and they thereby lofe their 
 earthly and f^nfual relation to Adam the firft, and come to 
 be tranfparent in their ideas in the bright and heavenly vi- 
 fions of God. 
 
 They fuppofe, that fome of iheir people are of the num- 
 ber of the hundred and forty-four thoufandy who zverc tedeemed 
 from the earthy that were not defied with women. 
 
 VII. That the word everlafting^ when applied to the 
 punifliment of the wicked, refers only to a limited fpace of 
 time, excepting in the cafe of thofe who fall from their 
 church ; but for fuch there is no for^ivenefs^ neither in this 
 %voild^ nor in that which is to come. 
 
 They quote Matt. xii. 32, to prove this doctrine. 
 
 This denomination maintain, that it is unlawful to fwear, 
 game, or w^z compliments to each other ; and that water- 
 baptifm and the Lord's fupper are abolifhed. 
 
 They deny the imputation of Adam's fin to his pofterity, 
 and the do6lrine c^l elcBion, and reprobation. 
 
 The difcipllnc of this denomination is founded on the 
 fuppofttd perfection of their leaders. The mother, it is faid, 
 obeys God through Chrifl:. European elders obey her. 
 American laborers, and the common people obey them, 
 while confefiion is made of every fecret in nature, from the 
 oldeft to the youngeft. The people are made to believe 
 that they are feen through and through in the gofpel glafs 
 of pcrfeflion, by their teachers, who behold the ftate of the 
 dead, and innumerable worlds of fpirits good and bad. 
 
 Thefc people are generally inflruflicd to be very induf- 
 trlous, and to bring in according to their ability, to keep 
 r.p the meeting. They vary iu their exercifes. Their 
 •)?'javy dancing, as it is called, is preformed by a perpetual 
 
 fpringing 
 
M 
 
 229 
 
 fpringlng from the houfe floor, about four inches up and 
 down, both in the men's and women's apartment, movinp- 
 about with extraordinary tranfport, finging fometimts one 
 at a time, fometimes more, making a perfeft charm. 
 
 This elevation afFe^ls the nerves ; fo that tlicy have in- 
 tervals of iTiuddcring, as if they were in a (trong fit of the 
 ague. They fometimes clap hands and leap fo as to firike 
 the joifl: above their heads. They throw off their outfidc 
 garments in thefe exercifes, and fpend their fcrength very 
 cheerfully this way. Their chief fpeinker often calls for 
 their attention ; then they all flop, and hear fome harangue, 
 and then fall to dancing again. They affert, that their 
 dancing is the token of the great joy and happinefs of the 
 new JerufakiJiJiate, and denotes the vi61:ory over fm. One 
 of the poftures which increafes among them is turnincr 
 round very fwift for an hour or two. This they fay is to 
 ihew the great power of God. 
 
 They fometimes fall on their knees and make a found 
 like the roaring of many waters, in groans and cries to 
 God, as they fay, for the wicked world who perfecute them. 
 
 Rathburn's Acccunt of the Shakers. /. 4, 5, 6, 14. 
 Taylor^s Account of the Shakers p. 4. 7, 8, 9, 15, 16. 
 JVeJi's Account of the Shakers, p. 8, 13. 
 
 SIMONIANS, a denomination in the firO: century. 
 They derived their name from Simon Magus, their leader, 
 who is fo often mentioned in the A6ls of the Apoftles ; 
 and affumed to himfelf the title of xh^fupreme power of God, 
 
 This denomination maintained the eternity of matter, and 
 alfo the exiftence of an evil being, who prefided and ihu? 
 fliared the empire of the univerfe, with the fupreme and 
 beneficent Mind. They probably embraced the opinion 
 of thofe who held that matter moved from eternity, and by 
 an intrinfic and neceffary adlivity, had, from its innate force 
 produced, at a certain period oftime^ from its own fnb- 
 
 fiance^ 
 
a?© O VJ t/ 
 
 ftance, the sfvll principle which now exercifes dominion ovcf 
 it, with all its numerous train of attendants. They are faid 
 to have taught, that all human a6lions were indifferent — To 
 have attributed a furprifing power to magic — And to have 
 denied the refurreft ion of the dead, 
 
 Simon Magus taught thofe who followed him, to fall 
 down before him and his miftrefs Helena, in his journey 
 from AHa to Rome, to whom he afcribed the quality of the 
 firfl: intelligence of the fovereign virtue. To her he attri- 
 buted the production of angels, and to angels the creation 
 of the world. He pretended that in his perfon refided the 
 greatefi: and moft perfefl of the divine Mons ; and another 
 of the female fex, the mother of all human fouls, dwelt in 
 the perfon of his miftrefs Helena, and that he came by the 
 command of God upon earth, to eftablifh the empire of 
 thofe who had formed the material world, and to deliver 
 ''Helena from their power and dominion. 
 
 Mojh elm's Ecclejtajlical Hijiory i;ol. l. p, 1 1 5^ 
 Sim/on* s Hijiory of the Church ^ /, 4H» 
 Dupin^s Church Hijiory, 'ucU 2. p, 29. 
 FoTmey''s Ecchjiajiical Hijiory ^ njol. i.p. 21. 
 
 SOCINIANS, a denomination which appeared in the 
 fixtcenth century, and embraced the opinions of Lelius So- 
 cinus, a man of uncommon genius and learning ; and of 
 J*auftus Socinus, his nephew, who propagated his uncle's 
 fentiments in a public manner after his death. 
 
 The principal tenets maintained by this denomination are 
 as follow ; to which are added a few of the arguments they 
 life in defence of their fentiments. 
 
 That the holy fcriptures are to be underftood and ex- 
 plained in fuch a manner, as to render them conformable 
 to the dictates of rcafon. 
 
 In confequence of this leading point in their theology, 
 th^y maintain, that God, who is infioitely more perfed 
 
 than 
 
S O C 43T 
 
 than man, though of a fimilar nature in fome refpeds, ex- 
 erted an adl of that power by which he governs all things ; 
 in confequence of which, an extraordinary perfon was born, 
 of the Virgin Mary. That perfon was Jefus Chrift, whcm 
 God firft tranflated to heaven by that portion of his divine 
 power which is called the Holy Ghoft ;* and having in- 
 llru£led him fully in the knowledge of his counfels and de- 
 figns, fent him again into this fublunary world, to promul- 
 gate to mankind a new rule of life, more excellent than 
 that under which they had formerly lived, to propagate di- 
 vine truth by his miniftry, and to confirm it by his death. 
 
 That thofe who obey the voice of this divine tea^: her, (a.ni 
 this obedience is in the power of every one whofe will and 
 inclination leads that w^ay) (hall, one day, be clothed with, 
 new bodies, and inhabit, eternally, thofe bleffed regions, 
 where God himfelf immediate refides. Such, on the con- 
 trary, as are difobedient and rebellious, fhall undergo mofi: 
 terrible and exquifite torments, which fhall be fucceeded by 
 annihilation, or the total extindion of their being. 
 
 The above is an account of the religious tenets of Soci- 
 nus, and his immediate followers. Thofe at the prefent 
 day, who maintain the mere humanity ofChri/i, diiFer from 
 Socinus in many things ; particularly in not paying relig- 
 ous worftiip to Jefus Chriil, which was a point that Fauf- 
 
 tus 
 
 * Socinus and fome of his followers entertained a notion, of 
 Chrift's having been in fome unknown time of his life, taken up 
 perfonally into heaven, and fent down again to the earth, which 
 was the way in which they folved thefe exprefilons concerning 
 him. John iii. 13. No man has afcended to heaven, but he that 
 came denvnfrom hea'veny enjen the Son of man, ivhich is in heaven. 
 Thus Mofes who was the type of Chrift, before the promulgatica 
 of the law, afcended to God upon Mount Sinai. So Chriil, be- 
 fore he entered on the office affigned him by the Father, was in 
 confequence of the divine counfel and agency, tranfiaied into hea- 
 ven, that he might fee the things he had to announce :>« the world 
 in the name of God himfelf. 
 
23 2 
 
 O € 
 
 tus Soclnus vehemently infifted on, though he confidered 
 Chrift as a man only, with divine powers conferred upon 
 him. He fuppofed, that in condefcenfion to human weak- 
 nefs, in order that mankind might have one of their own 
 brethren more upon a level with them, to whom they might 
 have recourfe in their ftraits and neceflities, Almighty 
 God, for his eminent virtues, had conferred upon Jefus 
 Chrift, the fon of Mary, fome years after he was born, a 
 high divine povi^er, lordfhip, and dominion, for the govern- 
 ment of the chriftian world only ; and had qualified him 
 to hear and to anfwer the prayers of his followers, in fuch 
 matters as related to the caufe of the gofpel. The chief 
 foundation on which Socinus founded the opinion of Chrift's 
 being an objeft of religious worfhip, was the declarations 
 in the fcriptures concerning the kingdom and power be- 
 llowed upon Chrift ; the interpretation which he put 'on. 
 thofe paffages v/hich fpeak of angels and heavenly powers 
 being put under him and worfhipping him ; his having 
 a knowledge of the fecret thoughts of men impyarted to him, 
 and the like, which with fome prefumed inftances of the 
 hS., of prayer being adually made to him, he maintained 
 to be a fufficicnt, though indire(fl fignification of the divine 
 will, that men Ihould invoke Chrift by prayer. But he 
 conftantly acknowledged, that there was no exprefs pre- 
 cept for making him an obje(5l of religious worfiiip. 
 
 Socinus allowed that the title of true God might be given 
 to Chriil ; though all he meant by it was, that he had a 
 real divine power and dominion beftowed upon him, to 
 qualify him to take care of the concerns of Chriftian?, and 
 to hear and anfv^^er their prayers, though he was originally 
 nothing more than a human creature. 
 
 There were fome among the early Socinians, who difap- 
 provcd and reje(fl:ed the worfhip paid to Chrift, as being 
 without any foundation in the holy fcriptures, the only rule 
 of Chriftian's faith and worlhip. 
 
 At 
 
b U JL 233 
 
 At prefent It is agreed, both by Arians and Socinians, 
 that the fupreme God in one perfon is the only objedl of 
 prayer. [See Unitarians.] 
 
 Socinus was a ftricfl Pelagian, In his fentiments refpciEl- 
 ing human nature. [Sec Pelagians.] 
 
 This denomination differ from the Arians, in the follow- 
 ing particulars. 
 
 The Socinians alTert, that Chrlfi: W3.sjtmp/y a man, and 
 confequently, had no exiftence before his birth and appear- 
 ance in this world. 
 
 The Arians maintain, that Chrlft was 2. fuper- angelic he- 
 
 jngt united to a human body. That though he was him- 
 
 felf created, he was the creator of all other things under 
 
 God, and the inftrument of all the divine communications 
 
 . to -the patriarchs. 
 
 The Socinians fay, that the Holy Ghoft is the power and 
 wifdom of God, which is God. 
 
 The Arians fuppofe, that the Holy Spirit is the creature 
 of the Son, and fubfervient to him in the work of redemption. 
 
 For an account of the Socinlan divifions, fee Bidelians, 
 Budneians, and Faryonians. 
 
 Mo/helm's Ecclejlajlical Hijlory , *uoL 4. ^.167,193,195. 
 Lind/ey^s Fieiv of the Unitarian doBi'inef ^c. p, ij^t 
 
 176, 249, 393. 
 Priejiley^s Difquifitions , *voL I. p» 376. 
 ■ Hijiory of Early Opinions, ^oL 4./. 233, 
 
 ^oulmin*s Life 0/ Socinus, 
 
 SOLDINS. So called from their leader one Soldln, a 
 Greek prieft. They appeared about the middle of the fifth 
 century, in the kingdoms of Saba and Godolia. They 
 altered the manner of the facrifice of the mafs ; their 
 priefts offered gold ; their deacons, incenfe ; and their fub- 
 deacons, myrrh ; and this in memory of the like offerings 
 jRiade to the infant Jefus by the wife men. Very few au- 
 
 F i thors 
 
^34 SUB 
 
 thors mention the Soldins, neither do we know whether 
 they ilill fubfift. 
 
 Broughtcns Hijiorical Library 'vol. 2, /. 560. 
 
 STANCARIANS, the difciples of Francis Stancarus, 
 profeflbr of the Hebrew tongue, and a native of Mantua 
 in Italy. 
 
 The tenet which he mofl: eagerly defended v/as,that Jcfus 
 Chrid was a Mediator, in quality of a mere man, and not 
 in quality of God and man. 
 
 This denomination took its rife in the fixteenth century. 
 Broughtons Hijfc-rical Library y njoL 2. p. 561, 
 
 STYLITES. So called by the Greeks ; and Sandl 
 
 Columnarii, or Pillar-Saints, by the Latins. They flood 
 
 motionlefs upon the tops oi pillarsy exprefsly raifed for this 
 
 exercife of their patience, and remained there for feveral 
 
 years, amidfl the admiration and applaufe of the populace. 
 
 The inventor of this difcipline was Simeon ^ a Syrian t who, 
 in order to climb as near heaven as pofTible,* pafled thirty- 
 feven years of his life upon five pillars of fix, twelve, twen- 
 ty-two, thirty-fix, and forty cubits high ; and thus acqui- 
 red a mofl fhining reputation, and attradled the veneration 
 of all about him. Many of the inhaitants oi Syria followed 
 his example, through not with the fame degree of auflerity : 
 and this practice, which was begun in the fifth, continued 
 in vogue till the twelfth century. 
 
 Mopeim^s Ecclejiajiical Hi/}ory, n}oL l. p. 391, 
 Hijhry of Don Ignatius y %'oL i. p. 31. 
 
 SUBLAPSARIANS, an appellation given to thofe CaU 
 vinijls who fiippofe, that the decree of predeftination re- 
 gards man as fallt;n, by an abufe of that freedom which Adajit 
 had, into a flale, in which all were to be left to neceffary 
 
 and 
 
 * It is faid that Simeon imagined he faw an angel of light co- 
 ming to him in a fiery chariot to carry him to heaven, and lifted 
 yp his foot, in order to enter the divine vehicle. 
 
S W K 235 
 
 and unavoidable ruin, who v/ere not exempted from it by 
 predeRination. 
 
 Doddridge' i LeSiur!:s,f>. 460. 
 
 SUPRALAPSARI ANS, a title given to thofe Calvhnjh 
 who fuppofe, that God intended to glorify his judice in 
 the condemnation of fome, as well as his mercy in the fal- 
 vation of others ; and for that purpofe decreed, that Ada?n 
 fliould neceffarily fall, and by that fall bring himftifand 
 his offspring into a (late of everlafting condemnation. 
 
 Doddridge'' s Ledurcs, p. 460. 
 
 SWEDENBORGEANS. So called from the late Hon. 
 Emanuel Sv^^edenborg, who was born at Stockholm, in the 
 year 1689. 
 
 He ftudied, w^ith great attention, in the academy of Up- 
 fal, and in the univerfities of England, Holland, France, and 
 Germany. He firft began to have his revelations in London. 
 
 He aflferted, that on a certain night, a man appeared to 
 him in the midft of a (Irong fhining light, and faid, I am 
 GoD^he Lord, the Creator and Redeemer. I have cho- 
 fen thee to explain to men the interior and fpiritual fenfe 
 of the facred writings. I will didate unto thee what thou 
 oughteft to write. He affirmed, that after that period, his 
 fpiritual fight was opened fo far, that he could fee in the 
 moft clear and diftindl manner, what paffed in the fpiritual 
 world, and converfe with angels and fpirits in the fame 
 manner as with men. Accordingly, in histreatife concern- 
 ing heaven and hell, he relates the wonders which he faw 
 in the invifible worlds.* He alTerts, that throughout hea- 
 ven, 
 
 • In this treati{e. Baron Swedenborg gives an account of vari- 
 ous, and, heretofore unknown particulars, relating to the peace, 
 the light, the order, the furniture, and apparatus of heaven, to- 
 gether with the forms, the fundions, and even the garments cf 
 the heavenly inhabitants. 
 
.;36 S W E 
 
 vcn, fuch as are of like difpofitions and qualities arc confo- 
 ciaied into particiilar fellowfliips. And fuch as differ in 
 thefc rerp£<5ts are feparated. vSo that every fociety in hea- 
 ven confiiTs of fimilar members. This author maintains, 
 ihat there is an intermediate date for departed fouls, which 
 is called the world offpir'n's ; and that very few pafs diredly 
 to heaven or hell. This is a (late of purification to the 
 good ; but to bad fpirits it is a fiate of fcparation of all the 
 extraneous good from the radical evil, which conflitutes the 
 cflence of their nature. 
 
 Baron Svvedenborg called the do6lrines which be dellv^- 
 crcd, the heavenly doctrines of the New Jerufalem, It is 
 thus ftyled, bccaufe, according to him, the New Jerufalem 
 jignifies the new church upon earth, v.'hich is now about 
 to be edablilhed by the Lord, and which is particularly 
 defcribed, as to its glory and excellency in Rev xxi, and 
 many other parts of the facred word. The holy city, or 
 New Jerufalem, he interpreted as defcriptive of a new dif- 
 penfation of heavenly truth, breaking through and diffipating 
 the darknefs, which at this day prevails on the earth. '^ The 
 lavv-s of divine order, and the economy of God's kingdom, 
 providence, and operation, will be more clearly and fully 
 underfrood ; and the hearts of men will be thus opened to 
 a nearer intercourfe with heaven ; and rendered admillive 
 of the purer influences of gofpel love and charity in their 
 lives and ccnverfation. 
 
 • The following cxtra(!R; contains the general outlines of 
 the more diflinguifhing articles in Baron Swedenborg's the- 
 ological fyftem. 
 
 I. 
 
 He details to the reader his converfation with angels. He de- 
 fcribc:? the condition of Jews, Mahometans, Cliriftians, clergy- 
 men of every denomination, laily. Sec in another world. 
 
 • Thofe who embrace the tenets of Jjaron Svvedenborg, have 
 very lately begun to form themfelves into a feparate connexion.^ 
 under the nair.c cf the New Jcrufalen; Church, 
 
S W E 237 
 
 I. That there Is a fpiritual fenfe in every part of the 
 fcriptiires — That it is owing to the fpiritnal fenie, that the 
 word is divinely infpired and holy in every fyllable — That 
 the literal fenfe is the bafis the continent, and firmament 
 of the fpiritual and celedial fenfe. 
 
 II. That there is a divine Trinity of Father, Son, and 
 HolyGhoft ; or. in other words, of the all begetting divini- 
 ty, the divine humanity, and the divine proceeding or ope- 
 ration : and that this Trinity confifteth not of three diftin.cSl 
 perfons, but is united as body, foul, and operation in man, 
 in the one pcrfon of the Lord Jefus Chrift, who therefore 
 is the God of heaven, and alone to be vvorfliipped, being 
 Creator from eternity, Redeemer in time, and Regenera- 
 tor to eternity. 
 
 III. That redemption confifteth not in the vicarious 
 facrifice of the Redeemer, and an atonement to appeafe the 
 divine wrath ; but in a real fubjugation of the powers of 
 darknefs ; in a relloration of order and good government to 
 the fpiritual world ; in checking the overgrown influences 
 of wicked fpirits on the fouls of men, and opening a nearer 
 and clearer communication with the heavenly and an<^elic 
 powers ; in making falvation, which is regeneration, pofTi- 
 ble for all who believe on the incarnate God, and keep his 
 commandments. Hence all have a capacity to be regener- 
 ated, becaufe all are redeemed. 
 
 IV. That there is an univerfal Influx from God into 
 the fouls of men. The foul, upon receiving this Influx 
 from God, tranfmits it through the perceptive faculties of 
 the mind to the body. The Lord with all his divine wif- 
 dom, confequently with all the efifence t)f faith and charity, 
 cntereth by Influx into every man, but is received by every 
 man according to his ftate and form. Hence it is, that 
 good influxes from God are changed, by the evil nature of 
 their recipients, into their oppofites ; good into evil, and 
 truth into falfehood. 
 
 y. That wc are placed in this world fubjedl to the in- 
 fluences 
 
238 S Y N 
 
 fluences of two moftoppofite principles : of good, from the 
 Lord and his holy angels ; of evil, from the devil and his 
 angels. While w^e live in this u'orld, our fpirits have their 
 abodes in the fpiritual world, where we are kept in a kind 
 of fpiritual equilibrium by the continual action of thofe con- 
 trary powers, in confequence of which we are at perfe£l 
 liberty to turn to which we pleafe. That without this 
 free will in fpiritual things, regeneration cannot be effe(5led. 
 If we fubmit to God, we receive real life from him ; if 
 not, we receive that life from hell, which is called in fcrip- 
 ture fpiritual death. 
 
 VI. That heaven and hell are not arbitrary appoint- 
 ments of God. Heaven is a flate arifmg from the good 
 aiteclions of the heart. And hell is the neceflary confe- 
 quence of an evil and thoughtlefs life, enflaved by the vile 
 afFedions of felf-love and love of the world. 
 
 Baron Swedenborg ftrongly inculcated the obfervance of 
 every moral virtue. And taught, that we ought to do good 
 from a pure difinterefted love to virtue, without a view to 
 any other recompenfe and reward. 
 
 This author founded his doctrines on the fpiritual fenfe 
 of the word of God, which he declared was revealed to him 
 immediately from the Lord out of heaven, while he was 
 leading the word. As his language is peculiar, his reafon- 
 ing cannot be abridged, fo as to be intelligible to the gene- 
 rality of readers. Thofe, who are defirous of further in- 
 formation, are referred to Swedenborg's numerous and fm-f 
 gular produdions. 
 
 SumTT.ary Fienv of Sn^edmhorg' s DoSIrine, p» 12, 1 3, 1 8, 24, 
 49, 81, 90, 91. 
 
 Svocdenhorg s Treatife concerning the Ne'voferufaletn, ^.28,34. 
 ■ ' — — - Hewven and Hell, p-2j 4> 5* 
 
 — — — — ■ InjluXj p, 6, 23, 29. 
 
 SYNCRETISTS, a name given to the followers of 
 
 Calixtus. [See Calixtins.] 
 
 SYNERGISTS. 
 
TAB 23, 
 
 SYNERGISTS. So called from the Greek (Ti]/sfiyEix, 
 which fignifies co-operation. Hence this name was given 
 to thofe in the fixteenth century, who denied that God wa» 
 the fole agent in the converfion of finful man, and affirmed 
 that man co-operated with divine grace in the accompiifh- 
 «f this falutary piirpofe. 
 
 Mojheim's EccUjiajiical Hijiory, n;ol. 4. p. 4.0. 
 
 -^^>&^^^-^-^9}^ 
 
 T 
 
 ABORITES, a denomination in the fifteenth 
 century ; fo called from a mountain well knov/n in facred 
 hiftory. They not only infifted upon reducing the religion 
 ofjefus to its primitive fimplicity, but required alfo that 
 the fyftem of ecclefiaftical government fhould be reformed 
 in the fame manner ; the authority of the Pope deftroyed ; 
 the form of divine worfhip changed. They demanded, in 
 a word, the ere£lion of a new church, a new hierarchy, in 
 which Chrift alone (hould reign, and all things fhould be 
 carried on by a divine dire(5lion and impulfe. 
 
 The famous John Ztfca, a Bohemian knight, was the 
 leader of this denomination. They maintained, that it was 
 lawful to perfecute and extirpate, with fire and fword, the 
 enemies of the true religion : and fome of the principal 
 doctors among the Taborites, fuch as Martin Loquis and 
 his followers, flattered themfelves that Chrift would de- 
 fcend in perfon upon earth, armed with fire and fword, to 
 extirpate falfe opinions in religion, and purify the church 
 from its multiplied corruptions. Soon after, however, this 
 denomination abandoned the doctrines which, upon ferious 
 examination, they found to be inconfiftent with the fpirit 
 and genius of the gofpel. The Taborites, thus new model- 
 led, were the fame with ihofe Bohemian brethren, who join- 
 ed Luther and his fuccefibrs at the Reformation ; and of 
 
 whoiH 
 
240 THE 
 
 whom there are at this day many of the defcendants and 
 followers in Poland, and other countries. 
 
 Mopdm's Ecclefiajiical Hijlcry^ I'ol. 3. ^.260,262,263,264* 
 
 Gilpin's Life of Zifca, p. 296. 
 
 TANQUELINIANS. So called from Tanquellnus, 
 who formed a numerous denomination in Brabant and Ant- 
 werp, in the twelfth century. He treated with contempt 
 the external worfliip of God, the facrament of the Lord's 
 /upper J and the rite of baptifm ; and held clandeftine alTem- 
 blies, to propagate his opinions. He declaimed againft the 
 vices of the clergy with vehemence and intrepidity. 
 
 Moj?-:eim's Ecclefiajiical Hijiory, vol, 2. /. 448, 449. 
 
 TATIANITES, a denomination in the fecond centu- 
 ry ; fo called from their leader Tatian, a difciple of Juf^ 
 
 i'ln Martyr. 
 
 They were however more frequently diftinguifhed by the 
 names of Encratites, or Continents ; Hydroparaftates, or 
 Drinkers of Water ; Apota6lites, or Renouncers. 
 
 [For an account of the fentiments of this denomination, 
 
 fee Encratites.] 
 
 MopeiTji^s Ecclefiajiical Hiforyy 'vol. I. p, 1 80, 
 
 THEODOSIANS. [See Angelites.] 
 
 THEOPASCHITES, a denomination in the fifth cen* 
 tury, which derive their name from the Greek of -S'sof, God, 
 and liX^yjJiy to fufFer. 
 
 One Peter, furnamed Fullo, was the author of this de- 
 nomination. He held a do6lrine oppofite to that of Nifie^ 
 rius, viz. that Chrift had but one nature^ which was the di" 
 vi7ie, and, confcqiiently, that this divine nature fufFered. 
 
 Mo/l /r//'j Ecclefiajiical Hijiory^ 'voU I. p. 417. 
 
 Priejiley' s Elijiory of Early Opini(ins» *voL 4.^. 262. 
 
 TRASKITES, 
 
T R I 24t 
 
 TRASKITES, a denomination which arofe in the year 
 1634. They derived their name from Mr. yohn Trajhe* 
 His opinions were fimilar to the Sabbatarians. [See Sab- 
 batarians.] 
 
 Pagit's Herefiography, p. 135, 
 
 TRIFORMIANI, a denomination which appeared a- 
 bout the year 408 ; fo called from the Latin tria forma. 
 They maintained, that the Divine nature was one and the 
 fame in three perfons together, but imperfe£t in xhcfeve- 
 ral perfons, 
 
 Hearne^f Du^or Hiforicus, 'vol. 2. p. 170. 
 
 TRINITARIANS, a name applied to all who profefs 
 to believe the doflrine of the Trinity, in oppofition to Ari- 
 ans and Socinians, who are called Unitarians, and Anti- 
 Trinitarians, The following is a brief account of the mod 
 celebrated of the opinions among the moderns concerning 
 this doftrine. 
 
 Dr. Waterland, Dr. Ab. Taylor, and the reft of the A- 
 thanafians, aftert three proper diftinft perfons, entirely equal 
 to, and independent upon each other, yet making but one 
 and the fame being. And though there may appear many 
 things inexplicable in this fcheme, yet it is to be charged 
 to the weaknefs of our underftandings, and not to the ab- 
 furdity of the dodrine itfelf. [See Athanafians.] 
 
 Mr. Baxter feems, as fomeofthe fchool-men did, to have 
 thought the three divine perfons to be one and the fame 
 God, underftanding, willing, and beloved by himfelf, or 
 wifdom, power, and love ; which he thinks illuftrated by 
 the three eflential formalities, as he calls them, in the foul 
 of man, viz,, vital a^live power, intelled, and will ; and in 
 the fun, motion, light, and heat. 
 
 Mr. Howe feems to fuppofe, that there are three diftinil 
 eternal fpirits, ordiftind intelligent hypoftafes, each having 
 fc^is own diftinfl, fingular, intelligent paturc 5 united in 
 
 G S ^^^ 
 
242 T R I 
 
 fuch an inexplicable manner, as that, upon account of their 
 perfedl harmony, confent, and affedion, to which he adds 
 their mutual ft- If-confcioufnefs, they may be called the one 
 God, as properly different, corporeal, fenfitive, and intel- 
 letflive natures united, may be called one man. 
 
 Dr. Thomas Burnet maintains one felf-exiftent, and two 
 dependent beings, but alTerts, that the two latter are fo 
 united to, and inhabited by the former, that by virtue of 
 that union, divine perfections may be afcribed, and divine 
 worfiiip paid to them. 
 
 ^Dr. Wallis thought the diftindions in the Trinity were 
 only modal, which feems to have been Archbifliop Tillot- 
 fon's opinion, 
 
 Bilhop Pearfon, with whom bifhop Bull, and Dr. Owen 
 alio agree, is of opinion, that though God the Father is 
 the fountain of the Deity, the whole divine nature is com- 
 municated from the Father to the Son, and from both to 
 the Spirit , yet fo as that the Father and Son' are not fep- 
 arate nor feparable from the divinity, but do ftill exift in it, 
 and are moil intimately united to it. 
 
 Some of the arguments which are made ufe of by Trin- 
 itarians in general, are infert^d in the article Athanafians. 
 
 A particular defence of the above mentioned fchemes can- 
 not be comprifed in the narrow limits of this work. Thofe 
 who are defirous to fee thofe opinions defended, are referred 
 to the advocates of thofe various fyflems. 
 
 For an accoiint of Dr. Clarke and Dr. Watts's fenti- 
 ments concerning the Trinity, [fee Pre-exiftents.] 
 
 Doddridge^ s Ledures, py 402, 403. 
 Baxter* s PForkst 'Vol. 2. p. 132. 
 Hoive*s Works i •vol. 2. /. 560. 
 Bull's Sermons, I'ol. 4. p. 829. 
 Peat-Jon on the Creed, p. 1 34. 
 Oxt'^« on Hebrews y p. 53, 54, 
 Tzllctfon's Works y p. 492. 
 Taylor on the Trinity. 
 
 TRITHEISTS, 
 
T U R S43 
 
 TRITHEISTS, a denomination in the fixtri century, 
 Xvhofe chief was John Afcufnage, a Syrian philofopher, and 
 at the fame time a Monophyfite. This man imagined in 
 the Deity three natures, or fubftances, abfolutely equal in 
 all refpefts, and joined together by no common ejfcnce : to 
 which opinion his adverfaries gave the name of Tritheifm 
 from the Greek of rpsig three, and 3-£<3? God. One of the 
 warmcfl: defenders ot this do(5lrine was John Phik-tponus, 
 an Alexandrian philofopher, and grammarian of the highcft 
 reputation ; and hence he was confidered by many, as the 
 author of this fe6l, whofe members have confequently deri- 
 ved from him the title of Philoponifts. 
 
 This denomination was divided into two parties, the Phi- 
 loponifts, and the Cononites ; but they differed only con- 
 cerning the do6lrine of the rej'ur region. Philoponus main- 
 tained, that ihc form as well as the jnntter of all bodies was 
 generated and corrupted, and that both therefore were to be 
 reftored in the rejurre^ion. 
 
 [See Cononites, for an account of the tenets of that de- 
 nomination.] 
 
 Mojheim's Ecclejiajiical Hijioryy 'vol. \. p. 473. 
 Barclay *j Diilionary . [ ^ee Irltbeijls . ] 
 
 TURLUPINS, a denomination which appeared about 
 the year 1372. Their principle fcene was in Savoy and 
 Dauphiny. 
 
 They taught, that when a man is arrived at a certain 
 ftate of perfe6l;ion, he is freed from all fubjeclion to the di- 
 vine law. They often went naked : and they allowed of 
 no prayer to God but mental. John Dabantonne was the 
 author of this denomination. Some think they were called 
 Turlupins, becaufe they ufually abode in places expofed to 
 wolves, hipu They called themfelvcs the Fraternity cf 
 the foor, 
 
 BroughtOTis Hiftorlccl Library, vol. 2. p. 47.1.- 
 Dufrefnofs Chronological Tables, 'vol. 2./>. 2+3. 
 
 VALENTINIANS, 
 
•244- 
 
 V, 
 
 ALENTINIANS, a branch of the Gnoftics, 
 which fprang up in the fecond century ; lb called from their 
 leader Valentinus. Their principles were, generally fpeak- 
 ing, the fame with the Gnoftics, whofe name he affumed, 
 yet in many things he entertained opinions peculiar to him- 
 felf. He placed, for inftance, in the PleromUy (fo the Gnof- 
 tics called the habitation of the Deity) \\\\viy Monsy of which 
 the one half were male, and the other female. To thefe 
 he added four others, which were of neither fex, viz. H<i' 
 rus, who guarded the borders of the Pleroma, Chriji, the Holy 
 Ghojiy and Jefus, The youngeft of the jEq7is, called Sophia^ 
 (i. e. wifdom) conceived an ardent defire of comprehending 
 the nature of the Supreme Beings and by the force of this 
 propenfity, brought forth a daughter, named Achamoth, 
 Achamoth being exiled from the Pleroma, fell down into 
 the rude and undigefted mafs of matter, to which fhe gave 
 a certain arrangement ; and by the afTiftance of JefuSy pro- 
 duced the Demiurge, the Lord and Creator of aJl things. This 
 Demiurge fcparated the fubtle or animal matter from that of 
 the grolfer, or more terreftrial kind. Out of the former he 
 created the fuperior world, or the vifible heavens ; and out 
 of the latter he formed the inferior world, or this terraque- 
 ous globe. He alfo made man, in whofe compofition the 
 fubtle, and alfo the groffer matter were both united, and 
 that in equal portions \ but Achamoth^ the mother of Demi- 
 urge, added to thefe two fubftances, of which the human 
 race was formed, a fpiritual and ccleftial fubftance. 
 
 The creator of this world, according to Falentinus, arriv- 
 ed, by degrees, to that pitch of arrogance, that he either im- 
 agined himfelf tobeGoD alone, or, at leaft, was defirous that 
 mankind fhould confider him as fuch. For this purpofe, he 
 fent forth prophets to the Jewifh nation, to declare his 
 (laim to the honor which is due to the Supreme Being ; an(i 
 
VAN 245 
 
 in this alfo the other angels, who preficle over the different 
 parts of the univerfe, immediately fet themfelves to imitate 
 liis ambition. To chaftifethis lawlefs arrogance of Demi- 
 V-rgc, and to illuminate the minds of rational beings with 
 the knowledge of the true and fupreme Deity, Chrift ap- 
 peared upon earth, compofedof an animal and fplritual fub- 
 Itance, and clothed, moreover, with an aerial body. This 
 Redeemer palled through the womb of Mary, as the pure 
 v/ater flows through the untainted conduit. Jefus, one of 
 the fupreme Mons, was fubftantially united to him, when 
 he was baptized by John in the waters of Jordan. The 
 creator of the world, when he perceived the foundations of 
 his empire were fhaken by this divine man, caufed him to 
 be apprehended, and nailed to the crofs. But before Chrift 
 fubmitted to this punifhmcnt, not only Jefus, the Son of 
 God, but alfo the rational foul of Chrift, afcended up on 
 high \ fo that only the animal foul, and the etherial body^ 
 fufFered crucifixion. Thofe who abandoning the fervice of 
 falfe deities, and the worfliip of the God of the Jews, live 
 according to the precepts of Chrift, and fubmit the animal 
 and fenfual foul to the difcipline of reafon, ihall be truly 
 happy. Their rational, and alfo their fenfual fouls fhall af- 
 cend to thofe glorious feats of blifs which border on the 
 Picroma. And when all the parts of the divine nature, or 
 all fouls are purified thoroughly, and feparated from matter ^ 
 then a raging fire, let loofe from its prifon, fliall fprcad its 
 frames throughout the univerfe, and diftblve the frame of 
 this corporeal world. 
 
 The denomination of the Valentinians was divided 
 into many branches. [See Ptolemattes, Secundians, and 
 Heracleonites.] 
 
 Mojhtim's EcclefiaJiicalHif.ory, 'vcl. i./>. 185,186,187,188. 
 
 VANISTS. So called from Sir Henry Vane, who was 
 appointed Governor of New-England in the year 1636; 
 ^d is faid to have been at the head of that party, in New- 
 England, 
 
246 V £ R 
 
 England, who were charged with maintaining Antinomlan 
 tenets. [See Antinomians.] 
 
 Calamyj Alridgmeniy ijoU i. /. 98. 
 
 UBIQUITARIANS, a denomination which derived 
 their name from their maintaining, that the body of Jefus 
 Chrifl is uhique every where, and in every place. 
 
 Brentius is faid to have firft advanced this fentiment, about 
 the year 1560. The Ubiquitarians were not quite agreed 
 among themfelves : fom.e holding, that Jefus Chrift, even 
 during his mortal life, was every where ; and others dating 
 the ubiquity of his body from the time of his afcenfiononly. 
 Bvoughton' s Hijisrical Di^ionary J ^vol. 2. ^. 481, 
 
 UCKEWALLISTS, a fea which derives its deno- 
 mination from Uke-Walles, a native of Friefland, who 
 publifhed his fentiments in the year 1637. He entertained 
 a favorable opinion of the eternal ftate of Judas, and the 
 reft of Chriil's murderers. To give an air of plaufibility 
 to this fentiment, he invented the following hypothefis — 
 That the period of time which extended from the birth of 
 Chrift to the defcent of the Holy Ghoft, was a time of deep 
 ignorance and darknefs ; during which, the Jews were void 
 of light, and entirely deftitute of divine fuccour ; and that, 
 of confequence, the fins and enormities which were com- 
 mitted during this interval, were in a great meafure excuf- 
 able, and could not merit the fevereft difplays of the divinej 
 juftice. 
 
 This denomination ftriftfy adhere to the do6lrine and 
 
 difcipline of the primitive Mennonites. The ceremony of 
 
 wafliing the feet of ftrangers, who come within the reach 
 
 of their hofpitality, they efteem a right of divine inftitution. 
 
 Mojheim's EccJeJiaJiical Hijiory, 'vol, 5. /y. 48, 49. 
 
 VERSCHORISTS, a Dutch denomination, which de- 
 rived its denomination from Jacob Verfchoor, a native of 
 riufliine, who publilhed his fentiments in the year 1680. 
 
 The 
 
UNI ^47 
 
 The religious tenets of this denomination refemble the 
 Hattemifts, in mod points. [See Hattemifts.] 
 
 Mojheim's EccUjiaJiical Hijiory, 'vol \. p. 552. 
 
 UNITARIANS, a name given to the Anti-Trimtan- 
 ans ; the Socinians are alfo fo called. The term is very 
 comprehenfive, and is applicable to a great variety of per- 
 fons, who, notwithftanding, agree in this common principle, 
 that there is no dijl'indion in the divine nature. 
 
 MoJI^eini's EccUfiaJlical Hljloryt 'vol. 5.^. 58. 
 
 UNITARIANS. Thofe who are commonly called So- 
 cinians, claim an exclufive right to this title : as holding the 
 unity of God in the ftrideft fenfe, to the exclufion of Je- 
 fus Chrift, and of every other perfon whatever, from being 
 named or compared with the fupreme Father, as equal to 
 him, or any thing but dependent on him, who is the bkjjed 
 and only Potent ate t the King of Kings ^ and Lord of Lords, 
 
 The capital article in the religious fyftem of this deno- 
 mination is, that Chriji was a mere man. But they confider 
 him as the great inftrument in the hands of God, of reverf-r 
 ing all the efFe£ls of the fall ; as the obje£l of all the pro- 
 phecies from Mofes to his own time ; as the great bond of 
 union to virtuous and good men, who, as Chriftians, make 
 one body, in a peculiar fenfe ; as introduced into 'ie world 
 without a human father;* as having communications with 
 
 God, 
 
 • Dr. Prieflley, in his Hiftory of the Early Opinions concern- 
 ing Chrift, calls in qaeftion the doftrinc of Chrift's miraculous 
 conception. He difputes the authenticity of the introdnt^ory chap- 
 ters to Matthew and Luke : becaufe Mark and John do not give 
 the leaft hint of a miraculous conceptions and yet, if any part of 
 the hiftory required to be authenticated, it was this. He thinks 
 it is probable, that the gofpel of St. Matthew was written in 
 Hebrew ; and as the two firft chapters, were not in the Ebion- 
 ite copies of the gofpel, he takes it for granted, they were not 
 written by Matthew, but prefixed to his gofpel afterwards. He 
 
 fuppofesj 
 
248 UNI 
 
 God, and fpeakirig and aSi'ing from God, in fuch a man* 
 ner as no other man ever did ; and therefore having the 
 form of God, 2ind being the Son ofGoD^ in a manner pecu- 
 liar to himfelf ; as the means of fpreading divine and fav- 
 ing knowledge to all the world of mankind ; as under God 
 the head of all things to his church ; and as the Lord of 
 life, having power and authority from God, to raife the 
 dead, and judge the world at the lad day. 
 
 They fuppofe, that the great objeiH: of the whole fcheme 
 of revelation was, to teach men how to live here, fo as to 
 be happy hereafter ; and that the particular dodtrines there 
 taught, as having a connexion with this great objedl, are 
 thofe of the unity of God f his univerfal prefence and infpec- 
 
 tion, 
 
 fuppofes, that Marcion*s copy of Luke*s gofpel, which begins at 
 the third chapter, was genuine. But admitting, that the intro- 
 ducftory chapters of Matthew and Luke were written by them, 
 this learned divine fuppofes, that the evidence of the gofpel hif- 
 tory, is exa^Tdy fimilar to that of any ether credible biftory de- 
 pending upon human teHiimony ; and that the fcriptures were 
 written without any particular infpiration, by men who wrote ac- 
 cording to the befl of their knowledge, and who, from their cir- 
 cumllanccs, could not be miilakcn with refped to the greater fa£ls 
 of which they were proper vvitnelTes ; but, like other men fubjeft 
 to prejudice, might be liable to adopt an hafly and ill grounded 
 opinion concerning; things, which did not come within the com- 
 pafs of their knowledge. Dr. Prieftley fays, that though there 
 are but few, who difhelievc the miraculous conception, he fuppo- 
 fes, there have always been fome, and thofe men of learning and 
 charadter among Chrillians ; and that, to his certain knowledge, 
 the number of fuch is increafing, and feveral of them think it a 
 m?tter of great importance, that a doftrine which they regard as 
 a difcredit to the chriftian fcheme, (hould be exploded. 
 
 This learned divine will not admit, that Chrift was either in- 
 fallible or impeciable. Thofe paflages of fcripture, which de- 
 clare, le km^v 710 fi/i^ ^f, he fuppofej to have the fame meaning 
 with John iii. 9, 
 
UNI 249 
 
 tion, his placability to repenting finners, and the certainty 
 of a life of retribution after death.* 
 
 Thus this denomination argue againft the divinity and pn* 
 exigence of Chrift. 
 
 The fcriptures contain the clearefl: and m oft exprefs de- 
 clarations, that there is but one God ; without ever men- 
 tioning any exception in favor of a Trinity, or guarding us 
 againft being led into any miftake by fuch general and un- 
 limited expreflions. Exod. xx. 3. Thou/halt have no other 
 Gob but me, Deut, vi.4. Markxii. 20. iCor. viii. 6. 
 Eph. iv. 5. 
 
 It is the uniform language of the facred books of the Old 
 Teftament, that one God, without any aftiftant, either equal 
 or fubordinate to himfelf, made the world, and all thini^s in 
 it, and that this one God continues to dire£l all the affairs 
 of men. The firft book of Mofes begins with reciting all 
 the vifible parts of the univerfe, as the work and appoint- 
 ment of God: 
 
 In the ancient prophetic accounts, which preceded the 
 birth of Chrift, he is fpoken of as a man, as a human crea- 
 ture, highly favored of God, and gifted with extraordinary 
 powers from him, and nothing more. He was foretold. 
 Gen. xxii. 8, to be of the feed of Abraham, Dcut. xviii. 
 A prophet like unto Mofes. Pfalm cxxvii. 11. Of the fam- 
 ily of David ^ ^c. 
 
 As a man, as a prophet, though of the higheft order, the 
 Jews conftantly and uniformly looked for their Meffiah. 
 
 Chrift never claimed any honor, nor refpe^l on his own 
 account, nor as due to himfelf, as a perfon only inferior to 
 the moft high God j but fuch as belonged only to a pro- 
 
 H h phct, 
 
 • They fuppofe, that to be a Chriflian, implies nothing more, 
 than the belief that Chrift and his apoftles, as well as all preceding 
 prophets, were commiflioned byGoD, to teach what they declare 
 ihey received from him, the moft important article of which is tho 
 4odrin9 of a refurre^ion to immortal life* 
 
250 UNI 
 
 p'het, an extraordinary meiTenger of God, to liften to the 
 meiiage and truths, which he delivered from him. 
 
 He in the moft decifive terms declares the Lord God to 
 be one perfon. and limply excliifivt^ of all others, to be the 
 fole objeft of worfhip. He always prayed to the one GoD, 
 as his God and Father. He always fpoke of himfelf as 
 receiving his dodlrine and power from him ; and again and 
 again difclaimed having any power of his own. John v. 
 19. Then anjivered J ejus and Ja'id unto them, verily, verily , 
 J Jciy unto you, the Son can do nothing of himfelf . John xiv, 
 10. The words, zvhich I f peak unto you, I f peak not of myfdf^ 
 hut the Father that divelleth in me, he doth the works. 
 
 He di reded men to worfhip the Father, and never let 
 fall the leaft intimation, that himfelf, or any other perfon 
 whomfoever, was the objedl of worfhip. See Luke xi. I, 
 2. Matt. iv. 10. He fays, John xvi. 23. Jnd in that 
 
 day J yeJJmll afk fne nothing ; verily, verily^ I fay unto you^ 
 lubatfoever ye Jhall afi the Father in my name y he will give 
 it you. 
 
 Chrift cannot be that God to whom prayer is to be of- 
 fered, becaufe he is the high prieft of that God to make in- 
 terceiTion for us. A(?i:s vii. 25. 
 
 And if Chrlft be not the objeft of prayer, he cannot be 
 either God, or the Maker and Governor of the world un- 
 der God. 
 
 Tlie apollies, to the latefl: period of their writings, fpeak 
 )the fame language ; reprcfenting the Father as the only- 
 true God, and Chrift as a man, the fervant of God, who 
 raifed him from the dead, and gave him all the power of 
 which he is pofreiled, as a reward for his obedience. A6ls 
 ji. 22, the apollle Peter calls Chrift, a man approved of God, 
 Sec. And A<5\s xvii, the apoftle Paul calls him, the man 
 %vhom Qqd has grdained, \ Tim. ii, 5. There is one God^ 
 
 and 
 
UNI .251 
 
 and one 7ncd'iator hetiveen God and ?nan, the man Chr'iJ] Jefus. 
 Had the apollle Paul confidered Chrifl as being any thing 
 more than a man, with refpeft to his nature, he could never 
 have argued w^ith the leaft propriety or effect, that as by man 
 came death, fo by man, came aljo the reJurrc£iioyi of the dead. 
 For it might have been replied, that by man came death, 
 but not by man, but by God, or the creator of the world 
 under God, came the refurreflion from the dead. 
 
 The apofHes directed men to pray to God the P^ather on- 
 ly. Ads iv. 24. Rom. xvi. 27, &c. 
 
 This denomination maintain, that repentance and a good 
 life are of themfelves fufficient to recommend us to the di- 
 vine favor. And that nothing is neceiTary to make us in 
 all fituations the objedls of his favor, but fuch moral con- 
 dud as he has made us capable of. 
 
 That Chrift did nothing by his death, or in any other 
 way, to render God kind and merciful to Tinners ; or rather, 
 that God is of his own accord difpofed to forgive men their 
 fms, without any other concjition than the fmncrs repent- 
 ance, is declared by the Almighty himfelf conftantly and 
 exprefsly in the Old Teftament, and never contradided in 
 the New. Ifai, Iv. 7, Let the w'lehd forjale his way, and 
 the unrighteous ?nan his thoughts ; and let him return unto the 
 Lord, and he will have mercy upon hitn, and to our God, and 
 he will abundantly pardon. See alfo Ezek. xvii. 27. 
 
 This mod important dodrine of the efficacy of repent- 
 ance alone, on the jj^art of the finner, as fufficient to recom- 
 mend him to pardon with God, is confirmed by Chrifl him- 
 felf. Matt. vi. 12. If ye forgive men tJmr trefpajfes, your 
 heavenly Father will alfo forgive you. 
 
 But above all, the beautiful and afreding parable of the 
 prodigal fon, Luke xv, is mod decifive, that repentance is 
 all our heavenly Father requires to rcitore us to his favor. 
 
 ThQ 
 
252 . ^ U N I 
 
 The Unitarians of all ages have adopted the fentimentS 
 of P^ila^ius with refped to human nature. 
 
 Priejiley's EccUfiaJiical Hijiory, vol. i. p. 143, 
 
 H Jiory of Early Opinions ^ voL i.p. 10, ci. 
 
 ol. 3 . /. 7, 8, 27. W. 4. p. 6j. 
 
 Corruptions of Chrijlianity, <vol, i. p, 135, 
 
 DifquifiiionSs 'vol, I. p, 376. 
 
 Lijlitutes, 'vol, 2./. 281, 
 
 JppeaUp, 19, 47. 
 
 Theological Repojitory, <voL 4. p. 20, 436. 
 
 Lindfey's Fietu of the Unitarian do^rinBi i^c, p, 355, 
 — — - Fin did a; Priejlleiame, /. 223, 226, 227. 
 
 • Apology y p. 186. 
 — Anfvser to Robinfon*s Pha» 
 
 UNITARIANS. Thofe Chriftians, who believe there 
 is but one God, and one object of religious worfhip ; ancj 
 that this one God is the Father only, and not a Trinity 
 confifting of Father, Son, and Holy Ghoft. They may, or 
 may not believe in Chrift's pre-exifience. This term is thus 
 defined by the celebrated Dr. Price, and applied by him, to 
 what he calls a middle fcheme between Athanafianifm and 
 Socinianifm. His plan, and a few of the arguments he 
 brings to fupport it, may therefore be inferted under this 
 appellation. 
 
 It teaches, that Chrifi: defcended to this earth, from a 
 flate of pre-exiftent dignity ; that he was in the beginning 
 with God, and that by him God made the world ; and 
 that by a humiliation of himfelf which has no parallel, and 
 by which he has exhibited an example of benevolence, that 
 paffes knowledge, he took on him flefli and blood, and paf- 
 fed through human life, enduring all its forrows, in order 
 to blefs and fave a finful race. By delivering himfelf up 
 tu death, he acquired the power of delivering us from death. 
 By offering himfelf a facrifice on the crofs, he vindicated 
 the honor of thofe laws which finners had broken, and ren- 
 dered the exerx:ife of favor to them confiftent with the ho- 
 
 linefs 
 
U N I ^ 253 
 
 linefs and wifdom of God*s government ; and by his re- 
 furredlion from the dead, he proved the efficacy and accep- 
 tablenefs of his facrifice. Chrift not only declared, but ob- 
 tained the availablenefs of repentance to pardon ; and be- 
 came, by his interpofition, not only the conveyer, but the 
 author and means of our future immortality.* This was a 
 fervice fo great, that no meaner agent could be equal to it ; 
 and in confequence of it, offers of full favor are made to all. 
 
 No human being will be excluded from falvation, except 
 through his own fault ; and every truly virtuous man, from 
 the beginning to the end of time, let his country, or reli- 
 gion be vi^hat it will, is made fure of being raifed from 
 death, and being made happy forever. In all this the fu- 
 preme Deity is to be confidered as the firft caufe, and Chrift 
 as his gift to fallen man ; and as afling under that eternal 
 and felf-exiftent Being, compared with whom no other be- 
 ing is either great or good, and ofwhonit and through whom, 
 and to whom are all things. 
 
 Our learned author argues in this manner, to prove the 
 fre-extflence of Chrift. t 
 
 The hiftory of our Saviour, as given in the New Tefta- 
 ment, and the events of his life and miniftry, anfwer bed 
 to the opinion of the fuperiority of his nature. Of this 
 kind arc his introdu<^ion into the world by a miraculous 
 conception ; the annunciations from heaven at his baptifm 
 and transfiguration, proclaiming him the Son of God, and 
 ordering all to hear him ; his giving himfelf out as come 
 
 from 
 
 • Oar learned author confiders the deflruftion of being, as the 
 main circumftance in the punifhment of the wicked. 
 
 t Previons to this, oirr author brings arguments to prove, that 
 there is one fuprcmc God, and one objeft of religious vvorfhip. 
 Thefe are omitted, as the principal texts which are made ufe of to 
 prove the inferiority of Chrift to God the Father, are inferted in 
 the Arian plan. The argamcnts here brought, are only fuch as 
 iiftinguilh this denomination ftQm th« $o(inians* 
 
254 
 
 U N 
 
 from God, to flied his blood for the remiflion of fins ; his 
 .perfe£l innocence and finlefs example ; the wifdom by 
 which he /pake as never man f pake ; his knowledge of the 
 hearts of men ; his intimations that he was greater than 
 Abraham, Mofes, David, or even angels \ thofe miraculous 
 powers by which, with a command over nature, like that 
 which firft produced it, he ordered tempefls to ceafe, and 
 gave eyes to the blind, limbs to the maimed, reafon to the 
 frantic, health to the fick, and life to the dead ; his furren- 
 der of himfelf to the enemies, who took away his life, af- 
 ter demonftrating, that it was his own confent gave them 
 their power over him ; the figns which accompanied his 
 fufferings and death \ his refurredlion from the dead, and 
 triumphant afcenfion into heaven. 
 
 There are in the New Teftament, exprefs and direft de- 
 clarations of the pre-exiftent dignity of Chrift. John i. i, 
 compared with the 14th verfe, In the beginning was the Word, 
 and the JVcrdwas with God, ^c. And the JVord was made 
 flcjlo^ and dwelt among us. John iii. 13, No one has af tended 
 up into heaven, but he that came down frotn heaven ; even thg 
 Son of -man who is in heaven. John vi. 61, What ifyoujhall 
 fee the Son of man afcend up luhere he was before. John viii. 
 58, Before Ahraha?n was, I am. See alfo, John xvii. 5. 2 
 Cor. viii. 9. Phil. ii. 5, and following verfes. 
 
 There remain to be quoted, the texts which mention 
 the creation of the world by Jefus Chrifl. In Heb i. 2, 
 we read, that God who in former timeSf fpohe to the fathers 
 hy the prophets, hath in thefe laji times yfpohn to us by his Son, 
 whom he hath appointed the heir of all things ; by whom alfo he 
 made the zvorlds. John i. 3 ic. Col. i. 16.* 
 
 The 
 
 * According to our author, the formation of the world by 
 Chrift, does not imply creation from noihing, that probably being 
 peculiar to almighty power, but only an arrangement of things 
 into their prefent order ; and the eftablifhment of that courfe of 
 pature to which we are wiincfles. Chrift is not the original cre- 
 ator, but only God's minifter in creating. 
 
U N I 2SS 
 
 The docHirine of God's forming the world by the agency 
 of the Mefliah, gives a credibility to the dodrine of his in- 
 terpofition to fave it, and his future agency in new creating 
 it ; becaufe it leads us to conceive of him, as (landing in a 
 particular relation to it, and having an intcreft in it. 
 
 The do6lrine of Chrift's^/«/»/^ humanity, when viewed in 
 connexion with the fcripture account of his exaltation, im- 
 plies an inconfirtency and improbability, which falls little 
 fhort of an impoffibility. The fcriptures tell us, that Chrif}, 
 after his refurredion, became Lord of the dead and living ; 
 that he had all power given him in heaven and earth ; that 
 angels were made fubjedt to him ; that he is hereafter to 
 raife the dead, and judge the world, and finifli the fcheme 
 of the divine moral government with refped to the earth, 
 by conferring eternal happinefs on all the virtuous, and pun- 
 ifhing the wicked with everlafting deftru6lion. Can it be 
 believed that a mere man could be advanced at once fo high 
 as to be above angels, and to be qualified to rule and judge 
 the world ? Do not all things rife gradually, one acquifi- 
 tion laying the foundation of another ; and perhaps, for 
 higher acquifitions ? The power in particular, which the 
 fcriptures teach us Chrift polTeiTes, of raifing to life all who 
 have died, and all who will die, is equivalent to the power 
 of creating a world. How inconfident is it, to allovv^ that 
 he is to reftore and new create this world, and yet to deny 
 he might have been God's agent in originally forming it. 
 
 This plan coincides with the foregoing Unitarian fyilem, 
 in rejedling the Trinity of the Godhead, the divinity of 
 Chrift, his being a proper objedl of prayer ; the imputation 
 of Adam's fin to his pofterity ; and fuch a total corruption 
 of our natures by original fin, as deprives us of free will, 
 and fubjedls us before we have committed adual fin, to the 
 difpleafure of God, and future punifhment ; and alfo in 
 rejecting ahjolute predeftination y particular redettiption, irrefijl- 
 ibk grace t T^ii^jujiijication by faith ahnc, 
 
 li 
 
J56 UNI 
 
 It fliffers from the foregoing in two refpe£ls. 
 
 I. In alTerting Chrift to have been more than any hu-* 
 man being. 
 
 II. In alTerting, that he took upon him human nature 
 for a higher purpofe, than merely revealing to mankind the 
 will of God, and inftrudling them in their duty, and in the 
 doiftrines of religion. 
 
 Price's Sermons, p. 153,154, 1 67, 176, 177, 18 1, 
 
 182, 184, 185, 187, 190, 191, 192,. 
 ■ DiJJertations,p, 134. 
 
 UNITARIANS. The celebrated Dr. Prieftley calls 
 thofe Phihjophical Unitarians^ who, in the early ages of 
 Chriftianity, explained the doctrines concerning Chrift, ac- 
 cording to the principles of the philofophy of thofe times. 
 As the fun was fuppofed to emit rays, and draw them inta 
 himfelf again, fo the Divine\Being^ of whom they imagined 
 the fun to be an image, they likewife fuppofed, emitted a 
 kind o{ efflux, or divine ray, to which they fometimes gave 
 the name of Logos, which might be attached to any particu- 
 lar fubftance, or perfon, and then be drawn into the Divine 
 Being again. They fuppofed, that the union between this 
 divine Logos, and the man Chrift Jefus, was only temporary. 
 For they held that this divine efflux, which like a beam of 
 light from the fun, v/ent out of God, and was attached to 
 the perfon of Chrift, to enable him to work miracles while 
 he was on earth, was drawn into God again, when he af- 
 ccnded into heaven, and had no more occafion to exert a 
 miraculous power. 
 
 Some of them might go fo far as to fay, that fince this 
 ray was properly divine, and the divinity of the Father, 
 Chrift, who had this divine ray within him, might be cal- 
 led God, but by no means different from the Father. They 
 are moreover charged with faying, that the Father, being 
 in Chrift, fuffered and died in him alfo, and from this they 
 got the name of Patripaflians alfo. This denomination 
 
 may 
 
U N 1 257 
 
 may be applied to the Sabellians, Mo n arch I an s, and others. 
 
 [See Sabellians, Monarchians, Noetians, &c.] 
 
 Priejiley^s Hijlory DfEarlyOpinionSy'voL^.p.'3,iS.'Vol.^.p.Z']g» 
 > EccUfiafiical Hijioryy njol. i. /. 296, 297. 
 
 UNIVERSALISTS. The femiment which has ac- 
 quired its profeffors this appellation, was embraced by Origen 
 in the third century ; and in more modern times by Che- 
 valier Ramfayy Dr. Cheyne^ Mr. Hartley, and others. The 
 plan of univerjal Jalvation^ as exhibited by a learned divine 
 of the prefent day, who, in a late performance, entitled^ 
 The falvation of all men\ has made feveral additions to the 
 fentiments of the above mentioned authors, is as follows. 
 
 That the fcheme of revelation has the happinefs of all 
 mankind lying at bottom, as its great and ultimate end ; 
 that it gradually tends to this end ; and will not fail of its 
 accomplilhment, when fully completed. Some, in confe- 
 quenceofits operation, as condu(R:ed by the Son c/GoD, 
 %vill be difpofed and enabled, in this prefent flate, to make 
 fuch improvements in virtue, the only rational preparative 
 for happinefs, as that they (hall enter upon the enjoyment 
 of it in the next ftate. Others, who have proved incurable 
 imder the mxcans which have been ufed with them in this 
 ftatc, inftcad of being happy in the next, will be awfully 
 miferable ; not to continue fo finally, but that they m.ay be 
 convinced of their folly, and recovered to a virtuous frame 
 of mind : and this will be the effed of the future torments 
 upon many ; the confequence whereof vvill be their falva- 
 tion, they being thus fitted for it. And there may be yet other 
 ftates, before the fchem.e of God may be perfected, and 
 mankind univerfally cured of their moral difordcrs, and in 
 this way qualified for, and finally inflated in, eternal hap- 
 pinefs. But however many dates fomeofthe individuals 
 of the human fpecies may pafs through, and of however long 
 continuance they may be, the whole is intended to fubferve 
 tjic grand defign oi univerfal happinefs^ and will finally ter- 
 
 1 i pinatc 
 
isS UNI 
 
 minatc in it ; infomuch, that the So?2 of God and Saviour 
 of men, will not deliver up his tru(l into tlie hands of tiie 
 frjher, who committed it to him, till he has difcharged his 
 obligations in virtue of it ; having finally fixed all men in 
 heaven, when God will be All in J 11. 
 
 A few of the arguments made ufe of in defence of this 
 fyftcm, are as follow J* 
 
 I. Chrift died not for a fcleift number of men only, but 
 for mankind iinivcrfallyj and without exception or limitation. 
 
 For Ihi* facred writers are fmgularly emphatlcal in ex- 
 prefllng this truth. They fpeak not only of Chrift's *' dy^ 
 ir.g foriiSy* ^* for our fins,'' '* forfinners,'' *' for the ungod- 
 hy' ''for the iinjufl i' but affirm, in yet more extenfive 
 terms, that ''hediedfortheivorld,'' for '' the whole world,'* 
 See I Theff. v. lo. i Cor. xv. 3. Rom. v. 6, 8. i Pet. 
 iii. 18. John i. 29. iii. 16. 17. i John. ii. 2. Heb. ii. 
 9, and a variety of other pafiages. 
 
 If Chrirt: died for all, it is far more reafonable to believe, 
 that the whole human kind, in confequence of his death, 
 will finally be favcd, than that the greateft part of them 
 flionld perilli. More honor is hereby rtfleded on God ; 
 greater virtue is attributed to the blood of Chrift (bed on 
 the crofs ; and inftead of dying in vain, as to any real good 
 which will finally be the event, with refpe6l to the greateft 
 part of mankind, he will be made to die to the bed and 
 rioblcll: purpofc, even the eternal happinefs of a whole world 
 of intellitrent and moral bein2;s. 
 
 II. It is the purpofe of God, according to his good 
 pjcafure, that mankintl univcrfally, in confequence of the 
 
 death 
 
 * The learned author of the pcrfcrmancc, whence thefe argu- 
 mcncs arc cxtra^i^sd, has illurtratcd the pafiages of fcripture quo- 
 ted, by criticn] notes on the original language j and by fhewing 
 their analogy to other pafiages in the infpired writings. Thofe 
 who would formaj'jft idea of the arguments muft confuU t^c 
 vvoik itfclf. 
 
U IN 1 5-9 
 
 ^cath of his Son Jcfus Chrifi:, fhall certahily and finally 
 be faved. 
 
 The texts which afccrtain this, are tliofe vvhicli follow : 
 Fhji. — Rom. V. 12th to the end. There Aa'cn^i is confid- 
 ercd as the fource of damage to mankind uni'-ccrfaUy : And 
 Chrift on the other hand, as a like foiirce of advantage to 
 the fame mankind ; but with this obfervable dilierence, 
 that the advantage on the fide of Clirift exceeds, overjHcivs, 
 (d)ounds, beyond the damage on the fide of Adam \ and x\\\% 
 to all mankind. The 15th, i6ih, and 17th verfes are abfo- 
 lutely unintelligible upon any other interpretation. 
 
 Another text to the purpofe of ourprcfent argument, wc 
 meet with in Rom. viii. from the 19th to the 24th verfc. Oa 
 the one hand it is affirmed of tije creature ^ that is, oi man- 
 kind in general^ that they vlxq fubjc6fed to vanity, thai is, the 
 jmperfeclions and infelicities of a vain mortal life liere on 
 earth. On the other hand it is pofitively affirmed of the 
 creature, or mankind in general, that they were not fubjedled 
 to this \3.n\iy, finally and forever, but in confequencc cfhope, 
 not only that they fhould be delivered from this unhappy 
 JuhfeBiony but inflated in it?imortal glory, as God's fans. 
 
 Another text to this purpofe occurs in Col. i. 19, 20. 
 For if pleafed the Father, that in him fhould all fulnefs dzuell ; 
 ** and (having made peace through the blood of the crofsj by him 
 to reconcile'' all things unto himfelf, &:c.* And in this epiftle, 
 ii. chap. 9 verfe, the apojile, fpeaking of Chrift, fays, •* in 
 him dwelleth all the fulnefs of the Godhead bodily,'' that is, he 
 is the glorious perfon in whom God has recdly lodged; and 
 
 through 
 
 • Our author paraphrafes tliefe tex^s in the following r^anner^ 
 *' It pleafed the Father that all communicable fulntjs fnould be 
 lodged in his Son Jefus Chritl, and by him as \\\^ great agent, 
 (having prepared the way for it by his blood (hed en the Cfofs) 
 to change hack again all thirgs to him<elf\ I fay hy him it pleafed 
 the Father to change the fiats of this lower 'zvorld, of the men, and 
 the things of it, whether they be on tbs earth, or in the h:civr/^ 
 that encoropaflcs it. 
 
;0O 
 
 N 
 
 through whom he will acliially communicate all the fulnefs 
 tvherevvith he intends this Inpfed world ^:x\\ hefi/ledf in or- 
 der to its rcjloration. And Chrifl: having this/w//7ir/jr lodged 
 in him, ajc ended up far abcve all heavens, that he might fill all 
 things. Eph. iv. lo. And as the filling all things in the lap' 
 fed zvorld, that they might be reftored, was the final caufe 
 of the afcenfion of Chrift up to heaven, all things muft ac- 
 cordingly be filled in fa<!rl: by him Tjoner or later. The 
 apofile, therefore, obferves in the following verl'es, not only 
 that lie has imparted gifts, in profecution of the end of his 
 exaltation, but that, in order to the full accomplifhment of 
 it, he would go on to impart them, '* //// zve all come to the 
 unity of the faith unto a per fed man, unto the meafure of the 
 Jlature of the fulnefs of Chrifl.''* And it is declared, in Eph. 
 I. 9, 10, that all thefe things, in heaven and earth, (hall be 
 reduced from the {rate they were in by means of the lapfe, 
 into a well fubjeded and fubordinate whole, hy Chrift. 
 Another proof of the prefent propofition we find in i Tim. 
 9i. 4. If God is able, in confiftency with men's make as 
 moral zxi^ inelligent agents, to efFe£l their falvation, his de- 
 firing they fhould he faved, and his eventually Javing therUy 
 are convertible terms. 
 
 III. As a means in order to men's being made meet 
 for falvation, God will, fooner or later, inthisjlate or ano- 
 ther, reduce them all under a willing and obedient fuhjeBion 
 to his moral govcrment. 
 
 The texts v^hich confirm this propofition, are numerous. 
 The apoftle fays, in i John iii. 8, For this purpofe luas 
 the Son of God manifejled, that he might deftroy the works of 
 ike Devil. Parallel to this paffage, fee John i, 29, Matt, 
 i. 21, and Pfa. viii. 5, 6. as explained and argued from 
 Heb. ii. 6. 9. Thefe words are applicable to Chrift in 
 their ftrict and full fcnfe : And if all things, without any 
 limitation or exception, fhall be brought under fubje61:ion 
 to Chrift, then the time muft come, fooner or later, in this 
 flate or feme other, when there fhall be no rebels among 
 
 the 
 
UNI 26e 
 
 the Tons of AJuiiu no enemies againfl: the moral government 
 of God. For there is no way of reducing rebels, fo as to 
 deftroy their chara6ter as fuch, but by making them iviUing 
 and obedient fuhjeSis. That this fcripture is thus to be un- 
 derflood is evident by a parallel paiTage in Phil. ii. 9, 10, 
 I [. The next portion of fcripture in proof of the prefcnt 
 proportion, we meet with in i Cor. xv. chap, from the 
 24.111 to the end of the 29th verfe. Though the apoftle, in 
 this paragraph, turns our view to the end of the mediatory 
 Jcheme, it is aflirmed, that univerfal fubjedion to Chrift {hall 
 firll be efFe(?hed, in a variety of as ftrong and extenfive terms 
 as could well have been ufed : as by ** puttbig down all rule, 
 mnd all authority and pozver :" by '* putting all enetnies tindsr 
 his feet j" Sic. It is worthy of fpecial notice, that before 
 Chrift's delivery of the mediatorial kingdom to the Father, 
 the laji enemy muji he dejlroyedy ivhich is Death ^ the fecond 
 death f which thofe who die wicked men, muft fufFer, before 
 they can be reduced under willing fubje61:ion to Jefus Chrift. 
 For the firft death cannot be called the lajl enemy with pro- 
 priety and truth, becaufe \.\\^ fecond death is pofterior to it, 
 and has no exiftence till that has been fo far deftroyed,as to 
 allow of a reftoration to life. 
 
 The fzvo periods f when the ?nedi at ory kingdom is in the 
 liands of Jefus Chrift, and when God as King, will be ;w- 
 7nediately All in All, are certainly quite diftin6l from each 
 other. And the reign of Chrift in \\\s mediatoj-ialkingdom, 
 jriay be divided into tv/o general periods. The one takes in 
 this prejent ftate of exijienccy in which Chrift reigns at the 
 head of God'^ kingdom of grace, and th^t one effeSl whereof 
 will be the reduction of a number of the fons of Adam un- 
 der fuch an obedience to God, as that they will be fitted for 
 a glorious immortality in the next Jlate. The oth'er period of 
 Chrift's reign, is that which intervenes between the general 
 refurreSfion znd judgment, and the time when God fhall be 
 Jll in All. This ftate may contain a duration of fo long 
 continuance, as to anfv/er to the fcripture phrafe, fi? touj 
 
 uwyxz 
 
2b2 V N I 
 
 aiuvccg rui/ ai'joi'tcu, for ever and ever ; or, as might more pro- 
 perly be rendered, for ages of ages. During the whole of 
 this ftate the righteous ihall be happy, and the wicked, who 
 arc mort obdurate, miferable. till they are reduced 2iS tvilling 
 and obedient fubjeds to Chrift \ which, when accomplifhed, 
 the grand period fliall commence, v/hen God fliall be him- 
 izM immediately All in AIL, 
 
 IV. The fcripture language concerning the reduced or 
 refiored^ in confcquence q\ \\\^mediator'^ interpofition of Je- 
 fus Chrift, is fuch as leads us into the thought, that it is 
 comprehenfive of mankind univerf ally. 
 
 There is one text at leafl fo fully expreflive of this idea, 
 as renders it incapable of being underftood in any other 
 fenfe ; it is Rev. v. 13 : And every creature which is in hea- 
 vetit and on the earthy and under the earthy and fuch as are in 
 the feay and all that are in ihemy heard I faying, Bleffingy and 
 honor y and glory ^ and power, he unto him that fit let h upon the 
 throne y and unto the Lamb , forever and ever. 
 
 Dr. Chauncy's Saltation of all Men, p. I 2, I 3, 20, 22, 81, 
 91, 117, 118, 123, 124, 125, 126, 146, 163, 167, 170, 
 171, 172, 173, 177, 178, 179, 182, 183, 184, 186, 197, 
 198, 208, 209, 211, 217, 218, 219, 222, 237, 238. 
 
 UNI VERS \LISTS. This title alfo diftinguiflies thofc 
 who embrace the fentiments of Mr. Relley, a modern preach- 
 er of imiverfal falvation^ in England, and Mr. Murray, in 
 America. This denomination build their fcheme upon the 
 following foundation, viz.* 
 
 That Chrift as Mediator, was fo united to mankind, that 
 his acflions were theirs, his obedience and fufferings theirs, 
 and confequently he has as fully rcftored the whole human 
 race to the divine favor, as if all had obeyed and fufFered in 
 their own perfons. The divine law now, has no demands 
 
 upon 
 
 • The dlfFerence between this party and the Chaiincean Uni- 
 'virfalifisy will appear obvious^ by comparing this with the pre- 
 ceding article. 
 
UNI 263 
 
 upon them, nor condemning power oyer them. Their fal- 
 vation folely depends upon their union to Chrift, which 
 God conftituted and ertablifhed before the world began. 
 And by virtue of this union, they will all be admitted to 
 heaven at the lafl: day ; not one of ChrilVs members, not 
 one of Adam's race, will be finally loll:. Chrift having ta- 
 ken on him the feed oi Abraham y he in them, and they in 
 him, fulfilled all righteoufnefs, obeyed the law, and under- 
 went the penalty for the paft tranfgrefllon, being all made 
 perfeSf in one. According to this union, or being in him, as 
 branches in the vine, as members in the body, &c. the people 
 are confidered together with him through all the circum- 
 ftances of his birth, life, death, refurre£fion, and glory. And 
 thus confidering the whole law fulfilled in Jefus, and ap- 
 prehending ourfelves united to him, his condition and flate 
 is ours. And thus (landing in him, we can read the law, or 
 the doflrine of rewards and punilhments without fear ; be- 
 caufe all the threatenings in the law of God, have been ex- 
 ecuted upon us (as fmners and law-breakers) in him. And 
 this facrifice of Jefus is all-fufficient, without any aft of ours, 
 mental or external. 
 
 This denomination allege, that the union of Chrift and 
 liis church, is a neceflary confideration for the right expla- 
 nation of the following fcriptures ; as Pfa. cxxxiv. 16. In 
 iby book all my members were written. Eph. v. 30, fFe are 
 members of his body, of his fie jh, and of his hones. 1 Cor. xii. 
 26, PVhether one member fuffer, all the members fuffer with it : 
 cr one member be honored, all the members rejoice with it. i 
 Cor. xii. 12, For as the body is one, and hath many members^ 
 and all the members of that one body, being many, are one body : 
 fo alfo is Chrift. See Col. i. 18. Eph. i. 22, 23. Col. 
 ii. 10. Rom. xii. 5. Eph ii. 16. Heb. ii, 11. John 
 xvii. 22, 23, anel a variety of other pafTagcs in the infpir- 
 ed writings. 
 
 The fcriptures affirm, that by the offence of one, judgment ■ 
 zame upon all men, unto condemnation. Rom. v. 8. Fcr 
 
 all 
 
264 UNI- 
 
 nil have finned, and come Jhort of the glory ofGon. Rom. 
 iii. 25. It is evident hence, that in Adam's offence all of- 
 fended ; which fuppofes fuch a union between Adarn and 
 his offspring, that his fin was their fin, and his ruin their 
 ruin : thus by his offence were they made finncrs ; whilft 
 they included in him were in paflivity, and he the aflive 
 confcioufnefs of the whole. And that his fin has corrupted 
 the whole mafs of mankind, both the fcriptures and com- 
 mon experience evidently declare. If it is granted that 
 there was fuch a union between Adam and his offspring, as 
 rendered his fin their's, why fhould it be thought a thing in- 
 credible, that the like union fubfiding between Jefus and 
 his feed, renders his condition their's ? efpecially, as the 
 apofde has dated the matter thus : As hy •ne man's difohe- 
 dienccy many were made ftnners ; fo by the obedience of one y /hall 
 many be made righteous. Rom, v. 19, The fcriptures 
 here Ihewing the method of fin in Adam, and of grace in 
 Chrift, take an occafion to illuftrate the latter by the for- 
 mer : intimating, that as fin came upon all Adanis pofierity 
 by his fingle a6l, before they had any capacity of finning, 
 after the fimilitude of his tranfgreflion, or of perfonal con- 
 currence with him in his iniquity \ it muft have been from 
 fuch a union to him, as rendered his condition their's, in 
 whatever fiate he was. Thus, by one mans difobedience, 
 many were made ftnners. In like manner, Chrifi:'s rights 
 eoufnejs is upon all his feed ; by his fingle a<ll:, before they 
 had any capacity of obeying, after the fimilitude of his obe- 
 dience ; or of alTenting to what he did, or fuffered : this 
 manifcfls fuch a union to him, as renders his condition 
 their's, in every flate which he paffed through, infomuch 
 that his righteoufnefs. with all theblefiings and fruits there- 
 of, is theirs, before ihey were confcious of exiftence : Thus 
 by the obedience of one, are many ?fiade righteous. 
 
 To prove that the atonement was fatisfa6lory for the 
 "whole human race they allege, that the fcriptures abound 
 with pofitive declarations to this cffcd ; 7 hi refiitution of 
 
 all 
 
UNI 265 
 
 all things is preached by the mouth of all GodV holy prophets 
 everftnce the world began. It is faid that Chriji died for all, 
 that he is the propitiation for our fins ^ and not for ourscnly, 
 lut for thejins of the whole world. 
 
 This denomination admit of no punifhment for fin, but 
 what Chrift fufFered ; but fpeak of a punilhment which is 
 confequent upon fm, Tisdarhiefs, dijirvfsy and tnifery, which, 
 they aflfert, are ever attendant upon tranfgteffion. But as 
 the fcriptures afTure us, the blood ofjefus cleanfeth from all 
 fin, that myfiery of i?tiquityy which is fo predominant at 
 prefent in the human heart, will finally be confumed by the 
 Jpirit of his mouth, and he defiroyedby the brightnfs of his com-- 
 ing. As to know the true God, and jefus Chrift is life eter- 
 nal ; and as all fh all know him from the leafi to the great-* 
 eft ; that kn<9wledge, or belief, will confequently difpel 
 or fave from all that darknefs, diftrefs, and fear which is 
 ever attendant on guilt and unbelief: and being perfe£lly ho- 
 ly, we fhall confequently be perfecftly and eternally happy. 
 Relly's Union, p. 7, 8, 1 3, 14, 22, a6, 36, 
 Ton.'j.ifeud''s Remarks^ p. i6, 17. 
 Female Cattchifm, p. 1$- 
 
 As the reader has been prefented with a brief account of 
 the arguments ufed by the late learned and ingenious Dr. 
 Chauncy, in favor of univerfal falvation, it is proper to give 
 a iketch of the reafons his opponents have brought on the 
 oppofite fide of the queflion. 
 
 A few of the arguments, alleged to fupport the eternity of 
 future punifhment, are as follow. 
 
 The facred fcriptures exprefsly declare, that the punifh- 
 ment of the finally impenitent (hall be eternal. Matt. xvii» 
 8, // is better for thee to enter into life halt or maiined, rather 
 than having two hands or two feet ^ to be caft into cverlafting 
 fire. Chap. xxv. 41, Then f mil he fay unto them on the left 
 handy depart from me ye curfed.into cverlafting fire , prepared for 
 ihs dsvil and his angels » Vtxk ^6tThefeJhall go away int9 
 
 K k €vcrkftin^ 
 
266 UNI 
 
 everhjii^^gpunifhment, Markix. 43, If thy hand offend thee, 
 .cut it off ; it is better for thee to enter into life maimed, than 
 havin<r ttvo hands, to go into hell, into the f re that never Jhall be 
 quenched ; where their -worm dieth not, and the fire is not 
 quenched. Rev. xiv n, Jnd the f moke of their torment of- 
 cendeth up forever and ever bee alfo 2 Thelf i. 9. a Pet. 
 ii, 17. JiJcie 13. Rev. xix. 3. xx. 10. 
 
 The texts concerning the fin againfl: the Holy Ghoft, are 
 a clear proof ofendlefs punifhment- Matt. xii. 31. 32. 
 The blajphemy againji the Holy GhoJ},f}jall not be forgiven unto 
 men. IVhojoever fpeaketh againji the Holy Ghoft, it fid all not 
 be forgiven him, neither in this worlds nor in the world to come. 
 See alfo Mark iii. 29. Luke xii. 10. 
 
 So long as the gofpel rejects every idea of the falvatlon of 
 men without forgivenefs, fo long will thofe texts confute 
 the falvation of all men.* 
 
 The Apoftle fays, in ijohn v. 16. If any man fee his bro^ 
 therfin afin^ which is not unto death , he Jhall afk, and he fioall 
 give him life for them that fin not unto death. There is a fin 
 unto death : I do not fay that he fiall pray for it. It is evid- 
 ent, we are not to pray for thofe who fm unto death, be- 
 caufe their falvation is impolTible. For if their falvation is 
 polfible, no fufficient reafon can be given, why we (hould not 
 pray for it. 
 
 It is faid, Heb. vi. 4, 6, // is impofftble for thofe, who were 
 
 once 
 
 • Dr. Edwards afTerts, that the hypotbefis of the Ur.iverfalifls 
 precludes all pofTibility of the forgivenefs of the damned, even 
 on the fupptfition of their b<*iiig finally admitted to heavenly hap- 
 pinefs. Forgivenefi, implies, that the finner forgiven is not pun* 
 iilicd in his own perfon. according to law and juftice. On the 
 fcheme of the UiivfvTalifts, all the damned are in their own per- 
 fons pu"i(h'.'d, acco ding to law and juflice, in that they fufFer that 
 punifhmen, which is neccffiry to lead them to repentance. The 
 Nev Teftament every where reprcfents, that all who are faved, 
 are faved in a way of forgivenefs, 
 
UNI 267 
 
 6nce enlightened, nvd have tojlcd of the heavenly gift, and zverc 
 partaken of the H:Jy Ghofi^ and have tafted the good zuor'd of 
 God, and the powers of the ivorld to come ; if thev fhould fall 
 away, to renew them again to repentance. Since it is impof- 
 fible to ren'ivv thein to repentance, it is impolTible that they 
 can be faved. Oi like import is Chap x. 26, 27. For if we 
 fin wilfdly, after that we have received the knowledge of the 
 truth, there retnaineth no more facrificc for fin. hut a certain 
 fearful looking for judgment y and fery indignation, which Jh all 
 devour the adverfaries. If there remains no more a facrifice 
 for fm ; then neither will the man whofe charaifiCT is here 
 defcribed, be able, by his own fufferings, to make a facrifice 
 or fatisfa6lion for his fms, nor wqll the facrifice of Chrift 
 be longer of any avail to him. And if the judgment and 
 fiery indignation, which fliall devour the adverfaries, remain 
 for him, he will fuffer them without a poflibility of efcape, 
 either by the facrifice of Chrift, or in confequence of liis 
 own fufferings. 
 
 The wo denounced by ChriH: on Judas, alfo fcems to re- 
 main a demonftrative proof of ^ndlefs piniifliment. Matt. 
 xxvi. 24, and Mark xiv. 21, E^o to that man by vjhom the 
 Son of man is betrayed ; good were it for that man^ if he had 
 never been born. Let Judas fuffer a temporary mi fery of 
 ever fo great duration, it muft be infinitely lefs than an end- 
 lefs duration of happinefs. So that if Judas was finally to 
 enjoy endlefs happinefs, he would he an infinite gainer by 
 his exiflence, let the duration of his previous mi fery be what 
 it might. It was therefore on the fuppofition of fiis final 
 falvation, not only good, but infinitely good, that he had 
 been born, which is a dire(fl contradi6fion to the declara- 
 tion of our Saviour. 
 
 All thofe texts which declare, that thofe who die impen- 
 itent {hall perifh, (hall be cafl away, and rcjecfled, difprovc 
 univerfal falvation. As i Cor. i. 18. 2 Pet. ii. 12, &c. 
 With what truth or propriety can thofe be faid, xo perifh, 
 
 be 
 
:6b 
 
 N 
 
 be cajl av:ay, be njccfed, definyed, and lo/i, who fhall finally 
 be faved ? 
 
 So it is faid, in Heb vi. 8, That which hearefh thorns and 
 hrierSi h rejeifed, and is nigh unto curfing, whofe end is to be 
 burned. How is the end of any man to be burned, if all 
 fhall finally be faved ? Prov. x, 28, The expeSiation of the 
 wicked jhall perijh. If all are faved, the expedation the 
 wicked have of final happinefs, vv'ill never be cut ofF. 
 
 The figurative defcriptions of the punifhment of the wick- 
 ed are (Irong, emphatical, and decifive of it as hopelefs of 
 reftitution, and of endlefs duration. It is fet forth by de- 
 vouring fire, hy eternal fire, everlafting burnings ; and if pof- 
 fible more ftrongly, by the worm that dieth notj and a fire that 
 is not quenched. This mult mean a punifhment, which hath 
 not, and never fnall have an end. 
 
 The fcripturereprefents, that at the end of the world, all 
 things are brought to an end. i Pet. iv. 7, But the end of 
 all things is at hand. When all things (hall have come to 
 their end, thev will be in a fixed unalterable ftate, and after 
 that, there can be no pafling from hell to heaven. Rev. 
 xxii. II. 12, He that is U7yuf, let him be unjufi Jlill ; and 
 he that is fiJthy,let him be filthy Jtill ; and he that is righteous , 
 let him be righteous fiill ; and he that is holy^ le( him be holy 
 Jl'iU. And behold I come quickly ; and my reward is with me^ 
 to give to overy man, according as his work fi) all be, Thefc 
 laft words with verfc 10, determine this text to refer to the 
 i:;eneral judgment. For a period, ages of ages, after the 
 general judgment, cannot be faid to come quickly, and to 
 be at hand. 
 
 The reprefentation, in the parables of our Lord, is, that 
 after tlie general judgment, the tares and chaff fhall no more 
 be mixed with the wheat ; nor the good with the bad fifh. 
 Nor is there any intimation, that the tares and the chaff 
 will become wheat, or the bad putrid fifh become good ; 
 but the contrary is plainly implied in the parables them- 
 
 felves* 
 
UNI 269 
 
 felves, Befides the judgment h fald to be eternal oncci/iov,^ 
 doubllefs with refpe^l to tlie endlcfs and unchangeable con- 
 fequences. But if the judgment be Itridly eternal with 
 refpeft to its confequences, the punifliment of the damned 
 will be without end. 
 
 The parables before mentioned, further prove endlefs 
 punifhment, as they reprefent, that the bad fifh are call 
 away ; that the tares and chafT are burnt up. How is this 
 confiftent with their final falvation and happinefs ? 
 
 The peculiar epithets and emphafis put upon the future 
 judgment indicates it final. It is frequently i\y]ed the loji 
 day ; and the great works appropriated to it, are. the uni- 
 verfal refurredlion, and univerfal judgment and decifion of 
 the ftates of the whole moral world. 
 
 That the wicked will never be releafed from punifh« 
 ment, and pafs from hell into the abodes of the blelTed, is 
 aflerted by our Saviour in the words, which he reprefents 
 Abraham fpeaking to the rich man, Luke xvi. 26. And he- 
 fides all thisy between us and you, there is a great gulf fixed : 
 fo that they, which would pafs from hence to you, cannot ; nei- 
 ther can they pafs to us, that would come from thence. 
 
 John iii. 36, He that heUeveth on the Son, hath everlafiing 
 life ; but he that believeth not on the Son, fljall not fee life ; 
 hut the wrath of God abideth on him. If all are to be fa- 
 ved, then all will fee and enjoy life ; which is contrary to 
 the exprefs words of fcripture. 
 
 All the texts which fpeak of the divine vengeance, fury, 
 wrathy indignation, fiery indignation, &c. hold forth fome 
 Other punifhments, than that, which is merely difciplinary. 
 
 See 
 • Dr. Edwards, and the other advocates for the eternity of fu- 
 ture ponifhment, aflert that the Greek wK)rQs atwi; and atwi/^o; 
 flridlly imply an endJefs duration. On the other hand. Dr. 
 Chauncy has taken great pains to Ihew, that, they mean a lim- 
 . ited duration. 
 
270 W A L 
 
 See Deut. xxxll. 41. Rom. iii. 5, 6. xii. 9. 2 Theji. 
 
 i. 8, cvc. 
 
 Beilde the arguments drawn dlre6lly from texts of fcrip- 
 ture, there is one from the general nature of the gofpel. 
 
 Thufe who die impenitent, deferve an endlefs punifh- 
 ment ; for if endlefs puniihment is not the penalty threat- 
 ened in the law, no account can be given of the penalty of 
 the la.v. It cannot be the temporary punifhment actually 
 fuiTertd by the damned, becaufe then they would be finally 
 faved without forgivenefs It cannot be a temporary pun- 
 iihment of lefs duration, than that which is fufFered by the 
 dan^.'ied, becaufe, on that fuppofition, they are punifhed 
 more than tiicy deferve. It cannot be a temporary punifh- 
 iTJcnt of longer duration, than that, which the fcriptures 
 abundantly declare the damned fhall fufFer ; becaufe no 
 fuch puniihment is threatened in the law, or in any part of 
 fcripture. It mnfl: therefore be an endlefs punifhment. 
 
 The do(fl:rine of the perpetuity of future punifhment, is 
 alfo confirmed by the conftitution of nature, which con- 
 ne6is fin and mifery together, and will finally make the 
 wicked necefianly miferable, as long as they have exift- 
 cnce ; unlefs this confiitution be annihilated or fuperfed- 
 ed, by the grace of God, which he afTures us pever fhall be 
 the cafe. 
 
 Ed-uoards Againji Chauncy ,p.^'^, 228,280,282, 
 284, 285, 2^7, 289, 293. 
 
 jfvhnjon On E^vsrlajting Puni/hment, p. 49, 6j <. 
 
 >s>^^5>^D^^90^^^S^ 
 
 v^. 
 
 ALDENSES. Many authors of note make 
 the antiqt'.ity of this denomination coeval with the apoftolic 
 age.* The following is an extra<fl from their confejfton of 
 
 faith, 
 
 • The learned Mr. Allix, in his hiftory of the churches of 
 
 Piedmont^ 
 
W A L 271 
 
 faith, which is faid to have been copied out of certain ma- 
 nufcripts, bearing date near four hundred years before the 
 time of Luther^ and twenty before Peter JValdo. 
 
 I. That the fcriptures teach, that there is one God AU 
 mighty, all wife, 2in^ all good, who has made all things by 
 his goodnejs ; for fee formed Adam in his own image and 
 iihenefs. But that by the emj of the Devil, and the di [obe- 
 dience of Adam, ^;2 entered into the world, and that we are 
 fmners in and by Adam. 
 
 II. That Chrift was promifed to our fathers, who re- 
 ceived the law, that fo knowing by the law their iinright^ 
 eoufnefs and infufficiency, they might defire the coniing of 
 Chrift, to fatisfy for their^«^, and accompli fli the lazv by 
 himfelf. 
 
 III. That Chrift was born in the time appointed by 
 God the Father ; that is to fay, in the time when all iniquity 
 abounded, that he might fhew us grace and mercy, as being 
 faithful. 
 
 IV. That Chrift is our life, truth, peace and righteoufnefs^ 
 as alfo owr paflor^ advocate^ 2C[\^ priefl, who died for x\\^ fal- 
 vation of all who believe ; and is rifen for our jujiific at ion. 
 
 V. That there is no Mediator and Advocate with GoD 
 the Father, fave Jefus Chrift. 
 
 VI. 
 
 Piedmont, gives this account. That for three hundred years or 
 more, ihe Bifhop of Rome attempted to fubjugate the church of 
 Milan under his jurifdiftlon, and at lafi the iniercft of Rome 
 grew too potent for the church of Milan, planted by one of the 
 difciples ; inlbmuch, that the biihop and the people, rather than 
 own their jurifdidlion, retired to the vallies, and thence weie 
 called Valltnjesy M'^allenfes, or the People in the Vallies. [See 
 Allix's Hiftory of the churches of Piedmont, and Perrin's Hiftory 
 of the Waldenfes.] 
 
 Oo the other hand the Papifts derive their origin frcm Peter 
 Waldo. [See Dupm^s Church Htjiory, and Dufrejnof s Chrcno- 
 logical Tailes.] 
 
272 w r c 
 
 VI. That after this life, there are only X^o places, the 
 one for ih&faved, and the other for the damned. 
 
 VII. That the feaj}s, the vigils of faints, the water which 
 they call holy ; as alfo to abftain irom flejh on certain days, 
 and the like ; but cfpecially the ?;/^^5, are the inventions of 
 men, and ought to be rejedled. 
 
 VIII. That the facraments dixeftgns of the holy thing, 
 vifible forms of the invlfible grace ; and that it is good for 
 the faithful to ufe xho{e ftgnsy or vifible forms ; but they are 
 not elTential to falvation, 
 
 IX. That there are no other facrament shut baptifm and 
 
 the Lord's f upper. 
 
 X. That we ought to honor the fecular poivers^ hy fub* 
 je£lion, ready obedience, and paying of tributes. 
 
 Perrins Hiftoryy of the Waldenfesj p, 2z6. 
 Athtnian Oracle, 'vol. I. p. 224. 
 
 WTCKLTFFITES, a denomination which fprang up 
 in England in the fourteenth century. They took their 
 name from John WickHfF, DoSfor and Profeffor of Divinity 
 in the Univerfity of Oxford, a man of an enterprifing genius, 
 and extraordinary learning. 
 
 He began with attacking the jurifdiftion of the Pope and 
 the bijijops ; and declared, \\\:x.t penance had no fort of merit 
 in the fight of God, unlefs followed wnth a reformed life. 
 He was a warm oppofer of abfolution. For he alleged, that 
 it belonged to God alone to forgive fins ; but inflead of 
 afling as God's minifters, the Romijh clergy took upon 
 them to forgive fins in their own names. He alfo taught, 
 that external confeffion was not neceflary to falvation ; ex- 
 claimed agalnfl indulgences .prayers to the faints, the celibacy 
 of the f/^r^^/thedo6\rine o^ tranfubflantiation, monofiic vows, 
 and other pradliccs in the Romijh Church. 
 
 He not only exhorted the laity to fludy the fcripturcSj 
 
 but 
 
2 U I 273; 
 
 .but alfo tranflated into EngVijh thefe divine books, in order 
 to render the perufal of them more univerfal. 
 
 The followers of WicklifF were alfo called Lollards. 
 Mojheitn's Ecclejtajlical Hijloryy 'vol. 3.^. 166. 
 Gilpin's LifeofWickliff, p. 6j , 68, y^. 
 Bailey* s Di^ionary, vol, 2. \^See IVickliffites.] 
 
 WILHELMINIANS, a denomination which arofe in 
 the thirteenth century ; fo called homfVilhelmina, a Bohemi- 
 an woman,who refided in the territory of Milan. She per- 
 fuaded a large number, that the Holy Ghoft was become 
 incarnate in her perfon, for the falvation of a great part 
 of mankind. 
 
 According to her do6lrIn6, none were faved by the blood 
 of Jefus, but true and pious Chriftians ; while the Jews, 
 Saracens f and unworthy Chriftians, were to obtain falva- 
 tion through the Holy Spirit which dwelc in her \ and that 
 in confequence thereof, all which had happened to Chrift, 
 during his appearance upon earth in the human nature, was 
 to be exadlly renewed in her perfon, or rather in that of 
 the Holy Ghoft, which was united to her. 
 
 Mojheim's Ecclejiajiical Hijiory, <vol. 3. /. 1 3 1. 
 
 Z-jACHEANS, difciples of Zacheus, a native of 
 Palejiine ; who about the year 350, retired to a mountain 
 near the city oijerujalem, and there performed his devotions 
 in fecret ; pretending that prayer was only agreeable to 
 God, when it was performed fecretly and in filence. 
 
 Broughton*s Hijlorical Library , <uoL 2. />. 516, 
 
 ZANZALIANS. [See Jacobites.] 
 
 ZUINGLIANS, a branch of the ancient Protepnts r 
 fo called from Vhk Zu'mgUus, a divine of Switzerland, who 
 
 L 1 received 
 
274 2: U I 
 
 received the doctor's cap at Bafil, in 1501. He poflefled an 
 uncommon Ihaie of penetration, and acutenefs of genius. 
 
 Zuinglius declaimed againft indulgences ^ the majsy the 
 celibacy of the clergy^ and other dodrines of the Romifh 
 church. He diflfered both from Luther and Calvin in the 
 following point, viz. He fuppofed only ^Lfymbolical ox fig- 
 uraiive prefence of the body and blood of Chrift in the Eu^ 
 charijl, and reprefented a pious remembrance of Chrift's 
 death, and of the benefits it procured to mankind, as the 
 only fruits which arofe from the celebration of the Lord's 
 f upper.* 
 
 He was alfo for removing out of the churches, and abol- 
 iftiing ifl the ceremonies of public worftiip, many things 
 which Luther was difpofed to treat with toleration and in- 
 dulgence, fuch as images, altars, wax tapers, the form of 
 exorcifm, and private confeflion. 
 
 The religious tenets of this denomination were, in moft 
 other points, fimilar to thofe of the Lutherans. [See Lu- 
 therans.] 
 
 MoJheim*s Ecclejiaftical Hijhry, fuol. 4. p. ddy 79. 
 
 B r ought 'jiC s Hiji or ical Library y <vol. 2. p» 5*9* 
 
 * Luther held confuhfiantiation ; and Calvin acknowledged a 
 real, \.\\o\2i^ fpiritual prejence of Chrift in (he /acrament , So that 
 they all three entertained different fentiments upon this fubjedl. 
 
 End of the First Part. 
 
 
 4> 
 
VIEW OF RELIGIONS 
 
 HE Religions which are not included in 
 the foregoing work, are the Pagan, ]\'Ia- 
 hometan, Jews, and Deifls. Of thefe, 
 the Pagan is the mofl extenfive ; and 
 the worfliip of the Grand Lama is the 
 moft extenfive and fplended mode of Paganifm. 
 
 The religion oi Lama made confidcrable progrefs in early 
 times. It was adopted in a large part of the globe. It is 
 profefled all over Thibet, and Mongalia, is almoft univcr- 
 fal in greater and lefs Bucharia, and feveral provinces of 
 Tartary ; and has fome followers in the kingdom of Cafii- 
 mere in India, and in China. '^ 
 
 The Grand Lama is a name given to the fovereign Pon- 
 tiff, 
 ♦Dr. Stiles's Ele£lion Sermon, p. 76. 
 Eaynal's Hiftory of the Indies, vol, 2. p. 219. 
 
^-6 RELIGION OF the 
 
 tiff, or High Priefl: of the Thibetian Tartars, who refides at 
 Patoli, a vaft palace on a mountain, near the banks of Ba- 
 rampooter, about feven miles from LahaiTa. The foot of 
 this mountain is inhabited by twenty thoufand Lafiids, or 
 Prlefts, who have their feparate apartments round about the 
 mountain ; and according to their refpedlive quality, are 
 placed nearer, or at a greater diftance from the fovereign 
 Pontiff. He is not only worfhipped by the Thibetians, but 
 alfo is the great obje6l of adoration for the various tribes of 
 heathen Tartars, w^ho roam through the vafl: tra£l of conti- 
 nent, which ftretches from the banks of the Wolga, to 
 Correa, on the fea of Japan. He is not only the fovereign 
 Pontiff, the vicegerent of the Deity on earth, but the more 
 remote Tartars are faid, to abfolutely regard him as the De- 
 ity himfelf ; and call him God, /^^ everhjiing Father of 
 heaven. They believe him to be immortal, and endowed 
 with all knowledge and virtue. Every year they come up 
 from different parts to worlhip and make rich offerings at 
 his fhrine. Even the Emperor of China, who is a Man- 
 chou Tartar, does not fail in acknowledgments to him in 
 his religious capacity ; and adlualiy entertains, at a great 
 expenfe, in the palace of Peking, an inferior Lama, depu- 
 ted as his nuncio from Thibet.* The Grand Lama is ne* 
 ver to be feen but in a fecret place of his palace, amidft a 
 great number of lamps, fettingcrofs legged upon acufhion, 
 and decked all over with gold and precious (tones ; where, 
 at a diflance, the people proftrate thernfelves before him, it 
 being not lawful for any, fo much as to kifs his feet. He 
 returns not the leaft fign of refpc£l, nor ever fpeaks, even to 
 the greateft princes \ but only lays his hand upon their 
 heads, and they are fully perfuaded they receive from thencq 
 a full forgivenefs of all their fms.t 
 
 The 
 
 • Guthrie's Geography, (edition printed 1788,) p. 660. 
 Economy of Human Life, p. 5, 
 
 + The ^reaf Lamui feldom fhew thernfelves, the better to main- 
 ^ taij; 
 
GRAND LAMA. 277 
 
 The SunniaJfeSy or Indian pilgrims, often vifit Thibet as 
 a holy place ; and the Lama always entertains a body of 
 two or three hundred in his pay. Befide his religious in- 
 flue.nce and authority, the Grand Lama is poflelTed of un- 
 limited power throughout his dominions, which are very 
 extenfive.:!: The inferior Lamas, who form the moft nu- 
 merous, as well as the moft powerful, body in the ftate, have 
 the priefthood entirely in their hands ; and befides, fill up 
 many monaftic orders, which are held in great veneration 
 among them. The whole country, like Italy, abounds 
 with priefts ; and they entirely fubfift on the great number 
 of rich prefents which are fent them from the utmoft ex- 
 tent of Tartary, from the empire of the Great Moguls and 
 from almoft all parts of the Indies. § 
 
 The opinion of thofe who are reputed the moft orthodox 
 among the Thibetians, is, that when the Grand Lama feems 
 to die either of old age, or of infirmity, his foul in fa6l: only 
 quits a crazy habitation to look for another, younger or bet- 
 ter, and is difcovered again in the body of fome child, by 
 certain tokens known only to the Lamas, or priefts, in which 
 order he always appears. In i']']^ the Grand Lama was 
 an infant, which had been difcovered fome time before by 
 the Tayfhoo Lama ; who, in authority and fanclity of cha- 
 ra6ler, is next to the Grand Lama,3.nd during his minority, 
 ads as chief. 
 
 Almoft all the nations of the Eaft, except the Mahomet^ 
 ans, believe the Mefempfychojts as the moft important article 
 of their faith ; efpecially the inhabitants of Thibet and 
 Ava, the Peguans, Siamefe, the greateft part of the Chinefe 
 
 and 
 
 tain the veneration they have infpired for their perfon and myf- 
 teries ; but they give audience to ambaffadors, and admit prin- 
 ces who come to vifit them. Their pidure is always in full 
 view, being hung up over the doors of the temple, at Patoli. 
 
 J Guthrie, p. 661. 
 
 J Economy of Human Life, p. 5, 
 
278 MAHOMETAN S. 
 
 and Japancfe, and the Monguls and Kalmucks, who chan- 
 ged the religion of Sckamanijin^ for the worfhip of the 
 
 Grand Lama. 
 
 According to the do6lrine 01 this Metempfychojis, the foul 
 is alv\ays in a<5lion, and never at reft : for no fooner does 
 ihe leave her old habitation, but (he enters a new one. The 
 Dailai Lama being a divine perfon, can find no better lodg- 
 ing than the body of his fucceflbr ; or the Foe refiding ia 
 the Dailai Lama which paffes to his fucceffor : and this be- 
 in^ a God to whom all things are known, the Dailai Lama 
 is therefore acquainted with every thing which happened 
 during his refidence in his former body.*^ 
 
 This religion is faid to have been of three thoufand years 
 ftanding ; and neither time, nor the influence of men, has 
 had the power of fhaking the authority of the Grand Lama, 
 This theocracy extends as fully to temporal, as to fpirit- 
 
 ual concerns. 
 
 The Eaft- India Company made a treaty with the Lama, 
 in 1774-.+ 
 
 THE Mohammedans, or Mahometans y derive their name 
 and do61:rine froin Mohammed y or Mahomet y who was born 
 in Arabia in the fixth century. He was endowed with a 
 fubtle genius, and poffeired an enterprife and ambition pe- 
 culiar to himfelf. He pretended to receive revelations ; 
 and declared, that God fent him into the world, not only 
 to teach his will, but to compel mankind to embrace it. 
 The magiftrates of Mecca were alarmed at the progrefs of 
 his d.oftrines, 2iiyl Moharnmed htmg apprifed of their defign 
 to dcftroy him, fled to Medina : from this flight, which 
 liappcned in the 622d year of Chrift, his followers compute 
 their time. This era is called in Arabic, Hegira, 
 
 The book in which the Mahometan religion is contained, 
 
 is 
 • Annual Regifter for 17S0, p. 62. 
 •f Mid'ljeton's Geography, vol. i, p. 33. 
 Guthrie, p. 662. 
 
MAHOMETANS. 279 
 
 is called the Koran, or Alcoran, by way of eminence, as we 
 fay the Biblef which means the Book* lis clo(?l:rines made 
 a mofl rapid progrefs over Arabia, Syria, Egypt, and Per- 
 lla ; and Mohammed becam.e the moft povvertul monarch in 
 his time. His fucccflfors fpread their religion and conqutfts 
 over the greateft part of Afia, Africa, and Europe ; and they 
 ftill give law to a very confiderable part ot mankind t 
 
 The great do61:rine of the Koran is the unity of Gob : to 
 reftore which point, Mohammed pretended was the chief end 
 of his miffion ; it being laid dowh by him as a fundamen- 
 tal truth, that there never was, nor ever can be mvore than 
 one true orthodox religion. For though the particular laws 
 or ceremonies are only temporary, and fubje£t to alteration 
 according to the divine diredlion, yet the fubilance of it 
 being eternal truths is not liable to change, but continues 
 immutably the fame. And he taught, that whenever this 
 religion became negle<El:ed, or corrupted in eifentials, God 
 had the goodnefs to re-inform and re-admonifh mankind 
 thereof by feveral prophets, of whom Mofes and ycfus were 
 the mofl: diftinguifhed, till the appearance of Mohammcd.% 
 The Koran aflerts Jefus to be the true MeJJlas, the worddiud 
 breath of God, worker of miracles, healer of difeafes, preacher 
 of heavenly doElrine, and exemplary pattern of a perfect life ; 
 denying that he was crucified, but affirming that h^ afcen- 
 ded into Paradife \ § and that his religion was mended by 
 Mohammed^ who was the/t'^/of the prophets, and was fent 
 
 from 
 
 * The generality of the Mohammedans believe, that the firll: 
 Itianufcript oi {\\q Koran has been from everlafting by Ggd's 
 throne, written on a table of vaft bignefs called the Prejer^vcd Ta- 
 ble, in which are recorded the divine decrees : that a copy from 
 this table, in one volume on paper, was, by the miniilry of the 
 angel Gabriel, fent down to the lotveft heaven, in the month of 
 Ramadan, [See Salens Koran. ^ 
 
 f Guthrie, p. 718. 
 
 X Sales Koran, vol. i. p. 83. 
 
 § Turkiih Spy, vol. 7. p. 205. 
 
^8o MAHOMETANS, 
 
 from GCd to reflore the true religidn, which was corrupted 
 in his time, to its primitive fimplicity ; with the addition, 
 however, of peculiar laws and ceremonies, fome of which 
 had been ufed in former times, and others were now firft 
 jnftituted. 
 
 The Mohammedans divide their religion into two general 
 parts — -faith or theory, and religion or praSiice. Faith or 
 theory is contained in this confefTion of faith, — There is but 
 ene GoD, and Mohammed is his prophet. Under thefe two 
 propofitions are comprehended fix diftin£l branches. — 
 
 I. Belief in God.— 2. In his arigels. — 3. In his fcrip- 
 tures. — 4. In his prophets. — 5. In the refurredlion and 
 judgment — 6. In God's abfolute decrees. 
 
 They reckon four points relating to practice, — viz.— * 
 
 I. Prayer,with wafhings,&c. — 2. Alms.— 3. Fafting.— 
 4. Pilgrimage to Mecca.* 
 
 The idea which Mohammed ta.ught his difciples to enter- 
 tain of the Supreme Being, may be feen from a public ad- 
 drefs he made to his countrymen, which is as follows : 
 
 ** Citizens of Mecca ! 
 
 '* The hour is now come, when you muft give an account 
 of your reafon and your talents. In vain have you receiv- 
 ed them from an Almighty Mafter, liberal and beneficent— 
 in cafe you ufe them negligently, or if you never refle(5l. 
 In the name of this Mafter, 1 muft tell you, he will not fuf- 
 fer you to abufe his ineftimable gifts by wafting life away 
 unprofitably, and employing them only in unworthy amufe- 
 ments. No more permit delufive pleafures to diftraft your 
 hearts ! Open your minds and receive the truth ! Wo to 
 you for the unworthy notion you have entertained of God ! 
 The heaven and the earth are his own ! and there is no- 
 thing in all their copious furniture but what invariably obeys 
 him ! The fun and ftars with all thdr glory, have never 
 
 difdained 
 
 • Sale's Koran vol. p. ^:^* g^* 
 
MAHOMETANS. 281 
 
 difdalned his fcrvicc ! and no being can rcfift his will, and 
 the exercife of his omnipotence ! He will call men to an 
 account, and require of them the reafon for all thofe gods 
 they have invented in defiance of reafon ! There is no other 
 God hilt God, and /;/;// onhj zve mufi adore V '•' 
 
 The belief of the cxiftence of angels is abfolutcly requir- 
 ed in the Koran. The Mohammedans fuppofe they have pure 
 and fubtile bodies, created of fire ; and that they have vari- 
 ous forms and oflices ; fome being employed in writing 
 down the a£lions of men, others in carrying the throne of 
 God, and other fervices. They reckon four angels fupe- 
 rior to all the red: : Thefe are, Gabrieh who is employed in 
 writing down the divine decrees ; Adiehael^ the friend and 
 protestor of the Jews ; Azrael, the angel of death ; and 
 Ifrafily who will found the trumpet at the rcfurreclion* 
 They likewife aflign to each perfon two guardian angels. 
 
 The Devil f according to the Koran, was once one of the 
 highefl angels, but fell for rcfufmg to pay homage to Ada?7t 
 at the command of God. 
 
 Befide angels and devils, the Mohammedans are taught 
 by the Koran to believe an intermediate order of creatures, 
 which they call y/«, or Genii, created alfo of fire, but of a 
 groiTcr fabric than angels ; and are fubje(5l to death. Some 
 of thefe are fuppofed to be good, and others bad, and capa- 
 ble of future falvation, or damnation as men are ; whence 
 Mohammed pretended to be fent for the convcrfion of Genii 
 as well as men. 
 
 As to ihcferipfures, the Mohammedans are taught by th© 
 Koran, that God, in divers ages of the world, gave revela- 
 tions of his will in writing to feveral prophets. The num- 
 ber of thefe facred books according to them, are one hund- 
 red and four ; of which ten were given to Adam, fifty to 
 Sethfih'niy to E}70ch,icn toAhrahain ; and the other four, be- 
 ing the Pentateuch, the Pfahns, the GofpcJ, and the Koran, 
 
 M m were 
 
 ^* BouhnYillcr's Life of Mahoiuet, 
 
i82 MAHOMETAN S. 
 
 vv ere ruccciTively delivered to Mofes, Davidy Jejus^ and Mo* 
 hammed ; which laft. being t\\Qfeal of the prophets, thefe re- 
 velations are now clofed. All thefe divine books, except- 
 ing the four laft, they agree to be entirely loft, and their con- 
 tents unknown. And of thefe four, the Pentateuch^ Pfalms, 
 and Go/pels, they fay, have undergone fo many alterations and 
 corruptions, that very little credit is to be given to the pre- 
 fent copies in the hands of the Jews and Chrijiians, 
 
 The number ol prophets y who have been from time to time 
 fent into the world, amounts to two hundred and twenty- 
 four thoufand ; among whom three hundred and thirteen 
 were apoftles, fent with fpecial commiflions to reclaim man- 
 kind from infidelity and fuperftition ; and fix of them 
 brought new laws or difpenfations, which fucceflively abro- 
 gated the preceding. Thefe were Adanif Noah, Abraham, 
 Alofesy J ejus y and Mohammed J^ 
 
 The next article of faith required by the Xi^/w, is the 
 belief of a general rejurredion and a ^uluxe judgment. But 
 before thefe, they believe there is an intermediate ftate, both 
 of the foul and of the body after death. When a corpfe is 
 laid in the grave, two angels come and examine it concern- 
 ing the unity ^GoD,and the million oi Moha?nmed. If the 
 body anfvvers rightly, it is fuffered to reft in peace, and is 
 refredied by the air oi Paradife : it not, they beat it about 
 the temples with iron maces ; then prefs the earth on the 
 corpfe, which is gnawed and ftung by ninety-nine dragons, 
 with feven heads each. 
 
 As to the fouls of the faithful, when they arc feparated 
 from the body by the angel of deaths they teach, that thofe of 
 ihc prophets are admitted into Paradife immediately. Some 
 fuppofe, the fouls of believers are with Ada?n in the lovveft 
 heaven ; and there are various other opinions concerning 
 their ftate. Thofe who are called the moft orthodox, hold 
 that the fouls of the wicked are confined in a dungeon iin- 
 
 dei 
 
 * Sales Koran, vol. i. pt ^4, 95. 
 
^ MAHOMETANS. 283 
 
 Jer a green rock, to be there tormented till their re-imicn 
 with the body at the ge)ieral refurrc^iGn. 
 
 That the refmretlioyi will be general, and extend to all 
 creatures, both angels, genii, men, and animals, is the re- 
 ceived opinion oi X\\t Mohammedans^ wl/ich they fupport by 
 the authority of the KorCin.^'" 
 
 Mankind, at the reJurreSi'ion^ will be diftinguiflied into 
 three clafTes ; the firit, of thofe who go on foot ; the fc- 
 cond, of thofe who ride ; and the third, of thofc who creep 
 grovelling with their faces on the ground. The firft clafs 
 will confifl: of thofe believers whofe good works have been 
 few ; the fecond, of thofe who are more acceptable to God ; 
 whence Alt affirmed that the pious, when they come forth 
 from their fepulchres, lliall find ready prepared for them, 
 white-winged camels, with faddles of gold. The third 
 clafs will be compofed of the infidels, whom God will 
 caufe to make their appearance with their faces on the 
 groimd. When all are alTembled together, they will wait, 
 in their ranks and orders for the judgment ; fome fay forty 
 years, others feventy, others three hundred, and fome no lefs 
 than fifty thoufand years. During which time they will 
 fuffer great inconveniences, the good as well as the bad.f 
 from their thronging and prefling upon each other, and the 
 unufual approach of the fun, which will be no farther oflT 
 them, than the diftance of a mile ; io that the (kulls of t}]c 
 wicked will boil like a pot, and ihey will be all bathed with 
 fvveat. At length, God will come in the clouds furrounded 
 by the angels, and will produce the books wherein every 
 man's adions are written. Some (explaining thofe words 
 
 fo ' 
 
 * Sale's Koran, p. 96, 97. 
 
 f Yet they make a manifeft diiFerence between the fufTerings 
 of the righteous and the v/icked : for the liipbs of the former, 
 particularly thofe parts they ufed to wafh before prayer, (hall 
 fhine glorioufly, and their fuifering fiiall laft no longer than tiie 
 time necefTary to fay their prayers : and they (hall be ptote^^ed 
 from the heat of the fun by the Ihade of God's throne. 
 
.:34 IvI A H O M E T A N S. 
 
 lb frequently iifed in the Koran, GoD ivHlhcfwift In iahtng 
 an acc'Auit,) lay, that he will judge all creatures in the fpacc 
 t)f half a day ; and others, that it will be done in lefs time 
 chuU the twinkling of an eye. At this tribunal, every ac- 
 tion, thought, word, &c. will be weighed in a balance held 
 by the angel GahrieU of fo vail a fize, that its two fcales are 
 capacious enough to contain both heaven and earth. 
 
 The trials bein<r over, and the afiembly diiTjlved, thofe 
 v.lio are to be admitted into Paradifcy will take the right 
 liand way ; and thofe who are deftined to hell-fire, the left : 
 but both of them mud lirft pafs the bridge called in Arabic, 
 uil Sirat, v;hich is laid over the middle of hell, and is de- 
 fcribed to be finer than a hair, and fharper than the edge of 
 a fword. The wicked will mifs their footing, and fall head- 
 long into hell.^' 
 
 In the Koran it is faid that hell has feven gates ; the firfl 
 for the Mujfjelmen, the fecond for the ChrtfiianSy the third 
 for the Je^:y the fourth for the Sabiansy the fifth for the 
 Mag'ician^y the fixth for the Pagans^ the fev^nth and worft 
 of all, for the Hypocrites of all religions. The inhabitants 
 of hell will fufFer a variety of torments, which fhall be of 
 eternal duration, except with thofe who have embraced the 
 tx^ue religion, who will be delivered thence, after they have 
 expiated their crimes by their fufferings.t 
 
 The righteous, after having furmounted the difficulties 
 in their palTage, will enter Faradijey which they defcribe to 
 be a moll delicious place, whofe earth is the fineft wheat y or 
 w.ujl ; and tlie ftoncs j^.'-^^r/j, or jacinths. It is alfo adorned 
 
 with 
 
 * Galc'o Koran, p. 90, iog, 112. 
 
 f Between Paradijc and hdly they imagine there is a wall or 
 psriition, ia which, fomc fupnofc, thofe were placed whofe good 
 and evil works exa£l!y counierpoifed each other. Thefe will be 
 admitted to FaradiJ'e at the kfl day, afler they have performed 
 ^n adt of cdoraiicr, \vhich will make the Icale of their good works 
 "j^ over-b:;]2r.cr. 
 
MAHOMETANS. 285 
 
 "with flowery fields, beautified with trees of gold, enlivened 
 with the moll: ravifhing mufic, inhabited by cxquifite beau- 
 ties, abounding with rivers of milky wine, and hcncy, and wa- 
 tered by leffer fprings, whofe pebbles are rubies, enieraldst 
 l^c. Here the faithful enjoy the moil exquifite fenfual de- 
 lights, free from the lead alloy.* 
 
 The fixth great point o[ faith which the Mohammedans 
 are taught to believe, is, God's abfolutc decree, and pre-de- 
 termination, both of good and evil. The docflrine which 
 they call orthodox, is, that whatever doth ur Ihall come to 
 pafs in the world, whether it be good or bad, procedeth en- 
 tirely from the divine will, and is irrevocably fixed and re- 
 corded from all eternity in the preferved table ; and that God 
 hath fecretly pre-determined not only the adverfe and prof- 
 perous fortune of every perfon in the world, in the moft 
 minute particulars, but alfo his obedience or difobedience, 
 and confequently his everlafting happlnefs or mifery after 
 death ; which fate or predeftination it is impoilible by any 
 forefight or wifdom to avoid. t 
 
 Of the four pra£lical duties required by the Koran, prayer 
 is the firft. Mohammed ufed to call prayer the pillar of re- 
 
 ligion 
 
 * Some of the moft refined Mahometans undcrfland their pro- 
 phet's defcription of Paradife in an allegcrica\ fenfe. 
 
 f Of this doflrine, Mohammed made great ufe for the advance- 
 ment of his defigns ; encouraging his followers to fight without 
 fear, and even defperately, for the propagation of their faith, by 
 reprefenting to them that all their caution would not avert their 
 inevitable deftiny, or prolong their lives for a moment : for not 
 only the time, but the manner and circumftances of their death, 
 have been unalterably fixed from all eternity. Hence the rigid 
 Mujfulman deems every attempt to change the common order of 
 things, a crime not far removed from rebellion againlt the eftab- 
 liflied laws of God. Hence he views the peftilence which is 
 common in thofe parts, ravaging his country, and deftroying 
 thoufandsy and ten thoufands in the Jireets, without exerting one 
 
 pffbrt to check its baucfwl progrcfs, [See White's Sermons, p. 84.3 
 
286 MAHOMETANS. 
 
 iiglon andhy &/ Paradife. Hence he obliged his followers 
 to pray five times every twenty-four hours, and alvi^ays wafh 
 "before prayers. 
 
 Circumcifion is held by the Mohammedans to be of divine 
 iniiitution. 
 
 The giving of alms is frequently commanded in the Ko^ 
 rdrif and often recommended therein jointly with prayer ; 
 the former being held of great efficacy in caufing the latter 
 to be heard with God.* 
 
 Fajiing is a duty enjoined by Moh^j?imed sls of the utmoft 
 Importance. His followers are obliged by the exprefs com- 
 mand of the Koran, to fail: the whole month of Ramadan / 
 during which time, they are obliged to faft from day-light 
 to funfet. The reafon the month of Ramadan is pitched 
 upon for that purpofe, is, becaufe they fuppofe that at that 
 time the Koran was fent down" from heaven. 
 
 The pilgrimage to Mecca is fo neceflary a point of pra^ice, 
 that, according to a tradition oi Mohammed, he who dies 
 without performing it, may as well die a Jew ox 2iChriJiian : 
 and the fame is exprefsly commanded in the Kordn.\ 
 
 The negative precepts of the Koran are, to abftain from 
 *l/"0'» i^^^"if drinking of wine, eating of blood, znd /wine's 
 fiejh. 
 
 The Mohammedans are divided and fubdivided into an 
 endlefs variety of fe6ls. As it is faid there is as great a di- 
 verfity in their opinions as among the Chriftians, it is im- 
 pofTible to give a particular account of their divifions in the 
 compafs of this work \ which will admit only of noticing 
 a few of their principal denominations. 
 
 The divinity of the Mohammedans may be divided into 
 
 jcholajlic 2kXid practical. Their fcholajlic divifiify cor)Ci(is of 
 logical, metaphyftcal, theological, and philojophical difquift- 
 
 tions J 
 
 * Sales Koran, p. 114, 117, 120. 
 
 t Sale'i ibid, p. 122, i»6, 128, 137, I4I, 
 
MAHOMETANS. ^^Sy 
 
 ons ; and is built on principles and methods of reafoning 
 very different from what are ufed by thofe who pafs among 
 the Mohammedans thenifelves for the founder divines, or 
 more able philofophers. This art of handling religious 
 difputes was not known in the infancy oi MGhammedifm^ 
 but was brought in when fe6ls fprang up, and articles of 
 religion began to be called in queftion. 
 
 As to tht'it pra^iical divinity f ox jurlfprudence^ it con fids 
 in the knowledge of the decifions of the law, which regard 
 practice gathered fromdiftin£l proofs. The principal points 
 of faith fubje6l to the examination and difcuflion of the 
 fchool-men, are, the unity and attributes of God ; the divine 
 decrees y or predejiination ; the promifes and threats contained 
 in the law ; and matters of hijlory and reafon. 
 
 The fedls among i\\Q Mohammedans who are efteemed or- 
 ihodoXf are called by the general name of Sonnites, or Tra- 
 ditionarijis, becaufe they acknowledge the authority of the 
 Sonna^ or collection of moral traditions of the fayings and 
 actions of their prophet. 
 
 The Sonnites are fubdivided into four chief feds, viz. 
 
 I/?. The Hanifttes. — 2d. The Malekitcs, — ^d. The 
 Shafeits. — 4//;. The Hanhalites. 
 
 The difference between thefe feCls confifls only in a few 
 indifferent ceremonies. 
 
 The feds whom the generality of the Mohammedans fnp- 
 pofe entertain erroneous opinions are numerous ; the fol- 
 lowing arc feleded from a large number, in order to give 
 fome ideas of the difputes among Mohammedan divines.* 
 
 I. The Alontazalites, the ioWow^rs oi PFaf el Ebn At a» 
 As to their chief and general tenets, iji. They entirely re- 
 je£led all eternal attributes ofGoD, to avoid the diftindion 
 of perfons made by the Chriftians. id. They believed 
 the word of God to have been created mfubje^o, a? the 
 
 fchool-mcn 
 
 f Sale's Koran, p, 142, 146, 148, 150, 152. 
 
t88 MAHOMETANS. 
 
 fchool-men term it, and to confifr of letters and founds ; 
 copies thereof being written in books to exprefs and imitate 
 the original. They alfo affirmed, that whatever is created 
 mfubjeSio is alfo an accident, and liable to perifh. yl. 
 They denied ahjolutc p-edejlinat'ion ; maintaining, that God 
 was not the author of evil, but of good only ; and that man 
 was a free agent. 4//;. They held, that if a profeiTor of 
 the true religion is guilty of a grievous fin, and dies without 
 repentance, he will be eternally damned, though his punifli- 
 ment will be lighter than that of the infidels. 5/^. They 
 denied all vifions of God in Paradife by the corporeal eye, 
 and rejected all comparifons or fimilitudcs applied to God. 
 
 This feci arc faid to have been the firft inventors oijche-^ 
 IdjTic druimty, and are fubdivided, as fome reckon, into twen- 
 ty diiieient feels. 
 
 II. The HaJJjhejjiians ; who were fo natned from their 
 maftcr Jl?n HaJJmm Abel al Salc?n. His followers were fo 
 much afraid of making God the author of evil, that they 
 would not allow him to be faid to create an infdel, becaufe 
 an infidel. IS a compound oi infidelity and ;«««, and God is 
 not the creator oi iiifidelity. 
 
 HI. The Nohamiiirjs, or followers of Ihrahi?}! aJ Ned- 
 hmn, who imagining he could not fufficientlv remove God 
 from bring the author of evil, without divefling him of his 
 power in refpe£l thereto, taught that no power ought to be 
 afcribed to God concerning evil and rebellious a£lions : 
 but this he affirmed againfl the opinion of his own difci- 
 ples, who ailo'.ved that God could do evil, but did not, be- 
 caufe of its turpitude. 
 
 IV. The Jahedhians, or followers o^ Amru Ehn Bahr^ 
 a f^reat d()(ftor of xhz Mofitazalifes, who differed from his 
 brethren, In that he imagined the damned would not be eter- 
 nally tormented in hell, but would be changed into the na- 
 ture 
 
MAHOMETANS. 289 
 
 lure of fire, and that the fire would of itfelf attra£l them, 
 without any neceflity of their going into it.* 
 
 V. The Kadartanst or followers of Mahad al yohn'i. 
 This feft deny ahfolute predejiination ; faying, that evil and 
 injuftice ought not to be attributed to God, but to man, who 
 is a free agent, and may therefore be rewarded or punifhed 
 for his a<flions, which God has granted him power cither 
 to do or omit. 
 
 VI. The JabarianSy who are the diredl opponents of 
 the KadarianSy denying free agency in man, and afcribing 
 his adlions wholly to God. The mod rigid of this fcc^ 
 will not allow man to be faid either to ad, or have any 
 power at all, either operative or acquiring ; afferting, that 
 man can do nothing, but produces all his adions by necejjity, 
 having neither power y nor will, nor choiccy any more thaa 
 an inanimate agent. They declare that rewarding and pim^ 
 iJJjing are alfo the efFe£ls oineceffity^ and the fame they fay 
 of the impofing of commands. 
 
 VII. The Jamiansy the followers o^Jam Ebn Sofwan, 
 who held the fame doflrine with the Jabarians ; and like- 
 wife maintained,thatP^r^^//f and hell will vanifh,or be an- 
 nihilated, after thofe who are deftined thereto, refpedively, 
 fhall have entered them, fo that at laft there will remain no 
 cxifting being befide God ; fuppofing thofe words of the 
 Korauy which declare that the inhabitants of Paradife and 
 oi hell (hall remain therein forever t to be hyperbolical on\y, and 
 intended for corroboration, and not to denote an eternal du- 
 ration in reality. t 
 
 VIII. The Schifes. This name is ufed peculiarly to 
 denote thofe, who maintain Ali Ebn Ali Taleb to be their 
 lawful Khaliff or Imany and that the fupreme authority both 
 in fpirituals and temporals, of right, belongs to his de- 
 fcendants. 
 
 N n Some 
 
 • Sale's Koran, p. 203, 204, 205, 211. 
 t Sale's ibid, p. 212, 213, 214, 216, 227, 
 
290 JEWS. 
 
 Some of thcfe affirm, that God appeared in the form of 
 Aliy and with his tongue proclaimed the moft hidden myf- 
 cries of religion ; and fome have gone fo far as to afcribc 
 divine honors to him, and to expe<5l his return in the clouds ; 
 and having fixed this belief as an article of their faith, they 
 keep a fine horfc ready faddled &c. for him in the mofque 
 of Cufa. 
 
 Others believe that he is concealed in a grotto Hear Cufa, 
 where he will continue till the day of judgment, and then 
 come forth to convert all people to the Koran.* 
 
 Tf^E modern Jews are difperfed over every kingdom in 
 the world ; and in fpite of the miferies they have fufFered, 
 IHU look down upon all nations, and confider themfelves as 
 
 the favorites of heaven. 
 
 The yeivs commonly reckon but thirteen articles of their 
 faith. Maimonides^ a famous Jewifi Rabbi y reduced them to 
 this number, when he drew their confeiTion, about the end 
 tjf the eleventh century ; and it was generally received. All 
 the JewszxQ obliged to live and die in the profeffion of thefe 
 thirteen articles. 
 
 I. That God is the creator of all things ; that he 
 guides and fupports all creatures ; that he has done every 
 thing ; and that he ftill a^ls, and fliall a6l during the whole 
 eternity. 
 
 II. That God is one. There is no unity like his. 
 He alone hath been, is, and fhall be eternally our God. 
 
 III. That God is incoporeal,and cannot have any ma- 
 terial properties j and no corporeal effence can be compa- 
 red with him. 
 
 IV. That God is the beginning and end of all things, 
 
 and ihall eternally fubfift. 
 
 V. 
 
 • Bailey's Didionary. 
 
JEWS. 291 
 
 V. That God alone ought to be worfliipped, aiul none 
 befide him is to be adored. 
 
 VI. That whatever has been taught by tlie prophets 
 is true. 
 
 VIL That Mofes is the father and head of all contem- 
 porary do(5lors, and thofe who lived before, or fhall live af- 
 ter him. 
 
 VIII. That the law was given by Mofes. 
 
 IX. That the law fhall never be altered ; and God 
 will give no other. 
 
 X. That God knows all the thoughts and adions of men. 
 
 XI. That God will regard the works of all thofe who 
 have performed what he commands, and punifli thofe who 
 have tranfgrefled his laws, 
 
 XII. That the Mejfiah is to come, though he tarry a 
 long time. 
 
 XIII. That there fhall be a refurreftion of the dead, 
 when God (hall think fit.* 
 
 The modern Jews 2iA\\&xe ftill as clofely to the Ms/aic dif- 
 penfation, as their difperfed and defpifed condition will per- 
 mit them. Their fervice conufts chiefly in reading the law 
 in their fynagogues, together with a variety of prayers. 
 They ufe no facrifices fmce the deftruclion of the temple. 
 They repeat blelTings and particular praifes to God, not 
 only in their prayers, but on all accidental occafiong, anci 
 in almoft all their adlions. They go to prayers three times 
 a day in their fynagogues. Their fermons are made not l;; 
 Hebrew, which few of them now pcrfcdly underfland, buf: 
 in the language of the country where they refide. Thc7 
 are forbidden all vain fwearing, and pronouncing any of 
 the names of God without neceflity. They abftafn from 
 meats prohibited by the Livitical lav/ ; for which reafon^ 
 whatever they eat, muft be dreifed by Jews, and after a 
 
 manner 
 
 • Bafnage's Hiftory of the Jews. p. 1 10, 1 15. 
 
292 JEWS. 
 
 manner peculiar to themfelves. As foon as a child can 
 fpeak, they teach him to read and tranflate the bible into 
 the language of the country where they live. In general 
 they obferve the fame ceremonies which were pradifed by 
 their anceftors in the celebration of the pajjover. They ac- 
 knowledge a two-fold law of God, a written and an un- 
 written one. The former is contained in the Pentateuch, 
 or five books oi Mofes. The latter, they pretend, was de- 
 livered by God to Mojesy and handed down from him by 
 @ral tradition, and now to be received as of equal authority 
 •with the former. They alTert the perpetuity of their law^ 
 together with its perfection. They deny the accomplifh- 
 ment of the prophecies in the perfon of Chrifl: ; alleging, 
 that the McJJlah is not yet come, and that he will make his 
 appearance with the greateft worldly pomp and grandeur, 
 fubduing all nations before him, and fubje^ling them to the 
 houfe of Judah. Since the prophets have predi6led his 
 mean condition and fufFerings, they confidently talk of two 
 Mejfiahs : one, Ben-Ephraim, whom they grant to be a 
 perfon of a mean and afflifled condition in this world : and 
 the other, Ben-David, who fhall be a vidorious and povv^ 
 erful prince. ^ 
 
 The yezvs pray for the fouls of the dead, becaufe they 
 fuppofe there is a Faradije for the fouls of good men, where 
 they enjoy glory in the prefence of God. They believe, 
 that the fouls of the wicked are tormented in hell with fire, 
 and other punifhments — ^That feme arc condemned to be 
 punifhed in this m^anner forever, while others continue only 
 for a limited time, and this they call purgatory ; which 
 is not different from hell in refpe6l of the place, but of 
 the duration. 
 
 They fuppofe no feiVt unlefs guilty of herefy, or certain 
 crimes fpecified by the Rabbins j fhall continue in purgatory 
 above a twelvemonth ; and that there are but few who iuU 
 fer eternal puniihment,* 
 
 Almof^ 
 
 ■* Ockley's HiHory of the Jews, p, 233, 
 
JEWS. 293 
 
 Almofi all the 77iodcrn Jews are PharifeeSt and are as 
 much attached to tradition as their anceftors were ; and 
 alTert, that whoever rejeds the oral laiu dcferves death. 
 Hence they entertain an implacable hatred to the CaraiteSf 
 a fe6l among the Jeivs, who adhere to the text of Mojei 
 and the word of God ; reje£ling the Rahhimjiical interpre- 
 tation and Cabala, The number of the Caraitcs is fmall,in 
 coinparifon with the liabbtns. And the latter have fo great 
 an averfion to this feet, that they will have no alliance or 
 even converfation v/ith them. And if a Cara'iie would turn 
 RahbimjU the other Jews would not receive him.. 
 
 The modern Pharifees are lefs f!:ri£l than their anceftors 
 with regard to food, and other aufterlties of the body. They 
 formerly fafted 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 went along. They lay upon boards 
 covered with flint ftones, and tied thick cords about their 
 waifts. But thefe mortifications were not obferved always, 
 nor by all. They paid tithes as the law prefcribed ; and 
 gave the thirtieth and fiftieth part of their fruits ; adding 
 voluntary facrifices to thofe which were commanded ; and 
 fhewing themfelves very exadl in performing their vows. 
 As to their do£trine, with t\\Q Effenesy they held abfolute pre- 
 dcflinatioriy and with the S adduces ^ free ivilL They believed 
 with Pythagoras, the f r an f migration of fouls ; efpecially thofe 
 of people of virtue ; efteeming thofe who were notorioufly 
 wicked to be eternally miferable. As to lefs crimes, they 
 Jield they were punifhed in the bodies which the fouls of 
 thofe who committed them vrere next fent into. Accord- 
 ing to this notion it was, that Chrift's difciples afked him 
 concerning the blind man, IVho didftn, this man or his pa- 
 rents, that he was born blind ? John ix. 2. And when the 
 difciples told Chrift: \\v3X fome faid he was Ellas, and others 
 Jeremias or one of the prophets, the meaning only can be, 
 that they thought he was come into the world animated 
 
 with 
 
-94 JEWS, 
 
 with the foul o^ EUaSy Jeremlas, or fome of the old prO'- 
 phets tranf migrated into him.* 
 
 There are ftill fome of the Sadducees in Africa and in fev- 
 eral other places ; but they are very few in number ; at 
 lead, there are but very few who declare openly for thefe 
 opinions. 
 
 There are to this day fome remains of the ancient fe^l 
 of the Samaritans, who are zealous for the law of Mofes, 
 but are defpifed by the Jnvs, becaufe they receive only the 
 Pentateuch f and obferve different ceremonies from theirs. 
 They declare they are no Sadducees, but acknowledge the 
 Jpirituality and i?nmorta!lfy of the foul. There are of this 
 fe61 at Gaza, Damafcus, Grand Cairo, and in fome other 
 places of the Eaft, but efpecially at Sichem, now called Nap- 
 loufe, which is rifen out of the ruins of the ancient Sama- 
 ria, where they facrificcd not many years ago, having a place 
 for this purpofe on Mount Gerizim.f 
 
 With regard to the ten tribes, the learned' Mr. Bafnaga 
 fuppofes they ftiU fubfift in the Eaft ; and gives the follow- 
 ing reafons for this opinion. — ift. Salmanajfar had pla- 
 ced them upon the banks of the Chaboras, which emptied 
 itfelf into the Euphrates. On the Weft was Ptokmys 
 Chalcitis and the city Carra. And therefore Gqd has 
 brought back the Jeivs to the country whence the pa- 
 triarchs came. On the Eaft was the province of Ganzan 
 betwixt the two rivers Chaboras and Saocoras. This was 
 the iirrt fituation of the tribes. But they fpread into the 
 neighbouring provinces, and upon the banks of the Euphra- 
 tes. 2d. The ten tribes were ftill in being, in this coun- 
 try, when Jerufalem was deftroyed, fince they came in mul- 
 titudes to pay their devotions in the temple. 3d. They 
 fubfiiled there from that time to the eleventh century, fmce 
 they had their heads of the captivity and moft flourishing 
 
 academies. 
 
 ♦Broaghton'sHi{loricalLibrary,voI.i.p.205,22i.vol.2,p.226, 
 t Collier's Hifcorical Didlicnary. 
 
DEISTS. 295 
 
 academics. 4th. Though they were confidcrably weak- 
 ened by perfecutions, yet travellers of that nation difcovered 
 abundance of their brethren and fynagogues in the twelfth 
 and fourteenth centuries. 5th. No new colony has been fcnt 
 into the Eafl: ; nor have thofe which were there been driv- 
 en out. 6th. The hiftory of the Jcn's has been deduced 
 from age to age, without difcovering any other change than 
 what was caufed by the different revolutions of that emp'rc 
 » — the various tempers of the governors — or the inevitable 
 decay in a nation, which only fubfifts by toleration We 
 have therefore reafon to conclude, that the ten tribes are 
 flill in the Eaft, whither God fufFered them to be carried. 
 If the families and tribes are not diftinguifhable, it is im- 
 poflible it fhould be otherwife in fo long a courfe of ages 
 and affli(5lions which they have paffed through. In fine, 
 fays this learned author ^ if we would feek out the remains 
 of the ten tribes^ we muft do it only on the banks of Eu- 
 phratcst in Perjia, and the neighbouring provinces. 
 
 It is impoflible to fix the number of people the Jcw'ijh 
 nation is at prefent compofed of : but yet we have reafon 
 to believe, there are dill near three millions of people who 
 profefs this religion, and, as their phrafe is, are witnejfcs of 
 the unity of GoD in all the nations in the w oriel. 
 
 They always are expelling a glorious return, which fhall 
 raife them above all the nations of the earth. They flatter 
 themfelves this deliverance will fpeedily arrive, though they 
 dare not fix the precife time.* 
 
 THE Deijls are fpread all over Europe, and have multi- 
 plied prodigioufly among the higher rank in moft nations. 
 But the fentimcnts which are diftinguilhed by this title, are 
 rarely embraced among the common people. f 
 
 The name oi Deijls is faid to have been firft aflumcd 
 
 about 
 
 ♦ Bafnage, p. 227, 274, 467, 746, &c. 
 
 t Voltaire's Univerfal Hiftory, vol. 2. p. 259, 
 
296 DEISTS. 
 
 about the middle of the fixteenth century, by fome gentle- 
 men in France and Italy, in order to avoid the imputation 
 of uitheijjn. One of the firft authors who made ufe of this 
 name was Peter Virety a celebrated divine ; who, in a work 
 which was publifhed in 1563, fpeaks of fome perfons in 
 that time who were called by a new name, that of De'ijis, 
 Thefe, he tells us, profeiTed to believe a God, but fhewed 
 no regard to Jefus Chrift, and confidered the dodlrines of 
 the apuftles and evangelifts as fables and dreams. 
 
 The Lord Edward Herbert y baron of Cherbury, who 
 flourilhed in the feventcenth century, has been regarded as 
 the moft eminent of the deiftical writers, and appears to be 
 one of the firft who formed Deifm into a fyftem ; and affert- 
 ed, x\\t Jufficicncy , univerjaVityy and ahjolute prfeBion oi na^ 
 tural religion, with a view to difcard all extraordinary reve- 
 lation as ufelefs and needlefs. He reduced this univerfal 
 religion to five articles, which he frequently mentioned in 
 his works. 
 
 I. That there is one fupreme God, 
 
 II. That he is chiefly to be worfhipped. , 
 
 III. That piety and virtue are the principal parts of 
 his worfhip. 
 
 IV. That we muft repent of our fins ; and if we do ^o, 
 
 God will pardon us. 
 
 V. That there are rewards for good men, and punifh- 
 ments for bad men, in a future ftate.* 
 
 The Deijls are claiTed by fome of their own writers into 
 two forts — mortal and immortal Dcijls, — The latter acknow- 
 ledge 2l future fi el te — the former deny it, or at leaft reprefcnt 
 it as a very uncertain thing. 
 
 The learned Dr. Clarhy taking the denomination in the 
 moft extenfive fignification, diftinguiflies Deijis into four 
 forts. — The firft are, fuch as pretend to believe the exiftence 
 
 of 
 
 • Leland's View of Deiftical Writers, vol. i. p. 2, 3. 
 
DEISTS. 
 
 297 
 
 of an infinit^^ eternal, independent, intelligent Being ; and 
 who, to avoid the n^me of Epicurean ^fhei/h^ te3.ch alfo, 
 that this Supreme Being made the world ; though, at the 
 fame time, they agree with the Epicureans irnKis, that they 
 fancy God does not at all concern himfelf in the govern- 
 ment of the world, nor has any regard to, or care of, what 
 is done therein. 
 
 The fecond fort of Dei/is are thofe who believe not only 
 the being, but alfo the providence of God, with refpe6l to 
 the natural world ; but who, not allowing any difference 
 between moral good and evil, deny that God takes any no- 
 tice of the morally good and evil anions of men : thefe 
 things depending, as they imagine, on the arbitrary confli- 
 tution of human laws. 
 
 A third fort of Deijis there are, who believe in the natu- 
 ral attributes of God, and his all-governing providence, 
 and have fome notion of his moral perfe£lions alfo ; yet de- 
 ny the immortality of the foul, believing that men perifh 
 entirely at death, and that one generation fhall perpetually 
 fucceed another, without any future refloration or renova- 
 tion of things. 
 
 A fourth, and the laft fort oiDeiJis are, fuch as believe the 
 exiftence of a Supreme Being, together with his providence 
 in the government of the world, as alfo all the obligations 
 of natural religion ; but fo far only as thefe things are dif- 
 coverable by the light of nature alone, without believing any 
 divine revelation. 
 
 Some of the Deijis have attempted to overthrow the chrif- 
 tian difpenfation, by reprefenting the abfolute perfection oi 
 natural religion. Others, as Blount, Collins, and Morgan, 
 have endeavoured to gain the fame purpofe by attacking 
 particular parts of the chriftian fcheme ; by explaining away 
 the literal fenfc and meaning of certain paflages ; or by 
 placing one portion of the facred canon in oppofition to the 
 
 O otbf r. 
 
a9S SCEPTICS. 
 
 other. A third clafs, v/hereln we meet with the names of 
 Shaftibiiry, and of Bolingbrooke, advancing farther in their 
 pro^rcfs, expunge from their creed the dodrine of future cx- 
 ilknce, and annihilate among them all the moral perfeflions 
 of the Deity. 
 
 Many of the modern Deijis in Europe, are faid to be of 
 that clafs, who deny the immortality of the foul, and any 
 future (late of exiftence. 
 
 Leland's Vienjj of Deijiical IVriters^ 'vol. I. p. 2, 3. 
 
 £rcu^hiox's H'Jiorical Library, 'vol. l. p. 316. 
 
 ydtaire^s Um-ver/al H^Jiory^ 'voL 2. /?. 259. 
 
 Ogil'vie's Inquiry t /■ 57. 
 
 SCEPTICS. They derive their name from the Greek 
 Verb cr>i£7rToaat, to confidcr, becaufe they always confider a 
 matter, and never determine any thing.* 
 
 Some of this denomination had only a defign to confound 
 the arrogance of thofe who were too infallible in their deci- 
 fions. Others were for fhewing the infufficlency of reafon, 
 in order to inculcate the neceflity of a chriftian revelation. 
 But as the moft of this fe6\; have fought to undermine reli- 
 gion, they may, perhaps, be properly inferted after the Dei/is, 
 
 Pyrrho, a Greek philofopher, in Peloponnefus, who flou- 
 rifhed in the 109th Olympiad, was the founder of this de- 
 nomination. He rejeded all truth as uncertain,+ and 
 taught, that juflice, or injuftice, depended folely on laws and 
 cuftoms ; that the abfolute and entire nature of obje£ls is 
 unknown to us, and we can be fure only of what they ap- 
 pear 
 
 • Gale's Court of the Gentiles, p. 501. 
 
 •f-He found feme reafons to affirm and deny every thing ; and 
 therefore fufpended his aflent, afcer he had well examined the ar- 
 guments pro and con, and reduced his eondufion to, Let the mat" 
 itr be farther inquired into. Hence the art of difputing on ^vzi^ 
 thing, without doing any thing but fufpending the judgment, is 
 called Pyrrhonifm. 
 
SCEPTICS. 
 
 299 
 
 pear to ijs in fome refpcifts. When his followers were not 
 on the defenfive, they attacked all other fc^ls with great vi- 
 gor, and thresv doubts on every fcientifical fubjedl. Their 
 grand principle was, that there was not any proof, however 
 ftrong, to which another, of equal force, could not be oppo- 
 fed.* They maintain, that mankind fliould be ruled by 
 appearances, and that it is beft to follow the common road 
 of life. 
 
 Pyrrhonifm was in little efteem till the times of the Ro- 
 man emperors, when it began to flourilh, and made a con- 
 fiderable figure. + 
 
 Someperfons diftinguifhed by their acutenefs and fagaci- 
 ty, from obferving the remarkable differences of fentiment 
 which reigned among the jarring feels, took occafion to re- 
 vive Pyrrhonifm., and to reprefent truth as unattainable by' 
 fuch a fhort-fighted being as m.an. 
 
 The celebrated Monfieur Bayle, author of the HiPiorical 
 and Critical Di6lionary,who was born 1647, ^'^^ hz&n con- 
 iidered as the chief Sceptic among the moderns. The in- 
 genious Mr. Hume, alfo makes a diftinguiihed figure 
 amongthis denomination. 
 
 'The reftorers of Pyrrhonifm began by (hewing the nar- 
 rownefs of the human underftanding ; and afterv.^ards exag- 
 gerated the difficulties attending the purfuit of truths fo as 
 to render the fearch fruit lefs. 
 
 There is a fpecies of Scepticifm. antecedent to ftudy and 
 philofophy, which is much inculcated by Des Cartes, ar.^ 
 others, as a fovereign prefervative againil error and precipi- 
 tate judgment. It recommends an univerfal doubt, not only 
 of our former principles and opinions, but alfo of our very 
 
 faculties, 
 
 * The Sceptics fuppofe, that wc ought to conform to the cuf- 
 tonis of our country — to pravfliie mora! duties and refolve on thofc 
 things from a probable reafon, without itaying for certainty. 
 
 t Formey's Hiftory of Philofophy, p. 219, 220. 
 
30O SCEPTICS. 
 
 faculties, of whofe veracity we muft alTure ourfelves, by 3 
 chain of rcafoning deduced from fome original principles, 
 -which cannot be fallacious or deceitful.* 
 
 There is another fpecies of Scepticifm antecedent to all 
 iludy and philofophy ; where men are fuppofed to have dif- 
 covered either theabfolute fallacioufnefs of their mental fa- 
 culties ; or their own unfitnefs to reach any fixed determi- 
 nation, in all thofe various fubje^ls of {"peculation, about 
 which they are commonly employed. 
 
 There is a kind of Scepticifm, which gives the vulgar a 
 general prejudice againft what they do not eafily underftand, 
 and makes them rejefl every principle which requires elab- 
 orate reafoning to prove and eftablifh.t 
 
 The principal arguments of the Pyrrhonians, or Sceptics, 
 
 are as follow. 
 
 If we except faith and revelation, we can have no other 
 certainty as to the truthof principles, than that we naturally 
 feel and perceive them within ourfelves. But this inward 
 perception is no convi6live evidence of their truth ; for 
 without faith we cannot have any afTurancc, whether we are 
 made by a good God, or an evil demon ; whether we have 
 not exifted from eternity, or been the offspring of chance. 
 It may be doubted whether the principles within us are true, 
 falfc, or uncertain in correfpondence to our original. It is 
 by faith alone that we can diftinguifli whether we are afleep 
 or awake, for in our fleep we as ftrongly fancy ourfelves to 
 be waking, as when we really are fo ; we imagine we fee 
 fpace, figure, and motion ; we perceive the time pafs away, 
 and arc to all intents as in our mod wakeful hours. Since 
 cne half of our life is fpent in flecp, in which we have not 
 really any idea of truth, all which pafTeth within us being 
 mere illufion, who can tell but that the other part of our 
 
 life, ' 
 
 • Home's EfTays, vol. 4, p. 210; 
 
 rj- ,-—..— Dialogues, p. a^» 
 
SCEPTICS. 
 
 301 
 
 life, in which we fancy ourfclves awake, is a fecond flcep 
 little different from the former r* 
 
 Some have thought, that the fupporting falfe opinions 
 for the fake of argument in public or private difputation, is 
 one great fource of Scepticifm and infidelity among lite- 
 rary men.t 
 
 It is fuppofcd, that the Opinions of Deifts and Sceptics^ 
 have fprcad more, during a part of the laft century, and in 
 the prefent, than in any former era fmce the refurredlion 
 of letters. 
 
 * PafcaPs Thoughts, p. 88. 
 
 t Perciva!*s Differtatians, p. 122, 
 
 I Ogihie's Inquiry, p. 58. 
 
 
 
302 E U R O P E^ 
 
 s^e»^d^|i^90^<Sf€#«€^«««^ 
 
 A SHORT VIEW 
 OF THE DIFFERENT RELIGIONS OF THE SEVERAL 
 
 PEOPLE, AND KINGDOMS 
 
 OF THE 
 
 HABITABLE WORLD. 
 RELIGIONS OF EUROPE, 
 
 p, 
 
 REVIOUS to an account of the religion of partir 
 cular countries in this quarter of the world, it may, per- 
 haps, be entertaining to take a general view of the whole. 
 
 The religions of Europe are the Chriftian, Jewilh, and 
 Mahometan. The two firft are fpread all over Europe ; 
 the firit and lafl are the only eftablifhed ones, the Jewifh 
 being merely tolerated. The chief divifions of the Chriftian 
 are the Greek, the Roman Catholic, and the Proteftant. 
 The Greek religion is eftabiifhed only in RuiTia,and tolera- 
 ted in fomc parts of the Auftrian dominions, in Poland, and 
 chiefly in Turkey. The Armenians and Neftorians are 
 fiibdivifions of the Greek-Church, Of the Roman Catho- 
 lic church, Janfenifm is a fubdivifion. 
 
 The Proteftant religion is divided into the Lutheran and 
 Calviniftic, or reformed religion. Of the former the Epif- 
 copal church of England and Ireland is a branch ; of the 
 latter the Prefbyterian church of Scotland. There are be- 
 fides, many denominations, the principal of which are, Ar- 
 
 mjnians^ 
 
GREEkLANO 
 
 S^S 
 
 minians, Memnonlfts, Unitarians, Socinians, Moravian bre- 
 thren, Qi^iakers, and Methodifts. It may, perhapfe, be an 
 objedl of curiofity, to compare the proportion of ground 
 now occupied, and formerly difputed by the Roman Cath- 
 olic, and Proteftant religion, with the number of their ad- 
 herents. The proportion of the furface of the countries, in 
 which the Proteftant religion is eftablilhed, to thofc in which 
 the Roman Catholic religion prevails, is nearly as three to 
 four. The number of Roman Catholics, according to a 
 calculation drawn up with as much accuracy as fuch an intri- 
 cate matter will allow of, is about 90,000,000 ; the num- 
 ber of Proteftants only 24,000,000, which is a proportion of 
 nearly four to one. Among the Europeans an inconfiderable 
 number of the ignorant Laplanders may with propriety be 
 called Pagans.* 
 
 EAST AND WEST GREENLAND. The Green- 
 landers believe theimmortality of the foul, and theexiftence 
 of a variety of fuperior and inferior fpirits, among whom 
 are a good and bad fpirit of the firft rank. They call the 
 good fpirit, Thorngarfuk. The Angukuts, or priells, who 
 are fuppofed to be his immediate fucceflbrs, form very dif- 
 ferent opinions with regard to his nature, form, and place of 
 refidence. They fuppofe all the elements are filled with 
 fpirits, from which every Angukut is fupplied with a fami- 
 liar fpirit called Thorngak, who is always ready when fum- 
 moned to their afTiftance. 
 
 They pretend to cure difeafes by fpells and charms, to 
 converfe with their God Thorngarfuk^ and to promulgate 
 his commands. f 
 
 As the Greenlanders acquire the beft of their fubfiftence 
 from the fea, moft of them place their elyfium in the abyfTes 
 of the ocean. There dwells their God Thorngarfuk, There 
 .a joyous fummer, and fhining fun are perpetual. There is 
 
 a 
 
 * Zimmermann*s Political Survey of Europe fotiySj,^.\6,ij» 
 »^ Jones's Univerfal Grammar, vol. i. p. i34» 
 
304- LAPLAND. 
 
 a fair limpid ftream, and an exuberance oftheit favorite 
 food, caught without toil. It is even found boiling in a 
 great kettle. But none mufl: enter this blifsful abode, but 
 thofe who have been dexterous and diligent in bufinefs. 
 Induftry is with them the capital virtue. 
 
 Under the protc6lion of the Danifh fettlements in Weft 
 Greenland, the Moravian brethren have millionaries, and 
 very ufeful eftablifhments. 
 
 There are at this time two of the brethren's congregations 
 in Greenland, New Hernhuth, and Litchterfels. 
 
 The number of Greenlanders, whom the MifTionaries 
 baptized from 1739 to 1762 at New Hernhuth. amount to 
 feven hundred, befides thofe baptized at Litchterfels. The 
 congregation at New Hernhuth confifts, at prefent, of four 
 liundred and twenty-one baptized perfons, of whom one 
 hundred and feventy-four are communicants.* 
 
 LAPLAND. The Laplanders believe in a good and 
 evil principle, which they fuppofe to be at continual vari- 
 ance, and the prevalence of either produ(£tive of the happi- 
 nefs or mifery of mankind. 
 
 They believe a ??ie f empfych oft s, or tranfmigratlon of fouls, 
 and pay their adoration to certain Genii, who, they fuppofe, 
 inhabit the air, mountains, lakes, &c. They alfo place an 
 implicit faith in magic : and their magicians, who are a 
 peculiar fet of men, make ufe of what they call a drum, 
 made of the hollowed trunk of a fir, pine, or birch tree, one 
 one end of which is covered with a ikin ; on this they draw, 
 with a kind of red color, the figures of their own gods, 
 as well as of Jefus Chrijl, the apojlles, the fun, moon, and 
 ftars, birds, and rivers : on thcfe they place one or two 
 brafs rings, which, when the drum is beaten with a little 
 
 hammer, 
 
 * Crantz's Hiflory of Greenland, vol. I. p. 201. vol. 2. p. 
 
 397, 44.2, 443, 
 
SWEDEN. 305 
 
 hammer, dance over the figures ; and, according to their 
 progrefs, the forcerer prognofticates.^ 
 
 DENMARK. Theeftablifhed religion in this kingdom 
 is the Lutherarty which was introduced in 1536. Midions 
 for the converfion of the Pagans are eftablilhed in the more 
 remote pofleffions of the crown in Lapland, Greenland, and 
 Tranquebar. TheDanifh clergy confift of bifhops, provolts, 
 and minifters. The bifhops, called in public a6ts fuperin- 
 tendants, are fix in number, of whom the bifhop of Iceland 
 is the firft in rank. All ecclefiaftical affairs are fubjedl to 
 the regulations, and the jurifdi(flion of the college of fuprcme 
 infpe^ors. The provofts convene every fix months a fub- 
 ordinate meeting of the minifters under their infpe<5lion, in 
 which they prefide, and over which they exercife a jurif- 
 diiflion ; from which an appeal lies to the fupreme in- 
 fpe6lors.+ 
 
 The Calvinifts enjoy great freedom in the Danifh terri- 
 tories, though in fome places they are not allowed to make 
 profelytes, or to preach againft other religions. Papifts 
 and Mennonites are under greater reftridlions ; cannot marry 
 Lutherans without a licence ; and when they do, muft edu- 
 cate the children of both fexesLutherans. Lutheran preach- 
 ers, who deviate from the eftablifhed do£lrines are depofed ; 
 but the government allows them penfions.J 
 
 SWEDEN. The religion eftablifhed in Sweden is Lu- 
 theran, which the fovereign mud profefs, and is engaged to 
 maintain in the kingdom. Calvinifts, Roman Catholics, 
 and Jews are tolerated. The fuperior clergy of Sweden, 
 have preferved the dignities of the Roman Catholic church. 
 It is compofed of the archbifliop of Upfal, of eleven bifh- 
 ops, and one hundred and ninety-two provofls, or prefidcnts. 
 
 P p The 
 
 * Guthrie, p. 96. 
 
 «f> Zimmermann, p. 6z, 
 
 X Erikine*s Sketches of Church Hiftory for 1790, p. 215. 
 
3c6 RUSSIA. 
 
 The jiirifdic^ion, in ecclefiadical matters, is in the hands of 
 nineteen confiltorics. The number of inferior clergy, com- 
 prehending the miniftcrs of parifhes, Sec, amounts only to 
 one thouland ihree hundred and eighty-feven.* 
 
 The diet at Stockholm, in 1779, granted the free exer- 
 cife of religion to Ihangers fettling in Sweden ; yet fo» that 
 they Ihould be incapable of offices in the ftate ; reftrained 
 from public fchools, fcminarics, and monafteries, for fpread- 
 ing their opinions j and not allowed public ceremonies 
 and proceffions.f 
 
 RUSSIA. The eftablifhed religion in this empire, is the 
 Greek. This church keep Lent and other days of faft, 
 which arc very numerous, with the utmoft ftri(^nefs ; its 
 liturgy in Ruflia continues to be read in the old Sclavonian 
 language. There is a feft of dilTenters, who call themfelves 
 Chriflians of the old faith ; but who are called apoftates by 
 the cdablifhed church. The differences between them re- 
 late chiefly to ceremonies. The churchh as been governed, 
 fmce the time of Peter the Great, by a national council, 
 called the Holy Synod, compofed of a prefident, two vice- 
 prefidents, and nine other members. The Ruflian clergy 
 confifl of three metropolitans, viz. thofe of Kiew and To- 
 bollk, and the new appointed metropolitan of Georgia ; of 
 twenty-eight bifliops, independent of the metropolitans, and 
 fubje<ft to the authority of the Synod, whoprefide overdio- 
 cefes called Eparchies, and of protopopes, popes, and dea- 
 cons. Marriage is forbidden to the archbifhops and bifh- 
 ops, bi:t allowed to the inferior clergy. There are four 
 hundred and feventy-ninc convents for men, and feventy- 
 four for woiuen, containing about feventy thoufandperfons. 
 The convents of monks are governed by prefidents, called 
 Archimandrites ; thofe of nuns by vTomen, called Jgumenias, 
 
 Above 
 
 • Zimmermann, p. ^'8, 
 
 ,t Krflcine, p. 215, 
 
RUSSIA. 307 
 
 Above nine hundred thoufand peafants belong to the tP.ates 
 in pofTefTion of the clergy.'^* 
 
 There are numerous ceremonies in the worfhip of tlic 
 Greek church. The great JanBijication of the iiatcrs is 
 performed at St. Peteriburg twice in the year, in commem- 
 oration of the baptifm of our Saviour. This ceremony, 
 which is one of the mod magnificent in the Greek-Church, 
 is celebrated in the following manner. 
 
 A pavillion, fupported by eight pillars, under which the 
 chief part of the ceremony is performed, is ere6led on the 
 Moika, a ftream, which enters the Neva between the win- 
 ter palace and the Admiralty. This pavillion is painted 
 and richly gilt ; on the top is a gilded figure of St, John ; 
 on the fides are picflures of our Saviour, reprefented in dif- 
 ferent fituations ; and immediately over the hole, which is 
 cut through the ice into the water, the figure of a dove is 
 fufpended. This place, which is called t the Jordan, is 
 furrounded with a temporary fence of fir branches. A plat- 
 form of boards, covered with red cloth, is laid for the pro- 
 cedion to go upon, guarded alfo by a fence of boughs. Af- 
 ter the liturgy is finifhed in the chapel of the imperial pa- 
 lace, the clerks, the deacons, the priefts, the archimandrites, 
 and bifhops, dreflcd in their richeft robes, and carrying in 
 their hands lighted tapers, the ccnfer, the gofpel, the facred 
 pi£lures and banners, proceed from the chapel to the Jor- 
 dan, finging the hymns appointed in the ofiice ; being fol- 
 lowed by the emprefs, the grand duke, and the whole court. 
 All the troops in the city are drawn up round the place ; the 
 (landards of the regiments arc alfo planted round it. After 
 the rite is performed with cuilomary prayers and hymns, 
 all who are prefent have the happinefs of being fprinkled 
 with the holy water : The ftandards of the army and the 
 artillery receive fimilar confecration ; and the ceremony is 
 concluded with a triple difcharge of mufq^uetry. 
 
 The 
 
 • Zimmermann, p. 44. 
 
 f Anecdotes of the Ruffian Empire. 
 
3o8 SCOTLAND. 
 
 The Ruflians believe, that fiich virtue remains in the wa- 
 ter, after this ceremony, that thofe taken in the night, when 
 the f rvice is performed in the church, will remain uncor- 
 rupt fo.- years, and be as frefli as water immediately taken 
 from the fpring or river.* 
 
 Bcfide the Greek- Church, all other religious profellions 
 are tolerated, and enjoy the free exercife of their worfhip. 
 No perfon is excluded from any office, or employment on 
 account of his religion. Livonia, and fome other provin- 
 ces, which formerly belonged to Sweden, are of the Lu- 
 theran perfuafion. The Roman Catholics inhabit the Po- 
 lifh provinces, in which the order of the Jefuits is ftill tol- 
 erated, + and under the government of the Catholic arch- 
 bifhop of Mohilow. The Jews are tolerated in, or near 
 the Polifh provinces. The Armenians have a bifhop of 
 their own, refiding at Aftracan. In the province of Sara* 
 tow there are feveral flourifhing fettlements of Moravian 
 breihren. Of the Afiatic nations belonging to this vaft em- 
 pire, fome are Mahometans. Others worfhip the Delai 
 Lama of Thibet ; and others have a form of paganifm pe- 
 culiar to themfelves.:j: 
 
 SCOTLAND. The eflablifhed religion is the Prefby- 
 terian, which was introduced in the year 1561, by John 
 Knox, a difciple of Calvin. While the celebrated Scotch 
 hiftorians acknowledge, that there were m^ny faults in the 
 charader of this reformer, he is allowed to have pofTefTed 
 ardent piety, indefatigable a6livity, an integrity, which 
 
 was 
 
 • King*s Hiflory of the Greek Church, p. 384, 385. 
 
 t At the requeft of the Czarina, the late Pope Clement XIV, 
 and the prefent Pope Pius VI, have given liberty to the regular 
 clergy of that order in the Ruffian dominions, to retain their ha- 
 bit and revenues ; to perform facred ofHces ; to admit novici- 
 ates ; and to do whatever is necefTary for prcferving their focic- 
 ty. [Sec Erficine's Sketches, p. 214.] 
 
 J Zimmermcnn, p. 45, 
 
SCOTLAND. 
 
 309 
 
 was fuperior to corruption, and a courage which could not 
 be fliaken by dangers or death.* 
 
 The declared principles of the national church of Scot- 
 land are contained in the Weftminfter confellion of faith. 
 
 The higheft ecclefiaftical authority in Scotland Is the ge- 
 neral alTembly, which we may call the ecclefiaftical parlia- 
 ment of Scotland, It confifts of commifTioners, fome of 
 which are laymen, under the title of ruling elders, from 
 prefbyterles, royal burghs, and univcrfities. 
 
 Appeals are brought from all the other ccclefiaftical 
 courts in Scotland to the general aflembly ; and no appeal 
 lies from its determinations in religious matters. 
 
 Provincial fynods, which are compofed of a number of 
 the adjacent prefbyterles, are next in authority to the gene- 
 ral aflembly. 
 
 Subordinate to the fynods, are prefbyterles, fixty-nine of 
 which are in Scotland, each confifting of a number of con- 
 tiguous parifhes. 
 
 A kirk feflion is the lowefl ecclefiaf^ical judicatory in 
 Scotland, and its authority does not extend beyond its own 
 parifh. The members confift of the minifters, elders, 
 and deacons. 
 
 A vafl: number of Seceding congregations are to be found 
 in the Low lands. f 
 
 Epifcopacy, from the time of the reftoration in 1660, to 
 that of the revolution in 1688, was the eftablilhed church of 
 Scotland. But the bifhops refufed to recognife King Wil- 
 liam's title, which involved them in various difficulties. 
 In 1788, the Scotch bifhops unanimoufly agreed to fubmit 
 to the government of George Hid. The Englifh bifhops 
 fupply Scotland with clergy qualified according to law. 
 The prejudices which gave occafion to the penal laws, are 
 
 now 
 
 * Sec Robertfon's and Stuart*s Hiilories of Scotland, 
 f Guthrie, p. 169, 
 
3IO ENGLAND- 
 
 now no more. A religious diflenting from the eftablilh- 
 mcnt is not conlidered as inconfiftent with the fafety of 
 government.* 
 
 There are in Scotland a few Quakers, many Papifts, and 
 ether profeflions, who are denominated from their preachers. 
 
 At Montrofc there is a fociety of Unitarians, among 
 whom are feveral Antipedobaptifts ; every member having 
 it at his option to baptize his children when young, or to 
 deter that ceremony till they arrive at years of difcretion. 
 They admit alike Arians and Socinians ; but they are all 
 fixed concerning the divine unity, and fupreme Godhead 
 of the Father. f 
 
 ENGLAND. The eftablifhcd religion of this kingdom 
 is that of a Proteftant Epifcopacy. The fovereigns of Eng- 
 land, ever fmce the reign of Henry the VI 11th, have been 
 fly led the fupreme heads of the church : but this title con- 
 veys no fpi ritual meaning, as it only denotes the regal 
 power to prevent any ecclefiaftical differences, or, in other 
 words, to fubflitute the king in place of the Pope before 
 the reformation, with regard to temporalities, and the inter- 
 nal economy of the church. The kings of England never 
 intermeddle in ecclefiaftical difputes, unlefs by preventing 
 the convocation from fitting to agitate them ; and are con- 
 tented to give a fandlion to the regal rights of the clergy. 
 
 The church of England, under this defcription of the 
 monarchical power oi'er it, is governed by two archbifljopSt 
 and twenty iourbijhsps.^ The two archbilhops are thofe of 
 Canterbury and York, who are both dignified with the ad- 
 djrefs of your Grace. The former is firlt peer of the realm, 
 as well as jiietropoUtan of the Englifli church. He is ena- 
 bled 
 
 • Skinner's EccIefiafticaJ Hiftory of Scotland, vol.ii. p. 688. 
 
 f Lindfcy's View of the Unitarian Doftrine, &c. p, 559. 
 
 J Is as an article in the ecclefiaftical eflabli(hment in Eng* 
 land, tUat the king has the right to the nomination of bifhops. 
 
ENGLAND. 311 
 
 bled to hold ecclefiaftical courts upon all affairs, which were 
 formerly cognizable in the court of Rome, when not repug- 
 nant to the law of God, or the king's prerogative. The 
 bifhops are addreffcd by the appellation of your Lorddiips, 
 (lyled, Right reverend fathers in God, and take the prece- 
 dence of all temporal barons. They are to examine and 
 ordain priefts and deacons, to confecrate churches and bu- 
 rying places, and to adminifter the rite of confirmation. 
 
 The dignitaries of the church of England, fuch as deans, 
 prebends, and the like, have generally large incomes. Eng- 
 land contains about fixty archdeacons, whofe bufmefs it is 
 to vifit the churches twice or thrice every year. Subordi- 
 nate to them are the rural deans, formerly fly led arch-pref- 
 byters, who fignify the bifhop's pleafure to his clergy, the 
 lower clafs of which confifts of priefts and deacons. 
 
 The ecclefiaftical government of England is lodged in 
 the convocation, which is a Rational reprefentative, or fy- 
 nod, and anfwers pretty nearly to the ideas we have of a 
 parliament.* 
 
 The articles of the church of England are Calviniflic ; 
 and this church embraces the Apoftles', the Nicene, and A- 
 thanafian creeds. 
 
 The tefl laws are dill in force ; and deprive of eligibility 
 to civil and military ofEces, all who cannot cannot conform 
 to the eftablifhed worfliip.t 
 
 The moderate clergy of the church of England, treat the 
 proteftant diflenters with afFe£lion and friendfhip ; and 
 though the hierarchy of their church, and the charadicr of 
 bifhops are capital points in their religion, they confider 
 their differences with the Prefbyterians, and even with the 
 Baptifls, as not being very material to falvation. Nor in-- 
 deed do many of the eftablifhed church think that they are 
 
 ftriaiy 
 
 • Guthrie, p. 220. 
 
 f. See Dt, Price's Sermon On the love of our Country, 
 
312 ENGLAND. 
 
 ftri£liy and confcientioufly bound to believe the dodtiinal 
 partr; of the tliirty-nine articles, which they are obliged to 
 fiiblcribc, before they can enter into holy orders. Several 
 of thtm have of late contended in their writings, that all 
 fubfcriptions to religious fyftems are repugnant to the fj>irit 
 of Chriftiu.-ity. Some do6lrines, which were formerly ge- 
 nerally confidered as too facred to be oppofed, or even exa- 
 mined, are now publicly controverted, particularly the doc- 
 trine of the Trinity. Places of worfhip have been eflab- 
 lifhed, in which that dodrine has been openly renounced ; 
 and fcveral clergymen have thrown up valuable livings in 
 the church, and affigned their difbelief of that do£lrine as 
 the motive of their condudl.* 
 
 The modern Englifh Prefhyterians, in their ideas of 
 church government, differ little from the Independants or 
 Congregationalifts, who hold the independency of Congre- 
 gational churches, without any refpefl to do6lrine, and in 
 this fenfe almoft all the difienters in England are now be- 
 come Independants. As to point of doctrine, the Prefhy- 
 terians arc generally Arminians. The Independants arc 
 generally Calvinifts. 
 
 The Baptifts, in England, are divided into general, and 
 particular Bapiifts, viz. Arminians and Calvinifts. 
 
 The Methodifts ftlU frequent the places of worfhip erect- 
 ed by Mr. IVhttejieldy and profefs a great refpeft for his 
 memory. Mr. Wejlcy lately ere£led a very large place 
 of public worOiip near Moorfields ; and had under him a 
 confidcrable number of fubordinate preachers, who propa- 
 gate his opinions, and make profelytes throughout the king- 
 dom with great induftry.t 
 
 The number of Roman Catholics In England, is eftima- 
 ted at fixty thoufand. They have about three hundred and 
 fifty priefts. Some peers of the kingdom, and feveral other 
 
 ancient 
 
 * Gjthrie, p. 221. 
 t Guthrie, p. 222. 
 
F R A K C E^ 3(3 
 
 ancient and opulent families belong to this communion, 
 whofe exercife of religion is under gentle reftridlions. 
 Their number is faid to be decreafing. There are about fixty 
 thoufand Qi^iakers, and twelve thoufand Jewidi families. 
 Tiie numerous French and German inhabitants in London, 
 form feveral Lutheran and Calvin iftic parilhes. 
 
 There is a number of Deifts in England ; though it is 
 fuppofed, that clafs of men are not there fo numerous, as 
 in fome Popifli countries.* 
 
 WAIVES. The eftabliflied religion is that of the church 
 of England. Some ancient families are Roman Catholics. 
 And it is certain that the principality contains great num- 
 bers of Proteftant diflenters.t 
 
 IRELAND. The eftablifhed religion is the fame with 
 that of England. The Irilh church is governed by four 
 archbiihops and eighteen bifhops. Rv far the greateft part 
 of the Irifh nation are Ronjan Catholics. 
 
 Their clergy are numerous, and their chiefs take the ti- 
 tular dignities from thofe diocefes in which they refide.f 
 
 Ireland contains as many denominations as England, par- 
 ticularly Prefbyterians, Baptifts, Quakers, and Methodifls, 
 who are all connived at, or tolerated. § There is not any 
 religious teft in this country. 
 
 FRANCE. The eftabliflied religion in this kingdom 
 is the Roman Catholic, in which their kings have been fo 
 conftant, that they have obtained the title of Mojl Chnf-^ 
 tian : and the Pope, in his bull, gives the King of France 
 the title of Eldeft Son of the church. The Gallican clergy 
 are, however, more exempt than fome others, who profefs 
 
 Q, q the 
 
 • Guthrie, {>. 222. 
 
 f Zimmcrmann, p. 235, 
 
 :|: Zimmcrmann, p. 234* 
 
 I Guthrie, p. 423. 
 
214- FRANC E. 
 
 the Roman Catholic religion, from the papal. authority.* 
 Their church have feveral ancient, rights, vvhicl^j^they have 
 taken care never to relinqulfh. The Pope never can ex- 
 communicate the King of France, or abfolveany of hisfub- 
 jc£ls from their allegiance. The liberties of the Gallicaa 
 church depend upon two maxims, which have always been 
 looked upon in France as indifputable. i/?, that the Pope 
 has not authority to comniand any thing in general or par- 
 ticular, in which the civil rights of the kingdom fe con- 
 cerned. ^dy that though the Pope's fupremacy is owned in 
 fpiritual matters, yet that his power is limited and regula- 
 ted by the decrees and canons of ancient councils received 
 in the realm. + 
 
 In the eftablifhed church, Janfenifts are very numerous. 
 The bifhoprics and prebends are entirely iii the gift of the 
 king. No other Catholic (late, except Italy, has fo numer- 
 ous a clergy as France. There are in this kingdom , eigh- 
 teen archbifhops, one hundred and eleven bifhops, one hund- 
 red and fixty-fix thoufand clergymen, and three thoufand 
 four hundred convents, containing two thoufand perfons de- 
 voted to a monaftic life. The number of clergy is how- 
 ever, decrcsfing ; and according to fome llatements, amounts 
 at prefent only to one hundred and thirty thoufand perfons. + 
 
 Since the repeal of theedi61: of Nantes in 1 68^, the French 
 Proteftants have fuffered much from perfecution. At pre- 
 fent they enjoy perfedl liberty. A fdlemn law Which does 
 'jTiuch honor to Louis XVI, th^'pfefent king of France*, 
 lias given to his non Roman Catholic fubje(5^'s, 'as they are 
 called, all the civil advantages and privileges of their Roman 
 Catholic brethreh. '^'^ ^^ ' ^ -..L:::! n- ■A.w -.. ■. 
 
 The national' affembly in jTijance have diflblved the Hib- 
 ^ - ■ nallic 
 
 * Guthrie, p. 453. 
 
 f Broughton'j Hiftorical Library, yipl. i, p. 2^^^.^^^\^ + 
 X Such is thcaccountgivenby Zimmcrmann. SinceTie^rbtf, 
 the revolution in France has made alterations in religious afiairs* 
 
UNITED PROVINCES. 315 
 
 naftic Inflitutions in that country. They have rcflorcd to 
 the chriftian churches in France, the right of appointing 
 their own pallors, both the ordinary clergy, and the biihops.'^ 
 
 The French conflitution has reformed the condiiion of 
 the clergy. It has raifed the income of the lower and mid- 
 dle clailes, and taken from the higher. None are now Icfs 
 than twelve hundred livres, (fifty pounds ftcrlinj?;,) nor any 
 higher than about two or three thoufand, pounds. + 
 
 The French conflitution has aboliflied, or renounced to- 
 leration, and intoleration alfo, and has cftablifhcd univerfal 
 xight of confcience.ij: 
 
 The Prefident of the National AlTembly of France, in an 
 anfwer to a petition of the Qt^iakers, obferves, *' There is a 
 kind of property, which no mamuould put into the common fiock : 
 iJ?e motions of his fouJf the freedom of his thought. In this fa- 
 cred domain y man is placed in -a hierarchy far above the fecial 
 Jiate. As a citizen, he mufl adopt a form of government ; but as 
 a thinking beings the univerfe is his country. 
 
 The relation .of every man with the Supreme Being, is inde- 
 pendent of all political inflitutions. Betzvecn God and the 
 heart of man ^ what government will dare to interpofc P'* 
 
 UNITED PROVINCES. The Dominant fea of 
 Chriftians in thefe Provinces are thofe who are called the 
 Reformed Church, They are fevere Calvinifts, who main- 
 tain the do^rine of the Synod of Dort.§ 
 
 Roman Catholics, amongft whom are the JanfeniHs. 
 
 They are in proportion to the inhabitants of the Provinces 
 
 as two to three. 
 
 The 
 
 * Prieflley-'s Letters to Burke. 
 
 f Paine's Rights of Man, in anfwer to Burke. 
 
 % Powars*s Nevvs-paper for July 4, 1791. 
 
 § The Synod of Dort, held in 161 3, made the flriacd notion 
 G^ pretUJlinationy an effeotial article of faith in the Dutch church. 
 None but Calvinifts can hold any employment of trufl or ptofit. 
 
3i6 UNITED PROVINCES. 
 
 The Remonftrants or Arminlans, who only have churches 
 in Holland, Utrecht, and Friefland. The greateft part of 
 them are inhabitants of Holland, principally Amfterdam, 
 Rotterdam, and Geuda. 
 
 Lutherans are a very great and increafing number. 
 
 Baptifts, divided into feveral fe6ls, are mighty and nume- 
 rous. Thofe who are called Mennonites approach nigh to 
 the Reformed Church. The Baptifts are generally Unitari- 
 ans, loving and pradlifing univerfal toleiation. 
 
 CoUegiants, formed by the perfecution of the Remon- 
 flrant miniftersin 1619. They have no peculiar minifter^ 
 but every one learns and preaches what he thinks ufeful : 
 at prefent they are only in Holland. 
 
 Q»,Jakers are a fmall number. 
 
 Hernhutters, and at Amfterdam, Perfians, and members 
 of the Grecian church ; to which add many thoufiind Jews. 
 
 There is at prefent, notwithftanding the rigid Placards 
 againfl the Roman Catholics and Socinians, a prevailing 
 fpirit of candor and catholicifm among the different deno- 
 minations. 
 
 The minifters of the gofpel belonging to the Dominant 
 church, are maintained by the civil magiftrate \ thofe of 
 the DilTenters, by their own churches, who have acquired 
 funds for various purpofes, by gifts, teftamcnts, legacies, 
 and donations of private men. 
 
 Deifm, in the worft fenfe of the word is not common in 
 this country. Few men, who love t-o be called philofo- 
 phers ; fome profligates, and boys, conftitute this clafs.* 
 
 There are in the {cvtn provinces, one thoufand five hund- • 
 red and fcventy-ninc paftors of thecftablilhed church, ninety 
 of the Walloon Church, eight hundred Roman Catholics, 
 
 fifty- 
 
 • Extraftofa letter from a Gentleman of chara^cr in HoI« 
 'and, to his .<';iend in America. 
 
GERMANY. 
 
 317 
 
 fifty-three Lutheran, forty- three Arminian, and three hund- 
 red and twelve, Baptift preachers.* 
 
 AUSTRIAN AND FRENCH NETHERLANDS. 
 
 The eftabliflied religion here is the Roman Catholic ; but 
 Proteftants and other denominations are not moleflcd. 
 
 There are two archbifhops, and nine bifhops in this 
 place. + A great number of the religious houfes, founded 
 in the Auftrian Netherlands, both in the cities and coun- 
 try, are now diflblved. While the religious, who inhabited 
 thefe convents, are invited to enter into the world ; monaf- 
 teries are open for the reception of thofe among them, who 
 choofe to pafs the remainder of their days in thofe obferv- 
 ances to which they have been long accuftomed. The re- 
 ligions of both fexes have, for the moil: part, entered again 
 into the world. A part of the eflates of the diffolved mo- 
 nafteries is fet apart for the religious who enter again into 
 the world ; the remainder is deftined for public works, 
 which are beneficial to the flate.+ 
 
 GERMANY. Since the year 1555, the three following 
 denominations of Chriftians are the eflablifhed religions of 
 this empire. The Roman Catholic, the Lutheran, and 
 Calviniftic, generally called the reformed religion. The 
 firft prevails in the South of Germany ; the Lutheran in the 
 North ; and the reformed, near the Rhine. In the fubfe- 
 <|uent civil wars, which were chiefly on account of religion, 
 the rights of thofe rival religions, as eftabliflicd by the re- 
 ligious peace of 1555, had undergone great alterations, 
 whenever the provinces had changed rnafters ; and the con- 
 fufion arifing from the claims of the opprelTed parties, and 
 from the encroachments of the vi6lorious, were become ex- 
 treme. It was at length fettled by the peace of W^Tlpha- 
 
 ♦ Ziramerraann, p. 186. 
 
 f Guthrie, p. 485. 
 
 I Shaw's Hiftory of the Auftriari Netherlands, 
 
 lia, 
 
3i§ GERMAN Y. 
 
 lla, that the religion of the different ftatcs fhould remain a3 
 it had been in the year 1624., which is on that account, cal- 
 led the definitive year. According to this agreement, the fo- 
 verergn is obliged to leave each of thofe religions, eftabliftied 
 or to'erated ; yet the right of corre6l:ing abufes in the pub- 
 lic vvorlhip was rcfervcd to him. There are likewife in 
 the emp re, fedaries of various denominations. The Ro- 
 man Catholic church acknowledges the fupremacy of the 
 Pope; and in confcquence of an agreement between the 
 Germanic church, and the Holy-See, the latter acquired the 
 right of confirming all the prelate? of the empire. Their 
 fuperior clergy confifts of eight archbifliops, forty bifhops, 
 and many abbots \ fome of which, as well as moft of the 
 archbilhops and bifhops, are fovereign princes.* 
 
 The Protef^ant clergy are governed by afTemblies called 
 Confiilorics, under the control of the fovereign of each flate. 
 It is compofed of fuperintendents-general, who are com- 
 monly members of the Confiftory, fupcrintendents, or inr 
 fpe£lors, and minifiers of the parifhes. All the Roman 
 Catholics are under the direction of the ele6lor of Mentz ; 
 the Proteflants are under the direction of the elector of Sax- 
 ony. Thofe dire6lors manage the concerns of religion at 
 the diet.f 
 
 There are at leafl eighty thoufand Proteftants, in the pro- 
 vinces belonging to the German empire. There are befides 
 many thoufand Greeks, two hundred and twenty-three thou- 
 fand Jews, and about fifty thoufand Egyptians or GypfieSp 
 in the Aufirian dominions. 
 
 The late emperor Jofcph lid, by an edi£l in 1781, gave 
 liberty to all his fubje»5ls to worfliip God according to the 
 diftaics of their confciences, and prohibited any diflurbance 
 in their worlfiip. The fame year, by another edid, he re- 
 moved the rc(irainis on the liberty of the prefs. In 1782, 
 
 he 
 
 • Zimmermann, p. 123, 124. 
 
 I Ibid. 
 
GERMANY. 
 
 3^9 
 
 he aboliflieJ feveral mohafteries and and nunneries, provi- 
 ded for the maintenance of thofe who belonged to ihem, 
 and appropriated the revenues partly to free fchooi ,, partly 
 to orphan houfes, where the children of pcafants arc initruc- 
 ted in hufbandry. Sec* 
 
 By an edift in 1788, he prohibited the printing indulgen- 
 t^es, prayers, directories, he. which encouraoe error and fu- 
 perftition,by afcribing to indulgences any effed on fouls ih 
 purgatory. 
 
 In cohfequence of his edifts, many new churches have 
 been formed, and provided with minifters in AuHria, and 
 part of Silefia, and knowledge is every day increaling in his 
 hereditary dominions. 
 
 Some of the ecclefiaflical Catholic princes in Gertnany!, 
 appear to have followed the late emperors example. 
 
 The archbifhop of Saltzburg, in a. paftoral letter, con- 
 demns too much expenfe in the ornaments of churches fa- 
 cred veftments, &c. which had better be employed in re- 
 lieving the neceflitous. And at a folemn Jubilee feall. in- 
 rtead of the ufual donations for pretended religious rfcs, he 
 gave corifiderable fums for incurables, madmen, and idiots. 
 On occafion of the Jubilee, in another paftoral letter, he ex- 
 horts not to truft in indulgences, without repentance and 
 reformation. He recommends to his clergy an unwearied 
 ftudy of the facred oracles, and a better scqi^aintance with 
 the fathers and church hiftory. 
 
 The archbifhop of Conftance has greatly diminifhed the 
 number of feftivals in his diocefe.t 
 
 'The Jews, in the Emperor's dominions, have lately been 
 admitted to equal privileges with other citizens. 
 
 The 
 
 • There were, (fays Zimmermtnn,) in the beginning of this 
 emperor's reign upwards oi two thcufand monk? and nuns, who 
 are now reduced to one thourand one hundred and iifty- three. 
 
 f Erlkins's Sketches^ 
 
^20 BOHEMIA. 
 
 The Inhabitants of the Palatinate are partly ProteflantS* 
 and partly Roman Catholics, who live in harmony with 
 each other. The great church in Heildelberg is divided 
 into two apartments, in one of which the Proteftants, in 
 the other the Papifts, perform public worfhip.* 
 
 PRUSSIA. The eftablifhed religions in this kingdom 
 are the Lutheran and Calviniftic, chiefly the former ; but 
 Jews, Hernhutters, Mennonites, &c are tolerated. + 
 
 Frederick William, the prefent king of Pruflia, by an 
 edi6l publilhed in 1788, ordains, that the Reformed, Lu- 
 theran, and Roman Catholic religions be preferved genuine 
 and proteded. 
 
 The toleration of the other denominations remains linim* 
 jpaired, provided they do not endeavour to make profelytes* 
 and fhake the faith of other communions, 
 
 Thisedidl feverety prohibits profelytc making in all con- 
 feflions without diftindion ; but gives every one leave to 
 renounce his old and adopt a new confeffion, provided he 
 publicly anounces his change of religion. Every teacher, 
 whether he is a Calvinift, Lutheran, or Roman Catholic, is 
 required to teach dodrines agreeable to the confeflion to 
 which he belongs. + 
 
 KOHEiMI A. Though the Roman Catholic is the ef- 
 tablifhed religion of this place, there are many Proteftants 
 among the inhabitants, who are now tolerated in the free 
 exercife of their religion. § 
 
 A German tranflation of the bible, for the ufe of Catho- 
 lics, was publifhed at Prague 1781, by the encouragement 
 of the late emprefs queen, Maria Thercfa, in order to ren- 
 der the reading of the facred oracles more eafy and com- 
 mon.* 
 
 * Morels Travels, vol. i. p. 306. 
 f Guthrie, p. 5^23, 
 t Hrikine's Sketches, p. 91, 92, 96, 
 § Guihrie, p. 528. 
 
TRANSYLVANIA, ^c, 321 
 
 iTion. The worthy prince, and archblfhop of Prague, to 
 whom was committed the overfight of this tranilation, has 
 alfo encouraged the publifliing a Bohemian bible.* 
 
 Some of the Moravians have embraced the doctrines of 
 Count Zinzendor^ which have been propagated in feveral 
 parts of the globe. The Count has fent his fellow laborers 
 throughout the world, in order to extend this denomi- 
 nation. He himfelf has been over all Europe, and at lead 
 twice in America.^ 
 
 HUNGARY. The eftabliflied religion of the Hunga- 
 rians is the Roman Catholic ; though the major part of the 
 inhabitants are Proteftants and Greeks, who now enjoy the 
 full exercife of their religious liberties. + 
 
 Since the adl of toleration has been publifhed, no lefs 
 than two hundred churches have been allowed the Protef- 
 tants. There are befides many thoufand Greeks, two hun- 
 dred and twenty three thoufand Jews, and about fifty thouf- 
 and Egyptians and Gypfies.§ 
 
 In Wallachia, it is faid, their faftings almofl: take up 
 half the year, and are fo extremely fevere, that they dare not 
 cat any meat, eggs, or milk : but they fcarce have any idea 
 of other religious duties. || 
 
 TRANSYLVANIA, SCLAVONIA, and CROA- 
 TIA. The Roman Catholic is the eflablifhed church in 
 Tranfylvania. Yet Lutherans, Calvinifts, Socinians, Ari- 
 ans, Greeks, Mahometans, and other denominations, enjoy 
 their feveral religions.^ 
 
 R r The 
 
 ♦ Erlkine, p. 221. 
 
 t Rimmius's Hiftory of the Moravians, p. 25* 
 
 :|: Guthrie, p. 532. 
 
 § Zimmerman, p. 160. 
 
 li Bern's Travels through Hungary, 
 
 f Guihrie,p. 535. 
 
22C ? O L A N D. 
 
 7"he number of Unitarians in Tranfylvania, in the year 
 iyj6, v/as twenty-eight thoufand fix hundred and ninety- 
 feven, and ilicir churches one hundred and feventeen. 
 
 They obtained a fettlement very early in this country,and 
 jiave continued there under various reverfes and much op- 
 prcflion to the prefent day."^^ 
 
 The Sclavonians are zealous Roman Catholics, though 
 Greeks and Jews are tolerated. 
 
 The religion of the Croats is fimilar to that oftheTran-* 
 fylvanians and Sclavonians, who arc their neighbours. t 
 
 POLAND. The eftabliflied religion in this kingdom is 
 the Roman Catholic. Proteftants, to whom the name of 
 DiiTidents is now confined, are tolerated. In former times, 
 the rights and numbers of the Proteftants were fo great, 
 that they claimed equal authority with the Roman Catho* 
 tics ; and about 1573, both parties were called Dillidentes:. 
 
 Yet afterwards the Proteftants fuffered very great op- 
 preffion, till after the late civil wars. Their rights were 
 at length fettled in 1778, by the interference of the civil 
 powers. They are (till incapable of holding the fenatorial 
 dignity, and are admitted only to inferior appointments. 
 Eefide Lutherans and Calvinifts, there are in Poland con- 
 gregations of Greeks,:}: Unitarians, and Arians, all of whom 
 are now comprehended under the nameof Dillidents. The 
 power of the priefts, and the authority of the Pope, Is ftil! 
 great in Poland. The Pope's nuncio has a very extenfive 
 ecclefiaOical jnrifdi6lion. At the head of the Roman Cath- 
 olic clergy is the primate of i*oland, who is archbifhop of 
 Gnefna. Pie ftyles himfelf a prince. He has the firft rank 
 
 among 
 
 ♦ Prielllcy*s Hiftary of Early Opinions, vol. 4. p. 271. 
 Lindfey's Hiftorical View of Unitarians, p. 154. 
 
 t Guthrie, p. 536. 
 
 I The principles of Sccinianifm made arcry early andconfid = 
 crable progrefs in Poland. 
 
SWITZERLAND. 
 
 323 
 
 among the fenators, and is Icgatus natiis of the Holy Sec. 
 There are in Poland twelve bifhoprics, thirty fcven abbeys, 
 five hundred and fevcnty nine convents of w.cn, and eighty- 
 fix of vv^omen. The knights of Malta, rcfiding in Poland, 
 belong likevvife to the clergy. The Lutheran church is 
 governed by a prcfbytery, or confiftory of the Anriftitcs of 
 the church and the minilkrs. There are great contefts fiib- 
 fiiling between the adherents of this church and the Catho- 
 lics. The Calvinifts have one fcnior general, and tiiree fc- 
 niors, to whom the government of their churcli is intruficd.^ 
 
 SWITZERLAND. The different cantons of Swit- 
 zerland, though united by a common bond, and all oi' a re- 
 publican government, differ in the nature of tliat form, as 
 well as in religion. 
 
 Thofe cantons, which arc in the flrongcfi: degree dcmoc- 
 ratical, are of the Popifli perfuafion ; and the moft perfect 
 ariftocracy of them all iseflabliflied in the Proteftant canton 
 of Berne, which is the mod powerful. t 
 
 Calvinifm is faid to be the religion of the Proteftant 
 Swiffes. But this mufl: be underflood chiefly with rcfpc(5t 
 to the mode of church government ; for in fome doclnnal 
 points, they are far from being univerfally Calviniftic. 
 
 Zuinglius was the apoftle of Proteftanifm in Switzerland. ij; 
 
 The inhabitants of the canton of Claris live together in 
 a general equality and moft pcrfc6l harmony ; even thofe of 
 the different perfuafions of Catholics and Proteflants, wlio 
 fometimes perform divine fervice in the fame church, one 
 after the other ; and all the offices of ftate are indifferently 
 adminiftered by both parties, though the Proteftants arc more 
 in number, and fuperior both in induflry and commtice.vj 
 
 GENEVA. 
 
 * Zimmcrmann, p. 89, 9c, 91. 
 
 f Morels Travels, vol. 1. p. 336, 
 
 X Guthrie, p. 560. 
 
 § Adams's Defence of the Amqrican Conflitatlor.vci.rp 2S, 
 
3H 
 
 N, 
 
 GENEVA. It is faid, that the Rnd church difcipllne, 
 which Calvin introduced in this republic, immediately after 
 the reformation, is now no more. That infidelity prevails, 
 and is accompanied with a general corruption of manners. 
 Hov^-ever, we are informed, that many of the clergy in Ge- 
 neva are men of diftinguifhed abilities, amiable charac- 
 ters, and excellent writers on the deiftical controverfy, and 
 other fubjeds.* 
 
 SPAIN. The Roman Catholic is the exclufive religion 
 of the Spanifh monarchy, and the king is diftinguiflied 
 with the epithet of Moji Catholic, 
 
 All other denominations of Chriftians, as well as the 
 Jews, were formerly expofed to all the feverities of perfe- 
 cution ; and the ieaft deviation from what is called the or- 
 thodox faith, was liable to be punifhedwith lofs of liberty, 
 and even of life. The power of the Court of inquijitisriy-^' 
 eftablifhed in Spain in 1478, has however been diminifhed :j: 
 
 in 
 
 * Erfkine*s Sketches, p. 234. 
 
 f The Inquifition was erefted about the year 121 2, by Domi- 
 nic, a Spaniard by birth. Thofe who are defirous to fee a par- 
 ticular account of the rife, progrefs, and cruelties pradlifcd in 
 this tribunal, may confult Limborch's Hiftory of (he Inquifition. 
 
 X A young gentleman,* who lately travelled in Spain, ob- 
 ferves, that the powers of the inquifition are now much confined. 
 The abolition of the order of Jefuits, weakened the nerves of 
 this ecc'efiaftical engine. None of the inhuman powers origi- 
 nally veiled in this tribunal have either been ceded, or annulled ; 
 but, though the Spanifli nation has been the Ieaft illuminated by 
 the lUong rays of the fun of toleration, lenient rather than vio- 
 lent mcafures have lately been purfued. Although the full pow- 
 ers of the tribunal remain, yet, like the a6ls pafTed in the latter 
 end of the kft century, by the Briufh parliament againft the dif- 
 fcnters, they have long been dormant. The manners and tem- 
 pers of the times arc fo altered, that even the dark dungeons of 
 
 fuperllition 
 
 * Mr. Howel, 
 
S" P A I N. 315 
 
 in fome rcrpe<5ls by the interference of the civil power.* 
 
 The king of Spain has at length flripped the inquifition 
 of the powers which rendered it odious and terrible. It 
 will in future be little more than a college of inquiry in re- 
 ligious matters. Its jurifdi^lions and prifons are taken 
 from it, and thofe powers happily reftored to civil tribu- 
 nals. This meafure will have an extraordinary efFe(Sl in 
 promoting arts, manufactures, commerce, and learning. 
 Spain in future will be a fecure and happy refidence far 
 ftrangers.t 
 
 The power of the clergy has been much reduced of late 
 years. A royal ed'iSi has alfo been ifTued, to prevent the 
 admiffion of noviciates into the different convents without 
 fpecial permifTion, which has a great tendency to reduce the 
 monadic orders.J 
 
 The public worfhip in Spain, is loaded with an enor- 
 mous number of ceremonies. 
 
 The whole of the canon law is here in force, § and the 
 power of the Pope is ftill very extenfive. It is fuppofed, 
 that the clergy of this kingdom amount at prefent to two 
 hundred thoufand perfons, half of which are monks and nuns, 
 diftributed through three thoufand convents. The poOef- 
 fions of the clergy are very ample. The revenue of the 
 archbifliop of Toledo amounts to three hundred thoufand. 
 Spanilli ducats. There are in the kingdom of Spain eight 
 
 archbilhops 
 
 fuperftition have been enlightened by the change. The inquisi- 
 tion is now what it was when firft eftabliflied in efleoce, though 
 not in effed ; and probably, we fhall foon either fee it eradicnted, 
 or merely a bug-bear to frighten the ignorant and pufiUanimous, 
 
 ♦ Zimmermann. 
 
 f Annual Regifter for 1774, p. 85. 
 
 % Guthrie. 
 
 § The canon law confided originally of the decrees of general 
 councils and fynods, and then of the conftitution of Popes, and 
 decifioQs of the court of Rome. 
 
326 ITALY. 
 
 archbifhops and forty-fix bifliops ; in America fix archbifh- 
 ops and twenty-eight bifhops ; in the Philippine Iflands, 
 one archbifhop and three bifhops. All thofe dignities are 
 in the gift of the king. Fifty-two inferior ecclefiaftical 
 dignites and offices are in the gift of the PopC^ 
 
 PORTUGAL. The eftablifhed religion in this king- 
 dom is the Roman Catholic, to the exclufion of any other 
 profeflion. There are feveral tribunals of Inquifillan in 
 Porriigal, viz. at Lifbon, Coimbre, Evora, and at Goa in 
 the Eaft-Indies. A great number of Jews are however in 
 the country, who conform outwardly with the eftablifhed 
 religion. It is faid, that many of them are even among 
 the clergy. 
 
 The Portuguefe clergy confifts of one patriarch, a dig- 
 nity granted to the church of Portugal in the year 171 6, of 
 three archbifhops, and fifteen bifhops. The number of the 
 ccclefiaflical perfons, upon the whole, amounts to two hund- 
 red thoufand ; thirty thoufand of whom are monks and 
 nuns. According to others there are fixty thoufand monks 
 and nuns, and feven hundred and furty five convents. The 
 proportion of the number of the clerical perfons to that of 
 the laymen, is as one to eleven. f 
 
 The Pope's authority in Portugal has been of late fo much 
 curtailed, that it is difficult to defcribe the religious ftate of 
 this country. The royal revenues are greatly increafed at 
 the expenfe of the religious inftitutions in this kingdom. 
 The power of the i?iqulfttion is now taken out of the hands of 
 the ecclefiailics, and converted to the benefit of the crown.:]: 
 
 ITALY. The religion of the Italians is the Roman 
 Catholic. Hence it fpread over Europe. Many volumes 
 have been employed in difcribing the ecclefiaflical govern- 
 ment 
 • Zimmermann, p. ^20, 321, 323. 
 t Ibid. p. 537, 538. 
 J Cuthrie, p. 591, 
 
ITALY. 
 
 12T 
 
 ment of the papacy. The Pope, as the vifible head of the 
 church, and the fucceflbr of 6t. Peter, is fuppofcd to be the 
 fountain of ecclefiaftical dignity. He gives bulls for the 
 inftalling bifhops and archbifhops.* He has power to con- 
 voke general councils ; to grant difpcnfations and indul- 
 gences ; to excommunicate offenders ; and to canonize thofe 
 whom the church deems worthy of that honor. + His ju- 
 rifdidlion is not, like that of other bifhops, confined to par- 
 ticular countries, but extends through the whole body of 
 Roman Catholics in the Chriftian world. + The Cardi- 
 nals, who are next in dignity to the Pope, are feventy, ia 
 allufion to the feventy difciplesof our Saviour, and are cho- 
 fen by the Roman pontiff. The government devolves oii 
 them during the vacancy of the Holy See. 
 
 Thefe Cardinals ele£l the Pope, and are the only perfons 
 on whom the choice can fall ; the eledion is determined 
 by the plurality of voices. The cle6^ion of a Pope is fol- 
 lowed by his coronation ; and that ceremony is performed 
 in the Lateran church, where they put a triple crown on his 
 head. The provinces which depend on the Holy See are 
 
 governed 
 
 • In fome Roman Catholic flates, the fovereign nominates per- 
 fons to bilhoprics, and great benefices ; but bulls from Rone are 
 neceflary to enable them to enter into the exercife of their func- 
 tions. [See VatteFs Law of Nations.*] 
 
 f Canonization is a ceremony in theRomifh church, by which 
 perfons decesfed are ranked in the catalogue of faints. 
 
 The beatification of a faint is previous to his canonization. 
 Before that can take place, atteftations of virtues and miracles are 
 neceffary. Thefe are examined, fometimes for feveral years, by 
 the congregation of rites. Before a beatified perfon is canonized, 
 the qualifications of the candidate are flridly examined into, in 
 confiftories'held for that purpofe. After this, the Pope decrees 
 the ceremony, and appoints the day. 
 
 I This peculiarly dillinguifhes the Biftiop of Rome froa 
 Other bifhops. 
 
 . • Barclay's Di<^ionary. 
 
328 ITALY. 
 
 governed by Legates ; and there are few countries wherc^ 
 the Pope has not ambafladors, who are ftyled Nuncios, 
 
 The title given to the Pope is,His Holinefsy and the Car- 
 dinals have that of Eminence,, 
 
 All the numerous ecclefiaftiGS, and religious orders, who 
 profefs the Roman Catholic religion, are under the Pope ; 
 and every one of thefe orders has its general at Rome, by 
 whom the Pope is acquainted with every thing which paf- 
 fes in the world. 
 
 The ceremonies which are obferved at the elc£lion and 
 coronation of a Pope, cannot be abridged in the narrow li- 
 mits of this work. A modern traveller afferts, that no ce- 
 lemony can be better calculated for ftriking the fenfes, and 
 impofing on the underftanding, than that of the fupreme 
 pontiff giving the blefling from the balcony of St. Peter, 
 This ceremony, at which he was prefent, he defcribes in 
 the following manner. 
 
 It was a remarkable fine day ; an immenfe multitude fil* 
 led that fpacious and magnificent area ; the horfe and foot- 
 guards were drawn up in their moft fhowy uniform. The 
 Pope, feated in an open, portable chair, in all the fplendor 
 which his wardrobe could give, with the tiara on his head, 
 was carried out of a large window, which opens on a bal- 
 cony in the front of St. Peter's. The filk hangings and 
 gold trappings with which the chair was embellifhed, con- 
 cealed the men who carried it ; fo that to thofe who viewed 
 him from the area below, his Holinefs feemed to fail for- 
 ward, from the window felf-balanced in the air, like a ce- 
 leftial being. The inftant he appeared, the mufic ftruck 
 up, the bells rung from every church, and the cannon thun- 
 dered from the caftle of St. Angelo in repeated peals. Du- 
 ring the intervals, the church of St. Peter's, the palace of 
 the Vatican, and the banks of the Tiber, re-echoed the ac- 
 clamations of the populace. At length his Holinefs arofe 
 irom his feat, and an immediate and awful fdence enfued. 
 
 The 
 
ITALY. 
 
 329 
 
 The multitude fell upon their knees, with their hands and 
 eyes raifcd towards his Holinefs, as to a benign deity. Af- 
 ter a folemn paufe, he pronounced the bcnedidion with great 
 fervor ; elevating his out-rtretched arms as high as he 
 could ; then doling them together, and bringing them back 
 to his bread: with a How motion, as if he liad got hold of 
 the bleiling, and was drawing it gently from heaven. Fi- 
 nally, he threw his arms open, waving them for fomc time, 
 as if his intention had been to fcatter the benedidion with 
 impartiality among the people.* 
 
 At prefent the Papal authority is evidently at a low ebb, 
 and is not refpevSled as it was in former agcs.t The late 
 celebrated Pope Ganganelli, known by the name of Cle- 
 ment XIV, who has been ftyled the Phenix. of ages. + after 
 the matureft deliberation, figned a brief on the 2iy/ of July, 
 1773, which fupprelfed the famous order of the J efu its, who 
 have been the warmeft alTertors of the Papal power, and 
 whofe cabals and intrigues have made them formidable for 
 ages to every court in Europe, and enabled them to eftab- 
 lifli a powerful and well regulated fovereignty in another 
 hennfphere.§ 
 
 As the Jefuits had a great fhare in the education of youth, 
 the fhutting up of their fchools might have proved of bad con- 
 fequences, if this Pontiff had not prevented it. After hav- 
 ing Iketched out a plan of education, worthy of the grcateft 
 mailer, he caft a rapid eye upon fome priefts and friars, who by 
 their talents and example, were capable of replacing the Jef- 
 uite teachers, and immediately inftituted them profeflbrs. 
 To the aftonifhment of Rome, there feemed to be fcarce an 
 
 S s In 
 
 ♦ Morc*s Travels through Italy, vol. 7, p, 158, 159, 
 'f Guthrie, p. 626. 
 J Stiles* Sermon, p. 18. 
 § Paraguay in South- America, 
 
330 ITALY. 
 
 interval between the departure of the Jefuits, and the com- 
 ing of their fuccellbrs.* 
 
 In the Roman Catholic kingdoms, Rome has no adminif- 
 tration.biit what is purely fpiritual. It is only in the eccle- 
 fiaftical ftate that llie has any temporal authority. + 
 
 The inquifition in Italy is little more than a found. Per- 
 fons of all denominations live here unmolelled, provided no 
 grofs infidt is offered to the eilablilhed worfhip. Ev^en the 
 Jews are allowed the full exercife of their religion in the 
 heart cf Rome.+ Many of the profelTors of the Catholic 
 religion now openly avow the liberal fentiments of mild- 
 nefs, forbearance, .and moderation. § Tlie famous Pontiff 
 above mentioned, obferves in in his letters, •' That every 
 impetuous zeeiJ, zvhicb would bring down fire f rem heaverif ex~ 
 cites only hatred. A good caufe fupports itjclf ; Jo that reli^ 
 glen needs only produce its proofs j its traditions^ its works, its 
 gentlenefsfto berejpected. Chy-'ifiianity of itjelf overthrows ev- 
 fry fccty ivhich may be inclined to Jchijmy or which breathes a 
 fpirit of animofity.'' \ 
 
 The regency of Milan has given a late inftancc of its ge- 
 neral difpofition to reduce the power of the church, by abo- 
 liihing forever tlie tribunal of the inquifition in that dutchy, 
 and appropriating the eftates for the fupport of an hofpital 
 of orphans.^ 
 
 The 
 
 • Ganganeili's Letier?, vol. 2. p. 20j. 
 
 f Guthrie, p. 6o(. 
 
 \ There are about nine thoufand of that unfortunate nation at 
 prefer.t at Rome, the lir.eal defcendants of thofe brought captive 
 by Titus from Jerufaiena. 
 
 § U is fald, that there has been a reformation, in faith as well 
 as difciplinej long, though fecretly gaining ground in the churcli 
 of Rome, And the enlightened members of that church, now 
 rejc^ fome of thofe doftrines, which appear to Protcftants con- 
 trary to fcripture and rcafon. [See Annual Regifter for 1786.J 
 
 II Ganganelli's Letters, vol. j, p, 130, 
 
 ^ Annual Regifter for 1775. 
 
ITALY. 33t 
 
 The piefent Pope is Pius VI, elcacri February 15,1775. 
 A modern traveller, who had a pcrfonal interview with this 
 pontiff, obferves, ** That he lays a greater Jircjs on the cere- 
 monious part of religion than his prcdecejjhr GangancUi ; and 
 perforins all the religious fun iVt on s of his office in the mofl f'Acmn 
 manner y not only in public and extraordinary occafions, but alfo 
 in the rnoft common aBs of devotion. Before he was chcfen 
 Pope, he was confidered as a firm believer in all the tenets of 
 the Romijh church, and a f crapulous obfcrver of all its injunc^ 
 tions and ceremonials.'"^ He is reprcfented to be a friend 
 to the Jefuits, and it is fuppofed that if the houfe of Bour- 
 hon would confent, he would reftore tlie order to its former 
 luftre. However, we are informed, that a tranilation of the 
 New Teftament into Italian was publifhed at Florence, in 
 1781, by 2i}dho\ Antonio Martini, \m(\^x the pontificate of 
 Pius, and is the firi]: which has appeared with the approba- 
 tion of the Pope.t 
 
 It is faid, that fi nee the order of Jefuits was abolifhcd 
 by Clement XIV, they have appeared in feveral parts with 
 renewed ftrength, and are called Ex-Jefuits. In their fir(l 
 plan, in cafe of abolition, they had determined to transform 
 themfelves into an invifible fecret fociety, liil favorable cir- 
 cumftances fhould induce them to throw off the mafk, and 
 perhaps to appear on the theatre of the world again with 
 greater luftre. Before their abolition, their generals, pro^ 
 vincials, &:c,were known, though their plan of government, 
 and preferving power, were kept fecret. Now their fuperi- 
 ors are invifible, and only a fmall part of the order known, 
 from whom mandates and permilTions originate. The or- 
 der of Jefuits now formally cxifts in Weft-Ruffia, and even 
 where it feems to be abolKhed, remains fecretly, and repairs 
 its loffes. The Ex-Jefuits under various profeilions and 
 difguifes,infinuate themfelves into Proteftant countries.* 
 
 Deifni 
 
 * Mora's Travels through Italy, vol. 2. p. 151, 
 
 f Erfkine's Sketches, p. 226, 250. 
 
 X Ibid, p. 249 
 
332 T U R K E Y. 
 
 Deifm prevails greatly among the politer part of the in- 
 habitants of this country.* 
 
 TURKEY IN EUROPE, containing the DA- 
 NUBi \N PROVINCES, and GREECE. The ef- 
 
 tablilhed religion in this empire is the Mahometan, of the 
 ftdl of the Sunnites. The fed: of the Shaites is however 
 tolerated. All other religions are likevvife included in this 
 fyftem of toleration, on paying a certain capitation. Among 
 theChriftians refiding in Turkey, thofe of the Greek religion 
 are the mud numerous, and they enjoy certain privileges, 
 and can be advanced to pofts of truft and profit ; as to the 
 princely dignity of Moldavia and Wallachia, to the place 
 of body phyficians and interpreters of the imperial court. 
 The Greeks are, in religious matters, fubjedl to the patriarch 
 of Conftantinople, who is confidered as the chief of the 
 Greek church and nation, and whofe authority and jurifdic- 
 tion is extcnfivc. Other branches of the Greek church are 
 the Armenians, Coptes, Neftorians, Maronites, &c. The 
 Turkifh clergy are numerous. Any perfon may be a prieft 
 who choofes to take the habit, and perform the fun6lions 
 of his order, and lay down the office when he pleafcs.f This 
 body is compofed of all the learned in that empire ; and 
 they are likewife the only teachers of the law, who mufl be 
 confulted in all important cafes. In their capacity of law- 
 yers, or interpreters of the Kordrif which, in mofl cafes, is 
 the code of laws, the clergy are called 17^7««, or the inflruc- 
 ted in the law. The Grand Sultan himfelf, as Caliph, or 
 fuccelTor to the prophet Mahomet, is their head ; but their 
 actual chief is the Mufti, an officer of great authority and 
 
 political 
 • Hiftory of Religion, No. 4, p. 176. 
 
 f The Mahometans fuppofe, that any MufTulman, who is per- 
 fci^ mafter of the Koran knows all his duties towajds God, and 
 towards nr^an. He may then occupy every civil, military, and 
 ccclefiaftical eiTiployment. [See Savary's Letterg On Egypt^ 
 vol. 2. p. 98. 
 
EUROPEAN ISLANDS. 
 
 333 
 
 ^oVitical influence; who is {{y\ed, /he malcr of laws, giver 
 cf judgments, and prelate of orthodoxy. The Sultan has the 
 power ot'depofing t'c.e Mufti, but he cannot take his pro- 
 perty from him, which is confidered as facrcd. The fiic- 
 cefTors or defcendants of Mahomet, who arc called Emirs, 
 or Sherifs, enjoy the fame privilege. Thofc perfons or 
 priefts» who are employed in the rites of the public worfhip, 
 are called I mans ; and the Mahometan temples are called 
 Mofques. There are among the Turks, eight religious 
 orders. Their monks are called Dervifcs, and lead in ge- 
 neral a very auftere life. The mofques are very richly 
 endowed, and the eflates which they have acquired, are be- 
 come facred, and cannot be taken by the moft aibitary 
 defpots. 
 
 Jews are very numerous in Turkey. They are fuhjcA 
 to a chief of their own nation, called Cochan Pafcha. whofe 
 power over them is even greater than that, which the Pa- 
 triarch exercifes over the Greek Chrillians. Gypfies arp 
 found in all provinces. Upon the whole, the number of 
 Mahometans is greater than that of the fubjedls of other re- 
 ligious denominations.* 
 
 EUROPEAN ISLANDS. 
 
 ICELAND. The only religion which is tolerated in 
 this Ifland is the Lutheran. The churches on the eaft, 
 fouth, and weft quarters of this Ifland, are under thejurif- 
 di6lion of the birtiop of Skalholt (the capital of the Ifland,) 
 and thofe of the north quarter, are fubje(5l to the bifliop of 
 Holum. The Ifland is divided into one hundred and eigh- 
 ty-nine pari(hes.+ 
 
 ORCADES, HEBRIDES, and SHETLAND. The 
 
 religion 
 
 * Zimmermann, p, 356, 357, 358. 
 t Guthrie, p. 65. 
 
334 EUROPEAN ISLANDS. 
 
 religion of thefe I (lands is Proteftant according to the difci- 
 pline of the church of Scotland. 
 
 SCANDINAVIAN ISLANDS. Thefe Iflands, be. 
 ing peopled either from Sweden, Denmark, or Norway, 
 profefs the Lutheran religion. 
 
 CORSICA, AZORES, MAJORCA, MINORCA, 
 AND I VIC A. The inhabitants of all thofe Jflands profefs 
 the Roman Catholic religion. 
 
 SARDINLA. The Roman Catholic is the eftabliflied 
 religion. But government has greatly limited the power of 
 the Pope, and of the inquifition in this kingdom. A flop 
 has likewifc been put to the perfecution of the Proteftants 
 in the vallies of Lucern, Peyroufe, and St Martin, formerly 
 £o famous by the name of Vaudois, on account of their fuf- 
 fcrings, and firm adherence to their religious tenets. Their 
 number amounts to about two thoufand. The very numer- 
 ous clergy in thefe ftates are not rich* The church is go- 
 verned by five archbifhops, and twenty-fix bilTiops. The 
 clergy are entirely dependent on the king, and fubje£l to 
 the fecular jurifdi(fi:ion. The church preferments are all 
 in the gift of the king. 
 
 NAPLES* AND SICILY. The inhabitants of this 
 kingdom are more zealous Catholics than thofe of Rome. 
 There is, however, no inquifition eftablifhed at prefent, in 
 this country. + The power of the Pope in this kingdom is 
 not great. In Naples fome prebends are his gift ; but in 
 Sicily all church preferment is in the gift of the king. The 
 riergy are very numerous ; and fo rich, that not lefs than 
 one hidf of the riches of the country are in the pofleffion of 
 
 the 
 
 • Naples is inferted In this place, though it is not an Ifland,be- 
 Caufc Naples and Sicily belong to one kingdom. 
 
 f Wc are informed tliat the inquifition was aboliftied in Sicily 
 in 1784, without difturbance, and with general approbation* 
 [See Er&ine's Sketches-] 
 
the ciiurch. There are in Naples, twenty archbifhops, and 
 one hundred and fcven bifliops. In bicily, three archbifli- 
 ops, and eight bilhops. In the year 1782, there were in 
 Naples alone, forty-five thoufand five hundred and twenty- 
 five priefts, twenty-four thoufand fix hundred and nincty- 
 iour monksjtwenty thoufand feven hundred and ninety-three 
 ;iuns. In 1783, government refolved to dilFolve four hund- 
 red and fixty-fix convents of nuns ; and the beginning has 
 adually been made to carry this refolution into execution.* 
 
 MALTA. The inhabitants of of this Ifland are Roman 
 Catholics ; and that religon is fo eflcntial to the order of 
 the Knights of Malta, that no perfon of a different perfua- 
 fion can be admitted into it. 
 
 Notwithftanding the fuppofed bigotry of the Maltefc, the 
 fpirit of toleration is fo ftrong, that a mofque has lately been 
 built for their fworn enemies the Turks. Here the poor 
 (laves are allowed to enjoy their religion in peace. It lately 
 happened that fome idle boys difturbed them during fcr- 
 vice ; they were immediately fent to prifon, and fevergly 
 puniflied.t 
 
 CANDIA, CYPRUS, and RHODES. The eftab- 
 lilhed religion of thefc, and the other Illands belonging to 
 the Turks, is Mahometanifm. Thcxre are alfo numbers of 
 Chriftians who profefs the tenets of the Greek-Church. J 
 
 A GENERAL VIEW OF THE 
 
 ASIATIC RELIGIONS. 
 
 T 
 
 HOUGH Chriftianity was planted in this part of 
 
 the 
 
 !* Zimmermann, p. 294. 
 
 f Brydone's Tour through Sicily and Malta, vol. i. p. 235. 
 f Broughton's liiftorical Library, vol. 2. p. 327. 
 
^7,0 TURKEY. 
 
 the globe, \vith wonderful rapidity, by the apoftles and pri- 
 mitive fathers, it fuffered an almoft total eclipfcby the con- 
 quells of the Saracens, and afterwards of the Turks, The 
 principal relio^ions at prefent, are the Mahometan and Pa- 
 gan. The Mahometans are divided into the fefts of Hali 
 and Omar. Beth own Mahomet for their law-giver, and 
 the Korth? for their rule of faith and life. Jews are to be 
 found every where in Afja.* In Siberia and the Turkifli 
 dominions, there arc a confiderable number of Greek Chrif- 
 tians. Roman Catholic miilionaries have attempted to 
 propagate their dodrines in the mod diftant regions. 
 
 All the people of the Ead:, except the Mahometans, be- 
 lieve all religions in themfelves indifferent. They fear the 
 ellablifhment of another religion, no otherwife than as a 
 change of government. Among the Japanefe, where there 
 are many fedls, and where the ftate has had for fo long a 
 time an ecclefiadical fiiperior, they never difpute on religion. 
 It is the fame with the people of Siam. The Kalmucks 
 make it a point to tolerate every fpecies of religion. At 
 Calicut it is a maxim of llate that every religion is good.f 
 
 The Gentoes think a diverfity of worfhipls agreeable to 
 the God of the univerfe, and they refufe to admiit or make 
 converts. :]: Heaven, they fay, has many gates, and every 
 one may enter at which he pleafes.§ 
 
 Such are the general outlines of the Afiatic religions. 
 
 TURKEY, IN ASIA, containing part of ARA- 
 BIA, SYRIA, PALESTINE, NATOLIA, MESOPO- 
 TAMIA, TURCOMANIA, and GEORGIA.]! The 
 
 Mahometan is the cflablifhed religion ofthefe countries. 
 
 Paleftine, 
 • Guthrie, p. Ct^j. 
 
 t Montesquieu's Spirit of Laws, vol 2. p. 216, 
 X Pilffciev's Leaures On Hiflory, p. 439. 
 § Middleion's Ge. graphy, vol. 1. p. 146. 
 II Georgia has Utely put itfelf under the protc6\ion of RuCia^ 
 
TURKEY. 337 
 
 Paleftlne, ever dear and facred to Chrlftlans, as the fccne on 
 which the Son of God had lived and died ; and Syria, cel- 
 ebrated for its wealth and rich produdions, were numbered 
 among the firft conquefts of the Caliphs.^ 
 
 Befide Mahometans and Jews, many Chriftians of diiFer- 
 cnt fedls inhabit Syria, viz. Greeks, Latins, Armenians, 
 Melchites, Maronites, and Jacobites, 
 
 The Mahometans and Chriftians in Syria, treat each other 
 , as infidels, and by their reciprocal averfion keep alive a fort 
 of perpetual war.t 
 
 The inhabitans of DafTora confift of Mahometans, Jews, 
 Jacobites, Neftorians, Catholics, and Chaldean Chriftians, 
 or Chriftians of St. John, who are pretty numerous. 
 
 Many Chriftians inhabit Mefopotamia, who have an arch- 
 bifhop fubje^l to the patriarch of Antioch.f 
 
 The Curds are a numerous body difperfed over lower A- 
 fia. They are reputed Mahometans, but they never trou- 
 ble themfelves about religious rites and opinions. Several 
 of them, diftinguifhed by the name of Yazdea, worfhip Sa- 
 tan, the genius, who is the enemy of God. This notion, 
 efpecially prevalent in Diarbec, and the frontiers of Perfia, 
 is a relic of the ancient fyftem of the good and evil princi- 
 ple, which varying according to the fpirit of the Perfian, 
 Jewifh, Chriftian, and Mahometan dodrines, has continu- 
 ally prevailed in thofe countries. § 
 
 Jerufalem has among its inhabitants, about twenty thou- 
 fand Jews. 
 
 The religion of the Mahometans is fimilar to that of Tur- 
 key in Europe. Jerufalem, Alexandria, and Antioch are 
 patriarchates, as well as Conftantinople j and their heads 
 
 T t arn 
 
 ♦ White's Sermons, p. ^4: 
 f Yolney's Travels in 1785, vol. 1. p: 231^ 
 J Middleton's Geography, vol. i. p. ioi» 
 S Volncy's Travels^ vol, i,p, 23?* 
 
338 T A R T A R Y. 
 
 are indulged, according as they pay for their privilege, with 
 a civil as well as ecclefiaftical authority over their votaries. 
 The fame may be faid of the Neftorian and Armenian pa- 
 triarchs ; and every great city , that can pay for the privilege, 
 has its archbilhop or biihop.* 
 
 PUSSIAN. CHINESE, MOGULIAH, AND INDE- 
 PEN DEN T T ART ARY. The religion of this country 
 partakes of the Mahometan, the Gentoo, the Greek, and 
 even the Popifh. Some of them worfhip little rude images 
 drelfed up in rags. Each has a deity, with whom they 
 make very free, when matters do not go according to their 
 own mind. 
 
 The inhabitants of Thibet, a large traflof Tartary, wor- 
 Ihip the Grand Lama. Another religion which is very pre- 
 valent among the Tartars, is that of Schamanifm. The 
 profeiTors of this religious fe6l believe in one fupremeGoD, 
 the creator of all things. They believe that he loves his 
 creation, and all his creatures ; that he knows every thing, 
 and is all powerful ; but that he pays no attention to the 
 particular a6tions of men, being too great foj- them to be 
 able to offend him, or to do any thing which can be meritori- 
 ous in his fight. They are all firmly perfuaded of a future 
 exigence. They alfo maintain, that the Supreme Being 
 has divided the government of the world, and the deftiny of 
 men, among a great number of fubaltern divinities, under 
 his command and control, but who, neverthelefs, generally 
 aft according to their own fancies ; ahd, therefore, man- 
 kind cannot difpenfe with ufing all the means in their power 
 lor obtaining their favor. They likewife fuppofe, that, for 
 the mort part, thefc inferior deities abominate and punifh 
 premeditated villainy, fraud, and cruelty. + 
 
 A band of Tarters in Siberia, have in every hut a wooden 
 idol, termed, in their language, Shetan, to which they ad- 
 
 • Guthrie, p. 642,, 
 t Guthrie, p, 596, 
 
CHINA. 339 
 
 iJrefs their prayers for plenty of game in hunting, promifing 
 to give it, if fucccfsful, a new coat or bonnet.* 
 
 The Altagan Tartars, we are informed, reprefcnt the De- 
 ity, as an old man, with a long beard, and drefled in the uni- 
 form of an officer of dragoons ; for their imaginations can 
 conceive nothing more magnificent than a party colored coat. 
 They think he keeps a brilliant court, and maintains a great 
 number of horfes : that when he goes forth on horfcback, 
 the noife of his courfcrs, and thofe of his retinue, caufe thun- 
 der ; and that lightning is produced by the fparks which fly 
 from the collifion of the horfes' (hoes with the pavement of 
 heaven. They alfo believe in the exiltence of inferior dei- 
 ties both good and bad.t 
 
 It is faid, that a confiderable part of the religion of the 
 Tartars conGfls in the management of their whi (leers ; and 
 that they waged a long and bloody war with the Pe.'^fians, 
 declaring them infidels, merely becaufe they would not give 
 their whifkers the orthodox cut.:}: 
 
 KAMTCHATKA. The inhabitants of this penin- 
 fula acnowledge many malevolent deities, having little or 
 no notion of the good Deity. They believe the air, the 
 water, the mountains, and the woods to be inhabited by 
 malevolent fpirits, whom they fear and worfhip. 
 
 The method which the Emprefs of RufTia takes to con- 
 vert her Pagan fubjei^ls in Kamtchatka, is to exempt fronn 
 taxes, for ten years, fuch as profefs the chriftian religion. 
 The Pagan Kamtfchadales believe the immortality of thq 
 foul.§ 
 
 CHINA. The religion of this kingdom is Pagan ; but 
 
 it 
 • Kaims's Sketches, vol 4. p. 176. 
 ■f Hiftory of RulTia, vol. 3. 
 X Goldfmith*s Animated Nature, vol. 2, p, 96, 
 ^ K.ainj*s Sketches, vol. 4. p. 142, zjy 
 
34a CHINA, 
 
 it is faid, there are almoft as many fe£ls as perfons among* 
 them. For as foon as a Chinefe expe£ls the lead advantage 
 from it, he is, without any confideratien, to-day of one re- 
 ligion, to-morrow of another, or of all together. Howev- 
 er, befide the worfhip of the Grand Lamut there are three 
 principal feds. 
 
 I. The followers oi LaoViuin^viVo lived five hundred 
 years before Chrift, and taught that God was corporeal. 
 They pay divine honors to the philofopher Laakium ; and 
 give the fame worfhip, not only to many emperors who have 
 been ranked with the gods, but alfo to certain fpirits un- 
 der the name of Xamte, who prefide over every element.* 
 Their morality confifts in calming the paflions, and difenga- 
 glng themfdves from every thing which tends to difquiet the 
 foul, to live free from care, to forget the paft, and notbeap- 
 prehenfive for the future. To remove the unavoidable fear 
 of death, they pretend Laokium difcovered an elixir which 
 confers immortality. They call this fe£t that of the Ma- 
 gicians, becaufc the learned of it addidt themfelves to 
 vingicy and are believed to have the fecret of rnaking men 
 immortal. 
 
 I I . The mod predominant fe61: is that of Foe, who flou- 
 rifhed a thoufand years before our Saviour, and who became- 
 a God at the age of thirty years. This religion was tranf- 
 planted from India to China, fixty-five years after the birth 
 of Chrift. A large number of altars, temples, or pagods, 
 are reared to this deity ; fome of which are magnificent to 
 the highefl degree, and a number of Bonzes,or prierts,confe- 
 crated lo his fervice. He is reprefented fhining in light, 
 with his hands hid under his robes, to (hew that he does all 
 things invifible. The do(5lors of this fe(51: teach a double 
 law ^ the one external, the other internal. According to 
 the external law, they fay, that all the good are recompen- 
 
 fed, 
 • Ofbeck*s Voyage to China, vol. i, p. 27?, 
 *\ Hiftory of Sgnativs, vol, 2. p. 98. 
 
CHINA. 341 
 
 led, and tae wicked puniflied, in places deftlned for each. 
 They enjoin all works of mercy ; and forbid cheating, im- 
 purity, wine, lying, and murder, and even the taking life 
 from any creature whatever. For they believe, that the 
 fouls of their anceftors tranfmigrate into irrational creatures, 
 either into fuch as they liked beftor refembled mod: in their 
 behaviour, for which reafon they never kill any fuch ani- 
 mals ; but while they live, feed them well, and when they 
 die, bury them with fplendor.* They lav great ftref? upon 
 a6ls of charity, and in building temples for-F^j^, monafleries 
 for his priefts, and providing for their maintenance, as the 
 mod effectual means to partake of their prayers, penances, 
 and other meritorious actions towards the atonement of their 
 fins, and obtaining a happy tranfmigration. Thefe prieds 
 pretend to know into what bodies the dead are tranfmigra- 
 ted ; and feldom fail of reprefenting their cafe to the furvi- 
 ving friends, as miferable or uncomfortable, that ihey may 
 extort money from them to procure the deceafed a palTage 
 into a better ftatc. They alfo threaten the living with an 
 unhappy tranfmigration, that they may procure money of 
 them, to obtain a happier one, or leave them to die in dread 
 of the fatal change. + 
 
 The interior doiSrine of this feifl, which is kept fecret 
 from the common people, teaches a pure unmixed atheifm, 
 which admits neither rewards nor punifliments after death ; 
 believes not in a providence, or the immortality of the foul ; 
 acknowledges no other God but the 'void, or nothing ; and 
 which makes the fupreme happinefs of mankind to confifl: 
 in ^i total ina^ion,an entire lnjenjihility\and a perfect quietude. % 
 
 III. A fe£l which acknowledges for its mafter, the phi- 
 lofopher Confucius^ who lived five hundred years before our 
 Saviour. This religion, which is profefTcd by the literati, 
 
 and 
 
 * Ofbeck*s Voyage, vol. i. p. 280, 
 
 f Modern Univcrfal Hiftory, vol. 8. p. 112, 114. 
 
 % Hiilory of Don Ignatius, vol. 2. p. 102. 
 
34^ 
 
 CHINA, 
 
 and perfons of rank in China and Tonquin, confifts in a 
 deep inward veneration for the God, or King of heavenj 
 and in the practice of every moral virtue. They have nei-. 
 ther temples, nor priefts, nor any fettled form of external 
 worfhip : every one adores the Supreme Being in the way he 
 likes beft.* 
 
 Cotifucius did not dive into abftrufe notions, but confined 
 himfelf to fpeak with the deepeft regard of the great Author 
 of all beings, whom he represents as the moft pure and per- 
 fed eifence and fountain of all things ; to infpire men with 
 greater fear, veneration, gratitude, and love of him \ to af- 
 fert his divine providence overall his creatures ; and to rep- 
 refent him as a being of fuch infinite knowledge, that even 
 nur moft fecret thoughts are not hidden from him ; and of 
 fuch boundlefs goodnefs and juftice, that he can let no vir- 
 tue go unrewarded, or vice unpunifhed.f 
 
 The Chinefe honor their dead anceftors ; burn perfumes 
 before their images ; bow before their pidures ; and in- 
 voke them as capable of beftowing upon them all tempo- 
 ral blelTings.t 
 
 The worfliip paid to ConfuctuSf and fome of their great 
 men, was ftyled by the philofophers and learned fe£ls a ci- 
 vil one : fo it was complied with by the Jefuit miflionaries, 
 and permitted to their profelytes under that notion, though 
 Jiighly condemned by the Dominicans and other religious 
 orders. Whence proceeded thofe appeals to Rome, and fa- 
 tal difcords, which retarded the progrefs of Chriftianity in 
 this empire. § The Roman Catholics had, by means of the 
 Jcfuits and other learned men, converted many Chinefe to 
 their faiih. 
 
 The Jews, who many ages ago inhabited China, have 
 
 at 
 • Kaims, toI. 4. p. 230. 
 •|- Univerfal Hiftory, p. 108. 
 ^ Hiftory of Don Ignatius, vol. 2. p, 103. 
 ^ Modern Univerfal Hiftory, vol. 8. p. I22» 
 
CHIN 
 
 343 
 
 at this period a fynagogue in Kai-fong-foil, the capital of 
 Honan.* 
 
 Mahometans have inhabited here upwards of fix hundred 
 years. They have confiderable fettlements in many of the 
 provinces, particularly in Kiangnan ; and as they do not 
 Itudy to make profelytes, nor give any caufe of jealoufy to 
 the ftate, the government never difturbs them. 
 
 An American traveller gives this account of one mode of 
 the Chinefe worfliip at prefent. 
 
 In the houfes, which are confecrated to their idol Jofs^ 
 there is an image of a fat laughing old man at the upper 
 end of the room, fitting in a chair, before whom is ereded 
 a fmall altar, whereon tapers and fandal work are conllantly 
 kept burning. As foon as a worfhipper enters, he prof- 
 trates himfelf before the idol, and knocks his head three 
 times on the ground. This done, he takes three pieces of 
 wood that fit together in the form of a kidney ; again 
 kneels ; knocks his head ; holds them to Jojs ; and after 
 bowing three times for his bleifing, throws them up. If 
 they fall with both flat or both round fides up, it is good 
 luck; but if one of each, it is unfortunate. He renews 
 his worfhip to Jofst and tries again. Sometimes it is re- 
 peated feven or eight times, till it is fucceeded. Then he 
 
 proftratcs 
 
 * From accounts from China as late as the year 1788, refpei^:- 
 ing the fuccefs of the miffionaries, we arc informed, that in the 
 province of Sufchuen, there had been an increafe of twenty-fev- 
 en thoufand Chriftians, during the lad thirty years ; that it was 
 governed by the titular bilhop of Agathopolis. In the province 
 of Nankin are thirty thoufand. A very violent florm was raifed 
 an 1785 againft them, and feveral miffionaries became the vidims 
 of it. They were reduced, when the laft accounts arrived, to 
 fo fmall a number, as to be incompetent to the fervices required 
 of them. 
 
 This account, and alfo the number of Roman Catholics in Ton- 
 quin, and Cochin-China, were given by the Right Rev. Biihop 
 Carrol, of Maryland, 
 
3+4 INDIA. 
 
 proftrates himfelf again, and repeats fimilar ceremonies. 
 When he is fatisfted, he lights his taper, and fixes it before 
 JbJs ; then fets fire to a piece of paper wafhed v/ith tin, 
 prelents it on the altar, bows three times and retires.* 
 
 INDIA IN GENERAL, AND THE MOGUL*S EM- 
 PIRE. The original inhabitants of India are called Gen- 
 toos, or, as others call them, Hindoos. They pretend that 
 Brumma, or Bramak^ (for he is called by thefe different 
 names, who was their legillator both in politics and reli- 
 gion) was inferior only to God ; and that he cxifled ma- 
 ny thoufand years before our account of the creation. 
 The Bramins (for fo the Gentoo priefts are called) pretend 
 that he bequeathed to them a book, called the Vedanit^ con- 
 taining his do(^rines and in(lru£lions ; and that though the 
 original is loft, they are ftill pofTefTed of a commentary upon 
 it, called the Shahjiah, which is written in the Shanfcrita 
 language, now a dead language, and known only to the Bra- 
 mins, who make it their fludy. From the do^lrine which 
 it contains, it is more tban probable, that the Pythagorian 
 metempfychofis took its rife in India. + 
 
 The following is a brief account of the fundamental doc- 
 trines of the Bramins, as they are taught in the Shahftah. 
 
 That there is one God eternal, omniprefent, omnipo- 
 tent, and omnifcient in all things, excepting a prefcience of 
 the future adions of free agents. That God, from an im- 
 pulfc of his love and goodnefs, firfl created three angelic 
 perfons, to whom he gave precedence, though not in equal 
 degree. That he afterwards, from the fame impulfe, cre- 
 ated an angelic hoft, whom he placed in fubjedion to Bir- 
 
 rnah, 
 
 • American Mufcum for 1790. 
 
 t The Indian literati believe the Vedam to be as old as the ori* 
 ginal produ6\ion of the univcrfe. Brumma^ fay they, (i. e. wif- 
 dcm perfonified,) proceeded from th(^bofom of God, and th^ 
 Vcdam, (i.e. all fciences, and all truth,) appeared pn his HpS| 
 } Guthrie, p. 678. 
 
N D I A. 
 
 345 
 
 4nah, his firft created ; and conftituted him his vicegerent 
 in heaven. Bijinoo and Sieb were eftabliflicd his co-adju- 
 tors. He formed them in part, of his own effence ; capa- 
 ble of perfection, but with the powers of imperfetftion ; 
 both depending on their voluntary choice. They were to 
 be partakers of his glory and beatitude, on the eafy condi- 
 tion of their acknowledgmg him as their Creator, and pay- 
 ing obedience to him, and to the three primary created per- 
 fonages, whom he had put over them. 
 
 That in procefs of time, a large portion of the angelic 
 hoft, at the inftigation oi Moijajoor^ and others of their 
 chief leaders, reoelled and denied the fupremacy of their 
 Creator, and refufed obedience to his commands. That 
 in confequence, the rebels were excluded heaven, and the 
 fight of their Creator, and doomed to languiih forever in 
 forrow and darknefs. That after a time, by the intercef- 
 fion of the three primary, and the reft of the faithful angelic 
 beings, God relented, and placed the delinquents in a more 
 fufFerable ftate of punifhment and probation, with powers 
 to gain their loft happy fituation. 
 
 That for that purpofe, a new creation of the vifible and 
 invifible worlds inftantaneoufly took place, deftined for the 
 delinquents. That the new creation confifted of fift^n re- 
 gions, feven below, and feven above this terraqueous globe. 
 And that this globe, and the feven regions below it, are fta- 
 ges of puniftiment and purgation ; and the feven above, fta- 
 ges of purification ; and confequently, that this globe is the 
 eighth, and laft ftage of puniftiment, purgation, and trial. 
 That mortal bodies were prepared by God, for the rebel 
 angels, in which they were for a fpace to be imprifoned, 
 and fubmit to natural and moral evils, more or lefs painful, 
 in proportion to their original guilt, and through which 
 they were doomed to tranfmigrate under eighty-nine dif- 
 ferent forms ; the laft is that of man, when the powers of 
 the animating rebel fpiritare fuppofed to be enlarged, equal 
 jto the ftate of their firft creation. That under this form, 
 
 U u God, 
 
3+6 INDIA, 
 
 God refis his chief expe£lation of their repentance and ref- 
 toration ; and if they continue reprobate, they are returned 
 to tlie loweft region, and fentenced to go through the fame 
 courfe of pnnilhment, until they reach the firft ftage of puri- 
 fication. There (though they ceafe from punifhment, and 
 gain forglvenefs of ^their rebellion,) they are not permitted 
 to enter heaven, nor behold their Creator, before they have 
 paiTcd the feven regions of purification. That the rebel 
 leaders had power given them by God, to enter the eight 
 regions of punifliment and probation, and that the faithful 
 angelic fpirits, had permiffion occafionally to defcend to thofe 
 regions, to guard the delinquents againft the future attempts 
 of their leaders. And that confequently, the fpirits which 
 animate every mortal form, are delinquent angels in a ftate 
 uf punifliment, for a lapfe from innocence, in a pre-exift- 
 cnt ftate. "^ 
 
 Though the moft learned Bramins, of the prefent times, 
 believe in one God, an univerfal fpirit, they fo far comply 
 with the prejudices of the vulgar, as outwardly to perform 
 all the ceremonies inculcated by the Veds, fnch as facrifices, 
 ablutions, SccA 
 
 There fubfiRs to this day among the Gentoos, a volun- 
 tary facrifice, of too fingular a nature to pafs unnoticed ; 
 which is that of the Gentoo wives burning themjclvcs with the 
 bodies 'if their deceajed hujbands. Thefe women are trained 
 from, their infancy, in the full conviction of their celcjlial 
 rank ; and that this world, and the corporeal form which 
 cnclofes it, is defined by God, the one as their place of 
 punifliment, the other as their prifon. They are nurfed and 
 in(lru\5tcd in the firm faith, that this voluntary facrifice is the 
 moft glorious period of tiieir lives, and that thereby the ce- 
 k'lVial fpirit is releafed from its tranfmigrations, and the 
 evils of a miferable exiftence, and flies to join the fpirit of 
 
 their 
 
 • Hallowcrs Intcrefling Hiflorical Evcnts,part2.p.6i,6»,6|, 
 
 I Theological Repofuory, vol, 6. p. 414^ 
 
INDIA. 
 
 347 
 
 tlicir deccafed hufbands, in a ftatc of purification. The 
 children of the wife, who burns, are, in confcquence of her 
 facrificcs, raifed to dignity and honor. ^ A contempt of 
 death is the chara6\eriftic of the nations of India. Every 
 Gentoo meets the moment of dilTolution, with a flcadv and 
 philofophic refignation, flowing from theeftabliOicd princi- 
 ples of their faith. + 
 
 In Indoft^n there is an order of men called Fiiquirs^ who 
 make vows of poverty and celibacy, and perform many [c^ 
 vere a6\s of mortification. Some continue for life in one 
 pofture ; fome never lie down ; fomc have their arms al- 
 ways raifed above their heads ; and fome mangle their bo- 
 dies with knives and fcourges.^. Moft of the Indians be- 
 lieve the river Ganges has a fan6lifying quality, for whicii 
 rcafon they often wafli themfelves in it. It is vifitcd an- 
 nually by feveral hundred thoufand pilgrims. They carry 
 their dying friends from diftant countries, to expire on iis 
 tanks, and to be buried in its ftream.§ 
 
 In a particular diftri<5l of Bengal, religious veneration is 
 paid to the Cow ; in former times it was unlverful through 
 Indoftan. This animal is venerated in a religious fcnfc ; 
 as holding in the rotation of the mc/cmpfychojts, the rank im- 
 mediately preceding the human form. And in a poll ileal 
 
 fcufe, 
 
 • The Gentoo women are not allowed to burn wii'noiu an or- 
 der from the Mahometan government, and this pennlfTiqn i& 
 commonly made a perquifite. 
 
 f Hallowel, part 2, p. 87, 98, 99. 
 
 t Kaims, vol. 4. p. 13. An American gentleman who was an 
 eye witnefsof the aufterities pra^tifed by the natives of India nt 
 the prefent day, obferves, ** T^ai they are /ufficient to ccuntenan^* 
 the moji feemingly improbable relations, ivhich ha-vi been given cf 
 ivhat they nv ill endure for the Jake cf their religion,** [See A- 
 mcrican Mufeum, for March, 1790]. 
 
 § Goldfmith's Animated Nature, vol, i. p. 328, 
 
348 I N D I A. 
 
 fcnfe, as being the mod ufeful and neceflary of the whole 
 animal creation to a people forbid feeding on any thing 
 which -had breathed the breath of life.* 
 
 The Perfees, which fubfift in India, are the pofterity of 
 the ancient Perfians, who worfhip the element of fire ; be- 
 lides they have a great veneration for the Cock. There 
 are many Jews and European Chriflians in the Mogul's 
 dominions. + 
 
 From the reign of Tamerlane, Mahometanifm has been 
 uniformly the religion of the government of India. The 
 Gentoos, however, exceed the Mahometans in the propor- 
 tion often to one. The Britifti fettlements in India, are 
 faid to occupy a greater extent than the Britifh empire 
 in Europe. 
 
 There are among the Gentoos, upward of thirty fe6ls. 
 Theirs is the moft tolerant of all religions. As appears 
 from the following extra6l, from a preliminary difcourfe to 
 their code oflaius, which was tranfiated from the original 
 Hindoo text, into the Perfian idiom, and from Perfia tran- 
 fiated into Englifh by Mr. //^/Z^^^/. 
 
 *' From men of enlightened underftandings, and found 
 judgments, v.ho, in their refearches after truth, have fwept 
 from their hearts the duft of malice and oppofition, it is 
 not concealed, that the diverfities of belief among mankind, 
 are a manifeft demonftration of the power of the Supreme 
 Being. For it is evident that a painter by (ketching a mul- 
 tiplicity of figures, and by arranging a variety of colors, 
 procures reputation among men ; and a gardener gains cre- 
 dit by planting a diverfity of fhrubs, and for producing a 
 number of different flowers. It is therefore abfurdity and 
 ignorance to view in an inferior light, him, who created 
 both the painter and gardener. 
 
 The truly intelligent well know that the varieties in cre^ 
 
 ated 
 • White's Sermons, p. 503. 
 '\ Broughton, vol. 2. p. 328. 
 
N 
 
 349 
 
 atcd things arc a ray of his glorious eflencc, and that the 
 contrarieties in conftltution are a type of his wonderful at- 
 tributes. His comprehenfive benevolence ftk(f\ed man, and 
 beftowed upon him, judgment and underftanding. And 
 when he had put the difpofal of all affairs into his hands, 
 he appointed to each tribe its own faith ^ and to every fedl, 
 its own religion. And having introduced a numerous vari- 
 ety of cafls, and a multiplicity of different cudoms, he vievi's 
 in each particular place, the mode of worfhip which he has 
 appointed. Sometimes he is employed with the attendants 
 at the mofque in counting the facred beads ; fometimes he 
 is in the temple at the adoration of idols ; the intimate of 
 the Muffulmen, the friend of the Hindoos, the companion, 
 of the Chriftians, and the confident of the Jews.'"* 
 
 The peninsula of INDIA beyond the GAN- 
 GES. The inhabitants of this peninfula are generally Pa- 
 gans. The Siamitcs hold, that all nature is animated by a 
 rational foul ; that the foul tranfmigrates through many 
 flates, and is then confined to a human body, to be punifhcd 
 for its crimes ; and the better to eflablifh the do6trine of 
 the pre-exiftence of the foul, fome of the Talapoins perfuade 
 their difciples they even remember their feveral tranfmigra- 
 tions. They fay, that though the foul is material, yet it is 
 by no means perifhable. 
 
 They hold there are nine degrees of felicity and puni(h- 
 ments. They believe the nine firft are above this world, 
 and the other nine under our feet. But however, the feli- 
 city of their higheft paradife is not eternal, nor exempt from 
 inquietudes ; fince it is a ftate in which a perfon is born 
 and dies. But if after feveral tranfmigrations, the foul by 
 good works done in each ffate, arrives at fuch a degree of 
 merit, there is ricit any mortal condition worthy of it, then it 
 will remain in a ftate of eternal impaffibility and happinefs. 
 
 It is to the memory ofthefe fuppofed perfe6l beings, 
 
 that 
 
 * Halhcd's Code af Gentoo Laws. 
 
350 INDIA. 
 
 that they dedicate their temples ; but the perfon whom 
 they pretend has furpafled all the men who ever lived, is So^ 
 ynonona Kodom^ to him they pay adoration. 
 
 The Siamefe allow of the pradice of all religions, and 
 never wifh to convert any perfon. Their priefts do not 
 hold a foul fliall be punilhed for denying their traditions ; 
 for they themfelves pay a refpe£l to every religion,* even if 
 it is fuch as they cannot immediately comprehend. 
 
 In the empire of Ava, the priefts recommend charity and 
 humanity as the greateft of all virtues. And it is fald, cha- 
 rity and benevolence influence the whole life and actions of 
 thcfe men. They never make any inquiries about the re- 
 ligion of a ftranger ; it is enough that he is a human being, 
 and that they can relieve his neceffities. They fupply a 
 deftitute ftranger with every thing which he wants. As 
 they are phyficians as well as priefts, they tenderly take 
 care of fick perfons ; and at their recovery, give them let- 
 ters of recommendation to fome convent on the road they 
 travel. They imagine that all religions are good, which 
 teach the moral duties, and focial virtues ; that perfecution 
 and all modes of worftiip, which are contrary- to humanity 
 or univerfal philanthropy, are obnoxious to providence ; 
 and that the Almighty delights in being adored by various 
 ceremonies ; but that all modes of wor(h,ip ftiould be con- 
 fiftent with the moft refined benevolence. f 
 
 The principal points of religion among the inhabitants 
 of Pegu, are not to commit murder \ not to fteal ; to avoid 
 luicleannefs ; not to give the leaft uneafmefs to their neigh- 
 bours, but to do them on the contrary, all the good in their 
 power. If they obferve thefe rules, they think they fhould 
 t>e faved in any religion whatever :f 
 
 In this kingdom they have a kind of religious veneration 
 
 fof 
 • Middleton's Geography, vol. i, p. 175. 
 
 j-, -Geography, vol. i. p. 166, 
 
 X Montefquieu'a Spirit of Laws, vol. 2, p, 179, 
 
ARABIA. 
 
 35^ 
 
 for apes, and crocodiles ; believing thofc pcrfons very hap- 
 py who are devoured by them. Mahometanifm prevails 
 in fome parts, but mixed with many pagan rites and ce- 
 remonies.* 
 
 The Catholics have fent miflionaries to this part of In. 
 dia ; and we are informed, that in the kingdom of Ton- 
 quin, three hundred thoufand fouls have embraced the Ca- 
 tholic religion. 
 
 In Cochin-China there w^re at the breaking out of the 
 civil wars between the ufurper of the crown, and the law- 
 ful heir, one hundred and fixty thoufand Catholics. 
 
 When the kings of this part of India are interred, a"num- 
 ber of animals are buried with them, and fuch veflels of 
 gold and filver, as they think can be of ufe to them in their 
 future life. 
 
 ARABIA. The religion which was mofl: extenflvely 
 difleminated, and mod highly efteemed among the Arabi- 
 ans, before the time of Mahomet^ was idolatry. Of this 
 there were feveral di{lin£l kinds ; but the predominate fpe- 
 cies appears to have been that of the Sabians ; who held 
 the unity of God, though at the fame time they worlhip- 
 ped the fixed ftars and planets, the angels, and their ima- 
 ges, as fubordinate deities, whofe mediation with the mod 
 high and fupreme God they ardently implored. t 
 
 Many of the wild Arabs dill continue Pagans, but the 
 ■people in general are Mahometans. 
 
 The Xerif of Mecca, fmce the extin6lion of the Caliphs 
 whom he fucceeds, is fovereign pontiff of the Mahometan 
 church ; and a temporal as well as a fpiritual prince. He 
 holds his dominions as fiefs to the Turk, and is more in- 
 debted to the zeal of fuperftition, than to the terror of his 
 arms, for the fupport of his dignity j a prodigious decline 
 
 indeed 
 
 • Broughton's Hiflorical Library, 
 •J- White's Sermon?, p, jt. 
 
352 
 
 ARABIA. 
 
 indeed from the impcrtance of thofe Caliphs wha reignecl 
 the maflers of the eallern world, and (hook the kingdoms of 
 the north with difmay. But, though ihrunk in the linjits 
 of a province, where the Mahometan greatnefs firft origina- 
 ted, the Xerif in two indances exceeds the Pope in the full- 
 eft plenitude of his power. His honors are hereditary, to 
 pojefs which he muft prove his defcent from the Prophet ; 
 and the extent of his influence reaches us far beyond that 
 of the Pope, as the perfuafion of Mahormt extends beyond 
 the papal tenets. The rcmoteft corners of the eaft pay ho- 
 mage to his title, The way worn pilgrim ceafelefs toils 
 from Teftis towers io Mefopotamia, to add his mite to the 
 treafures of Medina's temple, while Afiatic princes, fubahs 
 of India, and fultans of the fpicy ifles, enrich the Prophet's 
 fhrine with gems and gold. The territories of the Xerif 
 lie in the heart of Arabia, and are about three hundred miles 
 long, and one hundred broad. Befide the cities of Mecca 
 and Medina, to which the caravans annually bring the pro- 
 duce of diftant countries, bis revenues are confiderably aug- 
 mented by the immenfe trade which is carried on with 
 the ports of Yumbo and Judda, by the veflels of Africa 
 and India.* 
 
 The wandering tribes, In the fouthern and midland parts, 
 acknowledge tkemfelves the fubje6ls of no foreign power. 
 The fpirit of independence, fo well painted in the fcript- 
 ures, they have inviolably preferved from Ifmaelf their an- 
 ceftor. Their averfion for all foreign dominion makes 
 ihcm prefer the horror of their defarts to the mofl: advanta- 
 geous eftablifliments. Liberty has fo many charms for , 
 them, that, fupported by her, they boldly brave hunger, 
 third:, and the confuming ardor of the fun. Humbled fome- 
 times, but never fubjefted, they have bid defiance to all 
 the powers of the earth, and have repulfed thofe chains 
 which have alternately been borne by other nations. The 
 Romans, thofe matters of the world, loft whole armies, 
 
 which, 
 
 • Irwin's Voyage on the Coaftt of Arabia. 
 
PERSIA. 
 
 35: 
 
 Xvhich were fent to the conqueft of this country. The E- 
 gyptians, the Perfians, and the Ottomans, have never been 
 able to fubdue them.* 
 
 The Arabs are the only nation, except the Jews, who 
 have fo long remained a diftinfl people. They are both 
 ftanding monuments of the exadlnefs of divine predidions, 
 and the veracity of fcripture hi (lory, t 
 
 A new fe£l of religion has of late appeared in Arabia, 
 which explodes every fpecies of idolatry, and enjoins the 
 worfhip of one eternal Being. It confiders Mofcs, and 
 his anceftors in the eaft, as fublime teachers of wifdom, 
 and as fuch worthy of refpedl and veneration. But it re- 
 je<5ls all revelation, and denies that any book was ever pen- 
 ned by the angel Gabriel J 
 
 PERSIA. The Perfians are Mahometans of the fe^ of 
 AU. They differ from the Turks concerning the fucceflion 
 of Mohammed. The Turks reckon them thus, Mohammed, 
 jlbubeker, Omary Ofmau^ and AVt. But the Perfians reckon 
 All to be the immediate fuccelTor of Mohammed. At this 
 day there are many fe6ls in Perfia, that evidently have Chrif- 
 tianity for the ground-work of their religion. Some of 
 them, called SoufFees, who are a kind of quietifts, facrifice 
 their paflions to God, and profefs the moral duties. The 
 Sabean Chriiftians have in their religion, a mixture of Ju- 
 daifm and Mahometan! fm ; and are numerous tc^wards the 
 Perfian gulf. The Armenian and Georgian Chriftlans are 
 alfo very numerous here. There are a great number of 
 Jews fpread over the whole empire. 
 
 The Guebres or Gaurs, who pretend to be the difclples 
 and fuccelTors of the ancient Magi, the followers of Zoroaf- 
 iert are faid to be numerous in Perfia, though tolerated in 
 
 W w but 
 
 * Savary's Letters on Egypt, vol. 2. p. 198, 204, 
 
 f See Newton's Differtations on the Prophecies. 
 
 J Dunbar's Effays, p, 16/^ 
 
354 A S I A T i C I S L A N D S. 
 
 but few place?. A combuftible ground, about ten miiles 
 diftant from Baku, a city in the north of Perfia, is the fcene 
 of their devotions. It muft be admitted, that this ground 
 is impregnated with very furprifing inflamatory qualities ; 
 and contains feveral old little temples ; in one of which the 
 Gucbres pretend to preferve the facred flame of the univer- 
 fal fire, which rifes from the end of a large hollow cane, 
 fluck into tlie ground, refembling a lamp burning with 
 purt fpirits.'* 
 
 This Religion wss founded by Zoroaflery who lived about 
 the year of the world 2860. This great philofophcr being 
 Itruck witii the demonftrations he obferved of the perfec- 
 tions of that felf-exiftent Being, who is the author of all 
 j.'ood ; and being at a lofs how to account for the introduc- 
 tion of evil into this world, thought there were two prin- 
 ciples of beings, one the caufe of all good, whom he ima- 
 gined rcfcmbled light \ the other the author of all evil,vv^hom 
 he reprefented by darknefs. Thus confidering light as 
 the molt perfect iymbol of true wifdom, and darknefs as 
 the reprefentative of whatever is hurtful or deftru6live, he 
 inculcated an abhorrence of all images, and taught his fol- 
 lov/ers to worO^ip God only under the form of fire ; con- 
 dcring the brightnefs, purity, and incorruptibility of that 
 element, as bearing the mod perfed refemblance of the na- 
 ture of the good Deity. + 
 
 All religions, except the fccS: of Oniary are tolerated ia 
 this kingdom. t 
 
 ASIATIC ISLANDS. 
 
 JAPAN ISLANDS. The worfhip of the Japanefe 
 
 is Paganifm, divided into feveral feds : 
 
 I. The Sinto, who believe that the fouls of good men 
 
 are 
 ♦ Guthrie, p. 706. 
 
 t Middleton's Geography, vol. i. p. Cg, 
 iPfieftley's L^iJ^ures on liidory, p. 444. 
 
ASIATIC ISLANDS. 355 
 
 sre tranflated to a place of happinefs next to the habitation 
 of their Gods : But they admit no place of torment, nor 
 have they any notion of a devil, but what animates the fox, 
 a very mifchievous animal of that country. They believe 
 the fouls of the wicked, being denied enrrance into heaven, 
 wander about to expiate their fms. 
 
 II. Thofe of the Bubfdo religion believe, that in tlie 
 other world, there is a place of mifery, as well as of happi- 
 nefs, and that there are different degrees of both, propor- 
 tioned to the different degrees of virtue and vice. When 
 fouls have expiated their fins, they arc fent back to animate 
 fuch vile animals as refembled them in their former (late of 
 cxiftence. From thefe they pafs into the bodies of more 
 innocent animals ; and at lad are again fufFered to enter 
 human bodies. After the dilfolution of which, tlicy run 
 the fame courfe of happinefs and mifery as at full.- 
 
 III. TheSiuttOjwhoadmitofno ceremonies In religion. 
 
 There are innumerable temples and idols in this if- 
 land : one temple in particular, contains thirty-three thou- 
 fand three hundred and thirty-three idols. The temple of 
 Cano, the fon oi Armida, contains a thoufand images ; five 
 hundred on each fide, the workmanfbip of which are exqui- 
 fite. The temple oi AIeacQ> which is as big as the church 
 of St. Paul, London, contains the largeft idol in the Japan- 
 efe empire. The chair on which it fits, is feventy I'eet 
 high, and thirty broad. The feftivals are as numerous as the 
 deities, and many of them are daily celebrated in different 
 parts of the empire. The number of monaft cries are fcarcc- 
 ly credible. The monks are either regulars or feculars. 
 The regulars live in convents, fome of which contain a 
 thoufand monks or upwards. The feculars arc difperfcd 
 about, and live in private houfes : the former are exceed- 
 ingly abftemious, but the latter live in luxury and idlcncfs.t 
 
 LADRONE 
 * Kaims, vol. 4. p. 130. 
 f iViiddleton's Geography, vol. i. p, 152. 
 
356 ASIATIC ISLANDS, 
 
 LADRONE ISLANDS. The inhabitants of the 
 Lai-hone Hlands believe heaven is a region under the earth, 
 filled with cocoa-trees, fngar-canes, and a variety of other 
 delicious fruits ; and that hell i?; a vaft furnace, conftantly 
 red hot ; thofe who die a natural dectrh, go ftraight to hea- 
 ven. They may fin freely, if they can but preferve their 
 bodies againft violence ; but war and bloodfhed are their 
 aver lion.* 
 
 FORMOSA. The inhabitants of this Illand recognlfc 
 two deities in company ; the one a m.ale, god of the men ; 
 the other a female, goddefs of the women. The bulk of 
 their inferior deities, are the fouls of upright m.en, who are 
 conftantly doing good ; and the fouls of v/icked men, who 
 are conftantly doing ill.f 
 
 The people of Formofa believe there is a kind of hell ; 
 but it is to punifh thofe, who, at certain feafons have gone 
 naked ; who have dreiTed in calico, and not in filk ; who 
 have prefumed to look for oyfters ; or who have undertaken 
 any bufmefs without confuiting the fong of birds -, while 
 drunkennefs and debauchery are not regarded- as crimes. 
 They even believe, the debaucheries of their children are 
 agreeable to the gods.'j: 
 
 MOLUCCA ISLANDS. The Inhabitants of thefe 
 Iflands, who believe the exiftence of malevolent invifible 
 beings, fubordinate to the fupreme benevolent Being, con- 
 fine their worfliip to the former, in order to avert their 
 wrath : and one branch of their worfhip is, to fet meat be- 
 fore them, hoping, that when the belly is full, there will 
 be lefs inclination to mifchicf,§ 
 
 PHILIPPINE 
 
 * Kaims, vol. 4. p. 235. 
 
 -t Ibid, to!. 4. p. 153. 
 
 J Montefquieu's Spirit of Laws, vol, 4. p, \?:K% 
 
 ^ Mxddlcton's Geography, p. 44. 
 
AFRICA. 357 
 
 PHILIPPINE ISLANDS. The inhabitants of thcfc 
 lilands are generally Mahometans.* 
 
 CELEBES. The inhabitants of this I (land arc profelf- 
 ed Mahometans, who retain many Chincfe ceremonies -f 
 
 SUNDA ISLANDS, containing BORNEO, SU- 
 MATRA, JAVA, ^c: The inhabitants of thefe lilands. 
 who refide on the fea coafl:, are generally Mahometans ; hut 
 the natives who refide in the inland parts are Pagans, + The 
 Iduans, a people in the ifland of Borneo, believe that every 
 perfon they put to death, miift: attend them as a flave in the 
 other world. The worfhip of the inhabitants of Java, is 
 fimilar to that of the Molucca lilands. § 
 
 CEYLON. The inhabitants of this Ifland ackno^r- 
 ledge an all-powerful Being, and imagine their deities of a 
 fecond and third order, are fubordinate to him, and a6i as 
 his agents. Agriculture is the peculiar province of one, 
 navigation of another. Buddow is revered as the mediator 
 between God and man. Another of their favorite deities 
 is the tooth of a monkey. [j 
 
 MALDI VE ISLANDS. The inhabitants of thefe If- 
 l^nds are Mahometans, who retain many Pagan ceremonies. <1 
 
 RELIGIONS OF AFRICA. 
 
 X HE inhabitants of this continent, with refped to 
 .religion, may be divided -into three furts, viz. Pagans, Ma- 
 hometans, 
 ♦ Middieion*s Geography, 
 flbid. 
 
 X Broughton's Hlftorlcal Library, vol. 2. p. 330. 
 § Kaims, vol. 4. p. 152. || Ibid. 
 ^ Middletop's Geography. [See Maldives.] 
 
358 E G Y P T. 
 
 hometans, and Chrlftians. The firfl: are the moft numer- 
 ous, poffefljng the greateft part of the country, from the tro* 
 pic of Cancer, to the Cape of Good Hope, and thefe are 
 generally black. The Mahometans, who are of a tawny 
 complexion, polfefs Egypt, and almoft all the northern fhores 
 of Africa, or what is called the Barbary coaft. The peo- 
 ple of Abydinia are denominated Chriftians. There arc 
 alfo fome Jews on the north of Africa.* 
 
 EGYPT. The prefent cflablillied religion in Egypt is 
 Mahometanifm, which is exercifed in all refpefts the fame 
 as in Turkey, except that they are not quite fo {xn€i in ob- 
 ferving it in the former as they are in the latter. The Ma- 
 hometans fct out from Cairo once a year in their pilgrim- 
 age to Mecca, which is one of the moft numerous and fplen- 
 did caravans in the eafl:. The number of thofe, who com- 
 pofe the caravan, feldora amounts to lefs than forty thou- 
 fand ; but it is much greater in times of peace and plenty. 
 
 The are alfo in Egypt a number of Jews, and many Chrif- 
 tians called Coptes. They arc fubje(5l to the A.lcxandrian 
 metropolitan, who is faid to have no lefs than' one hundred 
 and forty biOioprics in Egypt, Syria, Nubia, and other parts 
 that are fiibje61: to his patriarchate ; befide the Abuna, or 
 bilhop of the Abyflinians, who is nominated and confecra- 
 ted by him. The patriarch makes a fhort difcourfe to the 
 priefts once a year ; and the latter read legends from the 
 pujpit on great feftivals.but never preach. They keep fun- 
 diiy very ftridlly, and faft feven months in the year.t They 
 have fcvcn facraments, viz. Baptijm, the Euchai'iJ}, Confirm- 
 at'iG}}, Ordination, Faiiht Fajiing, and Prayer. They cir- 
 cumcifc their children before baptifm, and ordain deacons 
 at fcvcn years of age. They follow the do6lrine of the Ja- 
 cobites with regard to the nature of Clirifl, and baptifm by 
 
 fire. 
 
 • Guthrie, p. 72S. 
 
 t Middleton's Geography, vol 1. p. 45®, 
 
B A R B A R Y. 
 
 359 
 
 fire. The ceremonies which they obfcrve, arc much the 
 fame with thofe of the Greek-Church. 
 
 The other religions tolerated in Egypt, arc the Greek, 
 Armenian and Latin.* 
 
 BARBARY, containing MOROCCO, FEZ, AL- 
 GIERS, TRIPOLI, AND BARCA. The inhabitant* 
 of thofe dates arc Mahometans. Many fubje(f>s of Mo- 
 rocco follow the tenets oi Hamed, one of their emperors, 
 who taught that the dodrines oi Hall and Omar, and other 
 interpreters of the law, were only human traditions.! 
 
 They afcribe great veneration to their priefts, whom they 
 flyle Marabots, and to thofe, who make their pilgrimage to 
 Mecca, whom they ftyle faints, and allow considerable priv- 
 ileges. The very camels which bear them, arc efteemcd 
 fo holy, that they are exempted from future fervitude, well 
 fed and kept, and when they die, they allow them the fame 
 kind of burial as they do their own relations. 
 
 The Algerines acknowledge the Koran, as the rule of 
 their faith and praftice ; but are generally remifs in theob- 
 fcrvance of it. They have three principal officers, who 
 prefide over all religious matters ; viz. the Mufti, or high 
 pried ; the Cadi, or chief judge in ecclefiaftical cafes, ami 
 fuch other matters, as the civil and military power turn 
 over to him ; the great Marahot, or head of the Marabon- 
 tic order, who are a kind of eremetic monks, in fuch high 
 veneration among them, that they bear an extraordinary 
 fway^ not only in private families, but even in the govern- 
 ment. They place great merit in frequent wafliing of their 
 whole bodies ; in the length of their fafts ; their lents 
 flretching between feven and eight months ; and in their 
 care in feeding beafts, and fuch kind offices to them, whicl? 
 they fuppofe to be the mod efFedual means to walh away 
 
 their 
 
 * Barclay's Di£lIonary, 
 J Guthrie, p. y^g. 
 
360 G U I N E A. 
 
 their lins.- Some of them maintain, that idiots are ihc- 
 clecflofGoD. 
 
 Algiers is fuppofed to contain one hundred thoufand Ma- 
 hometans, fifteen thoufand Jews, two thoufand Chriftiar> 
 ilaves, and fome renegadoes.t 
 
 BILDULGERID, ZAARA, or the DESART. 
 
 The religion profeffed in thefe countries, is Mahometan- 
 ifm ; but there is fcarce any fign of religion among many 
 of the people. There are a number of Jews fcattered up 
 and down in the befl inhabited places in Bildulgerid. 
 
 Chriftianity was once happily eftablifhed in Zaara ; but 
 it has been quite exterminated for feveral ages:J:. 
 
 NEGROL AND. The inhabitants of this vaft country 
 are either Mahometans or Pagans, chiefly the former. 
 When an eclipfe of the moon happens, they believe it is 
 occaPioned by a large cat. putting one of her paws between 
 the earth and moon ; and during the time of its progrefs, 
 they pay reverence to Mahomet. 
 
 They keep their fabbath on the friday, when they pray 
 three times, but on the other days of the week only twice. 
 They have neither temples nor mofques ; but are fum- 
 moned to their devotions under the Ihadeofa large tree, 
 by their Marabols or priefts, of which there is one to every 
 village. § 
 
 * 
 
 GUINEA. Pasanifm is the religion of '^his country. 
 The Negroes of this Golden Coafl believe a fupreme Be» 
 ing, and have fome ideas of the immortality of the foul. 
 
 They 
 
 • Unlverfal Hiftory, toI, 18. p, 202, 203. • ',••• 
 
 f Middleton's G-^ography, vol. i. pr257. 
 Broughton's Hiltorical Library, vol, 2. p, 331, 
 
 % Midd!eton*s> Geography, Yol, 1. p. 288, 
 
 § ibid, p. 293 
 
GUINEA. 36E 
 
 They addrefs the Almighty by a Fetiche, or charm, as me- 
 diator ; and worfhip two days in a week. They afcribe 
 evil in general, and all their misfortunes to the Devil, whom 
 tliey fo fear, as to tremble at the mention of his name.* 
 
 The Viord Feliche, in a ftridl fenfe, fignifies whatever rep- 
 refents their div^inities ; but theprecife ideas of the Negroes, 
 concerning their lefler gods, are not well adjufted by authors, 
 or even among the molt fenfible of themfelvcs. At Cape 
 Coaft there is a public guardian Fetiche, the higheft in power 
 and dignity. This is apeninfular rock, which projects into 
 the fea from the bottom of the cliff, on which the caftle is 
 built, making a fort of cover for landing. Eefide this fu- 
 perior Fetiche, every feparate canton or diftri6l has its pe- 
 culiar Fetiche t inferior to that of Cape Coaft:. A moun- 
 tain, a tree, a large rock, fifh, or peculiar fowl, is raifed to 
 this high diftinflion, and the honor of being the national 
 divinity. Among trees the palm has the pre-eminence, this 
 being always deified, and in particular that fpecies of it cal- 
 led afToanam ; becaufe it is the moft beautiful and numer- 
 ous. They pay profound adoration to thefe Fetiches, and 
 have great confidence in their power. But the Fetiche m 
 one province, is defpifed in another. 
 
 The Fetiches of PVhidah, niay be divided into three claf- 
 fes, \.\\Q ferpent , tall trees, and they^^. They fometimesadd 
 a fourth, viz. the chief river of the kingdom, the Euphra- 
 tes. The ferpent is the moft celebrated, the others being 
 fubordinate to the power of this deity. This fnake has a 
 large round head, beautiful piercing eyes, a ftiort pointed 
 tongue, refembling a dart, its pace flow and folemn, except 
 when it feizes on its prey, then very rapid, its tail fharp 
 and Ihort, its fkin of an elegant fmoothnefs, adorned with 
 beautiful colors, upon a light grey ground. It is amaz- 
 ingly familiar and tame. Rich offerings are made to this 
 deity ; priefts, and prieftefles appointed for its fervice ; it 
 is invoked in extreme wet, dry, or barren feafons j and, in 
 
 X X a 
 
 • Middleton's Geography, vol. i. p. 320» 
 
362 GUINEA. 
 
 a word, on all the great difficulties and occurrences of life, 
 
 Tlic ideas the Negroes entertain of a future ftate are va- 
 rious. Some maintain, that immediately upon the death 
 of any perfon, he is removed into another world, where he 
 alilimes the very charafler in which he lived in this, and 
 fupports himfelfby the offerings and facrifices his friends 
 make after his departure. It is faid, that the great number 
 of Negroes do nut entertain any ideas of future rewards and 
 punifliments annexed to the good or evil adions of this life. 
 
 A few however, have fome notions of future judgments, 
 which confiit in being wafted away to a famous river, fitu- 
 ated in a dillant inland country called Bofmanque. 
 
 Here their God interrogates them concerning the life 
 ihey have led ; whether they have religioufly kept the holy 
 days dedicated to Fetiche ^ abftained from all meats, and in- 
 violably kept their oaths ? If they can anfwer truly in the 
 affirmative, they are conveyed over the river to a land abound- 
 ing in every luxury and human delight. If on the contra- 
 ry, the departed have fmned againft any of the above capi- 
 tal pillars of their religion, then the God plunges him into 
 a river, where he is buried in eternal oblivion. Others be-» 
 licve in a kind oi 7nete?iipfychoftSf where they (hall be tranf- 
 ported to the land of white men, altered to that complex- 
 ion, and endowed with a foul Hmilar to theirs. But this Is 
 the do<5lririe only of thofe who think highly of the intellec- 
 tual faculties of the white men.* 
 
 Thofe of the kingdom of Benim, acknowledge a fupreme 
 Being, whom they call Orifa ; but they think it needlefs to 
 worlhip him, becaufe, being infinitely good, they are furc 
 he will not hurt them. On tlie contrary, they are very 
 careful in paying their devotions to the Devil, who, they 
 think is the caufe of all their calamities. They do not think 
 of any other remedy for their moft common difeafes, but to 
 
 apply 
 
 • Modern UpivcrraIHiIlory,vol.i7.p.i33, 134,135, 136,137: 
 
ABYSSINIA. 363 
 
 apply to a forcerer to drive him away. Such Negroes as 
 believe in the Devil, paint his image white.* 
 
 NUBIA. Almoft all the inhabitants of this fpacions 
 country are Pagans or Mahometans, chiefly the latter. This 
 kingdom received the gofpel from the earlicft times, and 
 continued firm in it for feveral centuries ; but for want of 
 good preachers, it at length degenerated, and Mahomctan- 
 ifm took place in its ftead : the few who ftill retain the 
 Chriftian faith, acknowledge the patriarch of Alexandria. t 
 
 ETHIOPIA SUPERIOR, or ABYSSINIA. This 
 fpacious empire contains a great mixture of people, of vari- 
 ous nations, as Pagans, Jews, and Mahometans ; but the 
 main body of the natives are Chriflians, who hold the fcrip- 
 tures to be the fole rule of faith. Their emperor is fuprcme 
 as well in ecclefiaftical as in civil matters.! The patriarch- 
 ate is the highell ecclefiaftical dignity in this empire, and 
 wholly fubjeft to that of Alexandria. This patriarch is by 
 his clergy called ^^m«^/, or our father ; but he has no pow- 
 er to create any metropolitans under him. The next order 
 of ecclefiaftics, in vogue and eileem, is that of the Debta- 
 ris. Thefe are a kind of Jewifli Levitcs, or chanters, who 
 affift at all public offices of the church. They boaft them- 
 felves of Jewifh extraction, and pretend to imitate the fer- 
 vice of the Jewifii tabernacle and temple of Jerufalem, and 
 dancing of king David before the ark. On their grand 
 feftivals they begin their mufic and dancing long before day. 
 The priefts are the next order to the biOiops ^ but as they 
 have none of thofe but ih^Jbuna, they have infleadof tlicm, 
 thofe they ftyle komosy who prefide over them. Every pa- 
 rochial church has one of thefe, who is a kind ofarch-pref- 
 bytcr, and has all the inferior priefts and deacons, as wt-Il 
 • as 
 
 • Kaims, vol, 4. p. 142. 
 
 •f Middleton's Geography, vol. i. p- 415. 
 
 I Broughton*s Hiftorical Library, vol 2. p. 523; 
 
364 E T H I O P I A. 
 
 as the fecuhr affairs of the parifh, 'under his care and gov- 
 crnnnent. 
 
 The office of the inferior pricfts is to fupply that of the 
 hmos in their abfence ; and when prefent. to aflin: them in 
 divine fervice. All thcfc orders are allowed to marry, even 
 after they have been ordained priefts.* 
 
 Their monafteries and religious orders are numerous ; 
 ,but they are different from thofe of R.omc. Some of thefe 
 orders are allowed to enter into the married life ; and to 
 bring up their families in the fame way ; and to diftribute 
 their lands, cells, and what goods they have among them ; 
 but thofe who obferve celibacy are commonly in greater 
 cfleem.f 
 
 This church ufes different forms of baptifm, and keeps 
 both faturday and funday as a fabbath. They are circumci- 
 fed, and abllain from fwine's flefh, not out of any regard to 
 tlie Mofaic law ; but purely as an ancient cuftom of their 
 country. Their divine fervice confifts wholly in reading 
 the fcriptures, adminifteringtheEucharift, and hearing fome 
 liomilies of the fathers. if They read the whole four evan- 
 gelifls every year in their churches. They begin with 
 Matthew, then proceed to Mark, Luke, and John in or- 
 der ; and when they fpeak of an event, they write and fay, 
 it happened in the days of Matthew, i. e. while Matthew 
 was reading in their churches. § 
 
 ETHIOPIA INFERIOR. The numerous inhabit- 
 ants of thefe countries are Pagans. In Zangucbar fome of 
 the people are Mahometans, but the principal part are idol- 
 aters. The Portuguefe have made but few profelytcs in 
 this kingdom, the people being obflinale in preferving their 
 
 own 
 
 * Modern Univerfal Hiftory, vol. 15, p. 145, 148, 149, 
 
 + Ibid. p. 157. 
 
 J Broughton's Hlftorical Library, vol. 2, p. 322. 
 
 J Bruce*6 Travels, p. 145. 
 
•Guinea. 365 
 
 own religions principles. The former have ufed many ef- 
 forts to bring them to a fenfe of Chriftianity ; but as thefe 
 have prored ineffedual, ihey have long fince dcTifted from 
 any farther attempts, and now fatisfy themfclves with the 
 enjoyment of excrcifing their own religion without control. 
 In Ajan, and Abex, Mahometanifm is profeiTed.* 
 
 In the kingdom of Mclinda the negroes are for the moft 
 part Mahometans, who follow the doctrines i^V/Ajd the fon 
 of Hojien ; a fe6l not unlike that of the Sadducecs amon^ 
 the Jews. The Roman Catholics have been fettled here 
 almoft ever fmce the Portuguefe came hither ; but do not 
 make profelytes ot the natives. They are fo numeous in 
 the city of Melinda, that they have built no lefs than feven- 
 teen churches and chapels in It, and have eroded a (lately 
 crofs of gilt marble before one of them. 
 
 LOWER GUINEA,coNTAiNiNG LOANGO, CON- 
 GO, ANGOLO, BENGULA, and MANTAMAN. 
 
 The inhabitants of thefe countries are generally Pagans. 
 In Congo, thofe who have not embraced the gofpel which 
 was introduced by the Portuguefe, in the year 1482, ac- 
 knowledge a fupreme Being, whom they believe to be all- 
 powerful, and afcribe to him the creation of their country ; 
 but fuppofe that he has committed all fublunary things to 
 the care and government of a variety of fubordinate, or in- 
 ferior deities ; fome to prefide over the air, others over the 
 fire, fea, earth, &c. in a word, over all the blefTings and cur- 
 fes, to which the world and its inhabitants are fubjecled, 
 according to their votaries care or negleft of rendering thofe 
 deities more or lefs propitious to them. Hence proceeds 
 that immenfe multitude of idols and altars, and that prodi- 
 gious variety of gangas^ or prieds, and fuperftitious rites, 
 
 which 
 
 ♦ Middleton*s Geography rol. i. p. 395. 
 Modern Univcrfal Hiftory„vol. 15. p. 398. 
 
366 C A F F R A R I A. 
 
 ■which are ftill in vogue in thofe parts of the kingdom, which 
 have not yet received the gofpel.* 
 
 The religion of the Pagan inhabitants of Angola is fimi- 
 lar with that of Congo ; and the Portuguefe have convert- 
 ed a large number in this kingdom to the profeflion of 
 Chriflianity. 
 
 The Negroes in Loango are faid to acknowledge a fu- 
 preme Creator and Deity, called Zambia who is confidered 
 as the great caufe of whatever is good and beautiful in the 
 world, By his name they fwear their mod facred oaths ; 
 whofe violation they think would be immediately followed 
 with ficknefs. This Zambi they love, but without worlhip- 
 ping him ; and referve their worfhip for a malignant dei- 
 ty, called Zamhi-an-bif whom they fear as the author of all 
 evils. In order to appeafe him, they abftain from fomc 
 difli or other ; and in order to pleafe him, they fpoil their 
 fruit trees. 
 
 Thefe Africans think the foul furvives the body ; but 
 t]\ey have no diftin^l notions of its future refidence and fate. 
 
 The mifiion to Loango began in 1766, but ceafed in 
 1768, when the miflionarics were by difeafes driven from 
 Africa. In the fame year, two other French miffionaries 
 fettled at Kakongo, where they ftill fubfift. In Sogno, a 
 kingdom formerly dependent on Loango, they met with ma- 
 ny thoufands of Chriftians, by whom they were received as 
 meiTcngers of heaven. + 
 
 CAFFRARIA. The Hottentots believe in one fupreme 
 Being, the creator of heaven and earth, whom they ftyle 
 God of Gods. They fuppofe him a humane and benevolent 
 Being ; and place his refidence beyond the moon. They 
 have no mode of worfhipping him, for which they give this 
 reafon, *' That cur firjl parents Jo grievoujly offended him, that 
 
 h 
 
 • Modern Univerfal Hiftory, vol 16, p. 6g, 
 
 t Critical Review, vol. 45. p. 70. 
 
C A F F R A R I A. 367 
 
 he curfed theniy and their pojlerity with hardnejs of heart ; A 
 that thc^ know little of him ^ and havcjlill Icfs inclination tD 
 Jerve hitn.^* 
 
 The Hottentots adore the moon, as an inferior and vifi- 
 ble God ; whom they fuppofe, has the difpofal of the wea- 
 ther, and invoke her for fuch weather as they defire. They 
 aflemble for her worfhip, at the full and new moon ; no in- 
 clemency of the weather prevents them. They continue 
 the whole night, till pretty far the next day, in fhouting, 
 fcreaming, jumping, ftamping, dancing, clapping the hands, 
 and ufrng fuch expreflions as thefe, fVefalute you ; you are. 
 Welcome : grant us fodder for our cattle ^ and milk in abundance. 
 
 They likewife adore as a benign deity, a certain infe6l, 
 peculiar, as it is faid, to the Hottentot countries. This 
 animal is of the dimenfion of a child's little finger, the back 
 green, the belly fpeckled with white and red \ it is provided 
 with two wings, and has on its head two horns. 
 
 To this little winged deity, they render the higheH: ado- 
 ration. If it honors a village with a vifit, the inhabitants 
 alTemble about it in tranfports of devotion. They fing and 
 dance round it troop after troop, in the highcft extafy ; 
 throwing to it the powder of an herb, which our botanifts 
 call fpirea. They cover at the fame time, the whole area of 
 the village, the tops of the cots, and every thing without 
 doors with the fame powder. They likewife kill two fat 
 fheep, as a thank-offering for the fame honor. They fuppofe 
 that the arrival of this infecl in a village, brings happinefs 
 and profperity to all the inhabitants, and that their offen- 
 ces, to that moment, are buried in oblivion. 
 
 If this infefl happens to light upon a Hottentot, he is 
 ^iftinguirtied and revered as a faint, and the delight of the 
 deity, ever after. His neighbours glory that they have {o 
 holy a man among them, and publiHi the matter far and 
 near. The fatted ox belonging to the whole village is im- 
 mediately 
 
368 AFRICAN ISLANDS. 
 
 mediately killed for a thank-offering, and the time is turned 
 into a feftivity, in honor of the deity arid faint. 
 
 They alfo pay a religious veneration to their faints, and 
 men of renown departed. They honor them not with 
 tombs, ftatues, or infcriptioRs ; but confecrate mountains, 
 fields, and rivers to their memory. When they pafs by 
 thofe places, they implore the protection of the dead for 
 them and their cattle ; they muffle their heads in their man- 
 tles, and fometimes dance round thofe places, finging and 
 clapping their hands. 
 
 They worfhip alfo an evil deity, whom they look upon 
 as the father of all their plagues. They therefore coax him, 
 upon apprehenfion of any misfortune, with the offering of 
 an ox, or iheep. And at other times perform diverfe a6ls 
 of worfhip, to wheedle and keep him quiet.* 
 
 AFRICAN ISLANDS. 
 
 MADAGASCAR. The inhabitants of this Ifland be- 
 lieve God to be the author of all good, and the Devil the 
 author of all evil.f There are alfo fomc Mahometans in 
 this ifland ; but here are no mofques, temples, nor any fla- 
 ted worfhip, except fome of the inhabitants of this place of- 
 fer facrifices of hearts on particular occafions ; as, when 
 fjck ; when they plant yams or rice ; when they hold their 
 aifemblies ; clrcumcife their children ; declare war ; enter 
 into new-built houfes ; or bury their dead. Many of them 
 obferve the Jewifh fabbath, and give fome account of the 
 facred hiftory, the creation and fall of man, as alfo of A^^- 
 ch, Abraham, Jacob, and David ; whence it is conjedtured 
 they are defcended of Jews, who formerly fettled here, 
 though none knows how or when. J 
 
 CAPE 
 
 • Watis'a Human Reafon, p. 152, 153, 154, 155. 
 
 Middleton's Geography, 
 t Ibid, vol. 1. p. 535, 
 \ Guthrie, p. 747. 
 
UNITED STATES. 363 
 
 CAPE VERD ISLANDS. CANARIES, AND MA- 
 DEIRAS. The inhabitants of thefe Iflands are Roman 
 Catholics.-^ 
 
 ZOCOTRA. The inhabitants of this ifland are Ma- 
 Iiometans of Arab extraction. 
 
 COMORA. The inhabitants of this Ifland are Ne- 
 groes of the Mahometan perfuafion.t 
 
 RELIGIONS OF AMERICA. 
 UNITED STATES. 
 
 X REVIOUS to an account of the prefent denomi- 
 nations in the United States of America, a fhort flcetch of 
 the Aborigines will not, perhaps, be unentertaining to fomc 
 readers, The following accounts are extradlcd from valu- 
 able authors. 
 
 The natives of New-England believed not only a plural- 
 ity of Gods, who made and govern the feveral nations of 
 the world, but they made Deities of every thing they ima- 
 gined to be great, powerful, beneficial, or hurtful to man- 
 kind. Yet they conceived an Almighty Being, who dwells 
 in the fouthweft regions of the heavens, to be fuperior to 
 all the reft. This Almighty Being they called Kichtan, who 
 at firft, according to their tradition, made a man and wo- 
 man out of a ftone ; but upon fome diOike, deflroyed them 
 again ; and then made another couple out of a tree, from 
 whom defcended all the nations of the earth ; but how they 
 scame to be fcattered and difperfed into countries fo remote 
 
 Y y UoTTK 
 
 • Bfoughton's Hiftorical Library, vol 2. p. 332. 
 
 f Guthrie, p. 746, 
 
-o UNITED STATES 
 
 from one another, ihey cannot tell. They believed theif 
 fupreme God to be a good being, and paid a fort of ac- 
 tnowledgment to him for plenty, vi6lory , and other benefits. 
 But there is another power, which they call Hebamocho, 
 in Englifli, the Devil, of whom they ftood in greater awe, 
 and worfhipped merely from a principle of fear. 
 
 The immortality of the foul was univerfally believed 
 among them. When good men die, they faid, their fouls 
 went to Kich fatly where they meet their friends, and enjoy 
 all manner of pleafures ; when wicked men die, they went 
 to Kuhtan alfo, but are commanded to walk away ; and to 
 wander about in reftlefs difcontent and darknefs forever.^ 
 
 At prefent the Indians in New-England are almoft whol- 
 ly extinfl.t 
 
 Mr. Brninard, who was a truly pious and fuccefsful mif- 
 fionary among the Indians on the Sufquehannah and Dela- 
 ware rivers, in 1744, gives the following account of their 
 religious fentiments. 
 
 After the coming of the white people, the Indians in 
 New-Jerfcy, who once held a plurality of deities, fuppofed 
 there were only three, becaufe they faw people of three 
 kinds of complexions, viz. Englifh, Negroes, and themfelves. 
 
 It is a notion pretty generally prevailing among them, 
 that it was not the fame God made them who made us ; 
 but that they were created after the white people ; and it 
 is probable they fuppofe their God gained fome fpecial fkill 
 by feeing the white people made, and fo made them better; 
 for it is certain they look upon themfelves, and their me- 
 thods of living, which they fay their God exprefsly prefcri- 
 bed for them, vaftly preferable to the white people and 
 their methods. 
 
 With regard to a future ftate of exiflence, many of them 
 
 imagine 
 • NcaPs Hiftcry of New-England, vol. i, p 33, 34, 35. 
 .-J Belknap's Hiilory of New-Hampfhire, vol. i. p. 124. 
 
UNITED STATES. o-i 
 
 .5/ ^ 
 
 Imagine that the chichinig^ i. e. the fliadow, or what fiirvlvc!^ 
 the body, will at death, go fouthward, to fomc unknown, 
 but curious place ; will enjoy fome kind of happinefs, fnch 
 as hunting, fealling, dancing, or the like. And what they 
 fuppofe will contribute much to their happinefs in the 
 next (late, is, that they fliall never be weary of thefc en- 
 tertainments. 
 
 Thofe who have any notion about rewards and fnfTerings 
 in a future ftate, fcem to imagine that moft will be l.appy, 
 and that thofe who are not fo, will be puniflicd o:dy with 
 privation, being only excluded from the walls of the good 
 world, where happy fpirits refidc. 
 
 Thofe rewards and punifhments, they fuppofe to depend 
 entirely upon their behaviour towards mankind ; and have 
 wo reference to any things which relates to the worfliip of 
 the Supreme Being.* 
 
 A GENERAL VIEW 
 OF THE 
 
 RELIGIONS IN THE UNITED STATES. 
 
 N, 
 
 EW-ENGLAND owes its firft fettlcment to 
 religious perfecution. A number of people, called Puri- 
 tans, who refufed conformity to the church of England, la- 
 boring imder various opprefTions, quitted their native conn- 
 try, in order to enjoy the free cxercife of their religion. 
 Thefe were the firfl fettlcrs of New-England. J3nt the 
 noble principles of liberty ceafed to operate on their minds, 
 after they had got the power in their hands. In a few 
 
 years 
 
 • This account is extra<fled from Erainard's Journal. lie xc^z 
 about fourthoufand miles among the Indians, and was foinctime? 
 &ve or fix weeks together without feeing a white perfon. 
 
37i UNITED STATES, 
 
 years ihey fo far forgot their own fufFerings, as to prefs fur 
 iinirormity in religion, and to turn perfecutors in orrier to 
 acc:oinplifli it. Thefe intemperate proceedings were over- 
 ruled for good. As the intolerance of England peopled 
 Maffachufetts, fo the intolerance of that province made 
 nuny emigrants from It, and gave rife to various diftinfl 
 fcttlements, which, in the courfe of years,were formed into 
 other provincial efVablilhments.*^ 
 
 At prefcnt no religious teft is required as a qualification 
 to any office, or public truft under the United States. 
 
 It was one of the peculiarities of the forms of govern^ 
 ment in the United States, that all religious eftablifhmenis 
 were abolifhed. Some retained a conftitutional diftinclioa 
 betvreen Chril^ians and others.with refped to their eligibil- 
 ity to office ; but the idea of fupporting one denomination 
 at the expenfe of others, or of raifmg any one feft of Pro- 
 teftants to a legal pre-eminence, was univerfally reprobated. 
 
 The Congregationalifts are the mofl: numerous denomi- 
 nation in New-England. The Prefbyterians and Epifco- 
 palians predominate in the fouthern States. 
 
 The general affembly of the Prefbyterian church in Ame- 
 rica includes four fynods, and thefe contain fixteen prcfby- 
 teries. MaiTachufetts and New-Hampdiire have four pref- 
 byteries. Fhe number of Prefbyterian congregations in 
 America are computed to be fix hundred and eighteen. 
 There are two hundred and twenty-fix minifters.f 
 
 The number of Friends meetings in the United States, 
 not including New- York, are two hundred and ninety-fix. 
 The number of individuals cannot be known ; fome meet- 
 ings are fmall, while others are large. t 
 
 The 
 
 * Ramfay-s HiOory of the American Revolution. 
 
 t This account for the year 1788, was given by the Rev. Mr- 
 Murray of Ncwbury-Port. 
 
 J T*Ji5 account was given by Mr. MofesBfCwn of PrcvidcncC;. 
 
MASSACHUSETTS. 
 
 373 
 
 The number of Mcthodifts in America in the year 1789, 
 was computed to be forty-eight thoufand five luindred and 
 eighty-two. 
 
 The whole number of communicants and adherents to 
 llie Baptift churches, in the United Statc<^, are compurecl to 
 be two hundred and fifty-five thoufand fix hundred and 
 feventy.* 
 
 The whole amount of the Roman Catholics in the Uni- 
 ted States is fuppofed to be fifty thoufand. t 
 
 An account of the colle£livc number of the other deno- 
 minations could not be obtained. 
 
 NEW-HAMPSHIRE. The inhabitams of this Hale 
 are allowed to worfhip God, in tiie way wiiich is mod 
 agreeable to their confciences. The churches in New- 
 Hampfhire are principally for Congregational ifts ; fomc 
 for Prefbyterians and Baptifts ; and three for Epifcopalians. 
 Minifters contradt with their pariflies for their fupport. 
 No parilh is obliged to have a minifter ; but if they make 
 a contrail with one, they arc obliged to fulfil it. Liberty 
 is ever given to any individuals of a pariHi to change their 
 denomination ; and in that cafe, they are liberated from 
 their parifh contrad.:}; 
 
 MASSACHUSETTS. The religion of this Common- 
 wealth is eftablifhed, by their excellent conftitdtion, on a 
 mofl: liberal and tolerant plan. All perfons of whatever 
 religious profefTion or fentimcnts, may v.-orfliipGoD agree- 
 ably to the dilates of their own confciences, unmolclted, 
 provided they do not difturb the public peace. 
 
 The legiflature are empowered to require of the fcvcral 
 towns, pariflies, &c. to provide, at their own expenfc, for 
 
 the 
 
 * This account was taken h\ Mr. John Afplund, who vifitei 
 the feveral aflbciations of Baptift churches for that purpofe. 
 
 f This account, and alfo the number of Roman Catholics in 
 Maryland, were given by the Right Rev. Eifhop Carrel. 
 
 X Morfe*s American Geography, p. 160. 
 
374 MASSACHUSETTS. 
 
 the public worfhip of God, and to require the attendance 
 of the fnbjeiS to the fame. The people have liberty to 
 choofe their own minifters, and to contrail with them for 
 their fupport.* 
 
 The body of churches in this ftate are eftablifhed upon 
 the Congregational plan. Their rules of church difcipline 
 and government are in general, founded upon the Cambridge 
 Platfontiy as drawn up by the fynod of 1648. This Plat- 
 form leaves the fcripture to be the fole rule of faith, ordi- 
 nances, and difcipline, as to what relates to authority and 
 polity. It leaves each church with plenary unceded pow- 
 er, making x\\t ccuncils TxuA fynod s advifory only. It was 
 yaded and received as the plan of public confederacy, which 
 united the Prefbycerians and Independents under the com- 
 mon title of Congregationalifts. 
 
 It was a fundamental principle of this union, that every 
 voluntary afTembly of Chriftians had power to form, organ- 
 ize, and govern themfelves ; and in imitation of the apof- 
 tolic churches, to gather and incorporate themfelves by a 
 public covenant, and to eledt and ordain all their public 
 officers. + 
 
 The various denominations in this ftate, with the num- 
 ber of their refpe£live congregations, are as follow. 
 
 Denominations, ^'""V"' \ Denominations ^'T'" 
 
 gattons. I gattons. 
 
 Congregationalifts, 434 
 Baptifts, 99 
 
 Friends, or Qiiakers, 36 
 Epifcopalians, 15 
 
 Prefbyterians, 6 
 
 Univerfalifts,embra 
 
 cingthe fcntiments 
 
 of the Rev. Mr 
 
 Murray^ 
 
 ] 
 
 Unitarians, ufing a"^ 
 liturgy collected | 
 principally from ^ 1 
 the Book of Com- | 
 mon Prayer. J 
 Roman Catholics, 1 
 
 Methodifts,J I 
 
 Total 597 
 
 A 
 
 • Morfe's American Geography, 
 -f Stiles's Chrifticn Union, p. 55. 56. 
 t This fociety has been lately formed in Lynn by the Rei'* 
 
 Jcfle 
 
RHODE-ISLAND. 
 
 375: 
 
 A variety of religious opinions prevails among the Con- 
 gregationalifts.* Befide Calvinifts, who are the moft niu 
 merous, a confiderable nunnbcr are Hopkinfians. There 
 are alfo, Arxninians, Unitarians, Chaiinccan Univer- 
 falifts, &c. 
 
 RHODE-ISLAND. This ftate was fettled by fome of 
 thofe who were charged with Antinomian fentiments, on a 
 plan oi entire religious liberty ; men of every religious deno- 
 mination being equally proteded and countenanced, and 
 enjoying all the honors and offices of government. 
 
 Many of the Qiiakcrs and Baptifts flocked to this ncvr 
 fettlement ; and there never was an inftance of perfecu- 
 tion for confcicnce fake countenanced by the governors of 
 this ftate.t 
 
 There are a variety of religious fec^s in Rhode-Ifland ; 
 but the Baptifts are the moft numerous of any denomina- 
 tion in this ftate. In 1784 they had thirty congregations. 
 Thefe, as well as the other Baptifts in New-England, are 
 chietiy upon the Calviniftic plan as to do6lrines, and Inde- 
 pendents with regard to church government. There arc 
 however fome Arminian Baptifts. Others who obferve the 
 Jewifti fabbath, are called Sabbatarians, or fcven day Bap- 
 tifts. There are others who are called feparate Baptifts. 
 
 The other religious denominations in Rhode-Ifland arc 
 Congregationalifts, Friends or Qi^iakers, Eplfcopalians, 
 Moravians, and Jews, who have a fynagogue in this ftatc. 
 Befide thefe there is a confiderable number of the people 
 who can be reduced to no particular denomination. + 
 
 There 
 
 Jefle Lee, the firll Methodift preacher, who was appointed to tra- 
 vel in New-England. 
 
 • There is alfo a variety of fentiments among the Congrega- 
 tionalifts in the other States. 
 
 f Belknap's Hiftory of New-HampfhifC, vol, I. p. 39. 
 I Morfe's Geography, 
 
376 CONNECTICUT. 
 
 There were alfo a few perfons in Rhode-I{land,who ad- 
 hered to Jemima WilVinJon, who was born in Cumberland. 
 It is faid by thofe who are intimately acquainted with her, 
 that fne alTcrts, that in O^flober, 1776, fhc was taken fick, 
 and aclnally died, and her foul went to heaven, w'here it 
 ftill continues. Soon after, her body was re-animated with 
 the fpirit and power of Chrift, upon' which fhe fet up as a 
 public teacher ; and declares file has an immediate revela- 
 tion for all (lie delivers ; and is arrived to a ftatc of abfo- 
 lute perfection. It is alfo faid (he pretends to foretell fu- 
 ture events, to difcern the fecrets of the heart, and to have 
 the power of healing difeafes : and if any perfon who makes 
 application to her is not healed, fhe attributes it to his 
 want of faith. She afferts, that thofe who refufe to believe 
 thefe exalted things concerning her, will be in the ftate of 
 the unbelieving Jews, who rejecEled the counfel of Goi> 
 againfi themfelves ; and (he tells her hearers, this is the 
 eleventh hour, and this is the laft call of mercy that ever 
 Ihall be granted them : for llie heard an inquiry in heaven, 
 faying, " Who will go and preach to a dying world r" or 
 words CO that import : and fhe fays fhe anfwered, " Here 
 am I, fend me \' and ihat fhe left the realms of light and 
 glory, and the company of the heavenly hoft, who are con- 
 tinually praifmg and worfliippingGoD, in order to defcend 
 upon earth, ar.d pafs through many fufFerings and trials for 
 the happinefs of mankind. She affumes the title of the 
 Unlvnfal Friend of Mankind ; hence her followers diflin- 
 guifli themfelves by the name of Friends,* 
 
 Jemima IFiikinfjn, is now gone to Geneva In the Gen- 
 ncfcc country ; and her followers have fallen off, fo as not 
 to keep up any meetings in this flate. 
 
 CONNECTICUT. Each Congregational church ia 
 this flate is a feparate jurifdi(flion, and claims authority to 
 choofc its own minifler, to excrcife government, and enjoy 
 
 gofpel 
 
 • Brownell's Enthufiaftical Errors, p. 5,7, 9, 14* 
 
N E W - Y O R K. 
 
 377 
 
 gofpcl ordinances within itfelf. The churches however, 
 are not independent of each other ^ they are afTociated for 
 mutual benefit and convenience. The alTociations have 
 power to licence candidates for the miniftry ; to confult for 
 the general welfare, and to recommend meafures to bo 
 adopted by the churches ; but have no authority to enforce 
 them. When difputes arife in churches, councils arc cal- 
 led by the parties to fettle them ; but their power is only 
 advifory. There are as many affociations in the flatc, as 
 there are counties ; and they meet twice in a year. Thefc 
 are all combined in one general alTociation, who meet 
 annually. 
 
 All religions which are confiflent with the peace of fo- 
 clety, are tolerated in Conneflicut ; and a fpirit of lihral- 
 ity and catboUcifm is incrcafing. 
 
 The bulk of the people are Congregationaliils, among 
 which the Hopkinfians are numerous. Befide thefe, arc 
 Epifcopalians and Baptifts ; and formerly there was a foci- 
 ety of Sandemanians at New Haven ; but they are no\v re- 
 duced to a very fmall number. 
 
 The Epifcopalian churches are refpe£lable, and are un- 
 der the fuperintendence of a bifhop.* 
 
 There were twenty-nine congregations of Baptifls hx 
 1784. Thefe congregations, with thofc in the neighbour- 
 ing flates, meet in alTociations, by delegation annually, 
 Thefe affociations confift of meifengcrs chofen and fcnt b/ 
 the churches. + 
 
 NEW-YORK. The conftitutlon of this ftatc provides 
 for the free exercife and enjoyment of religious profeflioti 
 and worfhip, without difcrimination or preference, within 
 
 Z z the 
 
 * The Ri'ght Rev. Biihop Seebury, who was confecrated by the 
 Scotch Bifhops at Aberdeen, 1784. [See Skinner^s KiUor/ of 
 Scotland. 
 
 f Morfc's American Geography, p. ziOi 
 
37S N E W « Y O R K. 
 
 the Rate, for all mankind : provided that the liberty of con* 
 fcicncc, hereby granted, iliall n -t be fo conltrued as to ex- 
 cufe a6ts of licentioufnefs, orjuftify pradices inconfiftent 
 >viih the peace and fafety of the ilaie. 
 
 The various denominations in this ftate, ^vith the num- 
 ber of their refp^6live congregations are as follow. 
 
 T^ . Conire- I T^ . . Consre- 
 
 Dencmuiatrrus. " Ucnomtnaiions, ° 
 
 gat ions ganons, 
 
 Englifli Prefbyterians, 87 German Lutherans, I2 
 
 Dutch Reformed (in- ^ Moiavians, 2 
 
 eluding fix of the > 66 Mcthodilh. I 
 
 German language,) J Roman Catholics, I 
 
 Baptilts, 30 Jews, I 
 
 Epifcopalians, 26 Shakers. Unknown. 
 
 Friends, or Q^iakers, 20 
 
 The Prefbyterian churches are governed by congrega- 
 tional, prefbyterial, and fy nodical ailemblies. Thefe af- 
 femblies poflefs no civil jurifdiclion. Their power is 
 wholly moral or fpiritual, and that only minifterial arid 
 declarative. 
 
 The higheft punilhment to which their authority extends 
 is to exclude the contumacious and impenitent from the 
 congregation of believers. 
 
 The highefl judicatory of the Prefbyterian church is fty- 
 led, T/jc genc7'al council of the Prejbyterian church, in the 
 United States of America, This grand council is to confift 
 of an equal delegation of bifhops and elders, from each 
 prefbytery within their jurifdidtion, by the title oi commif- 
 ftoners to the general council. Fourteen commiflioners make 
 a quorum. The council conflitutes peace, corrcfpondence, 
 and mutual confidence among all their churches, and has 
 power to receive and iflue all appeals and references, which 
 may regularly be brought before it from the inferior ju- 
 dicatories ; to regulate and corredl the proceedings of the 
 fynods, &:c. 
 
 The 
 
N E W - Y O R K. 379 
 
 The fynods of New~Yorkand P'.ilade'phia, clurlnQr tlieir 
 feffion at Philadelphia in May, 1788, rtf'Mved thcmfelves 
 into four fynods, viz. ihc f nod of New-York ; the fvnod 
 of Philadelphia ; the f\nod ot Virginia ; and the fvnod of 
 Carolina. Thefe fynods are to meet annually in their ref- 
 pe£live Rates, wl\cncc they take their names ; and once a 
 year, by their commifFiwners, in general council at Phi- 
 ladelphia. 
 
 There are a number of Preft^yterian churches, commonly 
 called Seceders, who have a feparate ecclefiaftical jnrifdit- 
 tion. Thefe as well as the other Prcfbvterians, and the 
 Dutch reformed churches, hold the Calviniftic doclrines, 
 without any effc ntial difference. 
 
 The Dutch reformed churches in this ftate, are divided 
 into four clalTes. 
 
 From their fird planting in New- York and New-Jcrfey, 
 they have, under the diredion of the claflis of XmHerdam, 
 been formed exactly upon the plan of the eftablilhed church 
 of Holland, as far as that is ecclefiaftical. There is a ftri6l 
 correfpondence between the Dutch reformed fynod of New- 
 York and New-Jerfey, and the fynod of North -Holland and 
 the claflis of Amfterdam. The tiCis of their fynods arc 
 mutually exchanged every year ; and mutual advice is giv- 
 en and received in difputcs rcfpefting do6lrinal points and 
 church difcipline. 
 
 The Epifcopal churches hold the fame princij)les, have 
 the fame mode of vvorfhip, and church government and 
 are in every other rcfpecl conftituted on the fame plan with 
 the church of the fame denomination in England.* 
 
 The Methodift interefl, though fmall in this ftate, \,.i\ 
 greatly increafed in the fouthcrn (tates ftnce the revolution. 
 They have eftimated their number at thir.ty-feven thoufand 
 
 and 
 
 * Dr?. White and Provoft, the former elc^cJ for Philade'pbia, 
 th- latter for New- York, were both confecratt: by the Eng'iih 
 bifhops. [See Skinner's HiiVory of Scotland.] 
 
3^o N E W - j E R S E Y. 
 
 and eight hundred. But their numbers are fo various in 
 different places at different times, that it would be a matter 
 of no fmall difliculty to find out their exa6l account. Their 
 churches are fupplied by their preachers in rotation. 
 
 The rainifters of every denomination in the ftate, arc 
 fupported by the voluntary contributions of the people rai- 
 fed generally by fubfcripiion, or by a tax upon the pews ; 
 except the Dutch churches in New-York, Albany, Skenec- 
 tadv, and Kingfton, which have, except the two laft, large 
 eftatcs confirmed by a charter. The Epifcopal church 
 alfo in New- York, poflelfes a very large eftate, in and near 
 the ciiy, 
 
 The interefl of the Shakers in ^his ftate, is now faft de« 
 
 dining.* 
 
 NEW-JERSEY. There are in this ftate, about fifty 
 Prefbyterian congregations, fubjeft to the care of three pref- 
 byteries, viz. that of New-York, of New-Brunfwick, and 
 Philadelphia. A part of the charge of New- York and 
 Philadelphia prefbyteries lies in New-Jerfey, and part in 
 their own refpetflive fiates. To fupply thefe congregations 
 there are, at prefent, about twenty-five minifters. 
 
 There arc upv/ards of forty congregations of Friend*^ 
 commonly called Q^iakers, who are in general fober, plain, 
 induftrious, good citizens. 
 
 There are thirty affociated congregations of Baptifts in 
 New-Jerfey, which maintain Calviniitic dodlrines. 
 
 The Epifcopalian intereft confills of twenty-five con- 
 gregatiions. 
 
 There are in this {late, two claffes belonging to the Dutch 
 reformed fynod of New- York and New-Jerfey. The claf- 
 iJs of Hakkenfak, to which belong thirteen congregations ; 
 
 and 
 
 f Morfe's American Geography, p, 267, z6S, 26^, 270% 
 
PENNSYLVANIA, 3^, 
 
 and the clallls of Nevv-Brunrwlck, to which belong fificeii 
 congregations. 
 
 The Moravians have a flouridiing fettlcmcnt at Hope, in 
 SufTex county. This fcttlcment was begun in 1771, and 
 now confifts of upwards of a thoufand fouls. 
 
 The Mcthodift intereft is fmall in this llate. The Swedes 
 have a church in Gloucefter county : and there are three 
 congregations of the Seventh Day Bapiids. All thefe reli- 
 gious denominations live together in peace and harmony ; 
 and are allowed, by the conftitution of the 9.ate, to worlliip 
 Almighty God, agreeably to the dilates of their own con- 
 fciences ; and are not compelled to attend or fupport any 
 "worihip, contrary to their own faith and judgment. All 
 Proteftants inhabitants, of peaceable behaviour, are eligible 
 to the civil officers of the ftate.^" 
 
 PENNSYLVANIA. The inhabitants of this ftate are 
 of different religious denominations, but the Qiiakers are 
 the moft numerous. It was from fVilliam Penn, a celebra- 
 ted Quaker, that this place received its name. Civil and 
 religious liberty in their utmoft latitude, was laid down by 
 this great man, as the only foundation of all his inftitutions. 
 Chriftians of all denominations might not only live unmo- 
 lefted, but have a (hare in the government of the colony. + 
 
 During the late war, fome of this denomination thought 
 jt their duty to take up arms in defence of their country. 
 This laid the foundation of a feceilion from their brethren, 
 and they now form a feparate congregation in Philadelphia, 
 by the name of refifting or fighting Qi.iakers. 
 
 The places for religious worfhip in Philadelphia, are as 
 follov/. 
 
 T\ • . Conpt'C- i T\ CofiPrt' 
 
 JJenomtnations* ? I Denominations. ? . 
 
 gattons, I gallons. 
 
 Friends, or Quakers, 5 j Prefbyterians, 6 
 
 Epifcopalians, 
 
 • Morfe's American Geography, p. 292, 2q3, 
 
 f Guthrie, p. 8o3, 
 
382 PENNSYLVANIA, 
 
 Der.ominations, "4 ' Denominations, ^^^^ 
 
 gat ions. 1 gat ton 
 
 Epifcoparians, , 3 
 
 German Lutherans 2 
 
 German Calvinifts, i 
 
 Catholics, • 3 
 
 Swedilh Lutherans, I 
 
 Moravians, 
 Baptifts, 
 
 Univerfalifl Baptifts, 
 Methodifts, 
 Jews, 
 
 The Friends, and Epifcopalians connpofe about one third 
 
 of the inhabitants of this ftate. 
 
 There are in Pennfylvania, fixteen congregations of Eng- 
 liih Baptifts. The do6lrine, vvorfhip, and difcipline of 
 thufe are fimilar to thofe of the New>£ngland Baptills.* 
 
 The freedom and toleration of the government has pro- 
 duced a great variety of feels among the German inhabit- 
 ants of Pennfylvania. The Lutherans compofe a great 
 proportion of the German citizens of the ftate. Many of 
 their churches are large and fplendid. The German Pref- 
 byterians are the next to them in numbers. Their church* 
 es are likewife large, and furnifhed in many places with or- 
 gans. The clergy belonging to thefe churches have mod- 
 erate falaries, but they are pundlually and juftly paid. 
 
 ThcGerman Lutherans and Prcfbyterians live in great har- 
 mony with each other, infomuch that they often preach in 
 each others churches, and in fome inftances unite in build- 
 ing a church, ir^ which they both worftiip at different times. 
 The harmony between two denominations, once fo much 
 oppofed to each other, is owing to the relaxation of the 
 Prcfbyterians in fome of the peculiar do^lrines of Calvin- 
 ifm. They are called Prcfbyterians, becaufe mofl of them 
 object to being defigned by the name of Calvinifts. The 
 Memnonifts, the Moravians, the Swinfeildians, and the 
 Catholics, compofe the other fe£ls of German inhabitants 
 of Pennfylvania. 
 
 The Dunkers have arifen from the Memnonifts. Pre- 
 vious 
 Morfe*s American Geography, p. 320* 
 
 • 
 
PENNSYLVANIA. 383 
 
 vious to their partaking of the facrament q[ ihaf upper, they 
 wafh each others feet, and fet down to a love-fealt. 1 hey 
 pradife the ceremonies of their religion with great humil- 
 ity and folemnity. They at firfl fl-pt on hard couches, but 
 now on beds, and have abated much of their former fcve- 
 rity. Befide the congregation at Ephrata, there were in 
 1770, fourteen others in various parts of Pennfylvauia, and 
 fome in Maryland. The Separatifls, who dilftnted from 
 the Dunkers, reje£l the ordinances of baptifm, and the fa- 
 crament, and hold the dodrine of the Friends, concernirg 
 the internal revelation of the gofpel. They maintain with 
 the Dunkers, the do6lrine of univerfal falvation. The 
 Dunkers and Separatifts agree in not taking any intercft for 
 money, and not applying to law, to recover their debts. 
 Thefe denominations behave with fingular piety, and ex- 
 emplary morality. 
 
 The German Moravians are a numerous and rcfpe^luble 
 body of Chriftians in Pennfylvania. In the village of 
 Bethlehem, there are two large ftone buildings, in which 
 the different fexes arc educated in habits of induftry, in ufe- 
 ful manufadures. The Sifters, for by that epithet the wo- 
 men are called, all fleep in two large and neat apartments* 
 
 Formerly the body of Moravians held all their property 
 in common, in imitation of the primitive Chriftians. In 
 the year 1760, a divifion of the whole, excepting a tlw ar- 
 ticles, took place. Of this religion there are about 1300 
 fouls in Pennfylvania, viz. between five and fix hundred 
 at Bethlehem, four hundred and fifty at Nazareth, and up- 
 wards of threfe hundred at Litz, in Lancafter county. They 
 call themfelves the United Brethren of the Protcjlant Epijco^ 
 pal church.^ 
 
 The Proteftant Epifcopal church of New- York, New- 
 Jerfey, Pennfylvania, Delaware, Maryland, Virginia, and 
 
 South-Carolina, 
 
 * Rufh's Account of-the German inhabitants of Pennfylvania. 
 t Morle*s American Geography, p, 320» 
 
384 DELAWARE. 
 
 South-Carolina, met in convention at Philadelphia, 0<flor 
 bcr 1785, and revifed the Book of Common Prayer, and 
 adminiftration of the facraments, and other rites and cere- 
 monies, and publi filed and propofed the book, thus revifed, 
 for the ufe of the church. This revifion was made in or- 
 der to render the liturgy confiftent with the American re- 
 volution, and the constitution of the feveral (lates. In 
 Pennfylvania and the fouthern ftates, this revifed book is 
 pretty generaily ufed by the Epifcopal churches. 
 
 The rcprefentatives of fundry focieties in the United 
 States, believing in the falvation of all men, convened on 
 the 25th of May, 1790, in the city of Philadelphia, and 
 adopted articles of faith, and a plan of church government. 
 In their articles of faith, they have thought it improper to 
 require an affent to opinions, which are merely fpeculative, 
 or to introduce words inexprefling their belief, which have 
 been the caufe of controverfies. 
 
 Their plan of church government, and divine worfhip is 
 nearly Congregational. Refpe^ling ordinances they fay, 
 that as a diverfity of opinions concerning them has been 
 the means of dividing Chriftians, they agree to-admit all as 
 members of their fociety, who fubfcribe the articles of their 
 faith, and maintain good works, whatever their opinions 
 may be, as to the form or obligation of any, or all of them. 
 
 They confider all who fubfcribe their articles, and lead 
 moral lives as members of their church. A departure from 
 thofe articles, or an immoral life fiiall fubjedl them to pri- 
 vate cenfiirc, which, if they repeatedly rejedl, their names 
 Ihall be crafed from the lift of numbers ; and they fliall 
 not be reftored, till they have exhibited fuch fignsof return- 
 ing to their former faith and pra6lice, as fhall be deemed 
 fatisfa6lory to the church. 
 
 DELAWARE. There are in this ftate, twenty-one 
 Prcfbyterian congregations, belonging to the fynod of Phi* 
 
 ladelphia* 
 • Herald of Freedom, for July, 1790, 
 
MARYLAND. 385 
 
 ladelphia — Seven Epifcopal churches — Six congregations 
 of Baptifts, containing about two hundred and eighteen 
 fouls — Four congregations of the people called Q|>akers ; 
 befide a Swedifh church at Wilmington, which is one of 
 the oldeft churches in the United States, and a number of 
 Methodifts. All thefe congregations have free toleratioa 
 by the conftitution, and live together in harmony.* 
 
 MARYLAND. The firft emigration to Maryland 
 confided of about two hundred gentlemen, chiefly of the 
 Roman Catholic religion, who failed from England in No- 
 vember, 1632, and landed near the river Potomack, in the 
 beginning of the fubfcquent year. The Roman Carbolics, 
 unhappy in their native land, and defirous of a peaceful af- 
 fylum, went over in great numbers to this ftate. Lord Bal- 
 thnore^ to whom the province had been granted, laid the 
 foundation of its future profperity, on the broad bafis of fe- 
 curity to property, and freedom in religion. While Vir- 
 ginia perfecuted the Puritans, her feverity compelled many 
 to pafs over into this new province, the afTembly of which 
 had enabled, " that no perfon profefling to believe in Jcfus 
 Chrift, fhould be molefted in refpedl of their reliigion, or in 
 the free exercife thereof. "t 
 
 The Catholics in America, have at prefent a bifhop refi- 
 lling in Baltimore, viz. the Right Rev. John Carrol. Their 
 number is fuppofed, not to exceed twenty-five thoufand,not 
 one thirteenth of the inhabitants of that ftate. 
 
 The other denominations in Maryland, are Proteftant 
 Epifcopalians, Englifh, Scotch, and Irifii Prefbyterians, 
 German Calvinifts, German Lutherans, Friends, Baptifis, 
 of whom there are about twenty congregations, Methodifts, 
 who have a bifhop in Maryland, Memnonifts, Nicolites,or 
 New Quakers. t 
 
 A a a V1RGINL\. 
 
 • Morfe's American Geography, p. 346. 
 
 f Ramfay*sHiftory of the American Revolution, vol.i.p.io> 
 
 X Morfe's American Geography. 
 
3B6 K K N T U C K Y. 
 
 VIRGINIA. The firfl: fetllers in Virginia were cms- 
 grants from England, of the Englifli church, juft at a point 
 of time, when it was flullied with complete vi<^ory over 
 the religions of all other denominations. PofTeired as they 
 became of the powers of making, adminiftcring, and execu- 
 ting the laws, they fliewed eqnal intolerance in this coun- 
 try, with their Preibyterian brethren, who had emigrated 
 to the Northern government.* 
 
 The prefent denominations of Chriflians in Virginia arc 
 Prefbyterians, who are the mofl numerous, and inhabit the 
 v/eftern parts of the ftate : Epifcopalians, who are the moft 
 ancient fcttlers, and occupy the eaftern and firft fettled parts 
 of the flate. Intermingled with thefe, are great numbers 
 of BaptiRs and Methodifts. The proportional number of 
 ihefe feveral denominations have not been afcertained. The 
 Epifcopalians have comparatively but few minifters among 
 them ; and thefe few, when they preach, which is ieldoni 
 more than once a week, preach to very thin congregations. 
 The Prefbyterians, in proportion to their numbers, have 
 more miniilers, who preach oftener, and to large audiences. 
 TheBaptifts and Methodifts .are generally fupplied by itin- 
 erant preachers, who have large and promifcuous audien- 
 ces, and preach almoft every day, and often feveral times 
 in a day.f 
 
 KENTUCKY. The Baptlfls are the moft numerous 
 religious fed in this place. In 1787 they had fixteen 
 churches eftablidied ; befide feveral congregations, where 
 churches were not conllituted. Thefe were fupplied with 
 upwards of thirty minifters or teachers. There are feveral 
 large congregations of Preftjyterians, and fomefevv of other 
 denominations. :{: 
 
 NORTH-CAROLINA, 
 
 • Jefferfon's State of Virginia, p. 167, 168. 
 t Morfe'a American Geography, p. 386, jS;* 
 ^Ibid^ p, 406, 
 
NORTH-CAROLINA. 387 
 
 NORTH-CAROLINA. The weftern parts of this 
 ilate, which have been fettled within the lafl: thirty-fiv© 
 years, are chiefly inhabited by Prcfbytcrians from Pennfyl- 
 vania, the defcendants of people from the north of Ireland, 
 and are exceedingly attached to the doclrines, difcipline, 
 and ufages of the church of Scotland. They are a regular 
 induftrious people. Almofl all ilie inhabitants between 
 the Catawba and Yadkin rivers, are of this deiiominatit>n, 
 and they are in general, well fupplied with a fcnfible and 
 learned miniftry. There are interfperfcd fome fetticments 
 of Germans, both Lutherans and Calvinilh, but tliey have 
 but few numbers. 
 
 The Moravians have (cveral flourifliing fetticments in 
 ihis ftate. The firft fettlement called Bethabara, was begun 
 in 1753. by a number of the brethren from Pennfylvania, 
 in a very wild, uninhabited country, which, from that 
 time, began to be rapidly fettled by farmeis, from the mid- 
 dle ftates. 
 
 In 1759, Bethany, a regular village, was laid out and fet- 
 tled. In 1766, Salera, which is now the principal fettle- 
 ment, and nearly in the center of Wachovia, was fettled by 
 a coUedion of tradefmen. The fame conflitution and reg- 
 ulations are eftablillied here as in other regular fottlemsnts 
 of the United Brethren. Befides, there are in Wachovia, 
 three churches, one at Friendland, one in Friendberg, and 
 another at Hope, each of which has a minifter of the breth- 
 ren's church. Thefe people, by their induftry and atten- 
 tion to various branches of manufadlure, are very ufeful to 
 the country round them. 
 
 The Friends, or Quakers, have a fettlement in New- 
 Gardens in Guilford country, and feveral congregations at 
 Ferquimins and Pafquetank. The Methodifts and Baptifts 
 are numerous and increafing. Befide the denominations 
 already mentioned, there is a very numerous body of people 
 in this, and in all the fouthern dates, who cannot properly 
 
38S SOUTH-CAROLINA, 
 
 be clalTcd with any {q61 of Cliriftians, having never made 
 any profeflion of Chriftianity. 
 
 The inhabitants of Wihnington,Newbern, Edenton and 
 Halifax dillri6ls, making about three fifths of the ftate,oncc 
 profcfled themfelves of the Epifcopal church. The clergy 
 in thefe di{lri(fl5, were chitdy miilionaries, and have almoft 
 univerfallv been induced to declare themfelves in favour 
 of the Britifh government, and to emigrate. There may 
 be one or two of the original clergy remrjning, but at pre- 
 fent they have no particular pafloral charge ; and there is 
 very little external appearance of religion among the peo- 
 ple in general, who inhabit thefe diftridls. The Baptifts 
 and Methodifts have fent a number of miflionary preachers 
 into thefe diftri(^l:s j and fome of them have pretty large 
 congregations.* 
 
 SOUTH-CAROLINA. The people of this (late, by 
 the conftitution, are to enjoy the right of ele(5ling their own 
 paftors or clergy ; and what is peculiar to this ftate, the 
 minifter, when chofen, is required by the conftitution to 
 fubfcribe the following declaration, viz. " That he is de- 
 termined, by God's grace, out of the holy fcriptures, to in- 
 Oru6l the people committed to his charge, and to teach no- 
 thing (as reqi:ired of neceflity to eternal falvation) but that 
 which he (hail be perfuaded may be concluded and proved 
 from the fcripture ; that he will ufe both public and pri- 
 vate admonitions, as well to the fick as to the whole, within 
 his care, as need fhall require, and occafion be given ; and 
 that he will be diligent in prayers, and in reading of the 
 holy fcriptures, and in fuch ftudies as help to the know- 
 ledge of the fame ; that he will be diligent to frame his 
 owu fclf and family according to the doctrine of Chrift, 
 and to make both himfelf and them, as much as in him 
 lieth, wholefome examples and patterns to the flock of 
 Chriil ; that he will maintain, and fet forward as much a^ 
 
 he 
 9 Morfe's American Geography, p. 446, 
 
GEORGIA. 389 
 
 he can, quictncfs, peace, and love among all people, and 
 efpecially among thofe, who are, or fhall be committed to 
 his charge.'* 
 
 Since the revolution, by which all denominations were 
 put on an equal footing, there have been no difputes be- 
 tween different religious focieties. 
 
 The upper parts of this ftate are fettled chiefly by Prcf- 
 byterians, Baptills, and Meihodifts. From the mod pro- 
 bable calculations, it is fuppofed, that the religious denomi- 
 nations of this (late, as to numbers, may be ranked as fol- 
 lows, viz. Prefbyterians, including the Congregational and 
 Independer4t churches, Epifcopalians, Baptifts, Method- 
 ifts, &c. 
 
 There are in Charlefton two large churches for Epifco- 
 palians, one for Congregationalifts or Independents, one 
 for Scotch Prefbyterians, two for the Baptifts, one for the 
 German Lutherans, one for theMethodifts. one for French 
 Proteftants ; befide a meeting-houfe for Ql.iakers and two 
 Jewifh fynagogues, one for the Portuguefe, the other for 
 die German Jews. There are upwards of a thoufand Ro- 
 man Catholics in Charlefton, but they have no public 
 building for worfliip.* 
 
 GEORGIA. In regard to religion, this ftate is yet in 
 its infancy. In Savannah there is an Epifcopal church, a 
 Prefbyterian church, a fynagogue where the Jews pay their 
 weekly worfliip, and a German Lutheran church, fupplied 
 occafionally by a German minifter from Ebenezer, v\herc 
 is a large convenient flone church, and a fettlemcnt of Co^ 
 ber induftrious Germans of the Lutheran religion. In 
 Augufta they have an Epifcopal church. In Midway is 
 a fociety of Chriltians eftabliihed on the Congregational 
 plan. The upper counties are fupplied, pretty generally, 
 by Baptift, and Methodifl preachers. But the greater part of 
 
 this 
 
 f Morfe's American Geography, p. 428, 432. 
 
390 
 
 NOVA SCOTIA. 
 
 this ftate is not fupplied by minifters of any denomination.'^ 
 
 In the year 1740, the Rev. George Whitefield founded an 
 Orphan houfe academy in Georgia, about twelve miles 
 from Savannah. In 1768, it was propofed, that the Or- 
 phan houfe ftiould be ereded into a college. The charter, 
 which Mr. IVhitejldd z.'^'^XxtA for, would have been readily 
 granted, on condition that the prefident fliould in all fuc- 
 ceflion? be an Epifcopalian of the church of England. 
 Mr. IVhitefield declined this condition, alleging, that it 
 would be unjuil to limit the office to any particular fedl, as 
 the foundation for this inftitution had been intrufted to him 
 by various religious denominations. In confequence of 
 this difpute, the.afFair of a charter is given up, and Mr. 
 fVhitefield made his affignment of the Orphan houfe in trufl 
 to the Countefs of Huntington Soon after his death, a 
 charter was granted to his inftitutions in Georgia, and the 
 Rev. Mr. Percy appointed prefident of the college. On 
 the 30th of May 1775, the Orphan houfe building caught 
 fire, and was entirely confumed, except the two wings, 
 which are ftill remaining. The American war foon after 
 came on, and put every thing into confufion. The funds 
 have fince lain in an unprodudive flate. It is probable, 
 that the college eftate, by the confent of the Countefs of 
 Huntington, may hereafter be fo incorporated with the 
 univerfity of Georgia, as to fubferve the original and pious 
 purpofes of its founder.f 
 
 BRITISH AMERICA. 
 
 NOVA SCOTIA. The eftablifhed religion of this 
 province is the church of England ; but all fe6ls of Chrif- 
 tians are tolerated • and government fo far encourages them, 
 as to render con(rads between minifters and people binding. 
 Nova Scotia is fettled by people from New-England, Eng- 
 
 land, 
 
 • Morfe's American Geography, p. 451. 
 
 •\ Ibid, p. 456. 
 
N O V A S C O T I A. 39, 
 
 land, and Ireland. Thefe different people bring their pe- 
 culiar modes and local attachments with them. The great- 
 ell part of them were originally of the Congregational, or 
 Prefbytcrian perfuafion ; but being fcattered round the 
 fhores of this province in fmall villages, they have been un- 
 able to fupport the eftablilhments of the gofpcl. Hence a 
 number of illiterate men have ftcpped forth as the minirtc- 
 rial inftrudlors of this people, and have profelyted manv. 
 
 At the head of this clafs, was the late Mr. Henry Allen, 
 a man of natural good fenfe, and warm imagination. This 
 man has journeyed nearly through the province, and by his 
 popular talents made many converts. He has alfo publish- 
 ed feveral treatifes and fermons, in which he declares, he 
 has advanced fome new things. He fays, that the fouls of 
 all the human race are emanations, or rather, parts of the 
 one Great Spirit ; but that they individually originally had 
 the powers of moral agents ; that they were ail prefcnt 
 with our firft parents in Eden, and were a6lual in the firft 
 tranfgrefllon. He fuppofes, that our firft parents in inno- 
 cency were pure fpirits, without material bodies ; that the 
 material world was not then made ; but in confequence of 
 the fall, man being cut off from God, that they might not 
 fmk into immediate deftruflion, the world was produced, 
 and they clothed with hard bodies ; and that all the human 
 race, will, in their turns, by natural generation, be inveftcd 
 with fuch bodies, and in them enjoy a ftale of probation for 
 happinefs of immortal duration. He fays that the body of 
 our Saviour was never raifed from the grave, and that none 
 of the bodies of men ever will be : but when the original 
 number of fouls have had their courfe on earth, they will 
 all receive their reward or punifhment in their original un- 
 embodied ftate. He fuppofed baptifm, the Lord's Juppcr, 
 and ordination^ matters of indifference. 
 
 Thefe are his moft diftinguilhing tenets, which he and his 
 party endeavour to fupporfby alleging, that the fcriptures 
 are not to be underftood in their literal fenfe, but have a 
 
 fpirituai 
 
392 CANADA, 
 
 fplritual meaning. He has had fuch influence over his fol- 
 lowers, that fome of them pretend to remember their being 
 in the garden of Eden. The moment of their converfion, 
 they are fo well aflured of, that it is faid, fome of them even 
 calculate the age of their cattle by it. 
 
 Mr. Allen began to propagate his fentiments about the 
 year 1778 : he died 1783 j and fmce his death, his party 
 has much declined. 
 
 There is a confiderable number of Methodids, or difci- 
 ples of Mr. IVeJley, in this province, and one or tvt^o focie- 
 ties of Baptifts, who do not much differ from thofe of their 
 name in New-England. 
 
 The number of Epifcopalian clergy in this province, 
 may be about nine ; Prefbyterians and Congregational- 
 ifts, feven.* 
 
 CANADA. The Indians of this continent have an idea 
 of the Supreme Being ; and they all in general agree in look- 
 ing upon him as the Firfl Spirit, and the Governor and the 
 Creator of the world. It is faid, that almoft all the nations 
 of the Algor.quin language give this Sovereign Being the 
 appellation of the Great Hare, Some again call him Ml^ 
 chahou, and others Ateihocan. Mod of them hold the opin- 
 ion, that he was born upon the waters, together with his 
 whole court, entirely compofed of four-footed animals like 
 hlmfclf ; that he formed the earth of a grain of fand, which 
 he took from the bottom of the ocean, and that he created 
 man of the bodies of the dead animals. There are likewifd 
 fome who mention a God of the waters, who oppofed th6 
 defigns of the Great Hare^ or at leafl refufed to be aflilling 
 to him. This God is according to fome, the Great Tiger* 
 Laftly, they have a third called Matcomek, whom they in« 
 voke in the winter feafon. 
 
 The 
 
 • This account was given by an ingenious young Clergyman^ 
 who rcfidsd at Nova Scotia, ia the years, 1782, 1783. 
 
CANADA. 393 
 
 The Arejkout of the Huron?, and x\\t Agrejlotife of the I- 
 Toquois, is, in the opinion of thcfe nations, the Sovereign 
 Being, and the God of war. Thefe Indians do not give 
 the fame original to mankind with the Aigonquins ; the/ 
 do not afcend fo high as the firfl: creation. Accordini^ to 
 them, there were in the beginning fix men in tlie world, 
 and if you afk them who placed them there, they airfwer 
 you, they do not know. 
 
 The Gods of the Indians have bodies, and live much in 
 the fame manner with us, but without any of ihofe incon- 
 veniences to which we are fubje6l. The word Spirii^ 
 among them, fignifies only a being of a more excellent 
 nature than others. 
 
 According to the Iroquois, in the third generation there 
 came a deluge, in which not a foul was favcd, fo that in 
 order to re-people the earth, it was neceifary to chan^^e 
 bcafts into men. 
 
 Befide the Firft Being, or the Great Spirit, they hold an 
 infinite number of genii or inferior fpirits, both good and 
 evil, who have each their peculiar form of worfli'p. 
 
 They afcribe to thefe beings a kind of immenfity and 
 omniprefence, and conftantly invoke them as the guardians 
 of mankind. But they never addrefs ihemfelves to the cviJ, 
 genii, except to beg of them to do them no hurt. 
 
 They believe the immortality of the foul, and fay that 
 the region of their everlafting abode lies fo far weftward, 
 that the fouls are feveral months in arriving at it, and have 
 vaft difficulties to furmount. The happinefs which they 
 hope to enjoy, is not believed to be the recompcnfe of vir- 
 tue only ; but to have been a good hunter, brave in war, 
 5cc. are the merits which entitle them to this Paradifc,* 
 which they and the other American natives figure as a de- 
 lightful country, bleiTed with perpetual fpring, whofc for- 
 
 B b b eRs 
 
 f Charlevoix's Voyage to North America, vol. 2. p. 141, 
 H2i 143* H\> HS» ^52* »53' ^54' »55« 
 
394 
 
 LOUISIANA. 
 
 cfls abound with game, vvhofe rivers fwarm with fiHi, 
 where famine is never felt, and uninterrupted plenty fhall 
 be enjoyed without labor or toil.* 
 
 Many of the Indian natives have been converted toChrif- 
 tianity \ and no accounts could be procured to afcertain 
 how. far fome of their tribes now retain the fentiments 
 above defcribed. 
 
 The predominant religion in this province, at prefent, is 
 ihe Roman Catholic ; but there are a few Epifcopal and 
 other Froteftant churches. 
 
 SPANISH AMERICA, 
 
 LOUISIANA. The natives of this part of America, 
 inofl: of them-, have an idea of a Supreme Being, whom they 
 call the Grand Spirit, by way of eKcellence ; and whofe 
 perfeclions are as much fuperior to all other beings, as the 
 fire of the fun is to elementary fire. They believe this 
 Omnipotent Being is fo good, that he could not do evil to 
 any one, even if he inclined. That though he created all 
 things by his will, yet he had under him fpirits of an infe- 
 rior order, who, by his power, formed the beauties of the 
 univerfc , but that man was the work of the Creator's own 
 hand?, Thefe fpirits are, by the Natches, termed free fer- 
 vants or agents ; but, at the fame time, they are as fubmif- 
 live as flaves. They arc conifantly in the prefence of GoD, 
 and prompt to execute his will. The air, according to 
 them., is full of other fpirits of more mifchievous difpofi- 
 tions, and thefe have a chief, who was fo eminently mif- 
 chievous, that God Almighty was obliged to confine him ; 
 and ever fince, thofe aerial fpirits do not commit fo much 
 mifchief, as they did before, efpccially if they are entreated 
 to be favorable. For this reafon the favages always invoke 
 them, when they want either rain or fair weather. 
 
 They 
 * Robert fon's Hiftory of South- America, vol. i. p. 3874 
 
N E W M E X I C O. 395 
 
 They give this account of the creation of the world, viz. 
 that God firft formed a little man of clay, and brcatlicci 
 upon his work, and that he walked about, grew up, and be- 
 came a perfect; man ^ but they are filcnl as to the creation' 
 of women. ■'^ 
 
 The greatcft part of the natives of Louifiana had for- 
 merly their temples as well as the Hatches, and in all tlicfc 
 temples, a perpetual fire was preferved.f 
 
 The Chriftians inhabiting this place arc Roman Catholics. 
 
 EAST AND WEST FLORIDA. The natives of this 
 country believe a fupreme benevolent Deity, and a fubordi- 
 nate Deity who is malevolent ; neglecting the former, whi> 
 they fay does no harm ; they bend their whole attention t(» 
 foften the latter, who they fay torments them day and night.;: 
 
 The Apalachites bordering on Florida, worfliip the fun, 
 but facrifice nothing to him which has life : they hold him 
 to be the parent of life, and think he can take no pleafurc 
 in the deftruftion of any living creature. Their devcrtion 
 is exerted in pe rfumes and fongs.§ 
 
 The Spanifli inhabitants of this country, are Roman 
 Catholics. 
 
 NEW MEXICO, INCLUDING CALIFORNIA. 
 
 The inhabitants of this country are chiefly Indians, whom 
 the Spanifh mifTionartes have in many places brought over 
 to Chri{lianity.|l 
 
 In the courfe of a few years after the rcduclion of the 
 Mexican empire, the facrament of baptifm was adminif- 
 tered to more than four millions. Many of thefe profclytcs, 
 
 whu 
 
 * Modern Univerfal Kiftory, vol. 40. p. 374. 
 
 f Charlevoix's Voyages, vol. 2. p, 2-^}, 
 
 X Kaims's Sketches, vol. 4. p. 155. 
 
 § Ibid, p. 216. 
 
 (i Guthrie, p. 763. 
 
396 NEW S r A I N, 
 
 wlio were adopted in hade, either retained their Veneration 
 for their ancient religion in its full force, or mingled an at- 
 tachment to its do6lrincs and rites, with that flender know- 
 ledge of Chriftianity, wliich they acquired. Thefe fenti- 
 inents the nev/,converts tranfinitted to their pollerity, into 
 viiofe minds they funk fo deep, that the Spanifli ecclefiaf- 
 tics, with all their indullry, have not been able to eradicate 
 them. The religious inititutions of their anceftors areftiil 
 remembered, and held in honor by the Indians both in Mex- 
 ico and Peru ; and whenever they think themfeUes out of 
 reach of infpeclion by the Spaniards, they aflembie and cel- 
 ebrate their Pagan rites. 
 
 OLD MEXICO, OR NEW SPAIN. The divini- 
 ties ot the ancient inhabitants of Mexico were clothed with 
 terror, and delighted in vengeance. The figures of fer- 
 pcnts, of tigers, and of other deftrudlive animals, decorated 
 their temples. Fafts, mortifications, and penances, all rig- 
 id, and many of them excruciating to an extreme degree, 
 ■were the means which they employed to appeafe the wrath 
 of the gods. But of all offerings, human facrifices were 
 deemed the moll: acceptable.'*^ At the dedication of the 
 great tem.ple at Mexico, it is faid, there were fixty or fev- 
 tniy thoufand human facrifices. The ufual amount of 
 them was about twenty thoufand.+ 
 
 The city of Mexico, is faid, to have contained near two 
 thoufand fmall temples, and three hundred and fixty which 
 were adorned with Itceples. The whole empire of Mexico 
 contained above forty thoufand temples, endowed with very 
 confi/icrable revenues. For the fervice in the grand temple 
 of Mexico itfelf, above five thoufand pricfls were appoint- 
 ed ; and the number in the whole empire, is faid, to have 
 amounted to near a million of people. The whole prieft- 
 liood, except that oi' the conquered nations, was governed 
 
 by 
 
 ♦ Robertfon's Hidory of South-America, vol. ?. p. 334,385. 
 
 t Prieillcy's Lctlurca on IliHory. p. 440. 
 
NEW SPAIN. 
 
 397 
 
 by two high pricfts, who were alfo the oracles of the kings. 
 Befide the fervice in the temple, the clergy were to inftruft 
 youth, to compofe the calendars, and to poii^t the mytholo- 
 gical pidurcs. The Mexicans had alfo prieftelTes, but they 
 were not allowed to offer up facrifices. They like wife had 
 monadic orders, efpccially one, in which no pcrfon under 
 fixty years of age was admitted.* 
 
 Notvvithftanding the vaft depopulation of America, a very 
 confiderable number of the native race flill remains both in 
 Mexico and Peru. Their fettlements in fame places arc 
 fo populous, as to merit the name of cities. In the three 
 audiences into which New Spain is divided, there are at 
 lead, two million of Indians ; a pitiful remnant indeed of 
 its ancient population ! but fuch as (till form a body of peo- 
 ple fuperior in number to that of all the other inhabitants 
 of this vafl: country. + 
 
 In confequence of grants bellowed upon Ferdinand of 
 Spain, by Pope Alexander VI. and JuUus II. the Spanifh 
 monarchs have become, in effed, the heads of the Roman 
 Catholic American church. In them the adminiftratinn 
 of its revenues is veiled Their nomination of perfons to 
 fupply vacant benefices, is inftantly confirmed by the Pope. 
 Papal bulls cannot be admitted into America ; nor are they 
 of any force there, until they have been previoully examined 
 and approved of by the Royal Coimcil of the Indies : and 
 if any bull fhould be furreptitioufly introduced, and circu- 
 lated in America, without obtaining that approbation, ec- 
 clefiaftics are required, not only to prevent it from taking 
 efFe£l:, but to feize all the copies of it, and tranfmit them to 
 the Council of the Indies.^ 
 
 The hierarchy is eftabliflied in America in the fame form 
 as in Spain, with its full train of archbiOiops, bilhops, 
 
 deans, 
 
 * Critical Review/vol. 54. p. 312. 
 
 •\ Robertfon's Hiftory of America, p. 39!, 
 
 X Robertfon's Hiftory of South- America^ vol, 2. p. 376, 
 
398 
 
 R U. 
 
 deans, and other dignitaries. The inferior clergy are di- 
 vided into three claiTes, under the denomination of Curasi 
 Docirinerost and MiJJioneros. The firlt are parifh priefts, 
 in thofe parts ot the country where the Spaniards have fet- 
 tled. The fecond have the charge of fuch diftrifls, as are 
 inhabited by Indians fubjecled to the Spanifh government, 
 and living under its proteclion. The third aie employed 
 in convening and inftru(5ling thofe fiercer tribes, which dif- 
 dain fubmifiion to the Spanifh yoke, and live in remote or 
 jnacceflible regions, to which the Spanifii arms have not 
 penetrated. So numerous are the ecclefiaftics of all thofe 
 various orders, and fuch the profufe liberality with which 
 many of them are endowed, that the revenues of the church 
 in America are immenfe. The worftiip of Rome appears 
 \vith its utmoft pomp in the New World. Churches and 
 convents there are magnificently adorned ; and on high fef- 
 tivals, the difplay of gold and filver, and precious ftones^ is 
 fuch as exceeds the conception of an European.* 
 
 There are four hundred monafteries in New Spain, 
 
 PERU. The fun, as the great fource of light, of joy, 
 and fertility in the creation, attraifted the principal homage 
 of the nativ^e Peruvians. The moon and ftars, as co-oper- 
 ating with him, were entitled to fecondary honors. They 
 offered to the fun a part of thofe productions, which his ge- 
 nial warmth had called forth from the bofom of the earth, 
 and reared to maturity. They facrificed, as an oblation of 
 gratitude, fome of the animals who were indebted to his 
 influence for nourifliment. They prefented to him choice 
 specimens of thofe works of ingenuity, which his light had 
 guided the heart of man in forming. But, the Incas never 
 llainedlus altars with human blood ; nor could they con- 
 ceive that their beneficent father, the fun, would be de- 
 lighted with fuch horrid viflims.f 
 
 At 
 
 ♦ Robertfon's Hiflory of So»vh«Amcrica, vol. 2. p. 377. 
 
 f Ibid, p. 309, 31C, 
 
R U. 
 
 39^ 
 
 At prcfent there are feveral diftri(5ls in Peru, particu- 
 larly in the kingdom ofQ^iito, occupied ahnoll entirely 
 by Indians.* 
 
 Notvvithftanding fome of the native Peruvians dill prac- 
 tife in fccrct their Pagan rites, the Roman Catholic is the 
 prevailing religion in this place. From the fond delight 
 the American Spaniards take in the external pomp and pa- 
 rade of religion, and from their reverence for ecclefiaftics 
 of every denomination, they have beftowed profufe donatives 
 on churches and monafteries ; f and have conceived fuch an 
 high opinion of monaftic fandity, that religious houfcs 
 have multiplied to an amazing degree in the Spaniffi 
 colonies- 
 It was obferved in the year 1620, that the number of 
 convents in Lima, covered more ground than all the reft 
 of the city. 
 
 The fecular priefts, in the New World, are lefs dillin- 
 guilhed than their brethren in Spain, for literary accom- 
 plilhments of any fpecies. But the higheft ecclefiaftical 
 honors are often in the hands of the monaftic orders, and 
 it is chiefly to them that the Americans are indebted for any 
 portion of fcience which is cultivated among them.+ 
 
 The Spaniards form fuch an idea of the incapacity of the 
 Indians, that a council held at Lima decreed that they ought 
 to be excluded from the facrament of the Eucharift. And 
 though Paul in. by his famous bull, iiTued in the year 
 1537, declared them to be rational creatures, entitled to all 
 the privileges of Chriftians ; yet after the lapfe of two cen- 
 turies, during which they have been members of the church, 
 very few are deemed worthy of being admitted to the holy 
 communion. 
 
 From the idea which was entertained of their incapacity, 
 
 when 
 ♦ Robertfon*s Hiflory of South-America, vol. 2. p. 351. 
 f Ibid, p. 365. 
 J. Ibid, p. 381. 
 
400 
 
 PARAGUAY. 
 
 when Philip II. eflabliflied the Inquifition in America, in 
 the year 1570, the Indians were exempted from the jurif- 
 did^ion of that tribunal, and ftill continue under the infpec- 
 tion of their diocefans. Though fome of them have been 
 taught the learned languages, and have gone through the 
 ordinary courfe of academic education with applaufe, their 
 frailty is ftill fo much fufpeded, that no Indian is either or- 
 dained a prieft, or received into any religious order.* 
 
 CHILI. The mountainous part of this country is ftill 
 colTefted by tribes of its original inhabitants. That part 
 of Chili, which may properly be deemed a Spanifti pro- 
 vince, is a narrow diftrid, extending along the coaft from 
 the defart of Atacamas to the Ifland of Chiloe, above nine 
 hundred miles. + 
 
 The Roman Catholic inhabitants have eftabllfhcd divers 
 ieminaries in this place, for the converfion of the natives ; 
 who, it is faid, paid religious worftiip to the Devil. J 
 
 TERRA FIRMA. The Roman Catholic is the eftab- 
 liflied religion of this place, as well as in the, otner Spanifh 
 fettlements in South- America. 
 
 PAR \GU AY. The Jefuits entered this country in the 
 year i ^^Sb. They began by gathering together about fifty- 
 wandering families, whom they perfuaded to fettle ; and 
 they united them in a little townftiip. When they had made 
 this beginning, they labored with fuch indefatigable pains, 
 and with fuch mafterly policy, that they prevailed upon 
 thoufands of various difperfed tribes to embrace their reli- 
 gion ; and thefc foon induced others to follow their exam- 
 ple, magnifying the peace and tranquillity they enjoyed un- 
 der the direction of the fathers. 
 
 It 
 
 * Rohertfon's Hlllory of South- America, toI. 2, p. 386, 
 
 t Ihld, p. 333. 
 
 X Broughton's Hiftorical Library, vol. 3. p. 334* 
 
PARAGUAY. 401 
 
 It is fald, that above three hundred and forty thoufand 
 families, fevcral years ago, were fubjedt to the Jefuits, liv- 
 ing in obedience, and an awe bordering upon adoration, yet 
 procured without any violence or conltraint.- 
 
 It is faid, that nothing can com|)are with the proceflion 
 of the bleiled facramcnt in this place ^ and that, without 
 any difplay of riches and nfiagnificence, it yields in nothing 
 to the richeft and moft magnificent procellion in any other 
 part of the world. 
 
 A Spanifh gentleman defcribes it in the following man- 
 ner : " It is attended with very fine dancing, and the dan- 
 cers are all neatly drcllcd. Over the greens and ilowers 
 Tvhich compofc the triumphal arches, under which the blef- 
 fed facrament palTes, there appear flocks of birds of every 
 color, tied by the legs, to firings of fuch a length, that a 
 llranger would imagine, they enjoyed their full liberty, and 
 were come of their own accord, to mix their warblings with 
 the voices of the muficians and the reft of the people ; and 
 blefs, in their own way, him, whofe providence carefully 
 fupplies all their wants. 
 
 ** All the ftreets are hung with carpets very well wrought, 
 and feparated by garlands, feftoons, and compartments of 
 verdure, difpofedwith the moft beautiful fymmetry. From 
 diftance to diftancc, there appear lions and tigers very well 
 chained, that they may not difturb the folemnity, inftead of 
 adorning it ; and even very fine fifties fporting and playing 
 in large bafons of water. In a word, every fpecics ot living 
 creatures aftift at the folemnity, as it were by their deputies, 
 to do homage to the incarnate IVcrd, in his auguft facra- 
 ment ; and acknowledge the foverei2;n dominion his Father 
 has given him over all living. Wherever the proceftion 
 pafles, the ground is covered with mats, and ftrewed with 
 flowers and odoriferous herbs. All, even the fmalleft chil- 
 dren, have a hand in thefe decorations, amongft which arc 
 
 C c c like wife 
 
 • Guthrie, p. 775, 
 
402 i> R A Z I L. 
 
 likcwlfe to be feen, the flefli of the animals newly "killed for 
 food ; every thing the Indians regale themfelves with, at 
 I heir greateft rejoicings ; and the firft fruits of their labors, 
 all, in order to make an offering of them to the Lord ; the 
 grain particularly they intend to fow, that he may give it a 
 bleiling. The vs-arbling of the birds, the roaring of the li- 
 ons and tigers, the voices of the muficians, the plain chaunt 
 of the choir, all intermix without confufion, and confpirc 
 to form a concert not to be equalled in any other part of 
 the world. ^ 
 
 '' The great royal ftandard is carried behind the blefled 
 facram.ent. The Cacique, the Corregidor, the Regidors, 
 and the Alcades fupport the canopy. The militia, both 
 horfe and foot, with their colors and ftandards flying, aflift 
 iikcwife at the proceflion, in good order. But however 
 itriking this fpedacle may be, the greateft beauty of it con- 
 lifts in the piety, the modefty, and refpedt, and even the air 
 of holinefs, vifible in every countenance. 
 
 " As foon as the blefled facrament is returned to the 
 church, the Indians prefent the mifllonaries all the feveral 
 kinds of eatables which have been expofed in the procef- 
 fion ; and the fathers, after fending the befl: of every thing 
 to the fick, diflributc what remains among the reft of the 
 inhabitants. The evening concludes with the mofl curious 
 ■lire-works."^ 
 
 In 1767 the Jefuits were fent out of America by royal 
 auihority, and their fubje<5ts were put upon the fame foot- 
 ing with the reft of the inhabitants of this country. t 
 
 PORTUGUESE AMERICA. 
 
 BRAZIL. Though the natives of America in general 
 acknowledge the being of a God, and the immortality of 
 
 the 
 
 • Charlevoix's Hiilory of Paraguay, vol. i.p, 286,287,28s- 
 I Guthrie, p, j'jGt 
 
AMERICAN ISLANDS. 403 
 
 the foul, yet feveral tribes have been difcovcrcd which liavc 
 no idea whatever of a Supreme Being, and no rites of rcli^ 
 gioiis worihip.* 
 
 The natives of Brazil had no temples nor prices ; but 
 they were fo much affrighted by thunder, that it was not 
 only the obje£t of rehgious reverence, but the moft cxprel- 
 five name in their language fpr the Deity was Toupnu^ the 
 fame by which they diltinguifh tlumder.t 
 
 .The eftablifhed religion at prefcnt in this place, is the 
 Roman Catholic. 
 
 DUTCH AMER I C A. 
 
 GUIANA. The favage tribes in this place believe the 
 exigence of one Supreme Deity, whofe chief attribute is be- 
 nevolence ; and to him they afcribc every good v/hich hap- 
 pens. But as it is againfl his nature to do ill, tlicy believe 
 in fubordinate malevolent beings like our Devil, wlio occa- 
 fion thunders, hurricanes, and earthquakes, and who are the 
 authors of de^th and difeafes, and of every misfo:tunc,:[. 
 
 The religion of the Chriftian inhabitants of tliis place is 
 fimilar with that of the United Provinces. 
 
 PAGAN AMERICA. 
 
 AMAZONIA. The inhabitants of this country arc 
 faid to worfliip images made of wood, fet up in their hou- 
 fes, for they have no temples, their priefts teaching tlieni, 
 that thefe pieces of timber arc really inhabited by certain 
 divinities from heaven. § 
 
 AMERICAN ISLANDS. 
 
 NEWFOUNDLAND. The natives of this iiland, 
 
 when 
 * Rob^rtfon's Hiftory of Soutri-America, vol. i. p. 38 1.. 
 t Ibid, p. 488. 
 X K:iims, vol. 4. p. 150. 
 § Broughton's Hiftorical Library, vol. 2, p. 334. 
 
404 W E S T - 1 N D 1 E S. 
 
 when firit difccvcred, had fome knowledge of a Supreme 
 Being, and believed that men and women were originally- 
 created from a certain number of arrows (luck faft in the 
 ground. Tliey generally believe the immortality of the 
 foul, and that the dead go into a far country, there to make 
 inerry with their friends.^ 
 
 The prefent religion of this place is fimiiar with that of 
 Nova Scotia. 
 
 JAMAICA, BARBADOES, and BERMUDAS. 
 
 The religion of thefe 1 Hands is univerfally of the Church 
 of England. 
 
 The Negroes, on thefe and the other Weft-India Iflands,, 
 believe, that they fhall return to their native country after 
 death. This thought is fo agreeable, that it cheers the poor 
 creatures, and renders the burden of life eafy, which, other- 
 wife to many of them, would be quite intolerable. They 
 look upon death as a blefling, and fome of them meet it 
 with furprifing courage and intrepidity. They are quite 
 tranfported to think their llavery is near an end, that they 
 ihail rcvifit their native (hores,and fee their old friends and 
 acquaintance. When a Negro is about to expire, his fel- 
 low-flaves kifs him, wifli him a good journey, and fend 
 their hearty good wiilies to their relations in Guinea. They 
 make no lamentations, but with a great deal of joy inter his 
 body, believing he is gone hoiiie, and happy. f 
 
 The original inhabitants of the Wcft-lndia Ifl^nds, arc 
 now almoft extirpated.^ 
 
 CUBA, AND HISPANIOLA. The inhabitants of 
 thefe, and the other 1 Hands belonging to Spain, are Roman 
 Catholics. § 
 
 MARTINICO. 
 • Broughton's Iliflorical Library, vol, 2. p. 335. 
 f Guthrie, p, 832. 
 I Barclay's Did^ionary. 
 § Ufoughton's Hiflorical Library, vol, i, p. s^S- 
 
SOUTH SEA ISLANDS. 405 
 
 MARTINICO. The predominant religion In tbi?, 
 and the other I Hands belonging to France, is the RomaR 
 Catholic. 
 
 Late discovered ISL.4NDS. 
 
 OTAHEITE, AND THE OTHER SOCIKIY IS- 
 LANDS, FRIENDLY ISLANDS, SANDWICH IS- 
 LANDS, bV. The inhabitants of thefc, and the other If- 
 lands lately difcovcrcd in the South Sea, in general acknovv- 
 Jcdge an almighty, invifibic Lord and Creator of the uni- 
 verfe, who executed the various parts of the creation by va- 
 rious fubordinnte powerful beings. They are of opinion, 
 that he is good and omnlfcient ; that he fees and hears all 
 human a£lions ; and is the giver of all good gifts. They 
 feel their ov.n wants, and therefore apply for redrcfs to the 
 Supreme Being, and offer him, with grateful hearts, the 
 beft gifts of their lands. They acknowledge to liave a be- 
 ing within their bodies, who fees, hears, fmells, taftcs, and 
 feels, which they call E-tee-hee ; and they believe, that af- 
 ter the diffolution of the body, it hovers about the corpfe, 
 and laftly, retires into the wooden reprefentations of human 
 bodies, ereflcd near the burying-places. They are convin- 
 ced of the certainty of a happy life in the fun, where they 
 fhall feafl: on bread-fruit, and meat which requires no drefT- 
 ing : and they think it their duty to dirc(5l their prayers to 
 this Supreme Divinity, or Eatoba-Rahai. Thofe who have 
 leifure among thefe people, are very defirous of learning, 
 what is known relative to this and all other inferior divini- 
 ties, and to pra£life fuch virtues, as by the general confent 
 of mankind, conlVitute good anions. Thefc are briefly the 
 general outlines of their religious worHiip. 
 
 The name Eatola, admits a very great latitude in its in- 
 terpretation : however, they admit a Being which they call 
 Eatooa-Rahai, which is the fupremc Deity above all. Each 
 of the iflands furroundingOtahcite has its principal God, or 
 
 tutelar 
 
4.o6 SOUTPI SEA ISLANDS. 
 
 tutelar Deity. This is always the Divinity whom thel 
 high-prieft of each ifle addreiles in his prayer at the grand 
 moral of the prince of that illand. 
 
 The great Deity they think to be the prime caufe of all 
 ilivine and human beings ; and fuppofe the inferior Dei- 
 ties, and even mankind, are defcended from him and ano- 
 ther being of the female fex ; and in this refpc6l, they call 
 the great Deity Ta-rou-iiay Eto-mou, the great procreating 
 ilem ; but his wife is not of the fame nature with him. 
 They imagine aco-exifling hard fubftance neceffary, which 
 they csWcCi te pa pa. Thcfe procreated 0-//^f-;7«c?, the 
 Goddefs who created the moon, and prefidcs in that black 
 cloud, which appears in that luminary \-^Te-ivhetto-7Jia-ta- 
 rai, the creator of the flars ; — Oo-inar-rico, the God and 
 creator of the feas \ and Orrc-orrcy who is God of the 
 ■winds. But the fea is under the diredion of thirteen Di-* 
 vinities, who have all their peculiar employment. The 
 great God lives in the fun, and is thought to be the caufe 
 of earthquakes. Tiiey have one inferior Genius, or Di- 
 vinity, of a malignant difpofition, refiding near the moral, 
 or burying- places, and in qr near the cheft including the 
 heads of their deceafed friends, each of which is called the 
 houfe of the c^'il Genius. The people are of opinion, that 
 ^vhen a prieft invocates this evil Genius, he will kill, by a 
 futlden death, the perfon on whom they intend to bring- 
 down the vengeance of this Divinity. They have another 
 inferior Divinity, who had the fame power of killing men, 
 with this dift-crence only, that he was not addreffed by pray- 
 er, but is only worfhipped by hiding. This lafl: kind of 
 Genius, is called T'ce-he'e : this, they fay, is the being which 
 hears, fmells, tafles. and feels within us, and after death, 
 cxiOs fepaiately from the body, but lives near burying-pla- 
 ce.s, and hovers round the corpfe of their friends ; and is 
 likcwifc an object of their reverence, though addrelTed only 
 by hifl'mg. 1 htfe T?e~h?h arc likcwife feared : for, ac- 
 i'Oiding to their belief, they creep during night into the 
 
 houfcs. 
 
SOUTH SEA ISLANDS. 407 
 
 houfes, and eat the heart and entrails of the people flccp- 
 ing therein, and this caufcs their death.* 
 
 The inhabitants of thefe ifljnds honor their Divinities • 
 firft, by prayers ; fccondly, by fctting apart a certain order 
 of men to offer up thefe prayers ', thirdly, by fettin^ apart 
 certain days for religious worfliip ; fourthly, by confecn-a- 
 ting certain places for that purpofe ; fifthly, by offering hu- 
 man facrifices to the God of war.t They prefcrvc a con- 
 demned maiefa(5lor, of an inferior clafs, for a facrificc - 
 provided they are not poiTefTed of any prifoner of war. The 
 Otaheiteans, and the other Iflanders, prepare thofc oblations 
 on their morais. 
 
 We have plain proofs that the Otaheiteans have notions 
 of a metempfychofts . \ 
 
 The adiduity, which the Otaheiteans difcover, in ferving 
 their Gods, is remarkably confpicuous. Not only the w}?at^ 
 fas, or offering places of the morais are commonly loaded 
 with fruit and animals, but there are few houfes where yoii 
 do not meet with a fmaU place of the fame fort near them. 
 Many of them are fo rigidly fcrupulous, that they will not 
 eat a meal without firfl laying afide a morfel for the Eato^a. 
 Their human facrifices are fuppofed to be frequent. § They 
 imagine that their punftual performance of religious offi- 
 ces prepares for them every temporal blefling. They be- 
 lieve that the animating and powerful influence of the Di- 
 vine Spirit is every where diffufed ; and that fudden deaths, 
 
 and 
 
 • FoHcr^s Geographical Obfervation?, p. 533, 534, 
 
 t Ibid; 
 
 \ Cook's Lafl Voyage, p. 76, 131, 136. 
 
 § In Otaheiie, on certain folemn days, the prieft enters the 
 temple, or morai, and after flaying Tome time, returns and in- 
 forms the people, that the Deity demands a human facrifice ; 
 he then indicates the perfon, who is immediately fcizcd and kil- 
 led, [Gregory's Hiliorical and Moral EfTays.] 
 
4o8 P E L E W ISLANDS. 
 
 and all accidents, are afte£led by the immediate action of 
 
 fomc divinity.^" 
 
 NEW PHILIPPINE, OR CAROLINE ISLANDS. 
 
 The inhabitants of thefc I Hands have an idea of the immor- 
 tality of the foul, and a (late wherein the good are rewarded, 
 and the wicked punifted. From time to time they repofe 
 near their graves, fruits and other eatables, that according 
 to their opinion, the djceafed may fuck them ; for they 
 fiippofe, the fouls, who are gone to heaven, return on the 
 fourth day, and live invifible among their friends and rela- 
 tions. Their fouls are looked upon as good Genii, and in 
 every undertaking, they are addreffed for afliftance and fuc- 
 cefs, the priefts being fuppofed to have an intercourfe with 
 them. It is obferved, though they have no knowledge of a 
 Maker of heaven and earth, they however, acknowledge a 
 great and good Spirit, who is the Lord of heaven, to whom 
 many goo(! and evil fpirits are fubordinate. Thofe fpirits 
 are celeftial beings, different from thofe who inhabit the 
 earth. They have a body, and marry, in the flyle of their 
 chiefs, more than one wife. 
 
 They fuppofe, that one of their deities defcended from 
 heaven, and covered the barren earth with fruits, herbs, and 
 flowers, and peopled it with rational men. 
 
 They fuppofe, that an evil fpirit who was difpleafed with 
 the happinefs of mankind, brought about death, againft 
 "which there is no remedy. 
 
 Thefe Ifianders have neither temples, nor carved, or any 
 other images, and they never think it necelTary to make any 
 offerings, or facrifices, except a few of thofe, who feem to 
 worlhip their deceafed friends. + 
 
 PELEW ISLANDS. Thofe who vlfited thefe Iflar^ds. 
 did net find any place appropriated to religious rites. Yet 
 
 there 
 • Cook's Laft Voyage. 
 t Foftcr's Geographical Obfervation? , p. 604, 6051 
 
N E W - H O L L A N D. 409 
 
 there was ftrong evidence, that the natives of Pelew believ- 
 ed, that the fpirit exiitcd. when the body was no more. 
 They have alfo an idea of an evil fpirit, who olten counlcr- 
 adted human affairs.* 
 
 NEW-ZE VLAND. The inhabitants of thifi Ifland, 
 believe, that the foul of a man who is killed, and whofe 
 flefh is devoured, is doomed to a perpetual hre, while the 
 fouls of all who die a natural death, afccnd to the habitations 
 of the Gods.t 
 
 NEW-HOLLAND. The people inhabiting this vaft 
 Ifland appear to be all of one race. J But no account can 
 yet be produced which indicates their entertaining any ideas 
 of religion. The New-Hollander is a mere favagje, nay, 
 more, he pofleires the loweft rank in that clafs of beings. § 
 
 FROM the foregoing view of the various religions of the dif^ 
 ferent countries of the worlds it appears ^ that the Chriftian Re- 
 ligion IS of very fmall extent ^ compared with thofe many andvajl 
 countries overfpread with Paganifm or Mohammedifm. This 
 great and fad truth may be further evinced by the follawing cal- 
 culation, ingenioufly made by fome^ whot dividing the inhabited 
 world into thirty parts, find, that 
 
 XlX.-^i fPagans, 
 
 VL i Of them ] Jews and Mohammedan«5, 
 
 II. ^ are pof- < Chriftians of the Greek Church, 
 
 jll I felTed by j Fhofe f Church of Rome, and 
 
 J i^of the \Proteftant Communion. 
 
 D d d If 
 
 • Keatc's Account of the Pelew Iflands, p. 218, 219, 220. 
 
 f Cook's Lafl Voyage, vol. 2. p. 160. 
 
 X Robertfon's Hi (lory of America, vol. i. p. 172. 
 
 § Cook's Lall Voyage, p. I2« 
 
[ 410 ] 
 
 • Jfthis cakidcvJai'ion is true, Chriftianity, iahn in its lar^ 
 geji latitude, hears no greater proportion to the other religions ^ 
 than five to twenty -five \\ 
 
 APPENDIX. 
 
 • It is worthy our obfervation, that the above calculation was 
 made before ihe late diicoveries of the north- weft pan of Ame- 
 rica, the n.rih-eiift part of Afia, the vaft trail of New- Holland, 
 New-Guinea, and ihe numerous other Iflands in the Pacific O- 
 cean : how much greater then mufl the numetical difference ap- 
 pear at the prefent day, between that part cf mankina who enjoy 
 the light of Chriftianity, and that part who arc now groping in 
 Pagan darkneis 1 
 
 
 
APPENDIX. 
 
 T, 
 
 HE diverfity of fenliment among Chrlfti.ms ha:, 
 been exhibited in the preceding pages. 1 he candid mind 
 will not confider th^fe various opinions as an argument 
 againft divine revelation. The truth of the facred writings 
 is attefted by the ftrongcft evidence — buch as the exa(5l ac- 
 complilhment of the prophecies — The confdlcncy of ilic 
 feveral parts of the in fpi red. pages with each other — The 
 miracles recorded in the New Teftament — The rapid fpread 
 ofthegofpel, notwithltanding all oppofition — The purity 
 and perfeflion of the precepts of Chriftianity — Their benev- 
 olent tendency to promote the good of fociety, and advance 
 our prefent and future happinefs — And their agreement with 
 the moral attributes and perfedions of the Deity. Thefc, 
 and various other arguments, which might be adduced, are 
 fufficient to evince the truth of revelation to every candid 
 inquirer. 
 
 There may be as great a variety in the moral, as in the 
 material world. Hence naturally rcfults a diverfity of fen- 
 timent. which will appear lefs furpriHng, if we confider the 
 additional force of education, and the prejudices to whici> 
 we are all, in fome degree, cxpofed. 
 
 Perhaps it may bepleafing to thofe of a fpeculative tr'^' 
 to trace the central points in v/hich various dcnomina*^"'^ 
 
APPENDIX. 
 
 of Chriftians agree.* The following articles. are,f genei*- 
 ally, acceded to by all who profefs to believe in divine 
 revelation. 
 
 I. That there is one Supreme Being of infinite per- 
 fedlion. 
 
 The Manicheans may feem an exception to this article ; 
 becaufe they maintained rhe do6lrine of two principles. 
 But as they frppofed the good principle would finally be 
 vii^orious, and reign fupreme ; their evil principle may only 
 be confidered as a powerful demon. 
 
 II. That the Supreme Being is the objefl of religious 
 worfliip. 
 
 This appears naturally to refnlt from the preceding arti- 
 cle : If wc admit the being of a God, the propriety of wor- 
 ihipping him is obvious. 
 
 Trinitarians pray to one God in three perfons. Unita- 
 rians addrefs God in the perfDn of the Father only. 
 
 The Moravians pray only to Chrift ; but as they con- 
 fider him as a divine perfon, and the agent between God 
 und man, their devotions are direded to one God. Roman 
 Catholics pray to the Virgin Mary, and other faints ; but 
 they profefs to addrefs them only as interceflbrs and media- 
 tors. 
 
 • The Compiler of the View of Religions means ftriftly to ad- 
 here to the plan of the Compendium. She aoes not fay, what 
 cicdrincs are, or are noteflbnria!. The articles generally agreed 
 upon, are coilefted as a matter of faft only, from which the va- 
 rious denominations of Chriflians may make what inferences 
 «hey pleafe. 
 
 t The feeming exceptions to the articles are mentioned. If 
 ivnat is faid to make the coincidence nearer, fhould appear for- 
 ced, and that is given up, flill the central pointb which are col- 
 /c£terS, are generally maintained, which is all that is afferted. 
 .Admxitln:^ what h faid to be juft, Chrillians now univerfaJly agree 
 T^D five %rticlcs. 
 
APPENDIX. 
 
 tors, and that one God is the ultimate obje£l of their reli- 
 gious worfhip. 
 
 III. That Jefus of Nazareth is the MefTiah. 
 
 That is, the anointed of God t to whom all the prophecies 
 in the Old Teftament refer ; who aboliflied death, and 
 irought life and inunorrality to light. All who profefs to be- 
 lieve in divine revelation, agree in this article ; though iheir 
 ideas refpe6ling Chrifl's perfon, and the ends of his mifTion 
 are different.*^ 
 
 IV. That there will be a refurre£lion. 
 
 The doflrine of a literal refurreiSlion was, indeed, denied 
 by the Manicheans, by moft of the Gnoftics, and by fome 
 modern denominations. Yet all who advocate divine reve- 
 lation, fuppofe there will be a rcfurredion uf fome kind, 
 though they differ in explaining the term. 
 
 V. That piety and virtue will be rewarded, and impiety 
 and vice punifhed. 
 
 This article feems to include the idea, that piety and vir- 
 tue are indifpenfably neceflary to happinefs. This point 
 was univerfally acceded to, except by a few of the Gnollics, 
 and it is to be confidered, that our knowledge of their fen- 
 timents is derived from the reprefentation of their adverfa- 
 lies, who probably may, as Dr. Lardner fuppofes, in his 
 Hiftory of Heretics, have mifreprefented their fentiments. 
 However that may be, upon every religious fyftem now em- 
 braced, it is our duty and iniercft to be pious and virtuous. 
 
 The fccond part of the View of Religions evinces, that 
 various opinions are not peculiar to Chriftians. There ever 
 have been, and now are, a great variety of modes in the Pa- 
 gan worfhip. The Jews, we fmd, were divided in the time 
 of our Saviour, and there are ftill fome reinains of the an- 
 cient 
 
 * The three capital differences refpefting ChrilVs perfon, are, 
 the belief of h.\sjimple humanity ; of Visju^erioriiy to man, and 
 pre-exijience ; and of Yihjupetnf di'uinitj. 
 
APPENDIX, 
 
 cient Ce^s, The Mahometans have as many different de« 
 nominations among them as the Chriftians. Nor are the 
 rtjtdors of revelation agreed among thtmfelves, though, in- 
 deed, they have not the intereft which Chriftians have toin- 
 veitii^aie their belief. 
 
 Though the ends to be anfwered by divine providence, in 
 permitting fuch a variety of opinions, cannot fully be com- 
 prehended ; yet we may be aiTiired, that they are under 
 the direftion of an all-perfed Being, who governs in infi- 
 nite wifdom : 
 
 ** From feemlng evUJlill educing good. 
 And better thence again ^ and better Jiill, 
 In infinite progrejjion'^ Thompfon, 
 
SUBSCRIBERS NAMES 
 
 JOHN AD\MS, Vice Prcfident of the United 
 States, 3 copies. 
 His Honor Samuel Adams, Lt. Governor of Maflachufetts. 
 Rev. Mofes Adams, Adon. 
 Mr. John Q^ Adams, Attorney at law, Boflon. 
 Mrs. Sarah Adams, Bofton. 
 Thomas Adams, A. M. Cambridge. 
 Mr. Thomas Adams, Newburyport. 
 Elijah Adams, Efq. Medfield, 2 copies. 
 Mifs Eunice Adams, do. 
 Mr. Jafper Adams, Med way. 
 Abner Alden, A. M. Middleborcugh. 
 Rev. Caleb Alexander, Mendon. 
 John Almif, M. D. Tiverton, Rhode-Ifland. 
 Rev. John Andrews, Newburyport. 
 Mr. Afa Andrews, Attorney at law, Ipfwich, 
 Dr Jofeph Gardner Andrews, Dorchefter. 
 Mr. Nathan Angell, jun. Providence, Rhode-Ifland. 
 Nathaniel Appleton, Efq. Bofton. 
 Dr. Nathaniel W. Appleton, do. 
 Mrs Griz. Apthorp, do. 
 
 Jolhua ArmQy, A. M Foxborough. 
 Mr. Philip Aubin, Newburyport. 
 Rev. David Avery, Wrentham. 
 Mifs Mary Chaplin Avery, do. 
 Hon. Benjamin Auftin, jun. Efq, Bofton. 
 
 B 
 
 Jofeph Babcock, Efq. Milton. 
 Rev, M. Badger, Providence. 
 Mr. Stephen Badlam, Dorchefter. 
 
SUBSCRIBERS NAMES. 
 
 Mr. Nathaniel Balch, Bofton. 
 
 Rev. Thomas Baldwin, do. 
 
 Mr. Loammi Baldwin, Woburn. 7S^ 
 
 Rev. Hiomas Barnard, Salem. - " - 
 
 Jofeph Barrell, Efq. Hofton. 
 
 Oliver Barron, A. B. Lancafter. 
 
 Mr Richard Bartlet, Newbury port. 
 
 Dr. Urfula Bartodv, Dedham. 
 
 Rev. Edward bafs, D D. Newburyport„ 
 
 Capt. John Baxter, Medfield. 
 
 Dr. Guftavus Baylies, Briftol. 
 
 Dr. Cyrus Bean, Wrentham. 
 
 Rev. Jeremiah Belknap. Bofton. 
 
 George Bcnfon, Efq. Providence* 
 
 Rev. William Bentley, Salem. 
 
 Caleb Bingham, A. M. Bofton. 
 
 Mr. Abraham Bifhop, Charleftown. 
 
 Mr. Jofeph Blake, jun. Attorney at law, Bofton. 
 
 Mr. Elias iJolton, Salem. 
 
 Rev. Gideon Boftvvich, Redtor of Chrifl's Church, Great 
 
 Barrington. 
 Mr. Elias Bolton, Sutton. 
 Sheaijalhub Bourn, Efq. Briftol. 
 Mr. Lloyd Bowers, Somerfet. 
 Dr. Jofeph Boyden, Gardner. 
 
 Theopbilus Bradbury, Efq. Barrifter at law, Newburyport, 
 Hon. William Bradford, Efq. Governor of Rhodc-Ifland. 
 
 BriHol. 
 Rev. John Bradford, Roxbury. 
 Alden Bradford, A. M. Duxbury. 
 Samuel Breck, Efq. Bofton, 1 copies. 
 Rev. Jacob Jordan Bridge, Grenville. 
 Dr. Samuel Brinton, Wrentham. 
 Hon. John Brown, Efq. Providence. 
 Nicolas Brown Efq. do. 
 
 Mrs. Avis Brown, do. 
 
 Mr. Mofes Brown, do. 15 copies, 
 
 Jofeph Brown, Efq. do. 
 
 Mr. Obadiah Brown, do* 
 
SUBSCRIBERS NAMES. 
 
 Mr. Jofiah Brown, Bofton. 
 
 Mr. Jonathan Brown, Ncwburyport. 
 
 Thomas Bultinch, M D. Hoilon. 
 
 Mofes Bullen, Efq Medfield. 
 
 Rev. John Bullard, Peppercll. 
 
 Mr. Thomas Biirnham, Ipfwich. 
 
 Mr. James Burrill, Providence. 
 
 Mr. Lemuel Burrill, Brooklinc. 
 
 Mr. Jaazimiah BulTey, North Providence. 
 
 Right Rev. John Carrol, D. D. Roman Catholic Bifhop^ 
 
 Baltimore, Maryland, 
 Rev. Thomas Cary, Newburyport. 
 Rev. Jacob Cattin New Marlborough. 
 Samuel Chandler, A. B. Lexington. 
 Rev. Daniel Chaplin, Groton. 
 Solomon Chafe, A. M. Portland. 
 Samuel Church, Efq. Popplefquafh. 
 Rev. John Clarke, Bofton. 
 Ethan Clark, Efq. Newport. 
 Pitt Clark, A. 6. Cambridge. 
 Mr. Edward Clark, Medfield. 
 Dr. Charles Coffin, Newburyport. 
 Mr. David Coffin, do. 
 
 Mr. William Coombs, do. 
 William Cooper, Efq. Bollon. 
 Mr. Thomas Crafts, do. 
 Stephen Crofs, Efq. Newburyport. 
 Ralph Crofs, Efq. do. 
 
 Mr. Stephen Crofby, Pomfret. 
 
 Amos Crofby, A. M. Tutor of Harvard College, Cambridge, 
 Mr. William Cunningham, jun. Bofton. 
 Rev. Manaffeh Cutler, L. L. D. Ipfwich 
 
 D 
 
 Mr. John Dabney, Salem, 6 copies. 
 Rev. Herman Dagget, Southold, 6 copies. 
 E e e 
 
SUBSCRIBERS NAMES, 
 
 Mr. Ebenezcr Dagget, Wrentham. 
 
 Mr. William Dull, merchant, Bofton. 
 
 Samuel Da-iford, M. D. do. 
 
 Hon. Caleb Davis, Efq. do. 
 
 Hon. Thomas Dawes, Efq. do. 
 
 Hon. Thomas Dav\es,jun. Efq. do. 
 
 Air. Timothy Dexter, Nevvburyport. 
 
 Rev. Timothy Dickinfon, Koiliiton. 
 
 Amafa Dingley, A. M. BoUon. 
 
 vSimeon Dogget, jim. A. B Middleborough. 
 
 Gideon Dorrance, A. M. Thompfon, Connecticut, 
 
 Mr. Seth Dreu^, Kingfton. 
 
 Nathaniel Drinkwarer, A. B. North Yarmouth. 
 
 Elias Dudley, A. b. Neu-port. 
 
 Mr. James Dupee, Walpoie. 
 
 Rev. Jofeph Eckley, Boilon. 
 
 John Eldcut, Efq Jameftown. 
 
 Rev. John Eliot Bofton. 
 
 Rev. Richard R. Eliot, Watertown. 
 
 Samuel Eliot, Efq Bofton. 
 
 Mr. Oliver Ellis Medfield. 
 
 Major Eleazer EUis, do. 
 
 Rev Nathaniel Emmons, Franklin. 
 
 Mr. Bulkelev Emerfon, Newburyport. 
 
 Dr, VViniam" Euftis, Bofton. 
 
 Rev. Oliver Evv^reit, do. 
 
 Mifs Sukey Fairbank, Wrentham. 
 Dr Eliftia Farrington, do. 
 Mr. Thomas Farrington, Bofton; 
 John Faxon. Efq Newport. 
 Nahum Fay, A. 6. Harvard College, 
 Jofiah Finney, Efq. Briftol. 
 Mr. David Fifk, Hollifton. 
 Rev. Nathaniel Fiflier, balem. 
 Mr Samuel Fiflier, jun. Wrentham* 
 
SUBSCRIBERS NAMES. 
 
 Ebenezcr Fifh, Tutor of Yale College, New Havcrt 
 
 John Fitch. A. B. Hopkinton. 
 
 Rev Perez Fcbes, Raynham. 
 
 Mr John Franbouer, VVrentham, 2 copies. 
 
 Conllant Freeman, Efq. Be-. Ion, 
 
 Rev. James Freeman, do. 2 copies. 
 
 G 
 
 Hon, Jofeph Gardner, Efq. Bofton. 
 
 John Gardmer, Efq. Barrilter at law, Pownalborouari 
 
 Mr. William Gardner, Briftol. 
 
 Mr. William Clark Gardner, Kingdon. 
 
 Mr. Calvin Gay, Walpole. 
 
 Mils LydiaGendel, Borton. 
 
 Hon. Mofes Gill, Efq. Princeton, 2 copies. 
 
 Rev. Benjamin Goldfmith, Southold, 6 copies. 
 
 Chriftopher Gore. Efq. Bofton. 2 copies. 
 
 Andrew Gorham, \. B. Rutland. 
 
 Dr. John Gould, Cumberland. 
 
 Mr. Jonathan Gould, Afhford. 
 
 Rev. Jofeph Grafton. Newton. 
 
 Thomas Gray, A. B. Harvard Univcrfity. 
 
 Rev. Robert Grav, Dover, Nevv-Hamplhirc. 
 
 Rev. Zachariah Green, S<iuthold. 
 
 Rev. Benjamin Green, Medway, 2 copies. 
 
 Mr. Aaron Green, Dover, New-Hampfhire. 
 
 Mr. Ezra Green, do. do. 
 
 Hon. Benjamin Greenleaf, Newburyport. 
 
 Mr. Ifaac Greenwood, Bofton. 
 
 Richard Gridley, Efq. Stoughton. 
 
 Mifs Eunice Guild, Wrentham. 
 
 H 
 
 His Excellency John Hancock, Efq. Bofton, 2 copiCr 
 
 Mr. Ifaac Hacker, Salem, 6 copies. 
 
 Mr. Nehemiah HafkcU, Newburyport. 
 
 Mr. Samuel Haftings, Eodon, 
 
 Thadeus M. Harris, A. M. Cambridge. 
 
 Mr. Ziba Harris, Walpole, 
 
SUBSCRIBERS NAMES. 
 
 Mr. Ebenezer Harris, Thompfon, 
 
 Benjamin Hafley, A. B. Lebanon. 
 
 Mr. John Haven, Hollifton. 
 
 Mr. George Hawes, Wrentham. 
 
 Mr. Ichabod Hawes, Franklin, 
 
 Mr. John Heret, Ipfwich. 
 
 Mr. Nathaniel Heard, do. 
 
 Elihu Hicks, Efq. Tivertown, 
 
 Mrs. Mary Hill, Sherburne. 
 
 Benjamin Hitchbourn, Efq. Barrifter at law, Boflon. 
 
 Rev. Enos Hitchcock, D D. Providence. 
 
 Major Michael Hodge, Newburyport. 
 
 Alexander Hodgdon, Efq. Bofton. 
 
 Jofiah Holbrook, A. M. Wrentham. 
 
 Mr. William Holmes. Rochefler. 
 
 Mr. Abraham Hofmes, do. 
 
 Samuel Hoi yoke, A. M. Newburyport. 
 
 Dr. John Homans, Bofton. 
 
 Rev. Jonathan Homer, Newton. 
 
 Rev. Samuel Hopkins, Hadley. 
 
 Rev. Simeon Howard, D. D. Bofton. 
 
 John Hovvel, A. M. Bofton. 
 
 Mr, John Howe, Dorchefter. 
 
 Mr. Abraham Howe, do. 
 
 Mr. Ifaac Howe, do. 
 
 James Hughes, Efq. Bofton. 
 
 Samuel Hunt, A. M, do. 
 
 Mr. Elias Hunt, Newburyport. 
 
 Rev. Jofeph Huntingdon, D. D. Coventry. 
 
 J 
 
 Dr. Charles Jarvis, Bofton. 
 John Jeffries, M. D. do. 
 Dr. James Jerauld, Medfield. 
 John Coffin Jones, Efq. Bofton. 
 Mr. Daniel Jones, do. 
 
 Mr. Thomas K. Jones, do. 
 Rev. Adoniram Judfon, Maiden, 
 
SUBSCRIBERS N A M^E S. 
 
 K 
 
 Dr. Thomas Kaft, Bofton. 
 
 Mr. Daniel Kilham, Nevvburyport. 
 
 Ebenezer Kingfbury, A. M. Afliford. 
 
 Mr. E. Knap, Newbury. 
 
 Mr. Bartholomew Kneeland, Bolton. 
 
 Lemuel KoUock, Efq. Wrentham. 
 
 Dr. Lemuel Kollock, Newport-. 
 
 Mr. Cornelius Kollock, Wrentham. 
 
 Mr. Eliphalet Ladd, jun. Dover, Ncw-Hampnnrc 
 
 Rev. Levi Lankton, Alftcad, do. 
 
 Rev. John Lathrop, D. D. Bofton. 
 
 Mr. David Lawrence, jun. Littleton. 
 
 Rev. Jeffe Lee, P^terfburgh. 
 
 Rev. John Lee, do. 
 
 Mr. William Lee, jun. Bofjton. 
 
 Daniel Leeds, A. M. Dorchefter. 
 
 Hon. Benjamin Lincoln, Efq. Hingham, 
 
 Hon. Levi Lincoln, Efq. Worcefler. 
 
 Jonathan Locke, Efq. Afnby. 
 
 Mr. Robert Long, Nevvburyport. 
 
 Capt. Edward Longfellow, Newbury. 
 
 Capt. Jofeph Lovell, Medway. 
 
 Hon. John Lowell, Efq. Roxbury. 
 
 John Lucas, Efq. Bofton. 
 
 M 
 
 Rev. James Manning, D. E). Prefident of Rhode-Ifland 
 
 College, Providence. 
 James Manning, jun. A. B. Providence. 
 Dr. John Manning. Ipfwich. 
 Dr. James Mann, Wrentham. 
 Dr. Bezaliel Mann, Attleborough. 
 Col. Timothy Mann, Walpole. 
 Col. Sabin Mann, Medfield. 
 Lieutenant Rufus Mann, do. 
 
SUBSCRIBERS NAMES. 
 
 Mifs Polly Mann, Wrentham. 
 
 Mr. Efeck MarOi, Hollifton. 
 
 Daniel Marret, A. B. Lexington. 
 
 Jonathan Maxey, A. M. Providence. 
 
 Mr. Levi. Maxey, Attieboiough. 
 
 Samuel May, Efq. Boftorio 
 
 Mr. Mofes'May, do. 
 
 Mr. Ephraim May, do. 
 
 Mr. Michael Mc'Carney,'Dorche{ler. 
 
 Mr. Luther Medcalf, Medway, 3 copies^ 
 
 Rev. Jofeph Mc Keen, Beverly. 
 
 Rev. Matthew Merriam, Berwick. 
 
 Mr. Samuel Merril, Nevvburyport. 
 
 Mr. William D. Merril, Boiton. 
 
 Mifs S-^.Hv MeiTenger, Wrentham. 
 
 Phineas Miller, Efq- Middleton. 
 
 George R. Minot, Efq. Bofton, 
 
 Rev. William Montague, do. 
 
 Rev. George Morey, Walpole. 
 
 Rev. Jedediah Morfe, Charleftown, 2 copies. 
 
 Dr. Eliachim Morfe, Bofton. 
 
 Mr. James Morfe, Medfield. 
 
 Thomas Moore, A. M. Sterling. 
 
 Perez Morton, Efq. Barrifter at law, Bofton, 
 
 Rev. John Murray, Newburyport, 
 
 Rev. John Murray, Gloucefter. 
 
 Mr. John Mycall, printer, Newburyport, 6 copies. 
 
 N 
 Jonathan Nafh, Efq. Great Barrington. 
 Rev. Samuel Nott, Franklin. 
 Daniel Noyes, Efq. Ipfwich. 
 
 o 
 
 Rev. Daniel Oliver, Beverly. 
 
 Harrifon G. Otis, Efq. Attorney at law, Bofton. 
 
 P 
 
 Hczckiah Packard, A. M. Tutor of Harvard College, Cam- 
 bridge. 
 
SUBSCRIBERS NAMES, 
 
 Rev. Samuel Parker, D. D. Bofton. 
 
 Mr. Samuel Parkman, do, 
 
 Mrs. Mary Park, Holliflon. 
 
 Mr. Zenas Parfons, Springfield. 
 
 Mr. Gorham Parfons, BolTon. 
 
 Mr. Nehemiah Parfons, Glouceftcr. 
 
 Mr. Francis Perry, Dorchefter. 
 
 Mifs Lavinia Perry, Medfield. 
 
 Dr. Alexander A. Peters, Bofton. 
 
 Andrew Peters, Efq. Mendon. 
 
 Hon. William Phillips, Efq. Bofton. 
 
 Mrs. Mary Phillips, Newburyport. 
 
 Mr. Joftiua Pickard, Rowley. 
 
 Dr. Sylvanus Plimpton, Woburn. 
 
 Mr. Ezekiel Plimpton. Medfield. 
 
 Capt. Elias Pratt, Enford. 
 
 Mr. Simeon Pratt, Medfield. 
 
 Rev. Thomas Prentifs, do. 
 
 Henry Prentifs, Efq. Bofton. 
 
 Rev. John Prince, Salem. 
 
 Mr. Eraftus Prieftley, Attorney at law, Great Barrington, 
 
 Rev. Enoch Pond, Alhford. 
 
 Rev. Eliphalet Porter, Roxbury. 
 
 R 
 
 Dr. Ifaac Rand, Bofton, 
 
 Mr. Giles Richards, do. 
 
 Edward Richmond, A. B. Middlcborough, 
 
 Mr. Afa Richardfon, Medway. 
 
 Rev. Ezra Ripley, Concord. 
 
 Col. Timothy Robinfon, Granville. 
 
 Mr. Daniel Rogers, Gloucefter. 
 
 Mr. Philanthropos Roots, Rutland. 
 
 Thomas Roper, Efq, Chefter, South-Carolina. 
 
 Rev. L. de Rouffellet, Bofton, 
 
 Mr. John Rowe, Gloucefter, 
 
 Hon. Thomas Ruftell, Efq. Bofton. 
 
 Hon. James Ruflell, Efq. Charleftown. 
 
 Jofeph Ruftell, Efq. Bofton. 
 
SUBSCRIBERS NAMES. 
 
 Mr. Jofeph RufTell, jun. Boftoa. 
 Mr. Benjamin RulTell, do. 
 
 S 
 
 Mr. Samuel Salifbury, Bofton. 
 
 Daniel Clark Sanders, A. M. Medfield. 
 
 Rev. David Sanford, Medvvay.. 
 
 Rev. Samuel bargcant, Woburn. 
 
 Dr. Michajah Sawyer, Newburyport. 
 
 Dr. VVilliam Scollay, Bofton. 
 
 Ifaac Scnter, M. D. Newport. 
 
 Mr. Benjamin Shaw, Newburyport. 
 
 Mr. Jofeph Shed, Bofton. 
 
 Dr, Timothy Shepard, Medfield. 
 
 Mifs Lois Shepard, Wrentham. 
 
 Mr. Abel Sherman, Bofton. 
 
 Rev. John Simpkins, jun. Har'wich. 
 
 Mr. John Slocum, Newport. 
 
 Mr. Thomas Smart, Providence. 
 
 Rev.l faac Smith, Preceptor of Dummer Academy, Newbury . 
 
 Stephen Smith, Efq. Briftol. 
 
 Mr. John Smith, Newburyport. 
 
 Rev. Jofliua Spalding, Salem. 
 
 Rev. Jofiah Spalding, Worthington, 6 copies. 
 
 Rev. Samuel Spring, Newburyport. 
 
 William Spooner, M. D. do. 
 
 Rev. Eliphalet Steel, Egremont. 
 
 Rev. William Stern, Afhford. 
 
 Dr. Elijah Stevens, Sharon. 
 
 Rev. Samuel Stillman, D. D. Bofton. 
 
 Hon James Sullivan, Efq. do. 3 copies. 
 
 Hon. Increafe Sumner, Efq. Roxbury. 
 
 T 
 
 Dr. Jonathan Tay, Sherburne" 
 
 Rev. John Taylor, Deerfield. 
 
 Mr. William Teel, Newbury. 
 
 Hon. George Thatcher, Efq. Biddeford. 
 
 Rev. Peter Thachcr, Bofton. 
 
SUBSCRIBERS NAMES 
 
 Rev. Thomas Thachcr, Dcdham. 
 
 Thomas Cufliing Thachcr, A. B. Boflon. 
 
 Mr. Samuel Thachcr, New Haven, Co[jric£licut. 
 
 Thomas Thomas, jun. A. B. Ncwburvport. 
 
 Thomas Thompfon, A. M. Tutor of Harvard Univcrlity. 
 
 Cambridge. 
 Mr. Jonathan Tliompfon, Woburn. 
 Mr. Ebenezer Tibbets, Dover, Nev/-Hampflurc. 
 Major General Jonathan Titcomb, Newburyport. 
 Mr, Enoch Titcomb, do, 
 
 Mr, Enoch Titcomb, jun. do. 
 
 Sieur P. de la Tombe, Boflon, Con ful for tlie ftatcs of New - 
 
 Hampfhire, MafTachufctts, Rhode-Ifland, and Co:;- 
 
 ne6licut. 
 Mr. Samuel Torrey, Bofton, 
 Dr. David Tovvnfend, do. 
 
 Mr. Horatio Townfend, Attorney at law, Mcdfield. 
 Ifrael Towns, Efq. New-Hamp(liirc. 
 Rev. John Tucker, D. D. Newbury. 
 Mr. Dudley A. Tyng, Attorney at law, Newburyport. 
 Mr. Edward Tyler, Boflon. 
 
 V 
 
 Charles Vaughan, Efq. Boflon, 3 copies 
 Mr. John Vinal, do, 
 
 Roger Vofe, A. B. Milton. 
 John Ufher, Efq. Briflol. 
 
 W 
 
 Mrs. Sarak Waldo, Bofton. 
 Capt. Samuel Ward well, Briftol. 
 Rev. Henry Ware, Hingham. 
 Mr. Jofeph Ware, Medway, 
 John Warren, M. D. Boflon. 
 George Warren, A. M. Winflow. 
 Jofeph Warren, A. B. Boflon. 
 Mr. Nathan Webb, do. 
 
 Samuel Webber, Cambridge, profelTor of M-thcmaticj a* : 
 Natural Fhilofophy, 
 
 F f f 
 
SUBSCRIBERS NAMES. 
 
 Or. Redford Wcbaer. Bofton. 
 
 Mr. Ezra Waldo Wckl, printer, Springfield, 
 
 Mr. Arnold Welles, Boflon, 
 
 lion. Oliver Wendell, Efq. Boflon. 
 
 Rev. Samuel Well:, do. 
 
 Rev, Stephen Well, Stockbridge, 
 
 Mr. Sterling Whcaton, Providence, 
 
 Samuel Whipley, jun. A. M. Stockbridge. 
 
 Dr. Jofeph Whipple, Boflon. 
 
 Abijah Whiting, A. B. Franklin. 
 
 Rev. Phinehas Whitney, Shirley. 
 
 Dr. William V/hittridge, Tiverton. 
 
 Rev. Henry Wight, Brillol. 
 
 Mr. Mofes' Wight, Medfield. 
 
 Mil's Thankful Wight, do. 
 
 Rev. Jofeph Willard, D. D. Prefident of Harvard Univer« 
 
 fity, Cambridge. 
 Rev. John Wilder, Attleborough, 6 copies, 
 Hon. Abel Wilder, Winchenton. 
 Thomas Williams, M. D. Roxbury. 
 Mr. Samuel Wilfon, Pomfret. 
 Mr. Samuel Withington, Dorchefler. 
 Mr. Abijah Wines, jnn. Newport, Nevv-Ham'pfhire. 
 Capt. Charles Wolfe, Briflol. 
 Capt. William Wolfe, do. 
 Mr. Jafon Woodward, Afhford. 
 Rev. Aaron Woodworth, Bridgehampton, 6 copies. 
 Mr. Benjamin Wyart, Newburyport. 
 
 [C^r Should the Titles of any of the foregoing Gentle- 
 men be omitted, it is defired that fuch Omiffion may be 
 cxculcd.] 
 
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->0»(^<^^>^HC-<i<3t-|W5-Bi- 
 
 The Reader is requefted to correal the following errors 
 which were difcovered in the manufcript, after it was too 
 late to corre<5l them. 
 
 p. lo. line 8, after the word kinds make a full flop. 
 
 p. 54. line 20, inftead o^for read of. 
 
 p. 88. line 4, after the words as ike add Son of the. 
 
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