. wfru^ University of California Berkeley 0i J J ^ G A N ALPHABETICAL COMPENDIUM . , : V * OF THE VARIOUS SECTS Which have appealed in the World from the beginning of the CJuiftian A>a to the prcfeat Day. WITH AN APPENDIX, Containing a brief Account Of the different Schemes of RELIGION NJW embraced among Ma^.klad. The vhote colltasd From the beft Authors, ancient and modem, By HANNAH ADAMS. ^Prove ail things; bold faft that which is ^poftie 5 S T 6 N: Wttttd by B. Ejp E S 6 SON S, N ' **> To THE READERS^ IT will be eafily perceived, that the compiler of the following work has, with great labour and pains, ranfacked the trealures of ecclefiaftical hiftory^ ancient and modern, to bung into, view what is here prefented to the public. She claims no other merit than that of having honeftly and impartially collected the fenfe of the different feds ? as it is given by the authors to whom {he refers : nbr was it a vain ambition of appearing as an author, that put her upon writing 5 her own fatisfadtion and amufement being the only objedl. Having yielded however to its publication, at the de* fire of feveral judicious friends, (he has alfo done vio lence to her own inclination, by prefixing her name, The world has been abfurdly accuftomed to entertain but a moderate opinion of female abili-? ties, and to afcribe their pretended productions tp the craft and policy of defigning men j either to excite admiration or fcreen their weaknefs from cen- fure : whereas unbiafed reafon muft allow, if an in vidious companion between the fexes is in any ref- peft justifiable, it cannot be grounded upon a defedt of natural ability, but upon the different, and per haps faulty mode of female education ; for under fimilar culture, and with equal advantages, it is far from being certain that the female mind would not: admit a meafure of improvement, that would at leaft equal, and perhaps in many inftances eclipfe, the boafted glory of the other fex. There have been female writers, and hiftorians,' who have been defervedly honored in the literary world. The celebrated Mrs. Maecauley Graham, who has larely x honored our country with her pre- fnce> is a living example, ' **"*" ~<~ *._ ^< r*^.^.*^ A . Z t a I The writer of this compendium having been from K r vqu'.h fond of hooks, has made herfelf acquaint- he Greek and Latin tongues, which may .lv recount for io frequent a ufe of terms in \.n uages. >.ve:ver ihe volume may be received by thofe v h ye verb'd in the jhiitoiic page, it may at Iraft l.'tul and entertaining to thofe who have neither leisure nor opportunity to perufe the numerous vo- > fr< i) ',*'hYh t!iC \\hole ^ is collected. With' .i to n. ..v -t the ancient fefls, it is well known li.t e ha;- been preferved, and therefore lit f le can bq here ex e- ed. With relpect to others fuch as de- fire higher information, are directed by references to the volumes, and generally to the pa^es, whcte their inquificive minds may be {aiibfied, Jt is truly aAoniihing that fo great a variety ol fairh and pradice fhould be c'Qrived \viih cq 1 confidence of their different -abettors from one and the lame revelation from heaven : but while \vc have the lively oracles, we are not to adopt any of the numeions fchemes of religion, further than they have a rn mitcll foundation in the facred pages. To the law ana to ihc teftimony 5 if they (peak not acco: to this word, however fpecious their fjf- ttnr niHV appear, 4< there is no liht in them/' appear, 4< there is no ligh W^h curdiai will c? for the divine illumination of the h-.!y f t n hlch the (acred fcriptures 1 a iiiiiv.Tfal prevalence of the knowledge ana praj'ice .>f pure and undefiled religion before Cud a: d the Father : I am the readers mod obedient humble iirfvant:, THOMAS September 2dJ 1784. ADVERTISEMENT, THE reader will pleafe to obferve, thafc the following rules have been care fully adhered co through the whole of ttjis performance. i, >o avoid giving the leaft prefe rence of one denomination above another : pmiting thofe pafp&es in the authors cired, where they pafs their judgment on the ftntiments of which they give an ac count : confequently the making ufe of any fuch appellations as Hert.-icks, "chifmiticks, Enthiijidftsi Fanaticks, &c. is carefully avoided. 2 To give a few of the arguments of the principal feds, from their own au thors, where they could be obtained 3* To endeavour to give the fenci. ments of every feel in the general collec^, tive fenfe of that denomination. 4. To give the whole as much as^p^f- fible in the words of the authors fronij wHich the compilation is made, and where, that could not be done without too great prolixity, to rake the utmoft care noc to, inifreprefetxt: the ideas. September 2, 1784. AN ALPHABETICAL COiMPENDIUM,^ ACS ABRAHAMIANS, A tea In the ninth centu ry; fo called from their founder, Abraham. They received the doftrines of the PaulicianS, and are faid to have employed the crols in the riaoft fervile offices. [See Paulicians.] Diflionaty of Art s and Sciences t vot* I. p 10. ABYSSINIAN-CHURCH, that eftabliflied in the empire of Abyffinia : they maintain that the two natures are united in Chrift without either confufion or mixture \ fo that though the nature of our Saviour bfe really one i yet it is at the fame time two-Jold arid compound. The Abyffinian church embraced thefe tenets in the feventh century. *They difown the Pope's fu- premacy, and moft points of the Popifh dodtrines. Mo/helm's Ecclejiaftical Hiftory> voL 2. f. 172. vol 3 p. 492; Dictionary of Arts and Sciences t vol. I. p. 15. ACEPHALI, i.e,headlefs. The word is com pounded of the privative [a] and [kephale] a bead. They were a branch of the Eutichians, who, by the lubmiffion ofMongos,had been deprived of their chief. left was afterwards divided into three others, who A E R who were called Anthopomorphites, Earfariaphites, and Efaianites. [See Eutychians.J 's Ecclcfaflical HiJ1cry t vol i. /. 418. ADAMITES, A fefifc in the fecond century, who aflumed this title from their affening that fince their redemption by the death of Chrift, they were as in nocent as Adam before the Fall, and confequentiy went naked in their affemblies. The author of ihis denomination was Prodicus, a difciplc of Carpocrates. It was renewed in the fifteenth century by one Pi- card, a native of Flanders. Brcugbton't Hifloric&l Library > v ol. i. p. 14. ADESSEN ARI ANS, A branch of the Sacramen- tarians> fo called from the Latin Adefre^ to bepre^nt ; becaufe they believed the prcfence of Chriit's body in the eucharift, though in a manner different from the Roinanifts. They were fubdivided into thofe who held that the body of Jefus Chrift is in the bread, whence they were likewite lmpanator.es ; thofe who -hold that it is. about the bread; thofe who laid it is with the bread ; and thofe .who maintained that it is under the bread. Br ought on , $lid t p. 1$. ADIAPHORISTS. [See Lutherans.] ADOPTIANS, Followers of Felix of Urgel, an Elipand of Toledo ; who, towards the end of the eighth century ,taught that JelusChrift,with refpedt to his human nature, was not the natural, but adoptive Son of GOD. ' m. Diflionary of Aft $ and Sciences , r^/. i. p 49. AERIANS, A feft which arofe about the yead ^342 > fo called from oneAcrius, a Pr efbyter,Monk,aud Semi-arkn. AGN 3 Seitti-ariari.' One of his principal tenets was, that there is no diftindtion, founded in fcripture, between a Pre&yter and a Biflbop. . He built his opinion chiefly on the paffage in the firft epiftle to Timothy, in which the apoftle exhorts him not to negledt itit gift he bad received by the laying on the hands of the Prejbytery. Aerius condemned prayers for the dead, ftated fafts, the celebration of Bailer, and other rites of the like ^nature, i . / Eccltjtafltcal Uiflory, vol. I p, 314* B rough ton's Hiftorical Library , vol. i p, 22. AETIANS, A fed which appeared about the year 336, fo called from Aetius, a Syrian. Befides the Opinions which the Aetians held in common with the Arians, they maintained that faith without works was fufficient to falvation, and that n'6 fin, however grievouSjWOuld be imputed to the faithful. Aetius moreover affirmed, that what GOD had concealed /rom the tpo/lleSt he had r^v^aled to him* Brought on, ibid t p. 24. AG1NIANS, A fet which appeared about the end 6f the ieventh century. I hey condemned the ule of certain meats and marriage, They had but few fol lowers, and \Vere foon fu'pprefled. < 26. . AGNOITES, A fedi which appeared about theyear 3^6. They were followers of Theophronius, the Capadocian, who called in queftion the omnifcienap of GOD ; alledging that he knew things pad only 6y memory, and things future only by ao uncertain prefcience. There aroft another fe<3 of the fame name about fentiments of Thtmifticos, 4 ALB Themiflicus, deacop of Alexandria, who held that Chrift knew not when the day of judgment fhall be. He founded this opinion on a paffage of St. Mark : Of that day and boar knoweth no man ; no not the an gel* who are in heaven t nor tbe jon> but the father only. This feft derive their name from the Greek agnoein^ to be ignorant. Brougbion> ibid, p. 26, 27. ALBANENSES, A feel which commenced about the year 796. They held with the Gnoftics and Mariichseans, two principles, the one of good, the other of evil. They denied the divinity \ and even the humanity of jefus Chrift, aflerting that he was not truly man ; did not fuffer on the crofs, die, rife again, nor really afcend into heaven. They rejected the doctrine of the fefurreftion ; affirmed that the general judgment was part 5 and that hell torments were no other than the evils we feel and fuffer in this life. They denied free-will, did not admit original fin ; and never adminiftered baptijm to in fants. They held that a man can give the holy fpi- rit of himfel^ and that it is unlawful for a chriftian lo tak an oath. This feel derived their name from the place where their fpiritual ruler refxded. [See Manichseans and Chatharifts.) Broughton, ibid ^31. mo/bftm's Ecclefiajlical Hifi vol. 2 />. 44$. e ALBANO1S, A fed which fprung up rn the eighth century, and renewed the greateft part of the Ma- nichaean principles. They alfo maintained that the world was from eternity, [See Manichsans.] C?///>rV Htfcric*! D'Monary^ vol. i. [Set Albanr/n^ ALBfGENSESf; A M M 5 ALBIGENSES, So called from their firft increafe Jn AIbi and Albigeos. A denomination remarka ble fqr their oppofition to the difcipline and ceremo nies of the church of Rome. Their opinions are ll- with the Waldenfes. [See Waldenfes,] f Hiflorf of the Vlfaldtnfts, ,3. ALMARICIANS, A fedl which arofe in the thirteenth century. They derived their name from Almaric, pfofeffor of logic and theology "at Paris, who taught that every chriflian was obliged to believe btmlelf a n\ember of Je/us Chri/t y and that without this belief none could he javed. His followers affert* ed that the power of the Father had continued only during the Mofaiq difpenfation j that of the Son, twelve hundred years after his entrance upon earth ; and that,, in the thirteenth century, the Qge of the Ho/y Spirit commenced, in which the facraments and all external worlhip were to be abolifhed ; and that every one was to be faved by the internal opera tions of the Holy Spirit alone, without any external act of religion. Mo/helm's EcclefiaJlJcal lliftory Note [c] vol. tit. 129, 133; ALQGIANS, [in Latin Alogil A fedT: in A fa-' Minor, in the year 171 5 focalled, becaufethey de nied the divine logos, or word, and the gofpel and writings of St. John, attributing them to Ceririthus. One Theodore of Byzantium, by trade a currier, \vas th^ head of this denomination. A tirwghtori's Hiftorical Library < t vol. i> p. 33. AMMQNIANS, So called from Ammonius Sac- cas, who taught with the higheft applaufc in th\e Alexandrian feiool, about the conclufion of the fc- B 2 cond 6 AMM cond century. This learned man attempted a ge neral reconciliation of ail /t$s y whether pbilojophical or religions. He maintained, that the great princi ples ot all pbilojrfhical and religious truth were to be i< und equally in all fcfls ; arid they differed from ecch other only in their method of esprefling them, and in ibme opinions of little or no importance -, and that by a proper interpretation ol their refpe<5Uve (en- timents, they might eafily fce united in one body. AiViMONIUS, Suppofed that true philofophy de rived its origin and its confidence from the Eaftern nations ; that it was taught to the Egyptians by Hermes $ that it was brought from thern to the Greeks, and preferved in its original purity by Plato, \vho was the beft interpreter of Hermes and the other Oriental fages. He maintained that all the different religions which prevailed in the world, were in their original integrity, conformable to this ancient philofophy j but it unfortunately happened that the fymbols and fictions, under which, accord ing to the Eaflern manner, the ancients delivered their precepts and do&rines, were, in procels of time, erroneously underftood both by priefls and people iri a literal fenfe 5 that in confequence of this, the in- vifible beings and daemons, whom the fupreme Dei ty had placed in the different parts of the univerfc as the minifters of his providence, were, by thefug- gertions of fuperftition, converted into Gods, and vrorfhiped with a multiplicity of vain ceremonies.' I^e therefore infifted, that all the religions of all na tions (hould be reftored to their primitive ftandard., viz. tie ancient pbilofophy oj the Eaft ; and he af- ferted that his projed was agreeable to the intentions of Jdus Chrift (whom he acknowledged to be a * " * moft A MS ? rnoft excellent man, the friend of GOD) and affirm ed that his fole view in defcending on earth, .was to fet bounds to the reigning^ fuperftition, to remove the errors which had crept into the religion of alt nations, but not to abolifh the ancient the ology, from whence they were derived. Taking thefe principles for granted, Ammomus aflbciated the fentiments of the Egyptians with the doctrines of Plato ; and to finifli this conciliatory fcheme, he fq interpreted the doftrines of the other ghiiofophical and religious Jeffs by art, invention, and allegory, that they leemed to bear tome refemblancQ of the Egyptian and Platonic fyftems.f With regard to moral difcipline, Ammonius per mitted the people to live according to the law of their country and the dilates of nature ; but a more jfublime rule was laid down for the wife, they were to raife above all terreftrial things by the towring ef forts of holy contemplation, thofe fouls whofe ori gin was celeitial and divine. They were ordered to extenuate by hunger, thirrr, and other mortifica tions, the fluggith body which reftrains the liberty of the iouno.rt.al fpirit ; that in this life they might enjoy communion with the Supreme Being, and af- cend after death, adive and unencumbered, to the Univerfal Parent, to live in his prefence forever. Mofheim's Ecc/ejaftical Htftory t vol. I. f>. 137 to 144. AMSDORFIANS, A fe<5t of Prpteftants in the fixteenth century, who took their name from Armf- dorf their leader. It * Ammoniui left nothing behind him io writing ; nay, he im- pnfed a law upon hit difciples not to divulge his do&rioei among the mnlutude, which law, however, they wade no fcrople to ceglcdt and violate* $ ANT \ It is faid they maintained that good works were pot only unprofitable, but even oppofite and perni cious to falvation. Diflhnary of Artt and Sciences, vol. i./. 131. ANABAPTISTS, [See Baptifts.] ANGELITES, A feft which fprung up about the year 494 ; fo called from Angelium, a place in the city of Alexandria, where they held their firft meetings. They were called likewiic Serverites, from one Serverus, who was the head of their fed: ; as alfo Theodofians, from one among them named Theodofius, whom they made Pope at Alexandria. They held that the Father, Son, and Holy-Ghoft, are not the fame ; that none of them exifts of hhn- felf, and of his own nature ; and that there is a com mon Deity cxifting in them all ; and that each is GOD, by a participation of this Deity. Broughton** Hijiorical Library, vol. \ f> 4^. ANOMOEANS, A name by which the pure Arians were diftinguifhed in the fourteenth century, in contradi/lindion to the SemUArians. The word is taken from the Greek [anomoios] different, dhTmiilar. [See Arians.] 3 t i&id. p.. 51. ANTHROPOMORPHITES, A fed in the tenth century : fo denominated from [anthroeposj man, and [morphoe] fliape. In the diftrift of Vicenza, a confiderable number, not only of the illiterate vulgar, but alfo of the facerdotai order fell into the notion, that the Deity was cloatried with aa human form, and feated like an earthly monarch^ upon ANt upon a throne of gold, and that his angelic mini* fters were men arrayed ih white garments, and fur- himed with wings to render them more expediti ous in executing their fovereign's orders. They take every thing fpoken of God in fcripture in a li teral fen fe, particularly that paffage in Genefis, in which it is faid that God made man after his image. Broughton , Mid, p. 5 Mo/he im's Ecclcf. Htfi.vyl. 3. They erive their .name Irom the Greek [arid] again/I and [homos] law. In the i6th century while Luther was eagerly em ployed iri cenfuring and refuting the Popifh doflors^ who mixed the law and go/pel together, and repre~ fented eternal happinefs as the fruit of legal Obedi ence, a new teacher arofe whofe name was John Agricola, a native of Aifteben, and an eminent doc tor ih the Lutheran church. His fame began to fpread in the year 1538, when from the doftrine of Luther, now mentioned, he took occafion to ad vance Jentiments which were interpreted in filch a tnanner, that his followers were diilinguifhed by ihe title of Antlnomians. *' The principal doftrines which bear this appella tion, together with a ihort fpecimen of the argu ments made ufe oif in their defence, are compre hended in the following fummary. I. That the law ought not to be propofed to the people-as a rule of manners, nor uled in the church as * Agricola held, that repentance was not to be taoght from the decalogue ; asd oppofcd fuch as maintaiced that the g^ was not to be preached to 297 bu( fuch M wcrs humbled b/ lo NT as a means of inftruftion ; and that the gotyel alone Was to be inculcated and explained, both in the churches and in the fchools of learning. For the fcriptures declare, that Cbrjfl is not the Jaw-giver, as is faid, Ibe taw For, we are commanded to draw near in full ajjurance o~ faith. .. Hebrews x. 22. He that beiiev- cth r >n the Son of GOD hath the witness in himfelft 2dofJ)hnv. 10. i.e. he has as much evidence as can be defired. _ V. That GOD fees no fin in believers., and they are not bound to confefs fin, mourn for it, or prajr that it may be forgiven. For GOD has declared, Hcb. x. 17. Iheir fas and iniquities I will remember to wore: and. in Jer. I. 20* In thole da>s, and in that time, faith the t Lerd, the iniquity of Ijratl /hali be fought for y and there jhaii be n ne and the fins of Juda.b> and they {halt not be Jound : /or 1 wid pardon them 'whom Irejerve. VI. That GOD is not angry with the ele<3, hor doth he punifh them for their fins. . For Chrift has made ample fatisfacllon for their fins, lee Haiah liii. 5. He was wounded fir our trant- grejfions, ht wai bruifed for our in-quities^ cc. nnd to inflidl puni.liment once upon the lufety, and again 6pbn the believar, is contrary to the juftice of GOD, as well as derogatory to the iatisfa&ion of Chriftv VII*. That by GOD's laying our iniquities upon Chnft, he bt came as completely Rnful as we, and we as? completely righteous as e u ANt For -Chrift repTfents our perfons to the Father ; voe repfelent the per/on of Cbri/t to him : the loveli* nefs of Chii;: is transferred to us ; on the other hand, all that is baleful in our nature is put upon Lbri/f 9 "who was torfaKen -by the Father for a time ; fee 2d of Cor. v. 2*. rfr ttftfJ made (in for us, */. 2 144, 15$. altmar/b of Free Grace % ^.92, Baton's Honey ccmb t p 44,6. Town** Afcrtiinf p 96 D iff lay &/ GGLfifynffal Grace p. 102. ANTITACTES, Of [antitakto] to oppofe, A left of Ghoflies who held that GOD the creator of the univerfe, was good and juft ; but that one of his creatures had created evil, and engaged mankind to follow it in oppofition to GOD ; arid that ii is the duty of mankind to oppofe this author of evil in or der to avenge GOD of his enemy. ai>e/j Diflicnarjt wi. 2. [See Antitatts* ] ANTITRINITARIANS, A general name given to all thofe who deny the dodtrine of the Trimty,and particularly to the Brians and Socinians. Dtftionarj of Aits and Sciexces, vet I p l6j APELL/EANS, A fe6l in the fecond century, fo called from Apelles, a difcipie of Maraon, They affirmed that Chrift, when he came down from Hea ven, received a body, not from the lubftance of his mother, but from the four elements ; which, at his death, he rendered back to the world, and fo afcend- cd into Heaven without a body. With the Gnof- tics and Manichees, they held two principles, a good and a bad God. They afferted that the prophets contradicted each other 5 and denied the relurrefli- on of the body. C z ij A P O They erafed that paffaee of St. John, which fay? wry Ipirit that confe/ctb not that jfe/us Cbri/1 is come in the fell?, is not oj GOD. Brought on* $ Hiflorical Library t vol. 1/58. APHTHARTODOCITES, A fccYin the fixth century, fo called from the Greek [aphthartos] ;- corruptible, and fdokeo] to judge, becauie they held that the body of JESUS CHRIST was incorrupti ble, and not fubjedt to death. They were a branch of the Eutychians. See Eutychians/ Broughlon t ibid. p. 58. APQCARIT^, A fea in the third century, fprung from the Maniclieans. They held that tbef ioul of man was of the iubftance of God. Brcttghton, ibid p. 60. APOLLTNARIANS, A fe^ in the fourth cen tury, who were the followers of Apollinpris, biO>op of Laodicea. He taught that Chilli's perfon was compofcd of a union oh the true divinity and a hu man body, endowed with a fenfuive loul, but de prived ot the reafonabl.e one, the divinity lupplying its place. He added, that the human body united to the divine fpirit, formed in Jefus Chritl one en tire divine nature. Forrxf/t Ecclcf bift.vol l, f 79. APOSTOLICS, A fea in the twelfth century, who had at their head one Gerard Saggarel, 'of Parma. They were fo called, becaufe they pro- feffcd to exhibit in their lives and manners the piety and virtues of the holy apoftlcs. They held it un- ' m lawful A R. I 1 5 lawful to take an oath ; renounced the things of thus woild, and prefered celibacy to wedlock. ; Me/htim's Ecclef hift, vol 2 /> 457 Dufrefnoy's Chronological Tablet^ vol 2 /> 239. AQUARIAN^, A fed in the fecopd. century ; who under pretence of ab'Unence, made uie ot wa ter inftead of wine, in iheEucharift. See Encrames. Diflionary of Arts and Sciences* vol. I p 173, ARABICI, So called becaufe they fpruns; up \\ Arabia, in the year 207. It is uncertain who w:s their author. They denied the immortality ot ihe foul, believed that it perifhed with the body ; bat maintained at the fame time that it was to be ay, .in recalled to life with the body, by the power of God, M ofl) tints Ecclef HiJ} vol. i, /> 249 Broughton** ftifitricxl Library, -out. i, p. 73. ARCHONTICKS, A fcfl which appeared *~ bout the year 175, fo called becaufe they held that archangels created the world. They denied the re- furredion of the body ; they maintained that the God of Sabaoth exercifed a cruel tyranny in the feventh heaven ; that he engendered the Devi*, who begot Abel and Cain of Eve. Thefe tenets they defended by books of their own compofing, ftiled, The revelation of the prophets, and the Harmony, E 'chard's Eccltf. hift. vol 2 p. $42. A denomination in the fourth cen tury, which owed its origin to Arius, a man of a fubtil turn, and remarkable for his eloquence. He maintained that the Son was totally and eflenti- diftinflt from tjie tytbcr.. \ that he was theyfry? and i6 ARI and nolle/I of thofe beings whom God the Father had created out of nothing, the inftrument by whofc iubordinate operation the Almighty Futher formed the univerfe, and therefore inferior to the tatbt r both in nature and in dignity. * He added that the holy fpirit was of a different nature from that of the Father, and of the fcon j and that he had been created by the Son. However, during the life cf Ariu?, the difputes turned principally on the divinity of thrift. To prove their fundamental docl r ire, the Aria ns alledge, that the apoftle ftiies Chrifr, i be fir It fa>n *j every creature. Col. i, 15. Therefore he is only the firft and nobleft creature of God. In the i ft Cor. xv. 24, it is faid thatCir//? fiall deliver up the kingdom to God, even the tatber ; therefore he will be fubjedled to him ; and conie- quently inferior John viii 24. v. 19. xiv. 10 28. Mark Xlii. 33. Thefe texts with fome few others of like nature, are generally made ufe of by this denomi nation, as proofs of a lubordination of Jefus Chrift to God the Father. The ARIANS were divided among themfelves, and torn into factions, which regarded each other with the bittereft averfion. Of thefe the ancient writers make mention under the names of Semi- arians, Eufebians, /Etians, Eunomians, ^Eacians, Pfathyrians, and others : but they may all be ranked with * Hit followers deny that Chrift had ary thig which could properly be called A divine nature aof othtrwifc ihm ai any thir.g very excellent may by a figure b: called divine, rr his dele gated d minion ever the fyftcca of juuurc mighi e&tuk him to iflc Dame of GOD. ARM 37 With the utmoft propriety into three claffes ;- the firft of thefe were the primitive and genuine Arians, who rejecting all thofe forms and modes of expref- fions, which the moderns had invented to render their opinions lefs (hocking to the Nicenians, taught fimply, *lbat the Sen was not begotton of the father, (i. e. produced out of his fubftaqfe) but only cre ated out of nothing. This clafs was oppofed by the Serrii-arians, who in their turn were abandoned by the Eunomians, or Anomaeans* the difciples of jEtius and Eunomius. The Semi-arians held, that the Son 'was [omoroufeos] i. e. fimiiar to the Father in bit e/Jence, not by nature, but by a peculiar privilege. The Eunomians, who were alfo called wffitians, and Exucontians, and may be counted in the number of pure Arians, maintained that Chrift was [eterooufios] or [anomoios] i. c. unlike the Father in his ejjtnce as well as in other reipeSs. Under this general divifion many fubordinate fefls were comprehended, whole fubtletjes and re finements have been but obfcurely developed by ancient writers. Mcfotim's Ecclef kiji vol. i, p 335, 3421 343.' Format Ecclef. kifl. vot i, p 76 Qpe*a Zanchii, vd. i, t&m. i, p 492 494* Doddridge's Letfures p 401. Logman's Trafif t p* 253. ARMENIANS, A divifion of Eaftern chriftians; thus called from Armenia, a country they anciently inhabited. The principal points in their dodlrine are as fol lows, ift. They affert, with the Greeks, the pro- ceffion of the Holy Ghoft from the Father orjly. ad. They believe that Chrift, at his defcent into JHell, i8 ARM Hell, freed the fouls of the damned from thence, and reprieved them till the end of the world, when they fhall be remanded to eternal flames. 3d. They believe that the fouls of the righteous (hall not be admiaed to the beatific vifion till after the refur- redion : notwithftanding which, they pray to de parted faints, adore their pictures, and burn lamps before them. They, ufe confeffion to the priefts ; and adminifter the Eucharift in both kinds to the laity. In the facrament of baptifm, they plunge the infant thrice in water, and apply the chrilm with confecrated oil, in form of a crofs, to feveral parts of the body, and then touch the child's lips with the Euchuritt. They oblerve a multitude of fafts and feflivals. Brcughton'f Hiftorical Library vol 2. />. 3:9 333. ARMINIANS, They derive their names froin James Arminius, who was born in Holland in the year 1560. He was firft paftor at Amfterdam j afterwards profeffor of divinity at Leyden, and at tracted the efteem and applaule of his very enemies, by his acknowledged candor, penetration and pie.y. They received alio the denomination of Remon- flrants, from an humble petition entitled their re- monftrances, which they addreffed in the year 1610, to the ftates of Holland. .' The principal tenets of the Armlnians are com prehended in five articles, to which are added a few of the arguments they make ufe of in defence of their fentiments. I. That the Deity has not fixed the future fiateof mankind, by an absolute unconditional de cree ; A R S/f 19 tree ; but determined from all eternity, to beftow falvation on thofe whom he forefaw would perfe- vere unto the end in their faith in Jelus Chrift 5 and to inflict everlafting punidiments on thofe who fliould continue in their unbelief, and reiift unto the tnd his divine iuccours. For, as the Deity isjuft, holy, and merciful, wife in all his counfels, and true in all his declarations to the fons of men, it is inconfiftent with his attributes, by an antecedent decree, to fix our commiffion of fo many fins, in fuch a manner, that there is no pofiibi- lity for us to avoid them : and he represents GOD dilbonorably, who believes, that by his revealed wf// 9 he hath declared he would have all men to be faved ; and yet, by an antecedent/^r^ w///, be would have the greats ft part of them to peri(h. That he hath impofed a law upon them, which he requires them 50 obey, on penalty of his eternal difpleafure, though he knows they cannot do it without his irrefiftable grace 5 and yet is abfplutely determined ?o withhold this grace from them, and then punifli them eter nally for what they could not do without his divine affiftance. IT. That JESUS CHRIST, by his deatli and fuf- ferings, made an atonement for the fins of all man kind \n general, and of every individual' in particular : that however, none, but thofe who believe in him, can be partakers of their divine benefit. That is, the death of CHRIST put all men in a capacity of being ju (lifted and pardoned,upon condi tion of their faith, repentance, and fincere obedience to the laws of the new covenant. For the fcriptures declare, in a variety of places," that CHRIST died for the whole world. Tohriiii, 5 16* 20 ARM 16,17. GOD fb loved the world, tlat le gave 1n1 only begotten Son, that whojoever believeth on bi*ti mi^ht not peri-h) but have evtr/a/ling life, &c. ift of J jhn, ii. 2. He is the propitiation not only for our fns, but for the fins of the whole wirld. And the apoftle expreffrs the fame idea in Heb. ii. 9. when he fays, CHRIST tafted d^ath for every man. Here is no limitation of that comprehenfive phrafe. If CHRIST died for them that perifh, and for them that do not perifli, he died for 'alt. That he died for them that do not perifh, is confefled by all ; and if he died for any that may or (hall perifh, there is the fame reafon to affirm that he died for all that perifh. Now that he died for fuch, the fcripture lays exprefly, in ift of Cor. viii. ii. And through thy knowledge (hall the weak brother perifh for whom Cbrilt died. Hence it is evident Chrifl died for them that perifh, and for them that do not perifh j therefore he died for ail men. III. That mankind are not totally depraved, and that depravity does not come upon them by virtue of Adam's being their public head ; but that morta lity and natural evil only are the direct confequences of his fin to his pofterity. For, if all men are utterly difabled to all gooc\ and continually inclined to all manner of wickednels, it follows, that they are not moral agents. For how are we capaWe of performing duty, or of regulating ouradtions by a law commanding good and forbidding evil, if our minds are bent to nothing but what is -evil ? Then fin muft be natnral to us ; and if natu ral, then neceffary, with regard to us 5 and if necef- fary, then no fin : for what is" natural to us*, as hun ger, third, &c, we can by no means hinder ; and what ARM what we can by no means hinder, is not our fin ; therefore mankind are not totally depraved. That the fin of our firft parents is not imputed to us is evident 5 becaufe, as the evil a&ion they com mitted was perional, fo muft their real guilt be per- fonal and belong only to themfelves : and we can not, in the eye of juftice and equity, be punifhable for their tranfgreffion, IV. That there is no fuch thing as irrefiftablc grace, in the converfion of finners. For, if converfion be wrought only by the un- fruftrable operation of God, and man is purely paf- five in it, vain aie all the commands and exhortations to wicked men to turn Jroin their evil ways : Ifaiah i 1 6. ?0 cea/e to do evil, and learn to do well : Deut. x f >6, 70 put off the old man, and put on the new : Eph. iv. 22. And divers othei^ texts to the fame purpofe. Were an irrefutable power ne- ceffvtry to the converfion of finners, no man could be converted fooner than he is ; becauie, before this irrefiftabie action came upon him he could not be converted, and when it came upon him he could r,ot refill its operations, and therefore no man could reafonably be blamed that he lived fo long in an unconverted ftate : and it could not be praife-wor- thy in any perfon who was converted, fince no man can refift an unfcuftrable operation. V. That thofe who are united to Chrift by faith," tibay fall from their faith, and forfeit finally their flate of grace. For the do&rineof a poffibility of the final depar ture of true believers from the faith, is exprefled in Heb. vi, 4, 5, 6. Jf/ is impefltttejor them who D z 22 A R N *nce enlightened i &c. // they fiall fall away to re- new them again to repentance - y feeing they crucify to tbemjekes the Son t?/ Go d ajrefb, and put him to open ftame. See alio ad. of Peter, ii. 18,20, 21, 22, and divers other paflages of fcripture to the fame purpofe. All commands to perfevere and fiand faft in faith, (hew that there is a poffibility that believers may not fiand faft and perievere unto the end. All cautions to chriftians not to fall from grace, are evidences and fuppofitions that they may fall, for what we have juft reafon to caution any perfon ageinft, muft be lomething which may come to" pafs and be hurtful to him. Now fuch caution Chrift gives his difciples ; Luke xxi 34, 36. To them who had like precious faith with the apoftles, St. Peter faith, Beware, left being led away by tbe error o the wicked, you Jail from your own fiea^faftne/s. 2d. of Peter, iii. 17. Therefore he did not look upon this as a thing impoffible : and the dodtrine of per- ieverance rerders thofe exhortations and motives in- iignificant, which are fo often to be found in fcripture. Mo/kcim'j EC c Itf /;(/? vol. v. p 3, 7 8 Wbitby* on the Five Points p. 106 107 12O> 124, 134, 231, 232 254 394 398 Taylor, on Original Sin f>. 13 125. Stackhsu/c's Body of Divinity p 15^. 156- Colour's Hiftorical >iflionarj t vol. i. [Set 'ARNOLDISTS, A fe<3 in the twelfth century, which derive their name from Arnold, of Brefiu. Having obferved the calamities that fprung frpp tw opulence of the Pontiffs and Bifiops, he maintained, that nothing was to be left to the miniftcrs of the gofpel but a fpiritual authority, and a fubfiftence drawn ASC 23 drawn from tithes, and from the voluntary oblations of the people. Mo ft? elm* $ Ecclefiafiical Hi ft vol. u p $O. ARTEMQNITES, A fefl in the fccond centu r ry, fo called from Arteman, who taught, That at the birth of the man CHRIST, a certain aroint energy, or portion of the divine nature, united itfelf to him. iltiJ. voL i. p. 191. ARTOTY RITES, A fed in the fecond century, who celebrated the Eucharifl. with bread and cheefe, faying, that the firft oblations of men were of the fruits of the earth, and of fheep. The word is de rived from the Greek of [artos] bread, and [turos] cheefe. The Artemonites admitted women to the priefi> hood and epiicopacy. Brougb ton's Hijiorical Library* vol, L p 85. ASCLEPIDOT^ANTS, A feft in the third century - 9 fo called from Afcleptodotus, who taught that Jefus Chrift was a mere man. Brought on, Hid. /. 88. ASCODROGITES, A fel which arofe in the year 181. They brought into their churches bags, or (kins, filled with new wiue, to represent the new bottles, filled with new wine, mentioned by Chrift. They danced round thefe bags, or fkins, and intox icated themfelves wiih the wine, i hev are like- wife called Alcita^ and both woro^ are derived from or ^ a S" Brought**, MM, p. 8$! ASCOPRUTES, P4 BAP ASCODRUTES, A fefl of Gnoflics in the fe. icond century \ who placed all religion in knowledge, and aflerted, that divine myfteries, being the images cf invifible things, ought not to be performed by vifible things, nor incorporeal th*ngs by corporeal and fenlible : therefore, they rcjeiled iwftijm and the Eucbartft. Broughtoiti ib;J, p 9. ASSURITANS, A branch of the Donatiils, who held that the Son was inferior to the Father ; and the HolyGhoft to the Son ; they re-baptized thole who embraced their feel j ana afferted that good men only were within the pale of the church, [See Donatiils] ^ ra*y of Arts and Sciences t vol. \ p 207. A fea in the fourth century ; fo called from Audxus, who was laid to have attribu ted to the Deity a human form. EccltfivflicalHtflo'j, vol. \ />, 350, AZYMITES, So called from the Greejc [aza, rnos] a name given by the Greeks in tie eleventh century, to the chriftians of the Latin ch.irch, be- caisfe they u fed unleavened bread in the Eucharift. Di8ion&ry t vol. i. [-5 B BAPTISTS, or ANTIP^EDOBAPTISTS, This denomination claim an immediate defcent from the apoliie* ; and uflert, that the conftitution of their phurches is from the authority ot JEbUS CHRIST himfelf, and his immediate fucceflors. Many others indeed deduce their origin as a fedl from much later times, and affirm they firft fprang up io Germany in the fixtcenth century. Th? B A P *5 The ciiftinguifhing tenets of the Baf tiffs are as follow ; to which are added a few of the argu ments made ufe of in defence of their fentiments, I. That thofe who actually profefs repentance towards God, 'faitb in, and obedience to our Lord Jefus, are the only proper /ubjeffs of baptijm ; and that immerfion is neeeffary to the due adrhinill ration of that ordinance. For, fay they, John the firft adminiftrat'or of that ordinance, preached the baptifm of repentance^ and required repentance previous to baptijm. Mat. iii. 2, 5, 6, $. See John iv. i. Jefus firft made difciples, and then baptized them, or ordered therrf to be baptized ; and with his pradlice agrees the eommiffion he gave in Matt, xxviii. 19. witli which compare Mark xvi. 16.- See alio Acts viir. 37 and other paflages of fcripture where repentance and faith are mentioned as neeellary in otder to baptijm** PPbofoever are baptized into Chri/I, have put on t have put on the new man : but to put on the new man, is to be formed in righteoujnejs, bolinefs^ and truth ; this whole argument is in the exprefs- words of St. Paul : the major proportion is'pofi- tively determined, Gal. iii. 27. The minor in Ephei, iv. 24. The conclufion then is obvious, that they who are not formed anew in rigbteoufnefs^ holineft and truth ; they who remaining in the pre- fent incapacities cannot walk in mivnejs of life, have not been baptized into thrift \ have not that baptijm 'which is the an/wer of *z good conference towards God y which is the only baptijm which faves us :- and as this is the cafe of children^ they are not proper fubjsds of that ordinance. * Refpeairig e BAP Refpefting the mode, they argue from the figni- ficuion of the word baptijm - from the phrafe, buried with him in baptijm from the firft ad- miniitrators repairing to river?, and the practice of the primitive chuich after the apo/tles. II. The Baffi/ls in general refufe to communi- fcate wiih other denominations. For they fuppofe the mode of immerfion eflential to baptilm ; and that baptijm is neceffary previous to receiving the L ord's fupper : and that therefore it would be inconfiftent for them to admit unbapti- zed perfons (as others are in their view) to join with them in this ordinance. This denomination all unite in pleading for verfat liberty of conscience. For they alledge that the (acred rights of conjcience are unalienable, and fubjeft to no controul but that of the Deity. For it does not appear that God has given fuch authority to one man over another, as to compel any one to his religion. Nor can any fuch power be vefted in the magiftrate by the confent of the people ; be- eaufe no man can lo far abandon the care of his own falvation as blindly to leave it to the choice of any other, whether prince or fubjetf, to prefcribe to him what faith or worfhip he fhall embrace. In the fecond place, The care of fouls canrfot be long to the civil magiilrate, becaufe his power confifts only in outward force, but true and faving religion confifts in the inward perfuafion of the mind, without which nothing can be acceptable to God. And fuch is the nature of the underftanding, that it cannot be compelled to any thing by out ward force. From BAP *? From thefe and many other considerations^ they fconclude that all the power of civil government re lates only to mens civil intereft, is confined to the care of the things of this world, and has nothing to do with the world to come. In confequence of this tenet, the Bapti/Js exclaim againfl the civil authority compelling people to fup- port minillers ; but they enjoin it on their churches as an incumbent duty a to afford theiir ministers a com fortable fupply. The aflfociation of Baptifls in New-England call themfelves Calvinifts, with regard to dodrines ; and Independents, with referrence to church-governaienU [See Galvinifts and Independents] The Englifh Baptifls have been divided irito two parties ever fince the beginning of the Reformation, viz. thofe who have followed the Calviniflicat doc* trines^ and, from the principal point in that plan, per/onaleletfienJi&VQ been termed particular Baptifts^ and ihofe who profeffed the Armiman tenets ; and have alfo from the chief of thofe doftrines univerfal redemption^ been ftiled general Baptifts. For an account of the other denominations of Bap- ti/ts, fee Dunkers, Kethians^ Mennonites^ Sabbatari ans, and Uckewalliils, Cr (fly's Hiftory of tie Englijh Baptijlt.voi. i, f. 3^' 173 vaL 4, j> 165 Hiftory of Religion NJ. 35. p. 193. B apt (ft i Confeffion of faith p .47 50. Gilt on Baptijm p 93. 94, 95. Tailor's Libsrt* of Prophefying , p . 329. Stiitman's Stettin Sermox. p n, 23, 2& on Minutet,/or 1777 /. 4. E BARDESANISTES; 28 BAR BARDESANISTES, A fefl in the fecond cen tury, they derived their name from Bardefanes a native of Edefla, and a man of a very acute and penetrating genius. The fum of his doflrine was as follows : I. That there is a Supreme GOD, pure and be nevolent, abfolutely free from all evil and imperfec tion ; and there is alfo a Prince of Darknej^ the fountain of all evil, difordcr and mifery. IL That the Supreme GOD created the world without any mixture of evil in its compofition j he gave exiftence alfo to its inhabitants, who came out of his forming hand, pure and incorrupt, endued with fubtle ethereal bodies and fpirks of a celeftial nature. III. That when the Prince of Darkneft had enticed men to fin, then the Supreme GOD per mitted them to fall into fluggifh and grofs bodies, for med of corrupt matter by the evil principle ; he per mitted alfo the depravation and diforder which this malignant being introduced both into the natural and moral world, defigning by this permiffion, to punifli the degeneracy and rebellion of an apoftate race ; and hence proceeds the perpetual conflid: between reafon and paffion in the mind of man. IV. That on this account JESUS defcended from the upper regions, cloathed~ not with a real, but with a celeftial and aerial body, and taught man* kind to fubdue that body of corruption which they carry about with them in this mortal life ; and by /ibftineuce, failing^ and contemplation , to difengage themfelves from the fervitude and dominion of that malignant matter -, which chained down the foul to low and ignoble purfuits, V. That B A S 29 V. That thofe who fubmit themfelves to the difcipline of this divine teacher, (hall, after the diffo- lution of this terreftrial body, mount up to the manfions of felicity, cloathed with aetherial vehicles, or celeftial bodies. This denomination was a branch of the Gnoftics, [See Gnoftics] Majhtim's Ecclcf. Hifl vd. i- p. 179, 180. BARLAAMITES, A fe<3 in the fixteenth cen- turv, followers of Barliaam, he was by birth a Neo- politan, and Monk of the Order of St. Bafih He maintained that the light which (unrounded Chrift on mount Tabor was neither the Divine eflence, nor flowed from it.* , Broughtorfs Hifiorical Library, vol. i p. 127. BASILIDIANS, A fed in the fecond centur, fo called from Eaffilides, chief of the Egyptian Gnoftics. He acknowledged the exiftence of one Supreme GOD, perfedt in goodne'fs and wifdom, who produced from his own fubftance feven beings, or Mcm^f of amoft excellent nature. Two of thefe E Z * Br!aaro was cppofd by Palamai, Archbifhop of Thcfalo- !, who affsrtcd that the light feen upon Tabor, wai an un created tight, and crt-eurnal with GOD. ^ t The word [.4/'3, or Jon~] from fxprcfiing only the dura tion of beif'gi, wai by a metonymy employed to fignify the btingf themfelvfci. Thui the Supreme Being was c lied fv^<5, er J^on} and the angeli diftinp uifhed alfo by the title of Mont. All this will lead ui to *he true meaning of tht word amocg the Gooftici. They had form* d to thcmielvci the no'ion of an ln- Tifible world, c^mpofed of entities or virtues^ proceeding fr-ra the Supreme Being, and fucceediug e*ch other at c^rt.ia inter- vah of time, fo as to form an eternal chain, of which our world wai the terminating lirk. To the beings which formed thii eternal chain, the Gnoftics sffigned a certain term of duration and a certain fphere of aioD. Their termt of duratisn were, ' firft, called [Aim] and they therafelves WCCC afterward* by that title. jo BAS Mom called Dynamls and SopHa (i. c j/0;*^ engendered ihe angeis of the higheft order. Thcfe angels formed an Hc-aven for their habitation, and brought forth ether argelic beings, of a nature feme what infciior to their own. Many other ge nerations of angels followed thefe ; new Heavens vere allo created, until the number of angelic or* ders, and of their refpe^'ive Heaven?, amounted to three hundred aqd fxtv-five, and thus equalled the days of the year. All thefe are under the empire of en omnipotent Lore), whom B/.fi ides called Abraxas. The inhabitants of the lowed Heavens, which touched upon the borders of the eternal, malignant, and felf- animated matter^ conceived the drfign of forming a world from that confuied mafs, and of creating an order of brings to people it. Ihis de- fign was carried into execution, and was approved by the Supreme GOD, who, to the animal life, wivh which only the inhabitants of this new world were at fir ft endowed, added a reafonable foul, giving, at the fame time to the angels, the empire Qver them. Thefe angelic beings advanced to the government of the world which they had created, fill, by de grees, from their original purity, and rnanifelled fooa the fatal marks of their depravity and corruption. They not oply endeavoured to efface in the minds of men the knowledge of the Supreme !,eing, that they nught be woiihipped in hi r ftead, but alio began to vyar againft one another, with an ambitious view to enlarge, every one, ihe bounds of his reipeflive do minion. Ihe moft arrogant and turbulent of all theie angelic fpirits, was that which prefided over the Jf wim nation. Hence the Supreme GOD, behold ing with companion tire milerable fiate of rational beings, who groaned under the conteft of thefe jar ring powers, lent from Heaven his Son AUS", or CHRIS? y the chief of the JEons, that, joined in a fubrtantial union with the man JESVS, he might reftore the knowledge of the Supreme GOD, deftroy the empire of thole angtlic natures which prefided over the world, and particularly that of the arrogant leader of the Jewifh people. The God of ihe J-ws alarmed at this, lent forth his minifters to feize ihe man JESUS and put him to death. They executed his commands, but their cruelty could not extend to HRiST, againft whom their efforts were vain, "J he fe fouls who obey the precepts of the Son of GOD, (hall, after the diffolution of their mortal frame, afcend to the Father, while their bodies re turn to the corrupt rmfs of matter from whence they were formed. Difobedient fpirit$ s on the contrary- (hall pals lucceffively into other bodies. [See Gnofticsj Molbtims Ecchf H'.ft vol. 1. p, 181 182,183. BEHMENISTS, A fedt which arofe in the fe ? yenteenth century, fo called from Jacob Behman, a Tayloi at Gprlifz. He taught that the Divine grace operates by the fame rules, and follows the fame me-' thods, that the Divine Providence obferves in the natural world ; and that the minds o( men are pur ged from their vices and corruptions in the fame way that metals are purified from their drofs. 1 his denomination was a branch oi the My (lies* [See MyfticsJ Mofaim's ibM V 9 l *v p 476. BERENGARIANS, A fed in the eleventh cen tury, which adhered to the opinions of Berengarius, who affcrted that the bread and wine in the Lord'% (uppac BOG (upper is not really and eflentially, but figuratively changed into the body and blood of Chrift. His followers were divided in opinion as to the FLcbanft. 1 hey all agreed, that the elements are not cflentially changed, though fome allowed them to be changed in effed ; others admitted a change in part ; and others an entire change, with this re- fhLlion, that to thole who communicated unwor thily the elements were changed back again. Diftionary of Attt and Sciences vet. i, p. BERYLLIANS, Socaled from Beryllus, an Ara-> bian, Biihop of Bozrab, who flourished in the third century. He taughc that CHRIST did not exift be fore Mary, but that a fpirit ifluing from GOD him- ielf, and therefore fuperior to all human fouls, as be ing a portion of the Divine nature, was united to him at the time of his birth. Mojkeivis Ecclef. Hift. vol. i. p. 248. BIDDELIANS, So called from John Biddele, who, in the year 1644, creeled an independent con gregation in London. The doctrines he taught were, in general, fimilar with the Socinians. He admitted the perfonality of the Holy Ghoft, but denied its di vinity, afferting it to be no more than chief among the holy angels. [See Socinians] of Religion [ to BiMf'ian] BOGOM:LES, A fed in the twelfth century, which fprung from the Maflalians, They derived their name from the Divine mercy^ which its members are faid to have inceflantly im plored ^ for the word Bogomites, in the Myfian Ian* ge, fignifks wiling oufjor imtcy]tvm , a Monk at Conftantinople, wfas the foun der of this denomination. The dodlrines he taught were fimilar with the Manicheans and Gnoftics^ [See Gnoftics and Manicheans] Ecclejiaftical Hi/lory vol. ii. />. 444.' BONOSlANS, A fed in the third century^ who followed the opinions of Bonoftns, Bifhop of Sardica* Their fentiments were the fame with the Photinians, though they appear to have been different commu nions. [See PhotiniansJ Brougkton's Hiflorical Library, vol. I p 169. BORRELLISTS, A fet in Holland, fo called from their leader, one Adam Boireel, of Zealand^ who had fome knowledge of the Hebrew, Greek^ and Latin tongues. They rejed theuie ot churches^ of the lacraments> public prayer, and all other exter nal ads ofworfhip. They affert that all the chri- ftian churches of the world have degenerated from the pure apoftolical doctrines. They lead a very auftere life, and employ great part of their goods in alms and works of piety* Broughton, ibid, p. 170; BORIGNONISTS, A fed in the feventeenth century, which derive their name from the famous Antoinette Bourignon de la Ponfe, a native of flan- den y who pretended to be divinely inlpired, and fet apart to revive the true fpirit of chriflianity that had been extinguished by theological animofi-* ties and debates. The predominant principle which reigns through her productions, is js follows. 34 BRB lhat tit cbriQian religion neither con/if}* in knowledge nor in practice, but in a certain internal feeling and di ine impulje, which an'/ s immediately from communion with the Deity. She allowed a ge neral toleration of all religions. Du^refncfs Ch' O'.O cg>cal Tabttf. V<)1 11, p 2JJ. Mojheinfi Ectitf. hiji. vol. v p 64 65. feRETHREM AND SISTERS OF THE FREfe SPIRIT, A led, which in the thirteenth century, gained ground impeiceptibly, in holy, France, a.id Germany. They took their denomination from the word$ bf St. Paul, Rom. viii. 2, 14, and maintained, that the true children of God were inverted with the privilege of a full and perfect freedom from the j vol. 3, /. 122* 123, 124.* A fea which (prung up inEng* towards the end of the fixteenth century. They derive their name froni Robert Brown, a native of Northampton. This denomination did not differ, in point of doc- tn e, from the church of England, or from the other Paritans ^ but thy apprehended, acording to fcri^>- F 36 C A I ture, that every church ought to be confined withirt Jthe limits of a fingle congregation j and that the go*. vernment ftiould be democratical. They maintain ed the difcipline of the church of England to be Po- pifli and Antichriftian, and all her ordinances and fa- craments invalid. Hence they forbid their people to join with them in prayer, in hearing the word, or in any part of public worship ; nay, they not only renounced communion with the church of England, but with all other churches, except fuch as were of the fame model. l\lo/heim> /*//. vol. 4. p 98 Ncaft Hiftorj of the Puritans^ Vil I />. 37$, 377. BUDNEIAN3, A branch of the Socinians, which appeared in the year 1589 ; fo called from Simort Budnoeus, who maintained that Chrift was not be gotten by an extraordinary aft of Divine power ; but that he was born like other men, in a natural way, and that confequently he was no proper objeft of Divine worfhip and adoration. [See Socinians ] Mojhtim*i Ectltf. Mifl. v*/. 4 p t 199. CA I N I A N S, A feel which fprang up about the year 130, fo called on account of their great refpeft for Cain. They pretended that the virtue which had produced Abel, was of an order inferior to that which had produced Gain, and d^ this was the reafon why Cain had the vidlory oH Abel and killed him ; for they admitted a great number of Genii, which they called virtues, of dif ferent ranks and orders. They had a great venera tion for the inhabitants of Sodom, Efati, Corah, Dathan and Abiram > and in particular for Judas, under C A L 37 under pretence that the death of JESUS CHRIST had laved mankind, and he betrayed him for that end ; they even made ufe of a gofpel of Judas to which they paid great refpeft. The morals of this denomination were the fame with thofe of the Carpocratians* [See Carpo- cratiansj H'iflorical Difltonary, vol, i. [Sfe Cainianj'] Broughton't tlijlorical Library > vol. I, p 190. CAL1XTINS, A branch of the Huffites in Bohemia and Moravia in the fifteenth century. The principal point in which they differed from the church of Rome was the ufe of the Chalice, (Calix) or communicating in both kinds. Calixtins, was alfo a name given to thofe among the Lutherans who followed the opinions of George Calixtus, a celebrated divine in the feventeenth cen tury ; who endeavoured to unite the Romifli, Lu theran, and Calviniftical churches, in the bonds of charity and mutual benevolence. He maintained, I. That the fundamental dotfrines oj chriflianlty, by which he meant thofe elementary principles from whence all its truths flow, were preferved pure in all three communions, and were contained in that ancient form of dodlrine that is vulgarly known by; the name of the Apoftlei Creed. tl. That the tenets and opinions which had been received by the ancient Doftors, during the firft five centuries, were to be confidered as of equal truth and authority with the exprefs declara tions and dodtrines of fcripture. Brovghtoiti iliAy p. 192. EccleftaJiicAl Hiji. vol. 4. />. 450, 451. F a C&LVINISTS, C A L CALVINISTS, They derive their name frorn John Calvin, who was born at Nogen, in Picardy) in the year 1509.' He firft ftudied the civil law, and was afterwards made prefeffor of divinity at Ge neva, in the year 1536. His genius, learning, and e'oquence, rendered him refpedable even in the eyes of His very enemies. The principal tenets of the Calvinifts are compre hended in five articles, to which are added a few of the arguments they make u(e of in defence of their ientiments. I. Tfiat GOP has chofen a certain number in Chrift, unto everlafting glory, before the foundation of the world, according to his immutable purpofe, and of his Jree grace and love, without the leaft fore- fight of faith, good worh, or any conditions perfor med by the creature : and that the reft of mankind he was pleafed to pafs by and ordain them to difho- nor and wrath for their fins, to the praife of his vin dictive juftice. For, as the Deh'y is infinitely perfect and indepen dent in all his adls, the manifeftation of his eflential perfections muft be the fupreme end of the Divine counfels and defigns. Prov. xvi. 4. The Lord hath ir.ade all things for llmfcl^ &c. Since GOD is om- nilcient, it is evident that he forefaw from everlaft- 5ng whatever fhould come to pafs : but there can be no preCcience of future contingents > for whairti certainly torefeen, muft infallibly come to pafs, c which exprefs the efficacious virtue of divine grace in the converfion of finners* Eph. i. 19. And 'what is the exceeding greatnefs of his power towards us who believe^ &c. Eph. ii. T , 5* Phil. ii. 13. and divers other paflages* If there was any thing in us which renders the grace of God effectual, we fhould have caufe for boafting 5 but the facred pages declaim againft this in the moft cmphatieal terms. Rom. v. 27 : fPhtre is boa/ling then ? It is excluded > &c. See Titus iii. 5. ift of Cor. i. 3 1. and a variety of other texts to the fame purport. If the jne will of man renders grace effetfual, it may be made ineffectual by the fame power, and fo the creature fruftrate the defigns of his Creator, which is derogatory to the infinite perfe&ions of that omnipotent Bting, who worketh ail things ac* cording to the counfel of his will. V. That thofe whom God has effectually called and fanftified by his fpirit, (hall never finally fall from a ftate of grace. For this dodhine is evident from the prdmifes of perfevering grace in the facred fcriptures. Jfaiah liv. 10 : For the mountains Jhall depart, and the hills be removed, but my kindnefs [hall net depart from thet^ neither Jhall the covenant of my peace be re* moved, faith the LORD, that bath mercy on thee. See alfo Jer. xxxii. 3840. John iv. 14, vi. 39* x. 28. xi. 26. And the apoftle exclaims with triumphant rapture,/ a*n perjuaded that neither life, nor death, &c. (hall be able to (eparate us from the love of GOD, which is in Chrjft Jejus eur Lord. Rom, viii, 38, 39. 42 CAP The ptrfeverance of the fainfsls alfo evident from the immutability of the Deity his purpoies and the reafons on which he founds them are invariable as himielf ; with him there is no variabienel* nor II a- dew of turning. James i. 17. The faithfulnefs of the Deity is ever difplayed in performing his promi- fes : but the do&rine of falling from grace fru ft rates the defign of the promifes ; for if oneYaint may fail, why not another, and a third, till no fincere chri- ftians are left ? But the doctrine of betievers pcrje- verance remains firm as it is fupported by the expreis tenor of fcripture, the immutability of the Deity, and his faithfulnefs in performing his promifes. Ifaofaeim's Ecclejiafiical Hiflory vol. 3/>. 352. vol. 4. p. 70. CaJviv's Infiituti ms t p 127. Jj/imbly't Confeffion of Faith , p 25, 36 48, 49, 67, Cbarnock's Workt^ vol. 2. p. 1353! 1354- Ttui/t'j Worktop. 220 'bettor Edwar&'s Vtritas Rtdux, p, 56, 89 91, 92, 319 321, 358 384 390, 45* Edwards on Original Sin, p. 13, 40, 356 ?66. 's Hifiorical Lilirarj t voi, i />. 195. CANUSARS. [See French Prophets] CAPUTIATI, A feft which appeared in the twelfth century ; fo called from a fiogular kind of cap which diftinguifli their party. They wore up on their caps a leaden image of the Virgin Mary, and declared publickly, that their purpofe was to .level all diftinftions, to abrogate magi ft racy, atwjto remove all fubordination among mankind, and to reftore that primitive liberty, that natural equality, which were the ineftim^le privileges of the firft tnortals, fccchf. Hift. vol. a. /. 456, 457. CAROLOSTADIANS, CAT 43 CAROLOSTAD1ANS, So called from Carolo- ihdt, a colleague of Luther's. He denied the real prefence in the Eucbarift ; and declaimed againft numan learning. Mofhtlnft Ecdef, Hijl. vol 4 />. 28, 36.' CARPOCRATIANS, A feft which arofe to-? wards the middle of the fecond century ; fo called from Carpocrates, whofe philofophical tenets agreed in general with thofe of the Egyptian Gnoftics. He acknowledged the exigence or a. Supreme GOD, and of the Mom derived from him by fucceffive ge nerations. He maintained the eternity of a corrupt matter, and the Creation of the world from thence by angelic powers, as alio the Divine origin of fouls unhappily imprifoned in mortal bodies, &c. He af- ferted, that JESUS was born of Jojlfpb and Mary^ according to the ordinary courfe of nature, and was diftinguiilied frorri the reft of mankind by nothing but his fuperior fortitude and great nefs of foul. He held, that lufts and paffions, being implanted in our nature by GOD himfelf, were confequently void ol guilt, and had nothing in them criminal ; and not only allowed his difciples full liberty to fin, but re* commended to them a vicious courfe of life, as a matter both of obligation and peceffity, aflerting that eternal falvatioti was only attainable by thofe who had committed all forts of crimes, and had daringly filled up the meafure of iniquity. He alfo taught that all things (hould be poflefied in common. [See Gnoflics] 's IbM, vol 4, p 184, 185^ CATAPHRO6GIANS. [See Montamfls] o CATHARISTS^ 44. CER CYTHARISTS, A branch of the Manichins; in the twelfth century. This led agreed in the following points of doctrine, viz. That Matter was the fource of all evil ; that the Creator of this world was a Being diftindfc from the fuprerhe Deity j that Chrifl was not cloathed with a real body, neither could be properly (aid, to have been born, or to have feen death ; that human bodies were the pro- dudion of the evil principle ; that baptifm and the Lord's fupper were ufelefs institutions ; and that human fouls endued with reafon, were fliut up by an unhappy fate in the dungeons of mortal bodies, from whence only they could be delivered by fad ing, mortification, and continence of every kind. Hence they exhorted all who embraced their doc trine to a rigorous abftinence from animal food^ \vine, and wedlock^ and recommended to them, in the mod pathetic terms, the mod fevere ads of aufterity and mortification. This denomination treateH all the books of the Old Teftament with the utmoft contempt, but ex- prcffed a high veneration for the New, particularly for the four Evangel ids. im*s Eccltf. Hift. vol. 2. p. 444. CERDONIANiS, , A branch of the Gnoftics in the fecond century, which derive their name from Cerdo ; they are alfo called Marcionite?, from Mar- cion, who propagated his dodrines with ailonifhing fucceis throughout the world. The fentiments taught by this denomination were as- follow : That there are two principles, the one perfedly good, and the other perf e&ly evil , and between thefe e E R 45 thefe there is an intermediate kindofDeity,neither per- fetly good nor perfedtly evil, but of a mixed nature 5 and to far j ift and powerful, as to administer rewards and inflidt punithments.. r i his middle Deity is the creator of this inferior world, and the God and le- giflator of the Jewish nation ; he wages perpetual war with the evil Principle ; and both the one and the other aipire to the place of the jttpreme Being* and ambitioofly attempt fubjeding to their authority all the inhabitants of the world. The Jews are the fubje&s of that powerful genius who formed the globe : the other nations, who worship a variety of Gods, are under the empire of the wit Principle. Both thefe con0ifling powers exercife oppreflions upon rational and immortal fouls, and keep them in a tedious and miferable cap tivity* Therefore, the fupreme God, in order to ter minate this war, and to deliver from their bondage thofe fouls, whofe origin is celeftial and divine, fent to the Jews a being moft like to hirofelf, even his fpn JESUS CHRIST, cloathed with a certain fhadowy refemblance of a body, that thus he might be vifible to mortal eyes. The commiffion of this celeftial meffenger was to deftroy the empire both of the eviiBrinciple^ and of \heutbor of thh wor/d, and to, bring back wandering fouls to God. On this account he was attacked with inexpreffible fury by the Prince of Darkne/s t and by the God of tbe Jews, but without effedt, fince having a body only in appearance, he was thereby rendered incapable of fuffering. Thofe who follow the facred dSrefti- ons of the celeftial conduftor, mortify the body by fafting, and aufterities, call off their minds from the alk)rements of fenfe, and renouncing the precepts of G 2 the 46 P e & the Cod of tbe Jews, and of the Prim of Darfaefs, turn their eyes towards the Supreme Being y (hail after death aicend to the manfions of felicity and perfection. This denomination rtjcSed all the Old Teft^ mem, and received only part of St. Luke's gofpel, and ten of St. Paul's epiftles in the New. [ee Gnoftics] Mofaito'sEcc'.ef H'tfi. vol. i, p 178. Broughlont Htftorical Library , tW. 2 p. 48. CER1NTHIANS, A feel which arofe in the firft century ; fo called from Cerinthius, who taught, That the creator of the world, whom he coniidercd alfo as the fovereign and law-giver of the Jewi;h people, was a Ifeirtg endowed with the greateft vir tues, and derived his birth from the fupreme God - 9 that this Being fell by degrees from his native vir tue and his primitive dignity ; that the fupreme God, in confequence of thb, determined to deftroy his empire, and fent upon earth, 'for this puipofe, one of the ever-happy and glorious lons y whole tiame was CHRIST ; that this CHRIST chofe for his habitation the perfon of JESUS, a man of the moft illuflrious fan&ity and jultice, the fob of Jofcph and Mary, and defcending in the form of a dove, en tered into him, While he was receiving the baptifm of John in the waters of Jordan : that JESUS, after his union with CHRIST, oppoied himfelf with vi gor to the God of the Jews, and was, by his inftiga- tion, feized and crucified by the Hebrew chiefs : that when JESUS was taken captive, CHRIST afcend- cd up on high, fo that the man JESUS alone was fubjetted to the pains of an ignominious death. Cerinthius C H R 47 Ceri-nt-hius required of his followers that they fhould worfhip the Father of CHRIST, even the iupreme GOD, in conjunction with the Son ; that they fliould abandon the law- giver of the Jews, whom he looked upon as the creator of the world 5 that they (hould retain a part of the law given by Moles, but fliould, neverthelefs, employ their princi pal attention and care to regulate their lives by the precepts of CHRIST. % To encourage them to this, he promised them the refurredion of this mortal bo dy, after which was to commence a fcene of the moft exquifite delights, during CHRIST'S eatthly reign of a thoufand years, which was to be fucceeded by a happy and never-ending life in the celeftial world. [See Gnofticsj, Ecclef, Hifl. voL i. p. 117, 118. CHAZINZARIANS, A fed which arofe in Ar menia, in the feverith century. They are fo called from the Armenian word chazus, which fignifies a croj^ becaufe they were charged with adoring the fn^L Hiflory of Religion, vol. 4, [See Chazinzaricrni] CHILIASTS. [See MillenariansJ CHRISTIANS OF ST, JOHN, So called be caufe they lay they received their faith,books,and tra ditions from John the Baptifl. They always inhabit near a river in which they baptize,for they never bap tize but in rivers,and only on Sundays. Before they go to the river, they carry the infant to church, where there is a Bifliop who reads certain prayers over the head of the child ; from thence they carry the child to the river, with a train of men and women, who, together C H R together with the Bifcop, go up to the knees in ter: then the Bifhop reads again certain prayers out of a book, which d ne, he fprinkles the infant three times, faying, In the name of the Lord y fir ft and la ft of the wcrld end farudile^ the high creator of all things. After that the Biihop reads again in his book, while the god-father plunges the child all over in the water ; after which they all go to the pa rents houfc to feaft. They have no knowledge of the mv fiery of the holy Trinity, only they fay that Chi id is the .pirit and word-ot the eternal Father. They confefs he became man to free u . from the puniftiment of fin : but when the Jews came to take him, he deluded their ccuelty with a fhadow. They believe the angel Gabriel is the Son of GOD, begotten upon light, and that he undertook to create the world, according to the command which GOD gave him, * and took along with him three hundred and thirty-fix thoufand demons, and made the earth fo fertile that it was but to low in the morning and reap at night ; and that the fame angel taught Adam all die neceffary fciences. In * The? fay, tint af;er the angel Gabriel had firmed the world fcy, the cm-nil d, of GOD, he th,u d-fcoutfed, Lord GOD, I have Vui!t the world ai thou didft command Q. It has put me end my brethren to a vsft deal of trouble Co raife fuch h'gh mouc* taim, which Teem to (attain Heaven : but. inftead of thai fatiifao n n I ought to feel, for having acconaplifhed fo great a work. I find reafjn to be altogether grieved. When GOD demanded the caufr, the angel Gabriel anfwerrd, My GOD and Fa'her, I vill teli yrm what sfBifl* me : after the oukn g of the world, I f rcfee that there wiil come into it a prodigious cumber of Jtw f Tuikt and UfideJs, enemies to your name, who will be on worthy TO enjoy the frnics of our labour. To whom GOD ihut replitd ; Nfvtr grieve, my fon, there (hall l?ve ia thii world, which thp^ haft built, certain chrifttaus of St, Johu t who (hall be my ffiefidij wd ih^li all be favcd. CHR 49 In reference to the life to come^ it is faid they be lieve that when any one lies at the point of death, three hundred and fixty demons come and carry his foul to a place full of ferpents, dogs lions, tygers^ and devils $ who; if it be the foul of a wicked man, tear it in pieces ; but being the foul of a juit man, it creeps under the bellies yf thofe creatures into the prefence of GOD, who fits in his feat of majefty to judge the world ; and that there are angeis alio, who weigh the fouls of men in a balance, who being thought worthy,are admitted immediately into glory ; They have no canonical books, but a number full of charms, &c. Their chief feftivals are three ; one in the winter, which lafts three days, in memory of our fir ft parents and the creation of the world ; the other in the month of Auguft, which is called the feafllof St. John ; the third, which lafts five days^ in Jane, during which time they are all re-baptized; In the Eucharift, the/ m*ke ufe of meal or flour kneaded, with wine and oil $ they add oil to fig-nify the benefit we receive by the facrament, and put us in mind of our love to GOD and our neighbour. The words of their confecration are certain long prayers, which they make to praifeand thank GOD, at the fame time blefiing the bread and wine. After all the ceremonies are ended, the Pried takes- the bread, and having eaten iome of it, diftributes the reft to the people. Thefe Chriftians refide in Perfia and Barfora. Taviniers Travels, p 90 91 92. 93. CHRISTIANS OF ST. THOMAS, A fefl i* the peninfula ot India^ on this fide the gulph. They , .. , jo C O C are called Chriftians of St. Thomas, becaufc that apoftle preached the gofpel and fuffered martyr dom in that peninfula ; and for whom thole Chri ftians have a peculiar veneration. They admit of no images, and receive only the crofs, to which they pay a great veneration. They af firm, that the fouls of the faints do not fee GOD, till after the day of judgment. They acknowledge but three facraments, viz. Baptifm, Orders, and the Eucharifi. They make no ufe of holy oils in the administration of baptifm , but after the ceremony, anoint this infant with an undlioo, compofed of oil and walnuts, without any benedidtion. They have no knowledge of confirmation, or extreme unffion j and abhor auricular confejjion. In the Eucbarifl^ they coniecrate with little cakes, made of oil and lalt ; and, inflead of wine, make uie of svatct in which *raifms have been infufed. Brought en's Hifiorical Library vol. I. p, 236. CIRCUMCELLIANS, in Latin Circumcclliones, A branch of the fedt of the Donatifts. They a- bounded chiefly in Africa. They had no fixed abode, but rambled up and down, begging, or rather exac ting, a maintenance from the country people. It was from this wandering courle of life they had their name. Broughton t ibid p. 249. COCCEIANS, A fea which arofe in the feven- teenth century, (o called from John Cocceius, Pro- feflbr of Divinity, in the Univerilty of Leyden. He reprefented the whole hiftory of the Old 'le/lamcnt as a mirror^ which held forth an accurate view of the tranfactions and events that were to happen in the COC t the church under the difpenfation of the New It/la ment, and unto the end of the world. He main tained that by far the greateft part of the ancient prophecies foretold CHRIST'S rhiniftry and media tion, and the rife, progrefs, and revolutions of the churchy riot only under the figure of perfons and tranjaffiom, but in a literal manner, and by the very fenfe of the words ufed in thefe predictions ; and laid it down as a fundamental rule of interpretation, that the words and pbrafes of fcripture are to be un- derftood in every fenfe of which they are fufceptiblej or, in other words, that they fignify in ffiff, every thing that they can poffibly fignify. Cocceius alfo taught that the covenant made be tween GOD and the Jewifli nation, by the miniftr/ of Vtofes, was of the lame nature of the new cove nant obtained by the mediation of JE*US CHRIST4 fn confequence of this general principle, he main- 7 , tained, That the im commandments were promulga-] ted by Mofes, not as a rute of obedience^ but as a re~ presentation of the covenant of grace : That when the Jews had provoked the Deity by their va rious tranfgreffions, particularly by the worfliip of the golden calf, the fevere and fervile yoke of the ceremonial law was added to the decalogue, 1 as a punifhment inflidled on them by the fupremc Being in his righteous difpleafure, that this yoke: which was painful in itfelf, became doubly fo on account of its typical fignification, fince it admoni{h4 ed the Israelites, from day to day, of the imperfect tion and uncertainty of their ftate, filled them with' anxiety, and was a perpetual proof that they had merited the righteous difpleafure of God, and could not expert before the coming of the Mefliah tha H entire 52 CON entire rcmiflion of their iniquities, that indeed good men, even under the Mofaic difpenfation, were immediately after death made partakers of everlaft- ing glory j but that they were neverthelefs, during the whole courfe of their lives, far removed from that firm hope and aflurance of falvation, which rejoices the faithful under the difpenfation of the golpel^ and that their anxiety flowed naturally from this confederation, that their fins, though they re mained unpunilhed, were not pardoned, becaufe Chrift had not, as yet, offered himfelf up a facrifice to the father to make an entire atonement for them. jMo/heim't Ecclcfiajlical Hijlorji vol. 4 p. 54$* 546 547, $48. COLARBARSIONS. [See Marcofians] COLLEGIATES, A name given to a fbciety of Mennonites at Holland, becaufe they called their religious aflemblies colleges. They are alfo called Rhinftergers. [See MennonitesJ Mo/h sin's iMJ v-j/. $ p. 59. Collier 9 / Hift, Difliorarj. [S*e COLLUTHIAN3, A feft which arofe in the fourth century ; fo called from Col'uthus, a Pried of Alexandria, who taught that GOD was not the author of the evils and affli&ions of this life. Broughtons H'ft. Library, vol. I. p. 264. COLLYLYRIDIANS. An Arabian feft, in the fourth century 5 fo denominated from their idolizing the virgin Mary, worfhi ping her as a goddefs, and offering to her little cakes. ffffl. of Rsligion, vol 4. [S:e CoUjtyridians'] .. CON 7 GREGATIONALISTS, A denomination of Prftfftants, who maintain, that each particular church C p R 53 church has authority from Chrift for exercifiiig- go vernment, and enjoying all the ordinances of wor- ihip within itfelf. This denomination differ from the Independents 5n this refpeft, viz. They invite councils which are advjfary only ; but the Independents formerly deci ded all difficulties within themlelves.* NeaP't Htfl. o/ NffwEngland. vol. 2- p. 314, CONONITES, A fe<3 which appeared in the fixth century j they derive their name from Conon, Bishop of Tarfus, he taught, that the body never loft its form, that its matter alone was fubjea- to corruption and decay, and was to be reftored when this mortal (hall put on immortality. In other points they agree with tfoe Philoponifts. [See Philoponifts and TritheiftsJ Mofbeittfs Ecclef. //{/?. vol. i .473. COPHTES, Chriftians of Egypt, Nubia, and the adjacent countries 5 theft fentiments are fimilar with the Jacobites. [See Jacobites. See alfo the Appendix] Father Simons' Religion of the Eajlcrn Nationt, p no. CORRUPTICOLA, A feft which arofc in the fixth century ; they derived their name from their maintaining that the body of.Chrift was corruptible, that the fathers had owned it, and that to deny it was to deny the truth of our Saviour's paffion. Dictionary of Arts and Scicttcet t vol. I , p 492. H z PAMIANISTS, \ * Thofe who are defirou* cf f eicg a particular account of Congregational principles, may confolc their platform of church difciptine, wiucfc the buyity of t^is work doei woe admit of u: fcniug. 54 DAY DA M I A N 1 S T S, A fcft in the Cxth centu* ry ; io called from Damian, Hfhop of Alex andria. The opinions maintained by this denomi nation were fimiler to thofe of the Angelhes. [bee Angelitesj Mo/heim** Ecclcjiafiictl Hijl vol. i p. 473. DANCERS, A (eft which arofe at in the year 1373, from whence they (pread through the diftri<5$ oi Liege ^ Haiwutt, and other parts of Fiandcn. It was cuftomary among them for perfons of both fexes, publicly, as \yell as in pri vate, to fall a dancing all of a iudden, and holding each others hands, to continue their motions with extraordinary violence, till, being almoft fuffocated, th who Acquired great reputation by his prudent converfat'i- oh. He deplored the decline of vital and pra&ical re* ligion, and endeavoured to reftore it among his fol lowers ; but rcje<5ted, as mean and ufelcfs, the e^- ternal fervices of piety, He D O N 55 He was charged with averting, that he was third David, ion of GOD $ and that he ought to lave men by grace and not by death : and with de nying the exigence of angels and demons, the au thority of the Icriptures, and the refurreflion of the body. Mo/helm's Ecchjiajiic^l Etiftoryi vol. 4 p. 164, 165. Cr Jby y s Hifiorv oj the" Englifl) Baptifit > vol. I p. 64. Dufrefnoj V Chronological Tables > vat. 2 p 249, DIGGERS, A fecit which fprung up in Germany in the fifteenth century j fp called, becaufe they dug their aflcmblies under ground, in caves and forefts. They derided thq church/its minifters and iacraments. Br ought on* t Htftorical Library t vol. I. p. 32^* DLMOERITES. (See Appollinarians] DOCETOE, A fcft in the firft and fecond cen turies 5 fo called from the Greek of [apo tou dolcee in] to appear, becaufe they held that Jefas Chrift w^s born, lived in the world, died, and rofe again, not in reality, but in appearance only. It was the common opinion of the Gnoftics. [See Gnoftics] Brovghtotii ibid. p. 339. DONATISTS, A feet which arofc m the fourth century. They derived their name from Donatus, Biihop of Numedia. They maintained, that their community was alone to be considered as the true church, and ; avoided all communication with other churches, from an appre- henfion of contracting their impurity and corruptiqn. 1 Hence they pronounced the facred rites and inftitu- tions void of all virtue and efficacy among thofe chriftians a \vho were not precifely of their fentiments ^ and 5-6 DUN and not only re-baptized thofe who came over to their party from other churches, but with refpeft to thofe who had been ordained minifters of the gofpel, they either deprived them of their office or obliged them to be ordained the lecond time. M'jjbeini'i Ecc'ef. tiijl. vol. i. p. 333. BULCINISTS, The followers of Dulcinus, a layman, of Novara, in Lombardy, about the begin ning of the fourteenth century. He taught that the law of the father, which had continued till Moie, was a law of grace and wifdom, but that the law of the Holy Ghoft, which began with himfelf in the vear 1307, was a law entirely of love, which would iaft to ihe end of the world. St H Jlorical Library , vol. I. /. 344. DUNKERS, A denomination which took its rife in the year 1724, and was formed into a fort of commonwealth, moftly in a fmall town called Ephrata, in or near Pcnnfylvania. They feem to have obtained their name from their manner of bap tizing their new converts, which is by plunging. Their habit fcems to be peculiar to themielves, con fiding of a long tunic or coat, reaching down to their heels, with a fafii or girdle round the waift, and a cap or hood, hanging from the moulders, like the drefs of the Dominican Friars. The men do not {have the head or beard. The men and women have feparate habitations, ind diftindl governments. For thefe purpofes, they lave eredled two large wooden buildings , one of which is occupied by the brethren, the other by *V V fibers of the fociety : and in each of them " r there 57 there is a banqneting-room, and an apartment for public worlhip ; for the brethren and lifters do ndt meet togeiher even at their devotions. They live chiefly upon roots and other vegetables $ the rules of their fociety not allowing them flefhj except upon particular occafions, when they hold what they call a Love-feaft ; at which time the bre thren and fillers dine together in a large apartment, and eat mutton, but no other meat. No member of the fociety is allowed a bed, but in cafe of ficknefs. In each of their little cells they have a bench fixed to ferve the purpofe of a bed, and a fmall block of wood for a pillow. The Dunkers allow of no in- tercourfe betwixt the brethren and fillers, not even by marriage. The principal tenet of the Dunken appears to be this : That future happinefs is only to be obtained by penance and outward mortifications in this life $ and that as Jefus Chrift, by his meritorious luffer- ings, became the Redeemer of mankind in general, fo each individual of the human race, by a life of ab- ftinence and reftraint, may work out his own falva- tion. Nay, they go fo far as to admit of works of fupererogation $ and declare, that a man may do much more than he is in juftice or equity obliged to do ; and that his fuperabundant works may there fore be applied to the falvation of others. This denomination deny the eternity of future punifliments ; and believe that the dead have the gofpel preached to them by our Saviour, and that the fouls of the juft are employed to preach the gofpel to thofe who have had no revelation in this life. They fuppofe the Jeivijh Sabbath > Jabbattical year % and S3 EBI and year of jubilee, are typical of certain periods after the general judgment, in which the fouls of thofe, who are not then admitted into happinefs, are pu rified from their corruption. If any within thcfe fmaller periods are fo far humbled as to acknowledge GOD to be holy, juft and good, and CHRIST their only Saviour, they are received into felicity : while thofe who continue obftinate, are refervcd in torment until the grand period, typified by the ju bilee, arrives, when all (hall be made happy in the endlefs fruition of the Diety. Caft'rpinfs letters, />. 76, 71. 72, &c. A*.n. Reg p 343. fi EB I O N I T E S, A fed In the firft and fe- cond century ; fo called from their leader Ebion, or from their poverty, which Ebionites fig- nifies in Hebrew. They believed the celeftial miflion of CHRIST, and his participation of a Divine nature, yet they re garded him as a man born of Jo/eph and A/jry, ac cording to the ordinary courfe of nature : they more over aflerted, that the ceremonial law, inftituted by Mofes y was not only obligatory upon thejews, but alfo upon all others ; and that the obferVance of it was very eflential to falvation. They obferved both the Jewifti Sabbath and the Chriftian Sunday ; and in celebrating the Eucharift, made ufe of unleavened bread. They abflained from the flefli of animals, and even from milk. They rejefted the Old-Teftament ; and in theNevr Teftament received only the gofpel of St. Matthew, and E N C 59 and made ufc of a book which they filled, ^he go/pel according /0 the Hebrews. Mcfheim't Ecclcf Hijt. vol. I. p. 173. 174. tie^rnes Dutior Hiftoricus? vol. 2, />. 74. EICET^E, A fedl iri the year 680, who affirmed^ that in order to make prayer acceptable to God, it ihould be performed dancing. Disjrefnoy's Chronological Tablet, vol I. p 213. EFPRONTESi Sd called from theif (having their foreheads till they bleed, and then anointing them with oil, ufing no other bAptifrn but this. They fay, the Holy Ghoft is nothing but a bare motion infpired by God in the mind $ and he is not to be adored. Vh^a of all Re:igisitt, p, 2:3. ELCESAl ES, A fea in the fecond century 5 fo. denominated from their prophet Elcefai. His fundamental dodrine was, that Jefus Chrift, wha was born from the beginning of the world, had ap peared from time to time under divers bodies; of RtligioAi vol. 4. \_Sss Elccfaites'] ENCRATITES, or CONTINENTS, A name given to a led: in the fecond century, beeaufe they condemned marriage, forbid the eating of fled), or drinking of wine, arid rejected, with a fort of hor ror, all the comforts and conveniencies of life. Ta- tian, an Affyrian, was the leader of this denomina tion. He regarded Matter as the fountain of all evil ; and therefore recommended, in a peculiar manner, the mortification of the body. He diilin- guiihed the creator of the world from the Supreme I Being -, 60 E r PI Being ; denied the reality of CHRIST'S body ; and blended 'the Chriftian religion with feveral other te nets of the Oriental philofophy. 'Mo/hgiwft Ecc'ef. Hlft. vol. i, p 180-. ENERGIA, A fe3 in the fixteenth century ; fo' called becaufe they held, the Eocharift was the ener gy and virtue of Jsfus Chrifl $ not his body, nor a repiefentation thereof. ffift. of Religion^ vol, 4. IS ft Energici~\ EON1TES, A fe<3: in the twelfth century, fol lowers of Eon de Etoile, a gentleman of Eretagne. Having heard it fung in the church, per eum % qui venturus eft judicare vivos at mortuos, he concluded that he was the perfon who was to judge boih quick and dead, from the refcmblance between the word Eum and his name. He was followed as a great prophet , (ometimes he walked with a great num ber of people ; fometirnes he Irved in folitude, and appeared afterwards in greater fplendor/than before. He ended his days in, a miferable ptifon, and left a confiderable number of "followers, whom perfecution and death in the moft dreadful forms could not perfuade to abandon his caufe. Mofljtim*s Ecc/ff tiifl. vol 2 p. 457, 458. Broaghtotfs Hiftortcal Library* vol i. J>. 361. EOQUINIANS, A fe6l in the fixteenth century ; fo called from one Eoquinus, their mafter, who taught that Chrift did not die for the wicked, but only for the faithful, Ro/ft View of all Religions^ p. 234. EPIvSCOPALIANS, So called from [cpi] and [fkopeo] They maintain, that Bifhops, Preibyters > and ETH 61 and Deacons, are three dlftinft fubordinate callings ip God's church. That the Bilhops have a fuped- ority over the Priefts jure divini, and direftly from God. To prove this point they alledge, that Bifliops were inflituted by the apojt/es themfeives to fucceed them in great cities, as Timothy, at Ephefus ; Titus, at Crete, &c. It is faid in iftof Timothy, v 19 : Jgainft ah Elder receive not an accufatlon^ but before one or two 313. Etylcy'f D;fiionary t vol. 2. [$** Evfiatbiziu'] EUTUCHITES, A fc6b in the third Century ; fo called from the Greek [eutuchein] which figni- fies, to live 'without pain, or in pleafurc. They held that our fouls are placed in our bodies only to honour the angels who created ihcm 5 that we FA.M 3 we ought to rejoice equally in all events, becaqfe to grieve would be to diftiotiour the angels, their cre ators. They alfo held that Jeius Chrift was not the bon of God, but pf an unknown God. rSt H ijl or leal Library > vol. 2 p. 552* EUTYCHiAtfS, A left in the fifth century . fo called from EutycheSj a Monk and Abbot, of Conftaritinople. They maintained, that there was only one nature in Jcfus Chrift. The divine nature, according to them, had fo entirely (wallowed , up the human, that the Litter could not be diftinguifhed ; infomuch that JESUS CHRIS F was merely GOp, and had pothjng of humanity but the appearance. Bare/ay/ Dittionary. [See F^ A MI LISTS, A fedl which appeared in Holland, about the year 1555 5 * they de rive their origin from Henry Nicholas, a Weftpbalian^ who ftiled his followers the family of Love. He pretended he had a commiffion to teach mankind ; ;and that there was no knowledge of Chrift, nor of the fcriptures, but in his family. To prove this point, he argued from i ft of Gor. xiii. 5, 9, 10. For we know but in part ', and we prophefy in part : but when that which i$ perfeff is come, then that which is imperfeff fyail be done away, Hence he inferred that the doctrine of Chrift isim- perfect, and a more perfect doclrine /hould be re vealed * Thu f^a appeared ia England about the year 1580, where f when their founder wai 4i(^v:r:d 4 their batks w be publicly burnt. 64 FIP vealed to the Family of Love. This denomination alfo taught the iollowing doctrines. I. That the eflence of religion confifted in the feelings of Divine love 5 and that it was a matter of the mod perfedt indiffcrci^ce,what opinions chnttians entertained concerning the Divim nature, provided * their hearts burned wi.h *ae pure and iacred flame of piety and love. II. That the union of the foal with CHRIST transforms it into the eflence of the Dehy. III. That the letter of the fcriptuie is yfelefs, and thofe facred books ought 10 be interpreted ih aa allegorical manner. IV. That it wafc lawful for them (if for their convenience) to fwear to an untruth, either before a magiftrate, or any other perfon who was not ol their fociety. Mo/brim's Ecclcfi aft ical H'tflory, ?/ 4 p. 166. Brought on" s Htji. Library voi' 2 .30. Min'/ Myflery of Godiintfs* p. 256. LeigVs Critic a Sacra 9 p. 253 fulfilling of the Scriptures, vol \. p. 166. FARVONIANS, A branch of the Socinians ,< fa called from Staniflaus Farvonius, who flourilhtd in the fixteenth century. He aflerted that CHRIS T Jiad been engendered, or produced, out or nothing, bytheSupremeBeing,before the creation of this tenti- tial globe ^ and warned his difciples againll paying reli gious worfhip to the Divine Spirit. [See Socinians] 't Ecclffiafiical Hijiorji vol. 4 p. 201 202. FIFTH MONARCHY-MEN, A fe<3 which arofe in the feventeenth century. They derived their name from their maintaining,that there will FLA 65 a fifth univerfal monarchy under the pp rfonal reign ot King Jeftts upon earth. In confequence of this tenet, they aimed at the fubverfion of all hunran go vernment. ftlojheim illd t p. 533. FLACIANS, The followers of Matthias Fiacius Illyricus, who flourished in the fixteenth century. He taught that original /in is the very lubftance of hu man nature^ and that the fall of man was an evens which extinguished in the human mind, every vir tuous tendency, every noble faculty, and left nothing behind it but univerfal darknefs and corruption. ibid, p 43. FLAGELLANTS, A fed which fprung up in Italy in the year 1 260, and was propagated from thence through almoft all the countries of Europe. They derive their name from the Latin fia^ello^ to ibhip. The fociety that embraced this new difcipline ran in multitudes, compofed of perfons of both fex- es, and all ranks and ages, through the public ftreets, with whips in their hands, lafhing thdir naked bo dies with the moft aftonifhihg feverity, with a view to obtain the Divine mercy for themfelves and others by their voluntary mortification and penance. This fed: made their appearance anew in the fourteenth century, and taught, among other things, that flagella tion was of equal virtue with baptifm and the other facraments : that the forgiveneis of all fins was to be obtained by it from GOD, without the merit of JESUS CHRIST : that the old law of CHRIST, was foon to be abolifhed, and that a new law, en joining the baptilm of blood to be adniiniflred by whipping, was to be fub/Ututed in its place. A 66 FR A A new fet of Whippers arofe in the fifteenth century, who rejedkd the facraments and cv r ery branch of external worship, and placed their only hopes of ialvation in faith and filiation. I\'tojhcim*j Ecc'if. thjt. v^ t . 5 p 9^, 206 277. FLANDRIANS* [See Mcnhdriitcs] FLORINIANS, A branch of the Vatervtimahs, in the fetond century ; fa called from Florinus,- their leader. [See Valeminians] MoJ/.ttm. li.d. vol. iv />. 189. FRATES ALBATI, A name which diftinguiffi- ed a ie^ in the fifteenth century ; they owed their origin to a certain Piieft, \vhadefcentiediromthe Alps, arrayed in a white garment, and accompanied with a prodigious, number of both fexes, who, after the example of their chief, were alib doathed ia white linen $ hence they acquired the name Prates Matt, i. e. White Brethren. They went in a kind of procefibn through feveral provinces, fol lowing a crofs, which their leader held credted like a ftandard, and by the ftriking appearance of their ianSity and devotion, captivated to iuch a degree the minds of the people, that petfons of all ranks and orders, flocked in crouds to augment their pum~ ber. The ntw chief exhorted his followers to op- pcafe the anger of an inctnfed Deity ; emaciated Ills body by voluntary acls of mortification and pe nance, endeavoured toperfuade the European nations to renew the war againft the Turks in Paieftine, and pretended, that he was favoured with divine vi- fibns, which inftrufled him in the will and in the ftcrets of Heaven. , i&ij t vol. 3. p. 375. FRATRICELLI, FR E 7 , ; FR ATRICE,U> In Englifli Little Brothers, a fe^which appeared in Italy about the year 1298, and f pread all over Europe. , Their origin is attribu ted by fome, to one Herman Pongilup, who pre tended that Ecclefiafties ought to have no pofleffion of their own. t . , > t ,- ,- ' , . * : j , Broughtori'j Hiflorical Library ', vol. I. /. 427^ , FRENCH^PROPHETS,, They firft appeared m Dauphins and Vivarais. In the year 1688 five or fix: hundred Proce'tints of both (exes gave therqfetvei out to be Prophets, , and infpired of the Holy Ghoft. They foon became Ib numerous that there were many thoulands of them infpired,* , They had ftrange fits^' which came upon them with tremblings and faintings as in a fwoon, which made them ftrach out their arms and legs, and ftagger feveral times before they dropt down : they ftruck themfelves with their iands ; they fell on their backs ; (hut their eyes, and heaved with' their breads ; they remained awhile irt trances^ and coming out of them with twitchings^ uttered all which came into their mouths : they laic! they (aw the faaveris opeh,the angth y paradije and h'til Thofe who were Jilft ,on the point "of receiving the fpirit of prophefy, dropt down, not only in the af- femblies, crying out fo-ercy, but in the fields,, and i'nt their own houfes. The lead of their affembli'ea made up four or five hundred, and fome of theni amounted to even three or four t'houfind perfons. When the Prophets had for a while been under agi tations of body, ttk^ began to prophefy the bun'eri of their prophefies was, amend your lives j repent ye ; 5 K : ....,, , * They were people of all ge|,and frxef, without .cIift'nftioD,' though the gract ft pan of th^m W bcry$ and giris ticA bt of fycn to tweat|-CiTe |tar of age, 6$ F R the end of all things draws nigh. The hills rebound-* ed with their loud cries for mercy , and with impre cations again ft the Prie/h, the Church, the Pope^ andagainit the Anticbriftian dominion j with predic tions of the approaching fall of Popery. All they laid at thefe times was heard and received with re verence and awe. Tn the year 1706,* three or four of thefe Prophets came over imo England, and brought; their prspbs- iic Ipirit along with them $ which difco.vered itfelf in the fame ways and manners, by extafies and agita tions, and infpirations wider them, as it had done in France ; and ihcy propagated the like fpirit to others, fo that before the year was out, there were two of three hundred 'of thefe Prophets in and about Lon don, of both fexes, of all ages, men, women and children ; and they had delivered under infpiration^ lour or five hundred prophetic warnings. The great thing they pretended by their fpirit was, to give warning of the near approach of the kingdom cfGod y the happy times of the church , the millennium Jlate. Their meflage was, (and they were to pro claim it as heralds to the Jews, and every nation un der heaven y beginning firft at England) that the grand jubilee ; the acceptable year of the Lord - 9 the siccomplilhment of thofe numerous fcriptures con cerning the new heavens and the new earth ; the kingdom of the Mefjiah ; the marriage of tie Lamb ; the^r/2 re/urreftion, or the new Jerusalem defcend- ing from above, was now even at the door j that this great operation was to be wrought, on the part of man, by fpiritual arms only, proceeding from the mouths of thofe, who fhould, by infpiration, or the mighty gift of the fpirit, be fenc forth ia great G A Z 9 great numbers to labour in the vineyard; that this miffion of his fervants (hould be witneffed to, by figns and wonders from heaven, by a deluge of judgments on the wicked univerfally throughout the world, as Jamine, peftitence, earthquakes, &C^ That the exterminating angels,fhall root out the tares, and there ftiall remain upon earth only good corn ; and the works of men being thrown down, there (hall be but one Lord> one faith, one t 0r/,and one voice, among mankind. They declared that all the great things they fpoke of, 'would be mani^ft over^ the whole earth, within the term of three years. Thefe Prophets alfo pretended to the gift of lan guages ; of difcerning the fecrets of the heart ; the gift of miniftration of the fame Ipirit to others by laying on of hands, and the gift of healing. To prove they were really infpired by the Holy Ghoft, they alledged the compleat joy and fatis- fadion they experienced ; the fpirit of prayer which was poured forth upon them f and the anfwer of their prayers by God. Works, vol. 3. />. 2, 3,4* 10, II, 2$, 25, 3I> 37- 3$, B91 G GACIANIT^, A fed fprung from the Eutychians ; they derive their name from Gaian, a bi(hop of Alexandria, in the fixth century, who denied that Jefus Chrift, after the hypoftaticai union, was fubje * ' ''',.,*-, , It. They do not baptize * their children, till they are three, four, five, fix, ten, nay fometimes eighteen years of age. Us. They infift, that the facrament of the Lord's fupper ought to be adminiilered in both kinds ; and they give the facrarnent to children immediately} after baptifm. IV. They deny that there is any fuch place as purgatory, ~\* notwithstanding they pray for the dead, that GOD would have mercy on them at the gene* ral Judgment. V. They exclude confirmation^ extreme unftion and matrimony out of the feven facraments. VI. They deny auricula? confeflion to be a di vine precept, and fay, it is only a pofitive injunction of ihe church. VII. They pay no religious homage to the Eu-] charift. VIII. They adminifter the communion in both" kinds to the laity, both in ficknefs and in healthy though they have never applied ihemfelves to their confeffors ; becaufe they are perfuaded, that a livel/ faith is all which is requifite for the worthy re-' Reiving the Lord's fupper. IX. They maintain, that the Holy-Ghoft pro-; ceeds only from the Father, and not from the Son. L X. They * Thty perform baptifm by dipping the perfoo three times un der water diftm&iy, ia the name of the Father t Son, and Holy\ Ghofl* f Yet the Greeks, and all the Eaftcrn natiocf in general, ire of opinion, fhac departed f u!i will not be immediately and per^ lediy happy ; tbat the Hrft Paradifc will bi ft ftatc of rcpofc, an^ th next, ct curaal 7 6 HAT X They admit of no images in tafs-rtlieft 6f tntfafftd work ; but u(e paintings and Sculptures ihr copper or filver. XI. They approve of the marriage of Priefts, provided they enter into that ftate before their ad- miffion into Holy Orders. XII. They condemn all fourth marriages. They obferve a number of holy days ; and Keep four Fafts in the year more folemii than the reft,- of which the Faft in Lent, before Eafter, is the chief. Father Simint* ReUgism of the Eaftern Natlo is, p 5-61 7i / 7hevennt y f Travels % p. 412 Brought it's Hiji. Library, vol. I. p. 14$ 246, 247. Bavlej't Diftionary, V9? 2. [St* Greeks] ift* of Religion, number vi. p. 35 i r Bf HATTEMISTS, A Dutch feft which 'arofe in the fcventeenthcentury : they derive their name from Pentium Van Hattem, a miniftcr in the pro vince of Zealand. He interpreted the Calviniftical doftrine concerning absolute decrees, fo as to deduce from it the fyftem of a jdtat and uncontroulabtt neceffiti. Having laid down this principle to ac count for the origin of all event % s, he denied the difference between moral good and eviJ 9 and the corruption of human nature. From hence he concluded, That mankind were un^cr no fort of obligation to correct their manners, to improve their minds or to endeavour after a regu lar obedience to the divine laws that the whole of religion confilled not in afting but in fuffering and that all the precepts of Jcfus Chrifl are reduci ble to this finale one, thaf we bear with chearfuU nefa HER 77 pefs and patince the events that happen to us through the divine will, and make it our conftant and only ftudy to maintain a permanent tranquility of mind. This denomination alfo affirmed, that CHRIST had not fatisfied the divine juflice, nor made an ex- pcpiation for the fins of men by his death and (of ferings, but had only fignified to us, by his media tion, that there was nothing in us tliat could offend the Deity. They maintained that this was Chrift's manner of juftifying his fcrvants, and prefenting jhem blamelefs before the tribunal of GOD. * They alfo taught, 7 bat God doet not punijh mm for their fins, but by their tins. Mofteim's Ecelef. HtjL voi iv. p 553. 554. HFLSAITES, A fed which arofe in the fecond century ; they denied fomc parts of the old and new Teftament, and did not own St. Paul to be an apoftle, and thought it an indifferent thing if in perfection i they denied the j ait b in words : they re ceived a certain book which they faid came jdown from Heaven, and contained their dodtrine. Athenian Oracle t vol. it p. 128. HENRICIANS, A fefl in the twelfth century; founded by Henry, a Monk, he rejected the bap- tifin of infants, ceniured with feverity the licentious manners of the clergy, and treated the feftivals and ceremonies of the church with the utmoft contempt. Mojkody and its lufts. lie maintained alfo, that Melchifedic was the Holy Ghoft. His diiciples taught, that the Word, or. Son of God, was contained in the Father , as a little vcf- fel in a great one ; whence they had the name of Mejangimonifts, from the Greek word [metan^imo- nosj which fignifies contained in a veffel. Hierax alfo denied the doitrine of the refurredioQ of the body. . jVtofctirfs i&iti p 34$. Broughtorfj Hiflorical Library vol. i. p, 493 HOMOUSIANS, A name given to a branch of |he Arians. [See Arians] HOPKINTONIANS, or HOPKINSIANS, So piled from the Rev. Mr. Samuel Hopkins, paftor of the firft congregational church at Newport ; who in his fermons and trads has made feveral addition? to the fentiments firft advanced by the .celebrate^ Mr. Jonathan Edwards, late Prefident of New-Jer- fey College. TKe following is a fummary of the diftinguiflhing tenets of this denomination, together with a few of the reafons of \phich they make ufe to ftipport their fentiments; 1. That all true virtue^ or n?al boHneJs^ ccnfifts ia di (inter efled^ btn?vQltnce> f p HOP The objeA of benevolence is univerfal Being, in cluding GOD, and all intelligent creatures ; it wifhcs and feeks the good of every individual fo far as con- fiflent with the greateft good of the whole, which is comprifed in the glory of GOD, and the perfection and happinefs of his kingdom. The law of GOD is the ftandard of all moral rec titude, or holinefs.* This is reduced into love to GOD, and our neighbour as ourfelves ; and univer fal good-will comprehends all the love to GOD, our neighbour and ourfelves required in the divine law j and therefore mud be the whole of holy obedience. Let any ferious pcrfon "think what are the par ticular branches ot true piety ; when he has viewed each one by itfelf, he will find, that difmterefted, friendly affe&ion is its diftinguiihing charadleriftic. For inflance, all the holinefs in pious fear, which diftLpguifhes it from the fear of the wicked, confifts in love. Again, holy gratitude is nothing but good will to GOD and our neighbour, in which -we our felves are included 5 and crorrefpondent afFedtion ex- cited by a view of the good-will and kindnefs of GOD. Univerfal good-will alfq, implies the whole of the duty we owe to our neighbour. Forjaftice, truth, and faithfulnefs, are comprifed in univerfal benevo lence ; fo are temperance and chaftity : for, an un due indulgence of our appetites and paflions is contra ry to benevolence, as tending to hurt ourlelves or otfiers ; * The law rrqulrci us to lore GOD with all our hearts, becaufc lie ii the LORD, btciufe he i juft fach m Being i.s he is Oa this tceonit, primarily and antecedently to all other coofiderattoai, he ii infinitely amiable ; and therefore, on this recount, primarily a- d antecedently to aQ other cotfidcrauoaii ought he to appear aniublc ifi oar ejej. HOP 81 and fo oppofite to th* general good, and the Divine command, in which all the crime of fuch indulgence confifts. In fllort, all virtue is no thing but benevolence adted out in its proper nature and perfection, or love to GOD and our neighbour made perfect in ail its genuine exercifeS and ex- preffions. II. That all fin confifts in Jclfi&nefi. By this is meant an iriterefted, felfilh affcflion, by which a perfori fits himfelf up as fupreme, and thd only objcft of regard ; and nothii^j is good or lovely; in his view, linicfs fuited to promote his own pri vate intereft. This felf-love iis in its whole nature and every degree of it, enmity againft God. // is not lubjetf to the /aw of God ; and is the only affefH- on that can oppofe it. It is the foundation of all fpi- ritual blindneis ; and therefore the fource of all the? open idolatry in the heathen world $ and falfe religi on under the light of thegofpeU All this is agree able to that felf-love w$ch oppofes God's true cha-* raflef : under the influence of this principle men de part from' the truth, it being itfelf the greateft prac tical Hie in nature, as it fets up that which is compara tively nothing, above Univerfal Exiftence. Self- love is the fource of all the profaneneis and impiety in the world ; and of all pride and ambition' among men, which is nothing but felfiftinefs ailed out in this particular way. This is the foundation of all covetoufnefs and fenfuality $ as it blinds peoples eyes^ comradts their hearts, and finks them dbwn, fothat they they look upon earthly enjoyments as the great- -eft good. This is the fource of all falfehood, in- jujlice, and oppreffion, as it excites mankind by l ^ property of others.-* Self-love 82 HOP Self-love produces all the violent paffions, envy; wrath, clamour and evil fpeaking, and every thing contrary to the divine law, is briefly comprehended in this fruitful fourcc of all iniquity, lelf-love. III. That there are no promifes of regenerating- grace made to the doing* of the unregenerate. For as far as men aft from felf-love, they aft from a bad end. For thofe who have no true love to God really do no duty, when they attend on the externals of religion : and as the Unregenerate act from a felfim principle, they do nothing which is commanded. Their impenitent doings are wholly oppofed to repentance and converiion, therefore not implied in the command, To repent, &c; 80 far from this, they are altogether difobedience to the command. Hence it appears, that there are no promifes of falvation to the doings of the Unrege nerate. IV. That the impotency of finner?, with re- fpedt to believing in Chrift, is not natural but moral. For it is a plain di<5h?te of common fenfe, that natural impoffibility excludes all bliime. Eut an unwilling mind is univerfally confidered as a crime, and not as an excufe, and is the very thing wherein our wickednefs confitts. That the impotence of the iinner is, owing to a difaffedlion of heart, is evident from the promifes of the gofpel. When any ob- jeft of good is propofed and promifed to us upon afking, it clearly evinces that there can be no im potency in us with refpeft to obtaining it, befides the djfapprobation of the *w7/, and that inability whicri confifts in disinclination, never renders any thing improperly the fubjeft of precept or *ommand, * V. That - HOP 83 V. That in order to faith in Chrift,, a {inner mail approve in his heart of the divine conduct, even though God (hould caft him off forever ; which, however, neither implies : tive 'to misery nor hatred oj For, if the law is good, death is due to thofe who have broken it. The Judge of all the earth carinoC but do right. It would bring everlafting reproach upon his government to fpare us, cohfidered merely as in ourielves. When this is felt in our hearts, and riot till then, we ftiall be prepared to look to the free ^race of God through the redemption which is in Chrift, and to exercife faith in his blood, who it fet forth to be a propitiation to declare God's rights- oufntfa that he might be juft> and jet thejuftifier him who betieveth in VI. That the infinitely wife and holy GOD hai exerted his omnipotent power in fuch a manners as he purpofed (Lould be followed with the exigence and entrance of rrwral evil in the fyftem. M For; * As a pmlcle of water ii An ill in cnrnparifjo of a generous ftream, fo the man of humility :e!s &n*U before the great family of hii fellow ere uures He v lues hii foul, but when he Ccm-< pares it to the great foul of mankind he almoft forgets and lofe* fight of it : for the governing principle of his heart if to eftimatc thtogs according to their wonh Whea* th*refore, he icdufges ar humble comparifpn with his Maker, he feels loft in the infinite fullnefsard brightnef* of divine Icve, as a ray of light is loft ia the Son, and a panicle of water in the ceezn. It it fpires hicn with the mift grateful feelings cf heart, that he has opportunity to be in the haad of GOD as clay in the hand of the Potter : .and as he conilders himfelf in this humble light, he fubmiis the nature ard fiii of his fumre vdTel Entirely to Gc d. As his pride is !dft ia the duft, he looks up with pleafure toward the thrme of God. and rejoices with all his heart ia th rftitt4e bi the divine 84 H O P For, it mud be admitted on all hands, that God has a perfe& knowledge, forefight and view of all poffibfe exiftences and events : if that fyftem and Icene of operation in which moral evil fhould never have exiftence was actually preferred in the divine mind, certainly the Deity is infinitely difappointed in the iffue of his own operations. Nothing can be more difhonourable to God than to imagine that the Jyftem, which is actually formed by the divine hand, and which wa$ made for his pleafure and glo ry, is, yet, not the fruit of wife contrivance and de- fign. VII. That the introdu&ion of (in> is, upon th? whole, for the general good. For, the wifdom and power of the Deity are dif- played in carrying on defigns of the great eft good :' and the exiftence of moral evil has undoubt edly occafioned a more full, perfeCt and glorious difcovery of the infinite perfections of the divine nature, than could otherwife have been made to the view of creatures. If the extenfive manifestations of the pure and holy nature of God, and his infinite averfion to fin, and all his inherent perfections, in their genuine fruits and effeds, is either itfelf ihe greateft good, or necefurily contains it j it muft ne- ceffarily follow, lhat the introduction of fin is for \hs greatcfi good. , VIII. That repentance is before faith in Chrift. By this is not intended, that repentance is before a fpeculative belief of the bting and per/eflions of God, and of the per/on and character of Chrift but only, that true repentance is previous to a faving Jaith in Chrift^ in which the belieyer is united to Chrift, HOP Chrift, and entitled to the benefits of his mediation and atonement. That repentance is before faith in |hjs fenfe, appears fropi feveral confederations, i ft. As repentance and faith refpeft different ob- jefts, fo they are diftindt exercifes of the heart, and therefqre not only may, bqt muft be prior to the other. ad. There may be genuine repentance of fin without faith ia Chrift j but there cannot be true faith in Chrift without repentance of fin ; and fince repentance is ncceffary in order to faith in Chrift, it muft neceflarily be prior to faith in Chrift. jdo John the Baptift, fChrift and his apoftles taught, that repentance is before faith. John cried, Repent , Jor the kingdom of Heaven is at hand ; in tending, that true repentance was nec^flary in order to embrace the gofpel of the kingdom. Chrift com manded, Repent ye, and believe the gofal. And Paul preached repentance toward God, and JQitb to ward our Lord Jefu* Cbrift. IX. That though men became finners by Adam according to a Divine conftitution, yet they have, and are accountable for no fins but perfonal. For, i ft, Adam's aft in eating the forbidden fruit was not the aft of his pofterity, therefore, ihey did not fin at the fame time he did. 2d. The finfulnefs of that aft could not be tranf- ferred to them afterwards, becaufe the finfulnefs of an adt can no more be transferred from one perfon to another than an aft itfelf. Therefore, 3d. Adam's adt in eating the forbidden fruit was not the caufe, but only the occafion of his pof- M 2 terity's 86 HOP terity's being finners. God was pleafed to make * conftitution, that, if Adam remained holy through his Hate of trial, his pofterity fhould, in coj)ieqnence of it, be holy too ; but if he finned, his pofterity, in conlequenec of it, fhould be firmers too,. Adarn finned, and now God brings his pofterity into the world finners. By Adam's fin we are become Tin ners, notyor it j his fin being only the eccafion, net the cau\e of our committing fins. X. That though believers are juftificd through Chrift's righteoulnefs, yet his righteoufnefs is not transferred. to them. . For, ! ft. Perfonal righteoufnefs can no more be tranf- fened'frcm one perlcn to another than perfonal fin. 2d. If Chrift's peifonal righttoujnels were tranf- ferred to lilleben\ they would be as perfelfly holy as Chrift, aiid fo ftand in no need of forgivenefs. Bur, 3d. Pelievers are not confcious of having Chrid's perional righteoufneff, but feel and bewail much in dwelling fin and corruption. And, 4th. The fcripture reprefents believers as receiv ing only the benefits of CbriiVs righteouinels in juf- tification, or their being pardoned and accepted for Chrift's righteoufnefe lake. And this is the proper fcripture notion of imputation. Jonathan's righte oufnefs was imputed to Mephibofheth when D^vid /tl:ewed kindneis to him for his father Jonathan's fake ? Hopklnr on Holineht p. 7, 8, II, 12. 19, 26. 27, 28, 29, 34, 171, 197, 202. Edwarut bn the Wttl, p. 234, 289. tttllantfs True Religion Delineated, p ii. < Dialogue! betwefn Thercn anl Puulinut, j>. 18 S vi alley* i Irxpctency of Sinner s> p 16 *s Efaj on Moral dgencjtp. 179. 177, 181. ', Nature of Duty, p 23. bj the fiw. Mr. Emaions/ HUSSITES^ J A N 87 HUSSITES, A fea-in Bohemia ; fo called from John Huis, one of their principal teachers, who about the year 1414 embraced and defended the opinions of Wickliff. [See Wickliffites] H'ft of the Rtjotm vol. II. p* 18. I & J JACOBITES, A feel of EaRern chriftians, in the J fixth and the beginning of the feventh century ; io denominated from Jacob Bardeus, or Zanzalus>& Syrian, and a diiciple of Eutycbes and Dyofcsrut. His dodtrines fpread in Afia and d/rfca to tha,t degree, that the Ie6l of the Eutychians were fwal- lowed up by that of the 'J.acMus> which alfo com prehended all the Monopbrftes of the Ea/l, i. e. Such as acknowledged but one nature, and that hu man in Jefus Cbriftt by that taking b the Arme nians and Abtfinei : they denied the three perfons in the Trinity, and made the fign of the crofs with one finger, to intimate the one-nefs of the Godhead. Before baptifm they applied a hot iron to the fore heads of children after they had circumcifed them, founding that practice upon the words of John the Bapti/i. Mat. i\\.ir.'He will baptize you with tbt Holy Gkoft and ivitb fire. Bayly's Dictionary) vfL it, [See Jacobites'] JANSENISTS-, A denomination of Roman Ca tholics in France, which was formed in the year 1640. They follow the opinions of Janfenites, Bi- fliop of Yprefs, from whole writings the following propofitions are faid to have been extracted : I. That there are divine precepts, which good men, notwithftanding their defire to obferve them> 88 J A V( are, neverthelcfs, abfolutcly unable to obey j nor has God given them that meaiure of grace which is ef- i'entially neceffary to render them capable of fuch obedience. II. That no perfon, in this corrupt ftate of na ture, pan refift the influence of divine grace, when it operates upon the mind. III. That, in order to render human aftions me- r!torious,tit is not requifite that they be exempt from nectffity % but that they be free from ccnfiraint.* IV. That the Semi- pelagians err greatly in maintaining that the human will is endowed with the power of either receiving, or refitting the aids and influences pf preventing grace. V. That whofoever affirms, that Jefus Cbri/l made expiation, by his fuffcrings and death, lor the iinsof all mankind, is a Semi-pelagian. This denomination arc alfo diftingui&ed from the generality of the Roman Catholics, by their maintaining that the people ought to be carefully inftrufted in all the dodrincs and precepts of chri- fiianity 5 anci that, for this purpofe the holy Scrip tures and public Liturgies hould be offered to their perufal in their mother tongue ; and finally, they look ppon it as a matter of the higheft moment to pcrluade all chriftians that true piety does not confirt in the performance of external ads of devo tion, but in inward holinefs an divine love. Mojbtim's Ecclcf, Hifi. vol. iv. p 373. 379. IBERIANS, 9 AuguBine, Leibnitz, and a confiderable Dumber of modern phil"f phtri who mainuio the dcftrtne of ncccffity, coofider this neccility io moral aflioms as canQftiDC with fpontanittj aid cho'CC. According to them, cjoftraiot alone, a&d cxvcrnal force, dcftroy and ioipatatioo. \ JES 89 IBERIANS, A feft of Eaftcrrf chriftians, which derive their name from Iberia, a j {Province of Afia, now called Georgia : hence they are alfo called Georgians. Their tenets are faid to be the fame with thofe tif the Greek Church. [See Greek Church] Father Strains' Hifior) of the Eafltrii Chnfllant % p 64, 6;. JESUITS, A famous religious order in the Ro- mi(h church, eilabliflied in the year 1540, un'det' the name of the company of JESUS. Ignio, otj Ignatius Loyola, a Spanifh gentleman of illuftrious rank, was the founder of this order, which has made a moft rapid and aftoniftung pro- grefs through the world. The dosftrinal points which diftinguifh the Jefu- its from many others of the Roman communion, are as follow : I. This order all maintain, that the Pope is infallibti ; that he is the only vifible fource of that univerfal and unlimited power which CHRIST has granted to the church 5 that all Bilhops and fubordinate rulers derive from him alone the autho rity and jurifdiftion with which they are inverted ; and that he alone is the fupreme law-giver of that facred community j a law-giver whofe edifts and commands it is in the higheft degree criminal to oppofe or diiobey. II. They comprehend within the limits of the church, not only many who live feparate from the communion of Rome, but even extend the inheri tance of eternal falvation to nations that have not ?f A? Chriilian Religion, or of its 9 its divine authqt^ j, and confider as true member? ,-.f the church opepjtranfgreflors, who prof efs its doc trines. III. The Jefuits maintain that human naturt is far from being deprived 'of alt power of doing good ; that the./uccours of grace are adminiftered to ail mankind in a meafure Sufficient to lead them to eter nal life and falva ; tion - y that the operands of grace offer no violence to the faculties and 'powers of nature, and therefore may be refifted ;-^-and that God from all eternity has appointed evtrlafting re wards and puniihments, as, the portion of men in a future world, not by an '-abfolute^ arbitrary^ and unconditional decree, but in confequence of that divine and unlimited preference by which he fore- faw the aSionSi merits and characters of every in dividual. IV. They reprefent it as a matter of perfect indifference, from what motives men obey the laws of God, provided thefe laws are really obeyed : and maintain that the fervice of thofe who obey from the fear of punimment, is as agreeable to the Deity, as thofe adions which proceed from a prin ciple of love to him and his laws. V. They maintain, that the facraments have In themfelves an inftrumentdt and efficient power, by virtue of which they work in the foul (indepen dently on its previous preparation or propenfities) a difpofition to receive the divine grace. VI. The Jefuits recommend a devout igno rance to fuch as fubmit to their direction, and think a Chriflian fufficiently inftrudled when he has lear ned to yield a blind and unlimited obedience to the ot the church, The' j E 8 9* The following maxims are faid to be extra&ed from the moral writings of this order : I. That perfons truly -wicked^ and void of ike h*ve of God, may expeft to obtain eternal life in Heaven, provided that they Be impfefled with a fear of the divine anger, and avoid all heinous and enor mous crimes through the dread of Juture punifhmenii i[. That thofe perfons may tranfgrefs with fafe- ty, who have a probable reafon for tranfgreffing, i. e. any plaufible argument or authority in favour of the fin they are inclined to commit. III. That aftions intrinficdlly evi/, and directly contrary to the divine law> may be innocently perfor med by thofe who have fo much power over their own minds as to join; even ideally, a good end to this wicked atfion . IV. That pbilo/ophical fin * is of a very light and trivial nature, and does not defer ve the pains of Hell. V. That the tranfgreffions committed by a per-' fon blinded by the fedu&ions of tumultuous paffions,, and deflitute of all fenfe and impreffion of religion, however deteftible and heinous they may be in them- felves, are not imputable to the tranfgreflbr before the tribunal of God ; and that fuch tranlgreffions may be often as involuntary as the actions of a mad* man. VI. That the perfori who takes an oath, or en* ters into a contradt a may,' to elude the fofee of the N one * By philosophical fin, the Jefutti meto, an *flh* contrary tv ih* tjiftatet of naturt and right reafon* which Is dont fy a ptrfo* it tit&tr abfolvitly ignorant of GOD t &r dw *9t think of tht tits* bit affio it 9* I L L one and obligation of the other, add to thfe forni of the words that exprefs them certain mental additi ons and tacit refervations. This entire fociety is compofed of four forts of members, viz. Novices, Scholars, fpiritual and temporal Coadjutors, and profefled Members, fce- fides the three ordinary vows of poverty, chaftity* and obedience, which are common to all the mo- naflic tribes, the profeffed Members are obliged to take a fourth, by which they lolemnly bind them- felves to go, without deliberation or delay, where ver the Pope fhall think fit to fend them. They are governed by a General, tvho has four Affiftants ; and the inferiors of this order are required tocon^ fider their Chief as infallible, and entirely to re nounce their own Will in all things, and abandon themfelves blindly to his conduit. Mojhcim's Ecchjtafilcal Hiflo^y^ vol. iii. p. 465 ^70. t/W. iv p. 354, 355 &c. Hffl. of Don Ignatius vol. p 2190. Broughton^t Hijlorical Library , vol. i. p. 512* ILLUMINATJ, i. e. the EnKtfteneJ, A deno mination which appeared in Spain about the year 3575. They were charged with maintaining, that mental prayer and contemplation had fo intimately united them to God, they were arrived to fuch a flatc of perfection, as to ftand in no need of good works, oc the facraments of the church ; and that they might commit the groffelt crimes without fin. After the fupiffreffion of the llluminati in Spain,' there appeared a left in France which took the lame name. They maintained, that one Anthony Buc- kuet, a Friar, had a fyftem of belief and pradice re vealed to him, which exceeded every thing Chrifti- anit/ IND , 93 anity had yet been acquainted with ; that by this method, perfons might in a {hort time arrive at the fame degrees of perfection and glory which the Saints and the Bleffed Virgin have attained to ; and this improvement might be carried on till our aftions became divine, and our minds wholly given up to the influence of the Almighty. They faid further, that none of the Doctors of the church knew any thing of religion ; that St. Peter and St. Paul u ere well-meaning men, but knew nothing of devotion ; that the whole church lay in darkneis and unbelief ; that every one was at liberty to follow the fuggefti- ons of his confcience $ that God regarded nothing tut himfelf ; and that within ten years their do^rinie would be received all over the world, and then there would be no more occafion for Priefts, Monks, and other fuqh religious difUndlions. Brcugktorfs Hiflor leal Library > vol i p 523 524. INDEPENDENTS, A denomination of Pro- teftants, in England and Holland : they appeared in England in the year 1616. John Robinfon, a Nor folk Divine, was the leader of this party. They derive their narpe from their maintaining, that every particular congregation of Chriftians has an entire and compleat power of jurifdidlion over its members, to be exercifed by the Elders of each church within, itfelf, without being fubjedt to the authority of Bi- JhopS) Synods, Prejbyferies, or any ecclefiaftical af- fembly cocnpofed pf the deputies from different churches. The Independents allcdge, that the cburcb of Corinth had an entire judicature within itfelf : for St. Paul thus addrefles them, DQ not ye judge them an witfrw? ift of Cor, v. jx. So they *-!>+**> W-oWm^ __. - Wr H- ~- *^ 2 were 94 I SB were not dependent upon the apoflle to comp ta him for a fentence. Mofh elm's Ecelejiafltcal Hijiory. vol Iv f p6. Rial* i Hifl of tbt Pur it ants. yoi. Hi. j> 1^3. Gooawin't Work$ % vot. iv. p. 71. INVISIBLES, A name of diftmtfion given to the difciples of Gfiander, Flacius, Jllyricus, Swenk- {eld, &c. becauie they denied the perpetual vifibility f the church. Collier'* Hifloflcal JOACHIMITES, A feft which appeared about the commencement of the thirteenth century ^ fo called from Joachim, Abbot of Spra, in Calabria. He foretold the deftruflion of thp church of |lomc, and the promulgation of a new and more ferjeS go/pel in the age o/ tbe Holy Gboft, by a fett of poor and auflere minifters, whom God was to raife up, and employ for that purpofe. For he divided the world into three ages, relative to the three difpenfations of religion which were to fug- cced each other in it. The two imperfeft ages. Viz. the age 6f the Old Teftament, whi^h was that of the Father, and the age of the New which was under the adminiftration of the Son, were accord ing to his predidlions now paft, and the third age, even that of the Holy Ghoft, was at hand. Mofkeim's Eccttf. Hift. vol. iii, p. 66. ISBRANIKI, A fetf which appeared in Ruffia, about the year 1666, and affumed this name, which fignifies the multitude of the cleft, but they were called by their adverfaries, Rolikolfnika, or the ftdi* tiom faff ion. They profefled a rigorous zeal for letter of the holv fcriptures. '^* -~~- *_^*. v .__ A < - ^ LAB 9S They maintained,that there is no fubordination of rank among the faithful $ and that a Chriftian may kill himfelf for the love of Chrift. Mojkttrii itid s vol. hf. p. 40$, K KEITHIANS, A party which fcparated from the Quakers, in Pennfylvania, in the year 1691. They were headed by the famous CJeorge Keith, from whom they derived their name. Thofe who perfifted in their feparation,after their leader deferted them, pradifed bffiptijtn and rcceiy- f d the Lord's Jupper. This party were alfo called Quaker -TSaptl ft *+ be? aufe they retained the language, drefs and mannert of the QuakerSo Edwards* Hiji* of the American Baptlfli* p 5;, 56 $7, 60. KTISJOLATR^E, A branch of the Monophy- fites, which maintained, that the body of Chrift be- .(ore his refurreftion, \^as corruptible. Mojh*im j t Ecclff. Hifi* wl. i. p. LABBADISTS, A fed which arofe in the feventeenth century j fo called from their foun der John Labbadie, a native of France, a man of no mean genius, and remarkable for a natural and mafcu- line eloquence. He maintained among other things, I. That Qod might, and did, on certain occafions* Deceive men. II. That the holy fcripture was not fufficicnt to lead men to falvation, without certain particular tt+ and rwctetion* from the Holy Ghoft. 96 LAM III. That in reading the fcripture we ought to give lels attention to the literal ienfe of the words than to the inward fuggeftions of the fpirit, and that the ef ficacy of the word depended upon him that preach* cd it. ^ IV. That t t}ie faithful ought to have all things in common. V* That there is no, fubordination or diftin&ion in the true church of CHRIST. VI. That CHRIST was to reign a thoufand years ypon earth. VII. That the contemplative life is a ftate of grape and union with Go,d,and the very height of perfedlion. VIII. Ifhat the Chriftian, whofe mind is content ed and calm, fees all things in God A enjoys the Deity, and is perfeftly indifferent about every thing that paflcs in the world. IX. That the Chriftian arrives at that happy ftate by the exercife of a perfect felf-denial $ by morti fying the flcfh and all fenlual afFcdlions, and by inental prayer. Mo/btim's Ecelef. H.ifl. vol. s f-6*. LAMPETIANS, A fefl in the feventeenth cen tury, the followers of Lampetious, a Syrian Monk, He pretended that as man is born free, a Chrif tian, in order to pleafe God, ought to do nothing by neceffity ; and it is therefore unlawful to make vows 1 even thofe of obediejice. To this fyftem he added the doftrines of the An-' ans, Carpocrations, and other fefts. [See Arians and arpogrations] LMr*ry t vol. ii p 3* LIBERTINES^ LU 7 LIBERTINES, A fedt which arofe in Flanders about the year 1525 j the heads of this party were One Copin and one Qojntin of Picardy. The doctrines they taught are comprifed in the following propofitions. I. That the Deity was the fole operating caufe iii the mind of man^ and the immediate author of all human actions. II. That, confequcntly; the diftinftions of good and wilt that had been eftablifhed with refpeft to thofe actions, were falfe and groundlefs, and that men could not, properly fpeaking, commit fin. III. That religion confided in the union of the fpirit or i&tional foul with the fupreme Being. IV. That all thofe who had attained this happy union, by fublime Contemplation and elevation of mind, were then allowed to indulge, without excep tion or reftraint, their appetites and paffions, as ail their adions were then perfedtly innocent. V. That after the death of the body, they were to be united to the Deity. This feft permitted their followers to call them*! felves either Catholics or Lutherans. Brovgbton 9 ibid, p, 543, Mojbeim's Ecdef, Hift. vol. iv. p. 122, 123. LOLLARDS. [Sec Wickliffites] i LUCIANISTS, So called fromLucianus, a difci- ple of Marcion. [See Marcionites and CerdoniansJ LUCIFERIANS, A fe thcj 9 * LUf are faid to hare maintained, that the foul was tfanf- fufcd from the-parents to the children. tflfl)*ims ibiJ t vol. i. p. 314. LtTTHERANS, f hofe who follow the opini ons of Martin Luther, an Augufline Friar, who was born at Ifleben, in the country of Mansfield, in the Circle of Upper Saxony, in the year 1483. He pof- lefled an invincible magnanimity, and an uncommon vigour, and acutenefs of genius. This denomination took its rife from the diftafte taken at the indulgences which were granted in 15*7* by Pope Leo X, to thofe who contributed towards finifhing St. Peter's church at Rome. Thofe famous indulgences adminiftered remiffion of all fins, part, prefent and to come, however enor mous their nature, to thofe who were rich enough to purchafe them. At this, Luther railed his war ning voice ; and in ninety -five propofitions maintained publicly ^ at Wittenberg, on tne 3Oth of September, in the year 1517, expofcd the doftrine of indulgen ces, which led him to attack the authority of the Pope j and was the commencement of that memo rable resolution in the church 4 whictr is ftiled the Rejormatioii. The capital articles which Luther maintained are 'as follow ; to which are added, a few of the argu ments which are made ufe of in their defence. I. That the holy fcripturu are the only fourc$ from whence we are to draw our religious fentimcnts, whether they relate to faith or practice. For, the apoftle declares, 2 Tint), iii. 15, i6 9 .i7 that, The Jcriptures are able to make us wife unt* fatwtion 5 and arc profitable for d<)8rine> Jor LUT 9 proof, for corrttfion, and, for tnflruftion in rigbte- oufae/s. To which may be added a cloud of divine witneffes to the fame effect. -Prov. i. 9. Ifa. viii. 20. Luke i. 4, John v. 39 j xx. 31. i Cor, iv. 6, &c. Reafon alfo confirms the fufficiency of the fcrip- tures 3 for if the written word is allowed to be a rule in one cafe, how can it be denied to be a rule in another ? for the rule is but one in all, and is per- fe<5t in its nature. If. ThztjttjIificatiM is the effecl of faitb* ex- clufive of good works, and that faith ought to pro duce good works, purely in obedience to God, and not in order to our juftification. * For the dodtririe of the gofpel attributeth all things to God, and nothing to man. St. Paul in his c^iftle to the Galatians, ftrenuoufly oppofed thofe whoafcribed our juftification partly to our works. He aflerts, that if right eoufnejs come by the law y then Chri/i is dead in vain* Gal. ii. 2 r. Therefore it is evident we are not juftified by the law, or by our works; but to him who believeth, finis pardoned and righteoufntfs imputed. III. That no man is able to make fatisfaclion for his fins. For our Lord exprefly tells his difciples, ivben ye lave done all y ye are unprofitable fervants. Luke xvii. 10. Chrift's lacrifice is alone fufficient to fatisfy for fri : O and * Luther conftantly oppoftd this doftrine to the RomiOi tenet That rain, by work* of his own, prayer, faftiag and corporal afHAloni, might merit and cUim pardon. He ufed to call rhe dodtrine ot juftiication by faith /**, the article of a or falling church. ibd L U T and nothing need be added to the infinite value of his merit and fufferings. In confequence of the fe leading articles, Luther rejected tradition, purgatory \ penance^ auricular con- Jeffivn y tnaffes^ invocation of faints^ monaftic vows^ and other doctrines of the church of Rome. The Lutherans differ from the Calvinifh in the following poinis : I. The Lutherans have Biihops, and f;iperr,ten- dants for the government of the chinch, but thd Ecclefiaftical government which Calvin introduced was called Prejbyterian> and does not admit of the inftitution of Bifliopr, or of any fu bore ination among the Clergy. II. Th&y differ in their notions of the facixment of the Lord's fupper. The Lutherans rejeft tranftibftarit They differ in their doflrine of the eternal decrees of God re/petting man's fafoation. The Lu therans maintain, that the Divine decrees refpcding the falvaticn and mifery of men, are founded upoa a previous knowledge of their femimenu and cha- raclers. L U T loi . The Cakini/Js on the contrary, confider the Divine decrees a$ Jrte and unconditional. [See fL'a-vioiih | [For an account of the particulars in which Lu- fher differed from Zuingle, fee Zainglians] The Lutherans are generally divided into the mo- j?erate and the rigiti. The moderate Lutherans are thofe who lubmitted to the Interim, * publifhed by the Emperor Charles V. Melanchthon ^ was the 1 -id of this party. They were called Aliaphorifts. The rigid Lutherans are thofe who would not endure any change in their matter's fentiments. Matthias Flacius was the liead of this party. To thefe are added another divifion calledLuthero- Z -linglians, becaufe they held fome of Luther's te nets, a p 14? 144. Hiftarj of Pfipery vol. i. p 226. Mojhtinft Zcclef fftfl. v*l. Hi p. 331. vol. iv, p. xoS Rot ffrt fan's Htflory of Charltt V. vol. li. p. 42. Bfitighton'i Htftorictl Library, vol. \\. p. 33, 36* fiijlotf of Religion, Number xi, p. 1,21, 128, Chrtftian Magaz ne % vol. i. /. 4, 6. ^ O 2 MACEDONIANS, 1 . *. Thi wa a nsm g'vsn to a cooffffi^a r.f fiith ; crj incd ttpoa tjie Protgftants aftef the dsath of Luthtr> by tb. Emperor Charlei the V:h. It wai f> called, becanfe it V7*.s,on!y to take p!cc in the Interim, till a general cotfr,ctl fhould decide all ibc pototi in qu:&iou Mwcea ihc CatLoii:? ^Ad ?rotftmti. 102 M A K M. f/ MACEDONIANS, A fefl which arofe ia the fourth century ; Jo called from Macedo- nius, Bifhop of ConOantinople. He confidered the Holy Ghoft as a Divine energy diffafed throughout the univerfe, and not as a diftinft perlon proceeding from the Father and the Son. EccU'j' liift. vol. i. p. 346. MANICHEANS, A fed founded by one Manes or Manicheus, in the third century, and fettled ia many provinces, He was a Peifian by birth educa ted among the Magi, and himlelf one of the number before he embraced Chriftianity. His genius was vigorous and lublime, but redundant andungoverned. He attempted a coalition of the dodtrine ot the Magi with the Chriftian fyfiern, or rather the explication of the one by the other ! and in ordef to lucceed ia the enterprizc, affirmed that Chrift had left the doc trine of lalvation imperie^ and unfiniibed ; and that lie was the comforter whom the departing Saviour had promifed to his diciples to lead them into all truth The principles of Manes are comprehend ed in the following fummary. That there are two principles from which all things proceed : the one, a moft/wrg gradually purified from the contagion of matter/ The total purification of fouls cannot indeed *;e accomplished during this mortal life. Hence it is, that the fouls of men, after death, mult pals through two ftates more of probation and trial, by water and fire, be fore they can afcend to the regions of tight. They mount therefore firft into the Moon, which confiits of benign and Jatutary water -, from whence, after a luftration of fifteen days, they proceed to the Sun, \vhofe purifying fire removes entirely ail their cor ruption, and effaces all their ftains. The bodies, compofed of malignant matter which they have left behind them, return to their firft flate, and enter into their original mafs. On the other hand, thofe fouls who have negledt- cd the falutary work of their purification, pals, after death, into the bodies of animals or other natures, where they remain until they have expiated their guilt and accomplished their falvation. Some, on account of their peculiar obftinacy and perverfenefs, pafs through a feverer courfe of trial, being delivered over, for a certain time, to the power of malignant aerial fpirits, who torment them in vari ous ways. When the greateft part of the captive fouls are reftored to liberty and to the regions of light, then a devouring fire (hall break forth at the Divine command from the caverns in which it is at prefent confined, and (hall deflroy the frame of the world. After this tremendous event, the Prince and Powtrs of Darkncjs ihall be forced to return to their pri mitive MAN . ... ' *- r ., . ; - .. ,', fiiitive feats of anguifli and mlfery, In which they (hall dwell forever. For to prevent their ever re- Dewing this war in the regions of tight ^ GOD (hall furround the rnanfions of clarknejs with an invincible guard, compofed of thofe louls who have fallen ir recoverably from the hopes of falvation, and who fet in array like a military band, {hall furround thofc gloomy, feats cf woe, and hinder any of their wretched inhabitants from coining forth again to the tight* * , To fupport their f m'damcntal do&rine of twb Principle?, the Manicheans argue in this manner r If we depend only on one Almighty caufe, infinitely go-)d and infinitely free^ who difpofes univerially of all beings, according to the pleafure of his will, we cannot account f.>r the exigence of natural and moral tvi't It the author of our Being is fupremely good, he will take continual pleafurc in promoting the happinels of his creatures, and preventing every thing which can diminifh or difturb their felicity.: We cannot therefore explain the evils we experience but by the hypothefis of two Principles, for it is im- poffible to conceive that the firft man could derive the faculty of doing ill from a good principle j fince this faculty, and every thing which can produce tv\l is vicious, for evil cannot proceed but from a bad caufe - 3 and therefore the free-will of Adam was derived from two oppofite Principles. He de*- |>ended upon the good Principle for his power to P perfevere * To remove the ftrongeft obftacles to this fyftem, Ma'esrc- jca^d the oM Tcftameot, the four G'fpeli, and' the Afls f ih Ap^ftlet, and fatd-xhe Epiftle* ot St.*Paul were faifified in a vari* ety of pl*c Hs wrote a Gofpcl which he pretended wai didta- by Gad fcimfeif, aiid difttoguiihtd ii by the title of *o8 MAN perfevere in innocence j but his power ta deviate from virtue owed its rife to an evil Principle* Hence it is evident there are two contrary Principles^ the one the lource of good, the other ihe fountain of all mifery and vice. Manes commanded his followers to mortify and macerate the body, which he looked upon as effen- tiaily corrupt ; to deprive it of ail thofe objects tthich coula contribute either to its conveniency or delight ; to extirpate all thole defires which lead ta the purfuit of external, objcds ; and to divert them- ielves of all the paffions and inftinds of nature, ljut he did not impoie this leverc manner of living,- without diftinftion upon his adherents,- he divided his difciples into two clufks ; the one of which com prehended the perfedt Chriflians under the name of the Eledt ; and the other the imperfeft and feeble, under the title of Hearers. The Elecl \vere obliged to an entire abflinence fronl fled), c^gs, milk, fi(h, wine, all intoxicating drink, wedlock, and all amorous gratifications ; and to live in a /late of the fharpeft penury, nourishing their ema- tiatcd bodies with bread, herbs, pulfe, and melons. The difcipline appointed for the Hearers, was of a milder nature : They were allowed to poffds hou- fes, lands and wealth, to feed upon flelTi, to entef into the bonds of conjugal tendernefs ; but this li^ berty was granted them with many limitations, and under the fhideft conditions of moderation and temperance. The General Affembly of the Manicheans was headed by a Prefident, who represented JESUS CHRIST. There wefe joined to him twelve rulers^ or mailer^ v ho were defined toreprefent the twelve MAR 109 ; and thefe were followed byftwnfy-fw #/- (hop$t the images of the fcventy-two diei of our Lord. Theie 'Bi&ops had Pre fibers and Deacons under them ; and all the members of thefe religious prders were chpfen put of the clafs of the Elefl. Wofheim's Ecclef. Hift vol. i. p 23^ 24?. BaylSs Hiftoticai Dttl&nary, vol. iv /> 2487 2489. M4RCELLIANS, A fe6t 5n the fourth century; ft called from Marceilus, who held the lentiments of the Sabellians. [See Sabellians] Bay ltj* i DMtwy. [Ste MARGIQN1TES, So called fro 19 Marciqa, a difciple ot Cerdo. (For an account of their ienti- jnients, fee Cerdonians) , MARCOSIANS, A branch of Gnoftics % in th fecond century $ their leaders were Marc and Co* lobarfus. They taught, that the fupreme God did not confift of a Trinity but a Qaaternity, to wit, the Ineffable, Silence, the Father, and Truth. They fceld two Principles, denied the reality of Chrjft's iufFerings, and the refer red ion, of the body : Their doctrine concerning the -/Eons was the lame with the Valentinia^ns. [See Valentinians] Marc maintained that the plenitude and ptrfeftion qf Truth refided in the Greek Alphabet ; and ailed - ge-d that as the real on why JESUS CHRIST was the Alpha, and Omega, , >fheim y t Etclf/iaftical Hifliry, vol.1 p. 188. nt Hijiorical library^ vol. ii. p. 48. MARONITES, Certain Eaftern Chriftians, who jphabit near MountLibanus, in Syria. The name is P 3 derived iio MAS derived either from a town in the country Maronia, or from St, Maron, who built a monaitr/ there in the fifth century. This fe& retained the opinions of the Monpthe- litcs until the twelfth century, when abindoning and renouncing the dodlrineof ens uil> in CHRIST, they were re-admhed in the year 1102, to the com^ munion of the Roman church. As to the particular tenets of the Maronites, be fore their reconciliation to the church of Rome, they observed ^Saturday as v/Sl as the Sabbath ; and held, that all fouls were created together, and that thofe of good mert do not enter into Heuvcn lilt after the refurredion 5 they added oihcr opinions which were fimiiar to the Greek Church. [Sec Greek Church] Library, vil. ii p 51 Me ft; rin's Eccl'jiajiicel Hijhry i vol. ii /> 37. A kft which arofein the fourth century. They derived their name from a Hebrew word fignifyihg prayer, it being their diftinguifhing tenet, that a man is to pray withwt ceafing, in the literal icnfe.oi the words. Hereupon they fliunned not only the fociety of other men, but renounced all the exterior part of religion, the ufage of the facraments and the fafls ; dwelt witli their wives and children in the woods, t:;id foreils, that they might wait folely snd contin- tiriily on prayer. They imagined, that two fouls refided in man, the one good the other evii ; and taught, that it was impoii':ble to expel the evil dimon by any o'>>'- means than by conltant prayer and :s : and that, when this malignant Ipirit MEL 211 (pint xvascaft out the pure *mW ( returned to GOD 3 anJ was again united to the Divine effnce from whence it bad been feparattd. They boafted of having perpetual revelations and vifions, and thefe they cxpcded particularly in the night. They added many opinions which bear a maniieft refem- blancc to the Manicheaniy item, "and are derived from the fame (ource, even from the tenets of the Oriental pbilofapby. 'The authors of this denomi- Ration were certain Monks of Mesopotamia. '~ Mofhe p, 350, 551. Fffrmt/s Rcc'tf Htfl. VPt. I. p. 82. lit]} of Religion ,. vtl iv [See Baytey't Dictionary voL ii [Sec >, The Syrian, Egyptian, an4 other Eaftern Chriftians in the Xevant ; who, tho 8 they are nbt Greeks, follow the doctrines of tho Greek Church, ^except in lome few points which relate only to ceremonies and ecclefiaftical difcipline. They were called Melchites, i. e. Royalifts, by their adverfaries by way of reproach, on account of their implicit fubmiffion to the eJid of the Em peror Marcion, in favour of the council of ChalcedooT >' 'Mo/helm* s Ecclef Hift. wl. n p 31. Hif.orical Diftionaryt vol. ii. [See Melckite ] MELECIANS, A feft in the fourth century, fo calftd from their leader Melecia,s t Bifhop of Lyco- polis in Egypt, This Prelate declared with great zeal againffc thole Cbriflians, who, having apoftatized, defirecj to be reconciled to the Church ; and would not have thofe admitted to repentance who fell into Jin? though their contrition was ever fo greau The ju MEN The Melecians fattened little bells to the bottom of their garments, and fung their prayers, dancing all the time j and this they thought a lure means to appeaie the wrath of God. Brought on* t Hifior'tGal Library^ vol. ii p. 547. CAevrtau's, H ft vol. iii p 98. MELCHIZEDICHIANS, A led which arofe about the beginning of the third century 5 aud affir med, thai Melcbizedek was not a man, but a heaven ly power fuperior to Jdus ChriiV; forMelchizedek, they laid, was the interceffor and mediator ot the angels, and jeius Chnlt was only lo for men, and hib pritfthood only a copy of that of Melchizedek. "1 his denomination was revived in Fgypt by one, Jiierax. [See Hieracites] of .'it i. and Sciences, vot. iii. f. 2049. MELATONI, So called from one Mileto ; who taught, that not the foul, but. the body of man, was rnade after QOD's image, nOfj't View of all Rftfghnt, p. 211. MENANDE.RIANS, A feel in the firft century j Ip called from IVIenander, a difciplc.of Simon Magu<> He pretended to be one of the JEon* fent from the Pleroma, or celeftial regions, to fuccour the fouls ^hat lay groaning under bodily oppreffion and iervi- tude, and to maintain them againfi the violence and fli&tagems otiticdamom that hold the reins of empire in this fublunary world. He baptized his difcipies in his own name ; and promifed them after this bap- tifm a more eafy victory over the evil fpirits ; and that, after this life, they fhould become partakers cf ? refurredtion of the dead, and of immortality. Mojhttm's Ecciff f,'>J?. vol. i p ii6. F? ;m/j Etsfe/. H>Ji v-J. t p it. MENNONITES, MEN , MENNONIT^, A fociety of Baptifa in Hol land j io called from Mennon Simoms, ot FriezUnd,* who lived in the fixteeathi century. It is a univerfal maxim of this denomination, that pradical piety is the effence of religion, and that the fureijt mark of the true church is the fanitity of its members : they all unite in pleading for toleration in religion, and debar none from their afiemblies who lead pious liv;es and own the fcriptures for the word of GOD. They teach, that infants arc not the pro per iubje&s of baptifm, and that minifters of the gof- pel ought to receive no falary/and that it is not law ful to fwear or wage war upon any occafion. They al(o maintain, that the terms Perfon and Trinity are not to be ufed in fpeaking of the Father, Son, and Holy Ghoft. The Mennonites meet privately, and evdry one in the affembly has the liberty to fpeak, to expound the fcriptures, to pray and fing. They aflemble twice every year from all parts of Holland, at Rynfbourg,' a village about two leagues from Leyden, at which time they receive the communion fitting at a table, where the fir ft diflributes to the reft ; and all feds are admitted, even the Roman Catholics if they pkafe to come. The ancient Mennonites" profefled a contempt of erudition and fcience : and excluded all ftom their eomYftunibn who deviated, in the leaft, from the moft rigorous rules of fimplicity and gravity in their 1 looks, their gefturres, their cloathing, or their table. But this primitive aufterity is greatly diminiihed in the moft confiderable feds of the Mennonites. Thofc who adhere to t&eir ancient diicipline are called flemings or Flandrians. U4 MEN The Mennonitcg in Pennfylvarria do not bap f ize by immerfion, though they adminifter the ordinance to none but adult perfons. Their common method is ibis the pcrion to be baptized kneels 5 the mi- nifter holds his hand: over him, into which the deacon pours water and through winch it run$ on the crown ot the kneeling perfbn's head after which follow impofitiori of hands and prayer. SetJtf: Hifi vol. iv./>. rji. 159 161. of Atts and ScUt-cst uo( lit f 2037 /? ;.//////, wi i. p 94. MEN OF UNDERSTANDING, This title a fed which appeared irt Flanders andi in the year i 51 r. 1 hey owed their origin to an illiterate man whnfe name was Egidius Cantor, and to William ot 'Hiidenifon, a Carmelite Monk, 1 hey pretended to be honoured with celeftial vifion?., denied that any. could arrive at perfect knowledge of the holy (captures without the extraordinary fuccoura of a Divide illumination anddeclared the approach of a new revelation from Heaven, more perfect than the gofpel of Chrifl :" they faid that the refur- redHon was accompliflied in the perfon of J^fus, and no other was to be expected, that the inward rnan was not defiled by the outward actions what ever they were, that the pains of Hell were to have an cod, and not only all mankind, but even the De vils themfelves, were to return tq.GOD and be mads partake; s of eternal felicity. y They aHo taught among other things, I. That CHRIST alone had merited eternal life and felicity for the human race, and that therefore men could not acquire this ineftimablc privilege by their own actions alone, II. Thac MET ilj . II. That tBe priefts to whom the people cohfcffcd their tranfgreflions, had not the power of abfolving them, but this authority was veiled in CHRIST, alone. III. That voluntary penance nd mortification wai foot neceflary to falvation. This denomination appear to have been a branch bf the Brethren and Sifters of the Free Spirit. tj Eccltf. Hift, voL iii. p. 276, [See flieracites] METHODISTS, This name firft diftingui&ed # number of ftiiderits in Oxford College ; who, ini thb year 1729, joined in a religious fociety; and agreed upon certain methods and rules for f pending their time in failing, praying, communicating, viliting the fick and the prifoners, inftruding the ignorant, &.] and hence they were called Methodifts. The Rev. Mr. George Whitefield,- a celebrate^ itinerant preacher, became the leader of this deno mination : he was a profeffed member of theChurcb of England, and maintained the Caivinlflical doc trines as exprefled in the articles, of that church. In. all his public difcourfes, he infifted largely ori the neceffity of regeneration. He maintained that (her form of ecclefiaftical worfhip i'nd prayers, whether taken from the Common prayer-book, .or poured forth extempore, was a matter of indifference, and accordingly made ufe of both forms; Another party of Methodifts embraced the opi nions of the Rev. Mr. John Wefley, who warmlj^ oppofed the Calvinifticai do&rines of election arid final perfeverance. He maintained that finlefs per- if6 MIL fedion was attainable in this life : and to prove this point, afferted that Mat. V.-28. ought to be tra; fit- ted thus, Therefore ye (hall be perfect as your father who is in Heaven is perfefl. He a j lo lupported this do>.rine from lit of John, iii. 9 Wbojbevef is birn of GOD dotb not commit fin ; Jor his (ted aui'ltth in him> and be cannvt //, bec^e be is torn cf GOD. This fociety obfrrve a love-feuft once a month. They have alio a euftom of keeping watch-nigh s, i, e. finging, and prajing, and preaching, from eight o'clock to twelve. They have this fervice alfo once a month. The Methodifts, in particular Mr. Whitefield's fociety, are at prefent very numerous in England,, [bee Appendix] Fcrmffs Ecc'ef Hift vol it. /, 268. GllUet Sttcceft of the Gcjpel vol h p. 52. frhitsfield't fetters, vol i. p. an. Wcjlty't Notej % vol. i. p. 331 vol. iii, p 196. MlLLKNARIANS, or CHILIASTS, A name given to thole who, in the primitive ages, believed that the 'faints will reign on earth with Jefus Chrift a thoufand years. The former appellation is of Latin original, the latter of Greek, and both of the fame import. The Millenarians hold, that after the coming of antichrjft, and the deflrudion of all nations which fhdll follow^ there (hall be a firft refurredion of the ju(t alone ; that all who (hall be found ujxj)#,arth, both good an4 bad, (hall continue alive ;" the good to obey the juit who are rifen as their princes ; the Dad to be conquered by the juft, and to be fubjedl to them : that Jefus Chrift will then defcend from Heaven m fas glory ; that the city of Jerufalem will be MOL 117 be rebuilt, enlarged, embelifhecl, and its gates ftand ppen night and day. They applied to this new Je- rufalem what is faid in the Apocalypfe, chap *xj f and to the temple, all that is written in Eztkhl^ xxxvi. Here they pretended Jefus drift will fix the ieat of his empire, and reign a thoufand years with the faints, patilatchs and prophets, who will enjoy perfect and uninterrupted felicity. The Millenarians were divided in opinion ; fome pretended that the faints fhould pafs their time in Corporeal delights 5 others that they fhould only ex- rcile themfelves in fpiritual pleafures. Broughton's H tft or ical Library > voL ii. p 93 94. MOLTNISTS, So called from Lewis Molina, a Spanifh Jeiuit, Profeffor of Divinity in the Univeifity of Ebora in Portugal ; who, in the year 1598* pub- liftied a book to fiiew that the operations of Divine grace were entirely confident with the freedom of the human wilt y and who introduced an hypothefis to remove the difficulties attending the doctrines of predeflinatipn and liberty. He aflerted, that the decree of .predeftination to Eternal glory, was founded upon a previous know ledge and confideration of ihe merits of the elefl ; that the grace, from whofe operations thefe merits are derived, is not efficacious by its own intrinfic power only, but alfo by the content of our own will; and becauie it is adrniniftcred in thofe circumftances in which the Deity, by that branch of his know ledge which, is called Scientia Media^ forefees thai it will be efficacious. The kind of prefcience, deno minated in the fchools Scientia Media is that fore- knowledge of future contingents whMvarifes iron* , : - 9,2 MON . i im acquaintance with the nature and faculties of ra tional beings, of the circumftances in which they fholl be placed, ot the objects that (hall be prefented to them, and of the influence that theie circumftan ces and objects mufl have on their aflions. Mo/bciw '/ Ecclef. H>ft. vtl. i. p 475, 476. MONARCHIANS, A fed which aroie in the fecond century; they derived their origin from praxeas, a man of genuis and learning. He denied any real diftincftion between iheFatier> Son and Hoy Chofl ; and maintained, that the father \ fole creator of all things, had united to himfelf the human nature of CHRIST. Hence his followers were called Mo T jiarchians. x yhis fedt were alfo ftilcd f atropaffians. Mojhtim, ibid y vtl. i, p 190. WQNQPHYSITES, A fed which arofe in the fifth century. They maintained that the divine and Jouman nature of CHRIST were ib united as to form only cne nature, yet without any chan^e> con(u/ion, or mixture of the two natures. Mojb elm's Hid, p 420. MONOTHELITES, A fcdl in the fevcnth ccn- (ury 5 fo called from the Greek words [monos] and {thelosj Their founder was Theodore, Bifhop of Pharan, in Arabia, who maintained the following dodtrines : I. That in CHRIST there were two diftin6t natures which were fo united, though without the kaft mixture or confufion, as to form by their uni on only GDC pcffon. II, That MON 119 II. That the foul of Chrift was endowed with 3, >yillpr faculty of volition, which it (till retained. after its union with the divine nature. For they taught that CHRIST was not only per- |ed GOD, but yv* endovyed with the faculty of volition, III. That this faculty of volition in the foul of CHRIST, was not abfbluteiy unaftive, bat that it. co-operated with, the divine will. IV. That, in a certain fenfe, there was in CHRIST but one will and one manner of operation. Mo/hcir*'s Ecclef. Hifi. vol. il />. 36. Broughton** ftijiorical Library, voL ii. />. 123. MONTANISTS, A feel which arofe in the fe- qond century ; fo called from Montanus, who pre tended, that he was the Paraclete^ or Comforter,* which the divine Sayiour at his departure from earth, promifed to lend to his difciples to lead them to all truth ; and declared that he was fent with a divine commiffion to, give to tfee moral precepts delivered $y Chrift and his apoftles the finifhing touch that was to bring them to perfedion. He was of opi nion, that Chrift and his apoftles made, in their precepts, many Allowances to the infirmities of thofe 3tnong whom they lived, and that this condefcend- ing indulgence rendered their fyftem of moral laws imperfea and incomplete. H[e therefore inculcated the * Montanui i^ade a diftinaion bctweea the Paracltts promifed Jby Chrijl to hit apoftlei, ard the Holy Spirit, which was toed up r oh them on the diy of Penticoft, and undcrftood by the former, a divine teacher pointed out by Chrift ucder the name of Paraclfte. or Comforter, who wt$ to perf<& the gofpel by the addition o fome do^riaes omitted by our Saviour. It wai this divine mef- fwgcr which M^gjmus pr$tcg4c4 to \ X20 MOR the neceffity of multiplying fafts ; prohibited fccond marriages as unlawful ; maintained that the church fhould refufe abfolution to thpfe who had fallen in to the commiffion of enoroious fins ; and condemn ed all care ol the body, eipecially all nicety of drels, and all female ornaments. He alfo gave it 35 his opinion,that philofophy^ arts, and whatfoever favour ed of polite literature, fhould be banifhed from the hriftian church. He looked upon thofe Chriftiansas guilty of a xnoft heinous tranfgreffun, who faved their lives by flight, from the perfecuting fword, or who ran- fomed them by money, from the hands of their cruel and mercenary judges. This feel were firft caljed Cataphrygoans, front the place where they had their firft principal abode ; they were alfo filled Pepuzians, hecaule Montana^ lived in a Phrygian village, called Pepuza. Moflesm's Ecdef Rift. vol. i. p. 193 F*rme/j Ecctcfiejlical Hifiorj, vol. i. p. 4 8 MORAVIANS, A name given to the fHfow- ers cf Nicolas Lewis, Count of Zinzendorf ; who ia the year 1721, fettled at Bartholdorf, in Upper 1 u- fatia. 1 here he made profelytes of two or three Moravian families, and having engaged them to leave their country, received them at Bartholdorf. They. were directed to build a houfe in a wood, about hajf a league from that village, where, in 1722, this people held their firft meeting. This fociety encreafed fo faft, that in a few years they had an orphan houfe and other public buildings, An adjacent hill, called the Huth-Berg, gave thcj ^olonifts occafioa to call this dwelling place Heren- huih : MO it fmth $ which may be interpreted, the guard, or protection of the Lord : hence this fociety are fome- times called Hcrrenhuttets. The following doftrines are maintained by this denomination, to which is added a fhort fpecimeit of the arguments they make ufe of in defence o their fentiments : I. That creation and fan&ification ought not id be afcribed to the Father, Son and Holy Ghoftj but belongs principally to the Saviour : and to avoid idolatry, people ought to be taken from the Father and Eioly Ghofl $ and be firft directed fingly to Jefus, who is the appointed channel of the Deity. For , the eflence of God; both Father, Son and Holy Ghoft, is a depth fo unfathomable, that ia contemplating it we may ruin our intelle&ual facul ties, and yet not be able to fprmone juft expreffioh concerning this miftery, yet we can have all the gifts "and effects of their offices, through him who is daily "agent between God and man. II. That Chrift has not conquered as God but as man, with precifely the lame powers We have to that purpofe. For as his Father affifted him he afliff s us ; the on ly difference is, it was bis meat and drink to do the will. of bis Father who is in Heaven. III. That the law ought not to be preached under the gofpel difpenfation. for Paul is very exprefs, that the meffengers of Chrift are not appointed for the miniftration of the letter, ad of Cor. iii. 6. Therefore, the method of preaching the gofpel is alone to be preferred. iv. MQR IV. That the children of God have not to combat with their own fins, but with the kingdom of cor ruption in the world. For the apoftle declares, that fin is condemned in the fefh. Rom. viii. 3 : and our marriage with it dif- folved,through the body of Chriit, the Lamb of God*, tvho has undergone this Conflidt once for all, and inftcad of all. The Moravians affert, that faith confiftsin a joy ful perfaafion of our intereft in Chrift, and our tide to his purchafed falvation. They deny the Calvini/lical doftrines of particular redemption , and final perseverance ; . This denomination have eftabliflied among theni- felves a fort of dilcipline, which clofelv unites them to one another, divides them into different ctaffes, puts them under an entire dependence of their fu- periors, and confines them to certain exercifes of de votion, and to the obferving off different little rules. The church at Fferenhuth is fo divided, that firft the hufoands, then the wives, then the widows, then the maids, then the young men, then (he boys, then the girls, and laftly the little children, are in 10 many diftinft claffes : each of which is daily vifited, the married men by a married man, the wives by a wife, and fo of the reft. Each clafs has its dire&or chofen by its members, and frequent particular affemblies are held in each clafs, and general ones by the whole fociety. The members of each clafs are fubdivided into people, who are dead, awaked, ignorant, willing dilciples, and difciples who have made a prflgre/s. Proper affiftance is given to each of thefe fubdivi- - -^ t - - if -*^ .- _* . . ,.,., *% fions MOR fions ; but above all, great care is taken of thofe who are ipiritually dead. The Elder, the Co-elder, the Vice-elder, fu- perimend all the claffes. There are likewife Infor mers by office, fome of them known, ibme kept iecret, befides many ether employments, and titles too tedious to enumerate. A great part of their worfhip confifts in finging z and their fongs are always a connected repetition of thole matters which have been preached juft before. At all hours, whether day or night, fome perfons of both fex.es #re appointed by rotation to pray for |he iociety. When the brethren perceive that the zeal of the fociety is declining, their devotioi) is revived by cele-< brating agapes, or love-feafts. The carting of lots is much praflifed among them. They make ule of it to learn the mind of the Lord. TheElders have the fole right of making matches. No premife of marriage is of any validity without their conient. This denomination aflert, that they are defcended from the ancient ftock of the old Bohemian and Mo ravian brethren, who were a little church fixty years before the reformation, and fo remained without in fringement till that time, retaining their particular ecclefiaftical diftipline, ^nd ]tbeir own Bilhops, El ders and Deacons. Rimini's Hiftory of the Moravianr t p, 161 1 8 19. Moravian Maximf p. 18, 20. 44, 45, ^7> 8$ Zinztnttorfs Strmont t p. 200. Manual of Dcfirine p 9 Gillie*! Svectfj nf the Gofpcl, vol. ii./. 66.* pickinfon'i Letter t, P 169 T ETONIANS; M V S MUGGLETONIANS, A feft which arofe iri England about the year 1657 ; fo denominated from their leader Lodowic Muggleton, a journeyman taylor ; who, with his afibciate Reeves, fet up for great prophets, pretending, as it is faid, to have an ab- folute power of laving and damning whom they pleafed ; and giving out that they were the two laft witneffes of GOD, who (hbuld appear before the end of the world. They denied the doctrine of the Trinity & affirm ed, among other things, that GOD the Father, leav ing the government of Heaven to Elias, came down and fuffered upon earth in an human form. D'flionary of /litt and Scisncet, vot. iii. p. 2T<59- Collitr'g Hijlorical Dittionary> vol. iii. [See Mu^gtetoni^n ] MYSTICS, A fe<3 which appeared in the third century, diftinguifhed by their profeffing a pure, /u- 4nime^ and perfeft devotion, with an entire difinte- refted love of GOD, and by their afpiring to a (late of paflive contemplation. The firft promoters of thefe fentiments proceeded from the known dodlrine of the Platonic ichool, that the Divine nature was diffujed through alt hu man fouls, or in other words, that the faculty of rea- Jon> from which proceeds the health and vigor of the mind, was an emanation Jr cm GOD into the hu man foul, vfid comprehended in it the principles and dements of ail truth, human and divine. *f hey denied that men could, by labour or ftudy,' excite this celeftial flame in their breads, and there fore they difapproved highly of the attempts of thofc who by definitions, abftradl the orems, and profound fpeculations, endeavoured to form diftinft notions of truth. N A Z i$ (ruth, and to difcover its hidden nature." On the contrary, they maintained that filewce, tranquility> repofe and jolitude^ accompanied with fuch ads of mortification as might tend to extenuate and exhauft the body, were the means \>y which the hidden and internal 'word was excited to produce its latent vir tues, and to indraft men in the knowledge of Divine things. For thus they reafoned ; They who behold, with a noble contempt, all hu man affairs, who turn away their eyes from terref- trial vanities, and fhut all the avenues of the outward fenfes againft the contagious influence of an outward world, muft neceflarily return to GOD, when the ipirit is thus difengaged from the impediments which prevent this happy union ; and in this bleffed frame they not only enjoy inexpreffible raptures from their Communion with the Supreme Being, but alfo are inverted with the ineftimable privilege of con- ^emplating truth undifguifed in its native purity, while others behold it in a vitiated and delufive : torm. The apoftle tells us, that ttefpirit makes intercef- fion for us, &c. Now if the ifpirit prays in us/ we muft refign ourfelves to. its motions, and be fwayed and guided by its impulfes by remaining in a ftate of mere inaction. Mo/ktim's Ecclef* Hift. vol. t. p. 222^23^ Diflionary of Arts and Sciences- vol. Hi /> ' vol. iv, [5 N NA Z A R E A N S, A name originally given to all Chriftians in general, on account that Mijs Chrift vyas of the city Qf Nazareth > but after- R 2 wards N E S wards it was rcflrained to a fcft in the firft and fe- condcentuty, which blended Chriftianity and Juda- ifm together. They held, that CHRIST was born of a virgin, and was alfo in a curtain manner united to the Divine nature. They reiulcd to abandon the ceremonies prefcribed by the law of Mo/es, but were far from attempting to impofe the oblervance of thefe ceremonies upon the Gentile Chriftians.* They rejeded alfo all thofe additions that were made to the Mofaic inihtutions by the Pharifees and Doc tors of the law. Like the Ebionites, this denomination made ufe of a gofpel which was called indiscriminately, the gofpel of the Nazarites or Hebrews -j* Mojhtim't Ecelef. Ht/f. vol. i p. 173. Brougktorfs Hiftoric&l Lilrarj % vol. ii j>. 15$. NEONOMIANS, So called from the Greek [neos] new, and [nomos] law> Cgnifying a new taw, bccauie this denomination maintain, that the gcl- pei is a new law> the condition whereof is imperied, though fiucere, and perfevering obedience. Chauxcy's Netnowianifm IJnmaJked. KESTORIANS, A feft which arofe in the fifth century ; to called from Neftorius Bihup of Con- ftantinople. This denomination maintain, that the union of CJ:> rift* t divinity with his humanity , is an union ot U7//, operation and benevttente* For the Divine word is perfect * fjith'f rfp,*#, ^i well f i in forae othf n. th"t 6iftired from ihe E^iooites ;' tor ihty rtceivtd both ihc Old and New TcAMDcnc. fbte Ebiocites] t Thff U foppoftd by fomc to be the gofptl St. Paul rcfcn to In Ga). i, 4. N O E perfect in his nature and perfon. The huwan nature united to him> is likewile a perfeft humanity in its nature and perfon : neither of them is changed, or undergoes any alteration. Therefore there are two perjons in Jejut Chrift, and two natures united by one operation and will. Neftorious afferted, that though the Virgin Mar) was the mother of Je/us Cbrift as a man, yet flic was not the mother of GOD, becaufe no human creature could impart that to another which (he did not poffefs herfelf. The generality of Cbriftian* in the Levant go under this name, tiayuy's Diflitnary. vol ii, ?te Nefl*r\ans\ Memoirs of Literature, vol. v. p. 137. NICOLAITANS, A fe<3 in the firft century ; fo called fromNicolas, one of the firft feven Deacons of Jerufalem. They made no difference between ordinary meats and thofe offered to idols ; allowed a community of wives, and indulged themielves in all fcnfual plea- fures without reftraint. Dunn's Church Hi/tory> Vol, I . p. 3. Broughton's HiJiortCAl Library, vol. ii. /. 170* NOETIANS, A (eft which arofe in the third century, followers of Noetus, wh pretended that * he was another Mofes fent by God ; and that his brother was a new Aaron. He affirmed, that the fupreme God, whom be called the Father, and confidered as abfolutely indi- vifible, united himfelf to the man CHRIST, whom he called the Son, and was born and crucified with him, from this ppinion JXottv* and his followers were N O V were diftinguilhed by "the title of Patripaffions, i. . perfons who believe that the fupreme Father of the univerfe, and not any other divine perfcn had expi ated the guilt of the human race. Mojkcim's Eccltfiaflical Htftory> vol.i. 246 247. BroughtorCt Htjloricai Library^ vol. n. p. 172. NOVATIONS, A feft in the third century $ they derive their name from their founders, Novat and Novation $ the firft a Prieft of the church of Carthage, the other of that o^f Rome u This denomination laid it down for a fundamen tal tenet, that the church of Chrift ought to be pu*e and free from every ftain ; and that the finner who had once fallen into any offence, could not again become a member of it, though they did not reiufc him the hopes of eternal life. Hence they looked upon every fociety which re admitted thofe te their communion, who after bap- tifrn had fallen into heinous crimes, as unworthy the title of a Chriftian church. They feparated from the Church of Rome, be- caufe they admitted to communion thofe who had, fallen off in tirpe of perfecution, which opinion they founded on Heb. vi. 6. They obliged fuqh as came over to them from the general body of Chriftians, to (ubmit to baptifm a fecond time, as a neceflary preparation for entering into their fociety. This denomination alfo condemned fecond mar riages, and denied communion forever to fuch as gfter baptifm married a fecoc;d time diti 12$ Tjiey afiumed to themfelves the title of Catbari* i. e. the pure. Format Ecclejtaflical Hlflorf^ vol. i. p t 4. Mofbeim's ibid, vol. i. p 2o, 251. ffift. of ReH&hn, vyl. iv. [See Novations'] Broitghton's Hiftorical Library > vol. ii. / 17 j o OPHITES, A fe<3 which appeared in the* fecond century ; whofe leader was called Eu phrates. They derive their name from their main taining the fdllowiog tenet, viz. That the ferpent by which our firft parents were deceived, was either Chrift himfelf, or Sophia, concealed under the form of that animal : and in confequence of this opinion^ they offered a fubordinate kind of Divine vtfof (hip to a certain number of ferpents, which they nourilhed and efteemed facred. It is faid they kept a live lerpent in a kind of cage^ /U certain times they opened the door, and called the ferpent. The animal came out, and mounting upon the table, twined itfelf about fome loaves of bread. This bread they broke, and diftributed among the company, who all tiffed the ferpent. This they called their Eucbarift. Their other opinions were fimilar with the reft of the Egyptian Gnoftics. [See Gnoftics] B*oughtoni ibid. p. 191. Mojhcim j s Ecclcf, Hi ft. vol. I. p, 189, 190. ORIGINISTSi A denomination which appeared in the third century, and derived their opinions from the writings of Origen, a Prefbyter of Alexandria, and a man of vaft and uncommon abilities, who interpreted the Divine truths of religion according to the 130 O R I the tenour of the Platonic philofophy : He alledged, that the fource of many evils lies in adhering to the literal and external part of fcriptwe ; and that the true meaning of the facred writers was to be fought in a myfterious and hidden lenfe, arifing from the nature of things themfelves. The principal tenets afcribed to Origin, together with a few of the reafons made ufe of in their de fence, are comprehended in the following fammary. I, That there is a pre-exiflent ftate of human fouls. For the nature of the foul is fuch as makes her capable of exiting eternally backward as well as forward : for her fpiritual effence, as fuch, makes it Jmpoffible that {he ihould either through age or violence be diflblved, fo that nothing is wanting to her exiftenee but his good pleafure from whom all things proceed j and if according to the Platonic fcheme, we affign the produ&ion of all things to the exuberant f ullnefs of life in the Deity, which thro' the bleffed neceffity of his communicative nature empties itfelf into all poffibilities of being, as into (o many capable receptacles, we muft fuppofe her jcxiftence in a fenfe neceffary, and in a dtgrce co-eter nal with God. II. That fouls ^rere condemned to animate mor tal bodies, in order to expiate faults they had com- mitted in a pre-exiftent ftate. For we may be affured from the infinite goodnefs of their Creator, that they were at firft joined to to the pureft matter^ and placed in thofe regions of the Origin fuppofed that our fonls b'ing incorporeal and inv.fible Iways hand in need of buUici fuiutic 10 (Uc BIlUUC o vherc they c*ift. ORI * 3 'f the nniverfe which were mod fultable to the purity of cffence they then poffefled : for that the fouls of men are an order of effentially incorporate fpiritSjtheir deep irnmeriioninto terre/fial matter y the modification of alt their operations by it, and the heavenly body promi- fed in the gofpel, as the higheft perfection of our renewed nature, clearly evinces. Therefore, if our fouls exifted before they appeared inhabitants of the earth, they were placed in a purer element, and en joyed far greater degrees of happinefs, and certainly he, whole overflowing goodneis brought them into exigence, would not deprive them of their felicity, until, by their mutability, they rendered themfelves lefs pure in the whole extent of their powers, and became difpofed for the fufception of fuch a degree of corporeal life as was exactly anfwerable to their preient difpofition of fpirit : hence it was necefTiry that they fhould become terrefirial men. III. That the JouJ of CHRIST was united to the word before the incarnation.* For the fcriptures teach us, that the foul of the Meffiah was created before the beginning of the world : fee Phillipians ii. 5, 6, 7. This text muib be underftood of Chrifl's human foul, becaufe it is unuiual to propound the Deity as an example of hu mility in fcripture. Though the humanity of Cbrifl was fo God-like, he emptied himfel'f of this fulnefs of life and glory to take upon him the form of a Itr- and other animals, and that in eternal viciffitudes.- For it is thus expreffed in ifaiah, Behold 1 make new heaven* and a new earthy 8cc, and in Heb. i. 10, .11, 12, T.hm Lord in the beginning ha/l laid the joundat ions of the earth 5 as a ve/iure fkalt thw change them and they (halt be changed , &c. Where there is only a change the fubftance is not deftroyed ; this change, being only as that qf a garment worn out and decaying : the fafoion of the world paffes away like a turning fcene, t;o exhibit a frefh and new reprefentation of things ; and if only the pre- fent drefs and appearance of things goes off, the iub* ftance is fuppofed to remain entire. Mi/heim 9 * Ecclejtaftical Hift. vol. I- p. 219, 22 j. CK.Iwrtk'j Intellefiual Syftem, vol. ii. p. 818. The Phoenix. voL i. p. 16, 17, 18, 28, 29, 31, 32, 46 47, 49 50, 56 57. Cheyne*sPbil*fophicalPrincipiesofReligi9n, p. 47,84. Travels of Cyrus t / 235* 238. OSIANBRI&NS, A feft among the Luthfrans, which was founded in the year i ^50, by Andrew Ofiander, a celebratedGerman divine, whole dodtrine amounted ta the following propofiuons, S 2' L That PAP I. That Chrift, confidered in his human nature cnly, could not by his obedience to the di? ine law obtain juftification and pardon for finners, neither can we bz juflified before God by embracing and ap plying to ourlcives, through faith, the rigbteoulnej* and obedience of the man CHRIST. It is only through that eternal and eflential righteoufne^ which dwells in Chrift confidered as God, and which re- fides in his divine nature, that is united to the human, that mankind can obtain compleat jaftification. II. That man becomes a partaker of this divine righieoufntfc by faith ; fince it is in confluence of this uniting principle that Chrift dwells in the heart of man, with his divine righteoufnefs ; now whcre- cver this divine righteoufnefs dwells, there God can behold no fin, and therefore, when it is* pre/ent \vith Chrift in the hearts of the regenerate, they are, OR its account, confidered by the Ddry as righteous^ although they be finners. Moreover, this dmitie 2nd juflifying rigkfecufaffs of Chrift, excites the faichtul to the purfuit of holinefs, and to the prac tice of virtue. *'* Ecclffiafiical Hifi**y, vsl iw p. A 6 OSSENIANS, A feft in thefirft century, which taught, that faith may and ought to be diflembled. Du/rtfnoyj Chfo*&lcgical Tables i vol. ii p. 19;. P. PAPISTS, So called from their adhering to the Pope, whofe fupremacy is faid to have been cftablifhed in the eleventh century. The word Pope is derived from the Greek of f papa] which fignifies a father ; hence he is filled the Father of the Church. The PAP The principal points which diftingui(h the l?apift$ from the Proteftants, together with a few of the reafons they bring to iupport their fentiments, arc comprifed in the following furnmary : I. That St. Peter was defigned by Chrift to be the head of the church ; and the Bishops of Romo being his lineal fucceffbrs, have the iame apoftolic authority ; and that the Roman church is the j0- ther and mi/irel*. of all churches* For our Saviour declares, in Mat. xi. 18, 7te art Peter ; and upon ibis rack will 1 build my church : Therefore the church is built upon Peter. * A fucceffion in the church is now ncceffary in the New Teitament, as Aaron had his fucceffion in the Old ; but there can be no certain fucceffion now fhewed, but in the choir of St. Peter, at Rome : Therefore the Biihops of Rome are the true fuo ceffors of Peter. The church of the Old Teftament was a figure of the church under the New ; but they had a High frieft above the reft ; therefore the Pope is fuperior to other Bifhops. II. That the fcnptures are Rot fufficient with out traditions : and that their approved traditions are of equal authority with the fcrip tares. For there are divers books of canonical fcripture loft ; for mention is made of the books of Nathan and Gad, ill of Chron. xxix, 29. And in 2d of Chron. * The general doarioe of rbe Chorch ofRtmt, it that Pctr was not ooly applaud by our Saviour, the chief of the ApoftJes, and he^d fp tweoty- jcars, a&d jTufcrcd martyrdom uudcr the Emperor I 3 8 PAP Chron. ix. 29, of the books of Abijah and Iddo ^ and in the New Teftament Col. iv. 16, of the epi- file of Paul to the Laodiceans : all thofe books are loft : therefore that part of fcripture which remain- eth is not fufficient. We are direfted in ad. of Theff, ii. 15, to keep the traditions wbicb we have been taught ^ whe ther by word or by epiftle ; therefore there are tra ditions of equal authority with the fcripture. III. That the Catholic Church cannot poffibly err : but is not only infallible in all things neceflary to falvation, but alfo in any thing it impofeth and commandeth, even if it is not contained in the word, of God. For the Church has the fpirit of God to kad it into all truth : the gates of Hell fiall not prevail ^gain/I it. Mat. xi, 18. Chrift hath prayed for the Church, that it might be fanftified in the truth. The Church is without Jpot or wrinkle. Eph. v. 27. Therefore the Church cannot err. IV. That there are feven facraments inflituted by Jefus Chrift, viz. Baptifm, Eucharift, Confir mation, Penance, Extreme Unflion, Orders, and Marriage \ and that the facraments have power to confer grace. I. To prove that Confirmation, or impofition of hands is a facrament, the Papifts argue from Adts viii, 17. They did lay their hands upon them, and they received the Holy Gbofl. This impofition of hands, together with the prayers here fpecified, was, no doubt, the facrameut of Confirmation : for here A P 137 is an outward figri, and a fpiritual grace j therefore, Confirmation is a facrament.* II. Penance includes in it, contrition and pain ful forrow of heart, confeffion to the Prieft, and fatis- fkaion to GOD for our fins : and Chrift inftituted this facrament when he breathed upon his apoftlei after his rcfurrediofi, and faid unto them, receive ye the Holy Ghoft ; who/e fin* ye remit, are re- tnitted ; ivtofe fins ye retain^ are retained : John xx. 22. The faculty of the priefthood confiding in remitting of (ins, is here beflowed upon the apoftles and their fucceffors therefore Penance h x truly and properly a facrament. III. That Extreme Unftiori, or anointing the fick with oil is truly a facrament, is evident from James v. 13. I* any lick among you> let him call J or the El der s of the church , and let them pray over him t anointing him with oil in the name of the Lord* Here is a remiflion of fins promifed upon anointing the fick with oil ; therefore it is a facrament. IV. That Holy Orders is a facrament appears from ift of Tim. iv. 14. Defpije not the gift which w#s given thee r through prophecy, with the laying on oj hand*. Holy Orders give grace by an external ce remony and work ^ therefore Holy Orders is a facra* ment. " V. That Marriage is a facrament is evident front Eph. v. 32. TBis is a great my fiery. Matrimony is here * Tie Church of Rome maintain, that Confirmation is that tohich makes us perfcft Chrifttans t the Prieft a&nioifters th*x ceremony after Baptifm, by ftrikiog confecrated oil and balm, in the manner of a crofs upon the forehead of him who is to be confirmed ; and pronounces thefc words, I fign thee with the ,J*g n 9 f f t> ff eroff, and confirm the chrifm of falvatioji ia the name f I ihc Fathsri Son and Holy Ghoft. 138 PAP here a fign of an holy thing reprefentin^ the conjunc tion of Chrift, and his church j therefore it is a fa- crament,-f- VI* That in the mafs there is offered unto GOD a true and propitiatory Sacrifice for the quick and dead, and that in the facrament of the Eucharill, under the forms of bread and wine, is really and tub- ftantially prefent the body and biood> together with the lout and divinity of our Lord Jeius Chrift : and that there is a conversion made of the whole jubilance ot the bread into his body, and of the wine into his bloody which is called tranfubfkantutiion* For, fay they, Chrift, in the inftitution of this fa crament, faid to his apoftles, <1 his is m fodp: that is, that which is contained under the form of this bread is my very body, ift of Cor. x. 16. Chrift transfigured his body marvelloufly on the Mount. Mat. ix. therefore, he is able to exhibit his body un der the forms of bread and wine. VII. That the laymen and clergy not faying mafs, (hall receive the Eucharift in one kind, that is, in bread only ; and that it is not lawful for them to communicate in both. For it is faid, John vi. 57. He that eateth me Jball Jive by me. But Chrift is eaten only under the fojya of bread; therefore under the form of bread whole Cbrift is prejent. VIII. That there is a Purgatory, in which fouls are cleanfed byjire before they can be received into Heaven, f NotwithfUndiog thii, thty CDJOIQ the celebacy r.f the clergy, pretebd it was ei joined upon them AS (fee co&djlicn of cvca frc ;bc apoftollc jigc. PAP 13 lleaven, and thai fouls kept prisoners there, do re ceive help by the fuftrages of the faithful.* For it is faid in ift of Cor. iii. i 5. // any marts work fljall be burned, he fhaU jufier Jojs ; but he him- jetyiball be laved ; yet fo as by fire : which, fay they, may be underftood of the flames of Purgatory. IX. That the faints reigning together with Chrift are to be worfhipped sind prayed unto ; and that they do offer prayers unto GOD for us, and their relics are to be had in veneration. For there are certain examples in the fcriptures of the adoration of angels, as Abraham, Lot, and Joftuia adored the angels that appeared unto them ; therefore angel*, and confequently jaint* t atre to be worfhipped and prayed unto. Rev. v. 8. *Ihe Eiders a re faid to have golden vials full of odour ^ 'which are the prayers of the Jaints j therefore the faints in Heaven do pray for us. X. That the images of Chrift, of the blefled Vir gin the mother of GOD, and of other faints, ought to be retained in churches, and honor arid veneration ought to beghten untto them -f- For, the images of cherubims were allowed in the temple -, therefore images fhould be placed in church es, and had in veneration. XI. That the Pallors of the church have powef to difpenie the virtues and I'uffenngs of the jairitSj T and * Tii P*ptft fuppofe that fou^i are rehafed from Purgatory bjr the msffct acd prayers of the clergy, who are liberally re warded for thofe performances. f Not, fay they, beciufe there is tcy virtus 10 images, but be- c .f; Chrift and hii l*iutt are wsilhipped by ilitm, wJiofe ,tud they bear. I4'o PAP and thereby to abfolve from all fins> and the puniilv- rnent of fins ; to grant indulgences, dilpenfcs with oaths, vows, laws, &c. This opinion the Papifts found on a notion, that bur Saviour has left an infinite treafure of merits, and lupererogatory fuusfaclions arifing from his own fuf- ierings, and thofe of the blcffed Virgin, and the reft of the faints, and that the guides of the chiirib^ and more efpecially the Popes, have power to apply this treafure to the living by virtue of the feyV, and to the dead by way of fuffrage, to dilcharge them from their portion of punifhment, by taking as much me rit out bf this general treafure as th^iy conceive the debt Acquires, and offering it to the Deity. Mat. xiii. 1 8. U'batloever you tOtfe on earth} ftall be toofed in Heaven. Conlequentty the indulgence of the church lets free from the punifhrrrent of fin. The following ceremonies, and many others too tedious to enumerate, are pra&iied by the Church of Rome in their rdigious worfliip. I. They make ofe of the fign of the crofs in all their facratnents, to give us to underftand, that they have their whole force, and efficacy from the crofs. II. Sprinkling holy water by the Prieft on folemn days, is ufed likevvife, by every one going in, or coming out of a church. III. The ceremony of blefling bells, is by the Catholics called chriftening of them j becaufe the name of fome faint is ascribed to them, by virtue of whole invocation they are prefented, in order that they may obtain his favour and protection. IV. The; PAS , 4 f . They keep a number of lamps and wax can- files continually burning before the (brines and ima ges of the faint?. V. They have a cuftom of bowing at the name of Jefus. 1 he Church of Rome obferve a variety of holy clays, as the feftivals of pluift and his apoftles, the festivals of the faints, &c. For an account of the divifions among the Papifts fee Borignonifts, Yanienifts J Jefuits, Molinifts, and Qjietifts. For an account of the extent and prefent flate of tbs Roman Catholic religion, fep Appendix. Wiltett't View of P0f>ery p j2 ; 57, 70, I2, l6j, 406 427* 439 4^5 BitigAata'j tfctbt Vol \. p. ijj. B rent's Couneil of Trent, p. So6 Watch's Hsjtory of the Popes.p 24. Jfift* oj &'. 456. PASSALORYNCHITES, A branch of the Montanifts. They held, that in order to be faved, it was neceffary to observe a perpetual filence ; wherejore they kept their finger conftantly upon their niquth, and dared not open it even to fay their prayers. Their name is derived from the Greek [paffalos] a nail, anJ [rin] a M/iril ; becaufe, when they car ried their finger to their mouth, they touched their nofe. ltrii Q'florical library vol. ii. p. 224. PATRICIANS, A fe<3 which arofe in the fe- cpnd century ; fo called from Patriciui their leader, Their diftinguiflnng tenet was, that the fubftance of the flelh" is not the work of GOD but of the De vil : on which account they bore (uch hatred to their own bodies, as fccnetjmes to kill ihtmielvcs. Say '.eft Difli ntry, vl. ii [ ee PATRIPASSIANS, [See Noetians and Mo- narchians] P JULIANS, orPAULIANISTS, A feel which appeared in the third century ; fo called Ircm PauL of amo ata> Biflhop of Antioch. He taught, that the.S?? and the TJofy Gkoft exift in GOD in the fame manner, as the faculties otrea- /on and aSivity do in man : that CHRIST was born of a mere man ; but that the rea t on or wldtm of the Faiher deicended into him, and b; Mra PAU 143 Brought miracles upon earth, and inftrufled the na tions ; and finally, that on account of this union of the Divine 'word with the wan JESUS, CHRIbT might, though improperly, be called GOD. filo/tci'if'f Eccief, Hi/}, wsi. i. p 248. PAULICIANS, A feil formed in the feven'h century, by two brothers, Paul and John, inhabi tants of Jerusalem 5 from the former ot whom they derive their name. The tenets attributed to this fed are as follow : I. That the inferior and vifihle world is not the production of the Supreme Being* II. That the evil principle was engendered by- darknefs and fire ; not ielf- originated and eternal.* III. Th^t though Chrift was the Son of Mary, he brought from Heaven his human nature. IV. That Chrift was cloathed with an etherial, celeftial and impaffible body^and did not realty expire on the cro/s ; hence they refufed to pay religious homage to the crofs. V. That the bread and wine which Chrift is faid to have ?,dminiftered to his difciples at his la(^ fupper, only fignifies the divine difcourfes and ex hortations of the Saviour, which are a fpiritual food and nourifhment to the foul, and fill it with repote, fatisfadion and delight. Hence they refufed to ce? lebrate the inftitution of the Lord's fupper. VI. They rejefted the books of the old Tefta- ment, and looked upon its writers as inlpired by the * The? confidcred eternal matter as the fource cf all evil ; *cd b'lieveid ih-*t toil caatter, endued from all eteraity with life and mot OD, had produced an adlive priocipie ; which is *.he t ut,taia, of vice, milcry and d ; ford,er ; and ii the aurhor of &li , ' wialc GOD is the Creator acd Father of M4 PEL the Creator oj the world, and not by the fupremt God i They received all the books of the new Tcf- tament, except the epirtles of St. Peter, which they rejected for reafons unknown to us. This denomination had not, like the Manichasans, an ecclefiaftical government adminiftered by Bifhops, friefts and Deacons : they had no facred order of men diflinguifhed by their manner of life, their ha bit, or any other circumfiance from the reft of the affembly : nor had Councils, Synods, or fuch like irifiitutions, any place in their religious policy. They had certain Do&ors whom they called Sunec- demi y i. e. companions in the journey of life , and alfo Notarii. Among thefe there reigned a perfect equality, and they had no peculiar rights, privileges, nor any external mark of dignity to diftinguifh them from the people. The only Angularity which at tended their promotion to the rank of Dodors was, that they changed their lay-names for fcripturc ones, as if there had been fomething peculiarly venerable in the names of holy men, whole lives and adlions are recorded in the facred writings. For the arguments this left make ufe of to fupport |heir dodrine of tyvo principle*, feo Manicheans. Mofl. '-viiEcJtJiafitcalHiJlorj t vol.\\ p. 175, 176. PELAGIANS, A fedt which arofe in the fifth century 5 fo called from Pelagius, a Monk, who looked upon the dodrines which were commonly received concerning the original corruption of human nature, and the neceflity of divine grace to cniighttn the under /landing and purify the heart, as prejudicial to the progrefs of holinefs and virtue, and tending to eftablifli mankind in a prefumptuous and fatal fccu- rity. He maintained the following doftrines : PET 145 I. That the fins of oiir fir/I parents were im puted to them alone, and not to their pofterity ; and that we derive no corruption frorh their fall, but are born as pure and unfpotted as Adam came oiit of the forming hand of his Creator. II. That mankind therefore are capable of re pentance and amendment, and of arriving to the higheft degrees of piety and virtue by the ufe of their natural faculties and powers ; that indeed external grace is neceffiry to excite their endeavours, but that they have no need of the internal fuccours of the divine fpirit. III. That Adam was by nature, mortal ? and whether he had finned or not, would certainly have died. IV. That the grace of God is given in propor tion to our merits. V. That mankind may arrive at a ftate of per- feftion in this life. VI. That the law qualified men for the king dom of Heaven, and Was founded upon equal pra- triifes with the gofpel. Mo/heim*s Ecclef. Hift vol. i. / 412- of A? tt and Sciences > vot. Hi. p. 2378. PEPUZIANS, [See Montanrfts] PETROBRUSS1ANS, A fed which was formed about the year mo in Languedoc and Provence^ by Peter de Brays, who^taught the following doc trines : I. That no perfons whatever were to be bapti-* sed before they came to the full ufe of their reafon. II, That PHl TI. That it was an idle fu perdition to build churches for the fervice of God, who will accept of a fincere wordiip, wherever it is offered ; and that therefore fuch churches as had already been credled, were to be pulled down and deftroyed. III. That the crucifixes deferved the fame fate. IV. That the real body and blood of Crmft were not Exhibited in the Eucharift, but were only represented in that holy ordinance, by their figures and fymbols. V. That the oblations, prayers, and good works of the living, could be in no refpcdt advantageous to the dead. Mo/heim's Ecthf. Hifl. vtf. u p 446, 447. PHILADELPHIAN-SOCIETY, The follow, ers of Jane Leadly, who, towards the conclufion of the feventeenth century, by her vifions, predictions and dodrines, gained aconfiderable number of dif- ciples j among whom were fome perfons of learning. This woman was of opiniorr, that air diffentions among Chriftians would c'eafe, and the kingdom of the Redeemer become even here below,, a. glorious fcene of charity, concord and felicity, if thole who bear the name of JESUS, without regarding the forms of doflrine and difcipHne, which diftinguifli particular communions, would all join in cOrnmiting their fouls to the care of this internal guide, to be inftruded, governed and formed by his divine im- pulfe and fucgeftions. She went irill further, and declared in the name of the hord, that this defira- ble event would happen ; and that (he had a divine commifii n to proclaim the approach of this glori ous communion oi iaints, who were to be gathered* P I E i .*..'"' ' s Ecchf. Hij?. vol. f. p. Hiftorical Library t W. ii. /. 441 PICARDS. [See Adamites] PIETISTS, A denomination in the feventeenlK century, which owed its origin to the pious and learn* ed Spenfer, who formed private focieties at Franc* fort, in order to promote , vital religion. His fol-^ lowers laid it down as an eficntial maxim, that none; fhould be admitted into the miniftry, bat fuch as had received a proper education, were diftinguiihed by their wifdom and iandtity of manners; and had t? hearts j 4 5 P R E hearts filled with Divine love. Hence they propo* fed an alteration of the fchools of divinity, which confided in the following points. I. That the fyftematical theology, which reigned in the academies, and was compofed of intricate and difputable doftrines, and obfcure and unufual forms of expreflions, fhould be totally abolifhed, II. That polemical divinity, which comprehend ed the controversies lubfifting between Chriftians of different communions, fhould be lefs eagerly ftudied, and lefs frequently treated, though not entirely ne- gledled. III. That all mixture of philofophy and humaii learning with Divine wifdom, wa"s to be moft care fully avoided. IV. That on thfc contrary, all thofe who were de- figned for the miniftry fhould be accuftomed from their early youth, to the perufal and ftudy of the holy fcriptures, and be taught a plain fyftem of the ology, drawn from thefe unerring fources of truth. V. That the whole courfe of their education was to be fo dire&ed as to render them ufeful in life, by the pradtical power of their dodlrine, and the com manding influence of their example. ivSs Ecclejtajlical Hijlory> vsl. ir. p. 454 46$. PREDESTINARIANS, A name given to thofc in the ninth century who followed the dodrines of Godefcalcus, a German Monk, whofe fentiments were as follow : That the Deity predeflinated a certain number to lalvation, and others to deftru&ion, before the world was formed, II. That PRE 149 II. That GOD predeftinated the wicked to eter nal punifliment, in confequence of their fins, which were freely committed and eternally forefeen. III. That Chrift came not to fave all men ; and that none {hall perifh for whom he jhed his blood. IV. That fincethe Fall mankind cannot exercift Jree wi/1, only to do that which is evil, Mopjeim's Ecclef Hi ft vzi. \\ p jf^. icai H'fiory of France, p, 6*. Church Hijlcry, chap x p. 26*. PRESBYTERIANS, From the Greek of [pre&uteros] a denomination of Prote/iants ; fo called from their maintaining that the government of the church, appointed by the New-TeftamenF, was by Prefbyterks, that is, by Prefbyters and ruling Elders, affociated for its government and diicipline. The Prelbyterians affirm that there is no order in the church, as eftablifhed by Chrifl and his apoftles, fuperior to that of Prefbyters ; that all Miniilers, being Ambafladors, are equal by tl\eir commiflion ; and the Elder or Prefbyter, and Bifhop, are the fame in name and office ; for which they alledge Ads xx, 28. Titus i. 5, 7, &c. Their higheft affembly is a Synod, which may be provincial, national, or oecumenical, and they allow of appeals from inferior to fuperior affemblies, according to Ads xv. 4, 6, &c. The lowefl of their Aflemblies, or Prefbyte- ries, confifts of the Minifters andElders of a congre gation, who have power to cite before them any jnember, and to admonifh, inftrucl, rebuke, and fufpend him from the Lord's table. They have alfo a Deacon, whofe office it is to take care of the poor. Their ordination is by prayer, faftingj find impofi- |ion of the hands of the Prefbytery. " U 2 This PRO This is now the difcipline of the Church of Scot land. [See Appendix] Cclli r's Hi/itrical Dictionary, vol. TI [Stt Vrejb)teria*s~\ B *r clay* t Ditf hnarj [Scg PRIMirtNISTS, A party of Donatifts ; focalle4 from Primianus, who bedame the head of their fedh Donatifts] PRISCILIJANISTS, A fcft which arofc in the fourth century 5 fo called from their leader Prifcil- Jian, a Spaniard by birth, and Bilhop of Avila. He is faid to have praftifed magic, ard to have maintained the principal tenets of the Manichaeans. His followers denied the reality of CHRIST'S birth arid incarnation : held that the 1 vifible univerfe was not the' produdlion of the Supreme Deify, but of lame damon or malignant principle : adopted the doftrine of 'JEon^ 1 or emanations from the Divine nature : confidered human bodies a$ prifons formed by the author of evil to eaflave ct-leftial minds : con- -deirined marriage, and di(be!ieved the refunedion of the body, [iree Manichaeans] Mofhiim's Eccltf. Hijl. vil i. p 349- PROCLIANITES, So called from Procalus, a philolopher of Phrygia, who appeared 194, and put himfelt at the head of a band of Montaniils, ii order to ipread the feniiments of that feCt ; to which he added, that St. 'Paul was not the author of the epif- tle to the Hebrews. \ The dodlrinc which his followers maintained with the greateft warmth was, that Jelus Chrift af- fumed our nature only in appearance, [See Monta- nifts and Valentinians] Broughton'j Hijlerical Lilrary, vol. ii. p. 285* PROTESTANT^ PUR 151 1. V ! PROTESTANTS, A name firft given in Ger many to thofe who adhered to the dodrine of Lu ther ; becaufe in 1529 they protefted againft a de cree of the Emperor Charles V. and the Diet of Spires 5* declaring that they appealed to a General Council. The fame name has alfo been 'given to the fcalvinifts, and is now become a common denomi nation for a variety of feds, which differ from the Church of Rome. [See Lutherans, Calvinifts, Ar- Iranians, &?c.J Diftionary of /I? ft and Sciences* vol lit. p 2578 2^79. Robertfon's Hiftory of Ckarlet K. vol. ii. p 249 250. PSATYR^ANS, A (eft of the Arians in the Council of Arians, held Jn the year 360, maintained* that the Son was not like the Father in will ; that he was made of nothing, and that in God generation was not to be diflinguilh from creation. * [See Ari ans] Hiflory sfRsligion, **l. iv, See P/af?ri*rtf. PTOLEMATTES, A branch of the Valentini- ans in the fecond century ; fo called from Ptolemy, their leader 5 who held, that the law of Mofes came part from GOD, part from Mofes, and part from the traditions of the Dodtors. Bay ley's Diftionary, vol. ii. [See Pt&lematt9t\ PURITANS, A name given to a party which appeared in England in the year 1 565, and oppofed the liturgy and ceremonies of the Church of England. They acquired this denomination from their pro- fefled defign to eftablifh a purer form of worflbip and difciplinc, Thofe * TfetiDtet was held at Spirei, (March 15, 1529) Tfc7 dcftd. to prQkibit aay fanfesr -innoYadoRi m QJJ A Thofe who were firft ftiled Puritans werePrefby- tcrians, but the term was afterwards applied to o- thers who differed from the Church of England. Thofe who feparated from the Church of England were alfo (tiled Diflenters. Hift cf the Puritant, w>!. i./ ivS Dittionary nf drtt and Science* va/ iii f 2606. Baj!e/s Di3i;xary. vsl. ii. ' [^ i'u; itaai ] QUAKERS, A religious fociety which began to be diftinguifhed by this name in England* vyhere it firft took its rife about the middle of the leventeenth century. George Fox was the principal inftrument of gathering this people into a religious lociety. The appellation of Quakers, was affixed upon them early by way of contempt. In their affemblies it fome- times happened that fome were fo ftruck with the remembrance of their pad follies, and forgetfulnefs of their condition ; others fo deeply affe&ed with a fenfe of God's mercies, to them, that they ac tually trembled and quaked. This name foon be came general. Friends, or the Friends of 7rutb 3 was the name they were commonly known by to one another, which they borrow from primitive ^xample, 3^. of John i. 14, Our Friends 6cc. The principal points maintained by the Quakers, together y/ith fome of the moft material reaions they bring to fupport their fentiments, arc compre hended in the following iummary. I. That God has given to all men fufEcient light ^ y!iich will work their falyation unlefs refifted 5 that A 152 this light is not lefs universal than the feed of fin, and faves thole who have not the outward means of falvauon ; and that this light is a divine principle, in which God as Father, Son and Holy Spirit, dwells ; which the fcriptures call Cbrift within tbe hope of glory. To prove this point this denomination alledge, that according to this doctrine the merq( of God is excellently well exhibited, in that none are necefla- rily excluded from his favour 5 that his juftice is demonftrated, in that he condemns none, but luch to whom he offered the means of falvatiori. 2d. That it agrees with the nature of the miniftry of Chrifty according to which the gofpel is t# be preached to every creature. jd. It magnifies the merits of Ciri/t*s death, in that it not only accounts them fufficient to fave all, but declares them brought fo nigh unto all, as to put them in the neareft capacity of falvation. 4th. That it exalts the grace of God to whom it attributeth the imalleft good a&ions. This grace faves all who do not refift its divine impulfes 5 and whoever will carefully and, ferioufly turn into him- felf, with a fincere defire t# know and practice his duty, will not fail to find there a (ufficient direflor, & ray from the fountain of light, illuminating his underftanding, and affifting him to diftinguifli good from evil. If. That the fcriptures are not to be e'fteemed the principal ground of all truth and knowledge ; tior yet the primary rule of faith and manners ; neverthelefs, becaule they give a true and faithful teftimony of the firft foundation, they are and may b* be cftccmcd a fecondary rule fubordinate to iht fpirit, from whom they have all their excellence. for the principal rule of Chriftians under the gofpel is not an outward letter, but an inward fpiri- tual law, 1 engraven on the heart, the law of the Jptrrt of tife^ or the wcrd is that which is nigh in the heart and In the mouth. But the letter of the fcripture is outward, and in itfelf a dead thing, a fnere declaration of good things : therefore, it is not the principal rule of Chriflians.* III. That immediate revelation is not ccafed, a Meafurc oj the fpirit being given to every one. For the nature of the new covenant is thus ex- preffed in Jerem. xxxi. 33, For this is the cove nant that 1 will make with the boufe of Ifrae^ after thole Jays, faith the Lofd> 1 will put my laws into their minds^ and write them in their hearts^ and I will be to them a God, and they (hall be to me a people. Where the law of God is put into the mind, and Written in the heart, there the objeft of faith and revelation of the knowledge of God is inward; immediate, and objective. But the law of God is put Into the mind, anc! written in the heart of every true Chriftian, under the new Covenant ; therefore, the objed of faith and revelation of the knowledge of God, to every true Chriftian, is int6ard y immediate, and objeftivc. ' IV. That as by 'the light or gift of God all fpiri- tual knowledge is received, thole who have this &i ft ought to preach, though without human commiffiori or * Yet thii denoittiDation faalntain, that divine inward revelation** xtiitbef do, oor ever can contract the outward letter ot feriptartV or right and foaad rcafocu QUA 155 ?br literature and as they have freely received this holy gift, io ought they freely to give it : and that any one of a fober life, without diftinftion of lex, is allowed to preach, when moved by the fpirit. For it is clear, that women have prophefied and preached in the church, elfe had the faying of Joel been ill applied by Peter, A&s iil 17. xvii, 4. Paul fpeaks of women who laboured with hihi in the golpel : and Phi.Hphad four daughters who prophe fied. Male and female are one inCbnft Jefus^nd he imparts his (pirit no lefs to one than to the other. V. That all true an4 acceptable worfliip to GOD is offered by the inward and immediate moving of For though we are to worfhip GOD always, yet as to the outward fignification thereof in prayer, praifes, or preaching, we ought to do it only when Tve are moved by the fecrtt impiration of tb? fpirit of GOD in our hearts ; for GOD is never wanting to tnove us thereunto, when need is, of which he him- felf is the only proper judge. The duty of filent waiting on the Lord is ftrongly enforced in Rom,. +iii. 26, 27.* VI. That water baptifm, and the Lord's f upper^ 1vere only commanded for a time. For our Saviour obfertfed thefe ceremonies only to (hew in a vifible manner the myilical purification of W the * This fctiety do not plsrd far entirely filent meetings, but pvlj for a reiircd waiting for the Biviae aid, which alon* quaiifiei to pray or preach They apprehend it their diry to bs diit'gfint in tffembling themfelves together for the wcrfhip of Almighty GOD, when foch as are duly, prepared by being gathered itto a compofed awfui frame of roinct, are enabled, under ihe kfiuu.ce' of Divine grace, to worlhip in folema fifende ; or, ^f raov^d there to* to pray r preach^ ai the fpirit giveth them utterance. 156 QJJ A the foul, under the figure of baptifm> and the fpirj- tual nourilhment of the inward man under that of the Lord's {upper. . As there is one faith, fo there is one baptifm> to wit, the baptijm ef the /pirit and fire, of which the baptifm of John was a figure, which may be proved from the nature of it, as John'* bap- tilm was with water ; but Cbrift's is with the fpirit 5 therefore Jobn's bapt^mmuft be a figure of Cbri/i's ; and fince it is a figure, it ceafcth and giveth way to 1 the lubftance. The breaking of bread was ufed in thechurch for a time for the f ,ke of the weak, even as the wafhing one another's feet, and anointing the lick with oil ; all which are commanded with no lefs authority than the former, yet they are ah abo- lilhed, fince they are but fhadows of better things. The moral dodtrines of the Qiiakers are chiefly comprehended in the following precepts : I. That it is not lawful to give to men fuch flat tering titles as, Your Grace, your Lord (hip, your Honor, &c. nor ufe thofe flattering words common ly called compliments. II. That it is not lawful for Chriftians to kneel or proftrate themfelvos to any man, or to bow the ^body, of to uncover the head to them. III. That k is not lawful for a Chriftiaii to ufe fuch fnperfluities in apparel, as are of no ufc, iave for ornament and vanity. IV. That it is not lawful to ufe games, fports or plays among Chriftians, under the notion of recrea tions, which do not agree with Chriftian gravity and fobriety ; for laughing, fporcing, gaming, mocking, jefting, vain talking, 6cc, are not Chriftian liberty, nor harrnlcfs mirth. V. That V That it is not lawful for Chriftians to fwear at all under the gofpel, not only vainly, and 'n their common diicourfe, which was alfo foi bidden under the law, tut even not in judgment before the Magi- ftrate. ; , VI. That it is not lawful for Chriftians to refill evil, or to war, or to fight in any cafe. This denomination alledge, that the chief end of religion is to redeem man from the fpiric and vain eonverfation of the world, and to lead them into ia- ward communion with GOD j therefore, every thiog ought to be rejected which waftes our precious time, and diverts the mind from the witnefsofGOD in the heart, and from the living fenfe of his fear, and that evangelical fpirit which is the ornament of Chriftians. All fwearing, fay they, is forbidden by the words of Q\ir Saviour, Mat. v, 3^,34. and the words of jheapoflle, James v. 12. thrift reproved Peter for the ufe of the fword, and commands us to love onr enemies ; but war, on tbe contrary, teacheth us to bate and deftroy theixi. With regard to religious liberty, their fentiments are the fame with the Baptifts. [See Bap tilts] Where there are any Quakers they meet once a monthjtoconfider of the neceflities of their poor,^nd provide fo their relief j to hear and determine com plaints arifing from among thcmfelves ; to enquire into the conversion of their refpedtive members, in regard to $iorality, and conformity to their religious fentiments ; to allow the paffing of marriages ^ and to enjoin a ftridt regard to the peace and good order g| Society j the proper education of the young peo-^ W a ' J>lc, w * 15* pie, and a general attention to the principles and prad ices of their profeflton. In every country where there are monthly meetings, a meeting for fimilaf purpofes is held every quarter, and from ihefe are cLputtd a number of their members once a year, to attend their annual Afletnbly at London. In this ftf- fembly accounts are received of the flate of the iociery in every part of the world where it exifts ; and luch advices aie fent to the fubordinate meetings, as the particular or general itate of the fociety requires, [See Appendix] S"we'! r J fiiftory of tie Qialers, p 6, 672. Jjarclafs dppuogy for the Quakers p 5 ie n, 12, 31, 15. Jie'ton's Deftncc of Barclay"**, dppiicgy p 6, 2g 27. BtnrZtt's Account of the Quakers, p 3, n, 15. Brief Account of th< ^akers, f. 3 QUARTODECIMANI, A fet in the feconcl century ; lo called becaufe they maintained, ihat the! feftival of Barter was always to be celebrated con formably to the cuftom of the Jews, on the four teenth dav of the moon of March, whatever day "of the month that happened to be." BroughtoiCi H'Jltrical Library, vol. ii, /. 307. QUIETISTS, The followers of Michael dc Mohnus, a Spanidi Prieft, who flour iihed in the fe- vcnteenth century. They were fo called from a kind of abfolute reft and inaftion, which the foul is fuppofed to be in, when arrived at that (late of per- iedion, which they call the unitiw life. The principles maintained by this denomination are as follow : That the whole of religion confifts in the prelent calm and tranquitity of a mind remo ved irom gll external and finite things, and centered P.UI in God, and in fuch zpure love of the fupreme Being as is independent on all profpecT; of interefl or reward. For, fay they, the primitive difciples of Chrifc were all of them inward and fpiritual j and when Jefus Cbri/t laid to them, It is expedient j or you that I go away : lor if J! go not away the Coth/orter will not come unto you, he intended thereby tq draw them off from 'that which was fenfible, though very holy ; and to prepare their hearts to receive the fullnefs of the Holy Spirit^ which he looked upori as the one thing necejary. To prove that our love to the Deity mud be dif- jnterefted they alledge, that the Lord hath made all ibin f it /or himfetf^ as faith the fcripture, and it is for his glory that he wills our happinefs. Our hap- pinefs is only a fubordinate end, which he has made relative to the laft and great end, which is his glory". To conform therefore to the great end of our cre ation, we rriuft prefer God to ourfelves, and not de- fire our own happinefs but for his glory 5 otherwife we (hall go contrary to his order. As the perfections of the Deity are intrinfically amiable, it is our glory and perfection to go out of ourfelves, to be loft and abiorbed in the pure love of infinite beauty. [See Myfticsj Mo/beim's Ecclef Hifl. vol. iv p. 388 Broughton's Hiftortcal Library, vol ii /> 309. Cambray, on Pure Love, p 131 ijS. Lady Cutout Letters. /. 167, QUINTILUNS, * A fedT: which appeared in Phrygia, about the year 189. They derived their name from their prophetefs Qaintilia. Their diftmguiihing tenet was, that women ought to be adinilcd to perform the facerdotal arid epUcopal 160 ROM cpifcopal fun&ions, grounding their praftice on that paffage of St. Paul. Gal. iii. 28. 3 fare is neither jew nor Greek, tbtre is neither male nor female. They added, that Philip theDeacon,had four daugh ters, who were propheteffes, and were doutnlels of their fed. In their aflemblies it was ufual to fee the virgins enter in white robes, perlonating prophetefics. This denomination was a branch of the Montanilts. [See Montanifts] Htflory 9f Rtligion, vol. IT [$** Qii*ti!ian, J Krwghton't Htjfarical Library t vot. ii p. 310. R RANTERS, A fetf' which arofe in the year 164:-. They fet up the light of nature under the name of Chrift in men. With regard to the (burcbfiripfure, mini/try , &c. there fentiments were the lame with the Seekers. [See Seekers] Abridgment of Baxter's Hiftory vol. i j>. ioi. REMONSTRANTS. [See Arminians] ROGEREENS, So called from John Rogers their chief leader. They appeared inNew- England, about the year 1677. The principal diftinguifhing tenet of this denomination was, that worfhip per formed the firft day of the wetk was a fpecies of idolatry which they ought to oppofe : inconfequence of this, they ufed a variety of meafures to difturb thofe who were aflembled ifor public worfhip on the Lord's day. Backus' i tiijlory^ vol. I. f 473. ROMAN CATHOLICS, A name given to the fapifts, bccaufc theJBifliop of R%ne_i$ not only fliled Supreme, SAB 161 Supretne, but cectimenical or univerfal Bifiop. [Sec Papifts] This Pontiff is likewife ftiled Holinefs in the a- flrat> God's Vicegerent, Vicar of Jefus Chrift, Suc- ttflir of 6 : f. Peter, Prince of the Apofties^ and Pa~ tber of all the Kings of the earth. He wears three keys 5 one as an emblem of his power to give ablolution, or of admitting into the kii gdom of Heaven ; another to denote his power of excommunicating finners j and the third, with much ceremony is delivered unto him, to fignify and imply his univerfal knowledge and infalibility : And he wears a triple crown, to inform the Chriitiaa world that he is Prieft, Emperor and Kng. An account of the gradual rife and progrefs of the Papal authority cannot be comprifed within the nar- fow limits of this work, the reader is therefore re ferred to Mojheim^ Formey, and other ecclefiafticai hiftorians. Hifl. of Religion, vol iv p. ige, 131. ROSECRtJCiANS, A Aame given fo thofe iii the feventeenth century, who blended the dodrines of Religion with the fecrets of Chymiflry. Their fentiments were limilar with thofe of the Behmenifts. [See BehmeniftsJ Mo/keim'f Ecclefaflkal Hijlory, ioL iv p; 266. s SABBATARIANS, A branch of the Bap- tifts, who obferve the Jewifh or Saturday Sa&- batbt from a perfuafion that it was one of the ten commandments which they plead are all in their na ture moral, and was never abrogated in the New- A B *lellamtnt> and muft nt lead be deemed of equal validity for public worlhip, as any day never parti cularly fet apart by Je,us Chrift and his apc/iies* /; crr of Religion. v*l iv. [^ee Sabbafar i j- ;~j til/lory of the American Baptifls, p. 6?. SABELLl ANS, A feft which arofe in the third Century. They derived their name from Sabellius, anAfncanlifhopor Prefbyter ; who taught, that there is but one perion in the Godhead -, and in confir mation of this do&rine, he made ufe of a compari-* Ion. He laid, that, as man, though compoled of bodv and foul, is but one perfpn ; fp God, though he is Fatter, Son and Holy Gboft^ is but one perfon. . The Sabellians, upon their matter's princ!p 1 es, made the Wurd and the HolySpirtt to be only virtues, emanations, or functions of the Deity ; and held, that he who in Heaven, is the Father of all things, defcended into aVirgin, became a chi!d,and was bora of her as a Son ; and that having accomplifhed the myftery of oufr falvatron, he diffufed himfelf on the thsMpofties in tongues of fire, and then was denoftii- nated the Holy Gboft. They refembled God to the 5^, the illuminative virtue or quality whereof was the Wtrd^ and itf warming virtue the Holy Spirit. The Word^ they taught, was darted, like a Diyine ray, .to accon?plih the work of redemption ; and that being reafcended to Heaven, as the ray returns to its iource, the warmth of the father was communicated, after a like manner, to the apoftlcs. They allo illuftrated this myftery by one tight kindled, as it were, from another ; * The Sabbatarians in Pennfylyalii*, crigmatcd from lh K^ thiiQ Bxptifti, ia the year 1700. S A & 163 Another ; by the fountain and ftreams, and by the hock and branch. , , The Sabellians differed from the Noetiam in this particular : Noeuus was of opinion, that the perfort of the Father had aflumed the, human nature of (Thrift bat Sabetiius m.tinuined,that a certain tner- gy only, proceeding , frorjn the Supreme Parent^ or .a certain portion >of the Divine nature, was united to the Son of GOD, the man Jefus. ; and he cqnfider- ed, in the fame manner, the Holy Gho/i> as a portion ot the everlafting Father- Brought on* * Hiftoricql Library > vol. ii. j|5. 348* Mo/heim's Ecctef fit ft. vol \ p 244. Weatertzndon the Trinity 9 p 385. S ACOPHORT, A fed in the fourth century ; jfb calleH becauie they always wentcloathedin fack-cloth, and affcded a great deal ofaufterity and penance. H ftory of Reiigion t viL iv. [Ste $acopb r ,ri~\ r SANDFM^NIANS, So called from Mr. Robert Bandsman, who published his lentiments in the year 1757, He was firfl. a congregational preacher at Edmburg,* and afterwards came, to Njw-Eng'and, and fettled a (ociety at Bofton, Danbury, and other places. His leading ientiments appeared to be as follow : . I. That juftifying faith is no more than a fimpte belief cf the truih> or the Divine? teftimony paffively received. II. That this divine teftimony carries in itfelf fuf-' ficient .ground of hope, and occafion of joy to every one who believes it, without any thing wrought iri us, or done by us; to give it a particular direction to ourfelves. X To tfe.wai a difciple of Mr Jtbn Glat t from arc calkd Glofu* in Scotland. 1 64 S A Nf To fupport this fyftem the c andemamans alledge, 'tbat faith is Called r conning the love of th? truth % and the apoftle often fpeaks of t aith and truth to ift. of Cor. xiii. 8. fo neither fliould any of the duties, or exprefljons of it, be allowed to fail. Since our Lord tells his difciples that they ought to wa'h one another* jeet r according to the example be gave them : John xiii 14, 15. This denomi- 3aatiou enjoin this as an incumbent duty. ? 3 They )64 SAT They are direflcd to look upon all they 0s open to the calls of {he poor and churcb \ to con tribute according to their ability, as every one v has Letters 9* 'Cher on ni 4/pajio, vot. i /. 16 Yot it p 38 Clefs' t IVoikt vci iv p 940. &imp e Trutb vindicated p 19 38 of the Sandemanian Ckutchft. /. J 6 SATANIANS, So called becaufe they taught, that Satan, or the Devil, was extremely powerful ; that he occafioned infinite mi [chiefs ; and that it tvas much wifer to refpecft'and adore, than to curie him; this being a means to render him favourable to men,' inftead of injuring them. The Satamam were a branch of the Me{Jjliaw, and appeared about the year 390. Thev pretend- fcd, they were the only true cbfervers ot the pet : they poffefled no goods,' lived b-; begging,, and lay together prornilcuoufly on the p:vcmunt a Principle tjjentialfa evil, and which he fuppofed under thelu* perintendence of a certain intelligence of a malignant mature. 3 A T 167 world and its inhabitants were, according to Jiis fyftem, created by feven angels, which prefi Jed over the feven planets.' This work was carried ori without the knowledge of the benevolent Deity> and in oppofition to the will of the material Principle, The former, however, beheld it with approbation, and honoured it with feveral marks of his benefi cence. He endowed with rational fouls, the heings who inhabited this new iyfiem, to whom their Cre ators had imparted nothing more that the animal life : and having divided the world into {even parrs, he diftributed them among the leven angelic arcbi- lefts ; one of whom was tha God of the Jews ; and refesved to hirqielf the fuprerne empire over all. To thefe creatures^ whom the btnevdent Principle had endowed with reafonable fouls, and wiih dilpo- iitions that led to goodnefs and virtue, the wii Be- ing^ to maintain his empire, added another kind, whom he formed of a wicked and malignant cha racter ; and hence; tlie difference we fee among men. When the Creators of the world fell from their al legiance to the fupreme Deity, God fent from .Hea ven, into 'our globe, a re/iorer of order , whofe name vtzsLhrifl.' This Divine conqueror came cloathec^ with a corporeal appearance, but not with a real bo- d/ : tie came to deffroy the empire of the material Principle ', and to point out to virtuous fouls the way by which they muft return 'to G 6 D. This way is befet with difficulties and fufferings 5 fince thofe fouls, who propofe returning to the fupreme Being, muft abftain from wine, flefli, wedlock, and, in ftfort, from every thing that tends to fenfual gratifi cation, or even bodily refrefhment. [See "GhoftijfsJ Mojhtim's ttciej titji. vol. i. />, 176, !?? V - ' 168 SEC SCHEWENKFELDIANS, A feel in the fix- teenth century fo called from one Gal per oche- venkfeldt, a Silefian Knight, , He differed trom Luther in the three follow ing points. The fir/I of thele points Delated to the doctrine concerning the JLucharift. Sch^wenkfeldt inverted the following words of Chiift, Ibis is r&y body $ and infixed on their being thus underftood, A/v body is this, i. e. loch as this bread, which is broken and com fumed ; a true and real iood, which nourifheth, laiisfictb^ and delighteth the ioul. My biooai* tb* , i. e. iuch its effects as the wipe, which ftrengtbens and reirttfi- Clh the heart. If. He denied that the external tvcrd which is committed to writing in the boh icrtptu'ts, was endowed with the power of beating, ttfatninati g and renewing the mind ; and he afcnbed this power to the infernal worj, which according to his notion, wasChrift himfelf. III. He Would not allow ChrifVs human nature in its exalted ftate to be called a creature, or a crea ted fubftance', as fuch a denomination appeared to him infinitely below its majeftic dignity, united as it is in that glorious ftate with the Divine eflence. Mojhtim's Hid vol. Jr. /. 32. SECUNDIANS, A left in the fecond century, which derived their name from Secundus, a dilciple of Valentine. He maintained the doftrine of two eternal Principles, viz, Light and Darkn$i** from whence arofc the good and the evil that are obferva- tic in the univcrie, [See ValentiniansJ > vol. i. p. 188. SEEKERS, S E U 169 SEEKERS, A (eft which arofe in die year 1645. They derived their name from their maintaining^ that the true church, miniftry^ Jcripture and ordinan ces were loft, for which they were leekin$. They taught, that the fcriptures were uncertain ; that pri- jeri miracles Wtre neceffary to faith ; that our mi ni jiry is without authority ; and our wor/kip \an4 or* dinances unwceflary or vain. ( Ca am/s Abridgmtnt of Jtaxter't Uiflory, vol. i. p. no. SELEUCf *NS, Difeiples of Seleucus, a philofo^ pher of Galaiia j who, about the year 380, adopted tjie fentirpents of Hermogenes, and thole of Audeus^ He taught witfe the Valeqtinians, that Jefut Chrift affnmcd a body only in appearance. He allo main tained, that the foul was only an atoitnated fire, crea ted by the angels, and therefore men (hould be bap tized with fire : and that the plcafures of beatitude confided in corporeal delights. [See Hermogeni^ ans, Audasans, and Valentinians] Brighton's Hifloncal Library^ vo/ H f 559. SEMBIANI, So called! from Sembianus their lea der ; who condemned all ufe of wine as evil of itfelf ' he pcrfuaded his followers, that wine was a produc tion of Satan, and the earth : denied the reforreo* tion of the body ; and rejected moil of the books of the Ql^leftament. Hijloryof faligion, vol. t> ( [Sic Senliani] SEMI-ART ANS, So called becaufe they held tho opinions of the Arians in part* For a farther account of their fentiments, feo f/tflerba' Library vol if. p. SEMI : PELAGlAjNS; sfek SEMI-PfiLAGHNS, A branch of the Pelagians in the fifth century. The Monk Caffian was the leader of thi denomination In order to accommo date the difference between Auguftin and Pelagius, he maintained the following doftrines : I. That Cod did not c'ifpenfe his grace to one more than another in co? kquence of fn aeltination : i. e. an eternal a:.d cbtoutt* d crce ; but was \\\ to fave all men if they complied with the terms of his gofpel. II. That CHRIST died for all men. If I. That the grace pmchakd by Chri/t, and iieceffary to falvation, was offered to all men. IV. That man, before he received grace, was capable of faith and holy dcfirts. V. That man, born free y was confequently ca pable of refitting the influences of grace, or com- pying with its fuggeflions. The Petagfans and Semi- Pelagians differ in this fcfpefl : the I e-lagians afllrt, that there is no ne- ceffity for inward grace ; but the bemi-Pela^u^s maintain, th.u none can advance in virtue without the affiflahcc of Divine grace, though they fubjedt this inward grace to the freedom of the will. [Sec Pelagians] Mopt'rx'j Eccl'fjjlical W'Jlr.ry vl i. /. 426. Stackboujc't Bo~) of Divinity % p. 150 SFRVERHNS, A feft in the fecond centorv ; fo called irom Serverus ; who tanjrht, that the won d \Hras made by Principalities and Powers : that the Devil is the fon of the Great Piince of the Princii- palities.-^They laid, ihe Serpent that proceeded from a E R iron! him produced^ the vine, and therefore abftained from wine. They forbid marriage^ and denied the refarre&ion : they rtje&ed Paul's epiftleSj and the Ats of the tpojiies. Broughton's Biftorical Library, vol ii. p, 540^ Hearnit DuRor Hiftoricut t vol. ii. J>. I0l MVERltES. [See Angelites] SERVETIANS, A name which in the i6th cen tury, diftinguiihed the followers of Michael Servetus, a Spaniard by birth, He taught;, that the Deity y be fore the creation of the world, had produced withia himfeljf two personal representation^ or manners of exifhnce^ which werb to b'e the medium of fnter- courfe between him and mortals, and, by whom, confequently, he was to reveal hisrwill, and to dif- play his mercy and beneficence to the children of xnen r -That thefe two reprefentatives were the Word and the Hoty Ghoft * That the former was united tcf the man CHRIST, who was born pf the Virgin MARY, by an omnipotent act of the Divine will $ and that, on; this account, CHRIST might be properly called God -That the Holy Spirit di rected the courfe, and animated the whole fyftem of nature ; and more efpecially produced in the minds of men, wife counfels, virtuous propenfities, and divine feelings : And finally, that thefe two representations were to ceafe after the deftrudlion of this terreftrial globe, and to be ablorbed into the Jubftance of the Deity > from whence ihey had been formed,. 17* S H A Servefus denied infant baptlfnt ; and maintained that no man ought to be proiccuted like a criminal,' for any doftrinal point. Mijheirfi Ecclff ftijl. vet. ir /. 172, 173. Memoir t of Literaturt t vol. iv. p. 199. SETHIANS, So called becaufe they paid Divine worfhip to Sethi whom they looked upon to be Jefus Chrirt, the Son of God 5 but who was made by a third Divinity, and fubftituted in the room of the two families of Abel and Cain, which had been destroyed by the deluge. This denomination appeared in Egypt about the year 190, and continued above two hundred years/ Broughton's H:Jl9ricat Library , vol. ii. p. 390. SHAKERS, The firft who acquired this deno mination were Europeans ; a part of which came from England to New York in the year 1774, and being joined by others, they fettled at Nijqueunia> above sitbany ; from whence they have fpread their doctrines, and increaied to a confiderable number. Anna Lee/e, whom- they ftile the Elett Lady, is the head of this party. They aflert, that fhe is the v^onv\n fpoken of in the twelfth chapter of Revela tions ; and th 1 H:e (peaks feventy-two tongues : And though tLofe tongues are unintelligible to the living, (lie converter v;ith the dead, who underftand her language. They add further, that fhe is the mother of all the elect : that (he travails for the whole world : and that no bleffing can delcend to any perfon, but only by and through her, and that in the way of her being poffeffed of their fins, by their conteffing and. repenting of them, one by one, accordhj2 to her diredtion* Th. S H A ,73 The principal dodtriDes w^ich arc attributed to the Shakers, by thofe who have had opportunities tp be acquainted with their religious tennis, are as fol low : I. That there is a new difpenfation taking place^ in which the faints fliall reign a thousand ye*rs with. Cbrifl, and attain to perfection j and that they have entered into this flate ; are the only church in the y^orld 5 and have all the apoftolic gifts,** They attempt to prove this dodtrine of a new dif penfation by counting the myftical numbers fpecified in the prophefies of Daniel, as well as by their figns and wonders. II. That God, thro' Jefus Chrift in the church, is reconciled with man : and that Chrift is come a light into human nature to enlighten every man ivb& Cometh into the world, without diftindion. III. That no man is born of God, until, by faith, he is affimulated to the character of Jelus Chrid in his church. IV. That in obedience to that church, a man's faith will encreafe, uptil he comes to be one with Chrift, in the Millenium church ftate. V. That every man is a free agent to walk in the true light, and chufe or rejeft the truth of God with in him ; and, of confequence, it is in every man's power to be obedient to the faith. VI. That it is the gofpel of the firft refurredion \vhich is now preached in their church, x Y 2 VII. That * They sf&rt, that all external ocdinarc^f, ?fpec":^ly tap ^ Jut and the lord's fupper, ceafed in the tpojioiic ag* ; aod xhh* God sever fsnt or m^n to preach fir ccihai lime, Uiiu! the; en- to call ia ih T74 H A VII. That all who are born of God, as they ex* plain the new-birth, Hull never tafte of the Jecond death. ' VIII. That thofe who are faid to hive been re generated among Chriftians, are only regenerated ir* part ; therefore, not affimulated into the character of Chrift in his church, while in the prefeat llate, and, of consequence, not tailing the happineis of thp firft relurredion, cannot efcape, in part, the iecond death. IX. That the word everlafting, when applied to the punifhment of the wicked, refers only to i limitted fpac? of time excepting m the cafe of thofe who fall from their church ; But for f.ich, there is no forgivenefs, neither 'in this wcrLi, that which is to come. They quote Matt. xii. 32, to prove thic d'-Jb X. That the fecond death having power o* fuch as rife not in the character of Chrift in the fii ft reiLirredlion, will, in due time, "fill up the mealure of his iufFerings beyond the grave. XL ^ That the righteoufncfs and fufferings of Chrift,in his members, are both one : but that every inan fuffers perfonally, witli inexpreffible woe and injiery, for (ins not repented of, notwithftanding this union, until final redemption. XII. That Chrift will never make any public appearance, as a fingle perfon, but only in his faints : That the judgment day is now begun in their church ; and the books are opened, the dead now rifing and coming to judgment, and they are fet to judge the world, For which they quote ift of Cor. S H A 175 X.I1L That their church is come out of the or der of natural generation, to be as Chrift vyas ; and that thole who have wives be as though they had none ; that l)y ihefe means, Heaven begins upoq earth, and they thereby loie their fenfual and earth ly relation to Adam the firft, and come to be tran- iparent in their ideas in the bright and heavenly vi^ |ions of God. XIV. That their is no falvation out of obedience to the fovereignty of their dominion : that all fin which is committed againftGod is done againft them ^nd muft be pardoned for Chrift's iake thro* them, and confe'lion muft be made to them for that purpofe. XV. They hold to a travel and Jabour for the redemption of departed fpirits. iY-e dilcipSSneof this denomination is founded op the U ppoied perfedion of their leaders: the mq- th.er.it \ fai i ob^ys God through Chrift 5 European obey er ; American labourers, and the com- eopie obey .hem, while confeflion is made of -ct in nature, from the oldeft to the yoqng- * fle people are made to believe they are feen fhrou-.h and t/iroii^h in the gofpcl glafs of perkdion, . their teachers, wh-i bchpld rhe ftate of the dead, a;ui ttinumerable worlds of fpirits good an i bad. Theie people are generally inftruded to be very induftrious, and to bring in according to their ability to keep up the meeting They vary in their exer- cites,their heavy dancing, as it is called, is performed by a perpetual fpringing from the houfe floor, about four inches up and down, both in the men's and wo men's apartment, moving about with extraordinary tranfport, finging fometimes one at a time, times morej making a per fed charm * *4^ <, - * . . %aF 4k , truM -m*nn- mfr ^-' -^ 176 S I M This elevation affefts the nerves, fo that they have intervals of fhuddering as if they were in a ftrong fit of the ague. They iometimeb ciap hands, and leap fo as to ftrike the joift above their heads. They throw off their Qiufide garments in theie exercifes, and fpend their ftrength very cheerfully this wa^ ; their chief fpeaker oftn calls for their attention, then they all ftop, and hear fome harrangue, and then fall to dancing again. 'They aflert,that their dancing is the token of the great joy and happinefs of the new Jerusalem Jiate y and denotes the vi&ory overfly One of the poftures which incrcafe among them, is turning round very fwift for an hour or two. This they fay 5s to {how the great power of God. They fometimes fall on their knees and make a found like the roaring of many waters, in groans and cries to God, as they fay, for the wicked world^ who perfecute them. Hathburrfs Accsunt of the Sbaktrt, p 4 5 6, 14- *s Account of Ike Shaktrs, p 4, 7, 89 15 *6- Account of the Skakers t p &, 13. SIMONIANS, A fed in the firft century ; they derived their name from Simon Magos, their leader, who is-fo often mentioned in theA(51s of the apoilles ; end affumed to himlelf the title of the Supreme Power of God. This denomination maintained the eternity of matter, and alfo the exiflence of an evil Being, who prefided and thus {bared the empire of the univerfe, with the fupreme and beneficent mind. They pro bably embraced the opinion of thofe who held that matter -moved from eternity, and by an intrinfic and neceflary activity, had from its innate force, produced, at a certain period of time, from its own ? {ubftance , .** 6 c 177 Aibftance, the evil Principle which now exercifes dominion over it, with all its numerous train of at tendants. They are faid to have taught, that alt human aflions were indifferent : to have attribu ted a (urprifing power to magic : and to have de nied the returreClion of the dead. Simon Magos taught thofe who followed to fail down" before him and his miftrefs Helena; in his journey from Alia to Rome, to whom heaf- cribed the quality of the firft intelligence of the fo- verci^n virtue $ to her he attributed the production of snge's, 1 and to angels the creation of the world* He pretended that in his perfon refided the greatetl and mod perfect of the tfi.v*ne JEons ; and another of the female fex, f the Another of all human fouls, dwelt in the perfon of his miftrefs Helena, and that he came by the command of God, upon earth, to efta- blifn the empire of thofe who had formed the ma terial world, and to deliver Helena from their power and dominion. Ecclefaftical ffiflary. vol.i. p. ny. Si*tfvn > j Hiflory of the Church, p. 414. Dupin's Church Hi/lory^ vol. \\ p 29. Forney's Ecciejjitftical Hiftory t vol. i. p. 21. SQCINIANS, A denomination which appeared In the fmeenth century ; and owed its origin to Lelius Socinus, a man of uncommon genius and learning ; and to Fauftus Socinus, his nephew ; whp propagated his uncle's fentiments in a public inan^ ner'after his death. The principal tenets maintained by this denomi nation are as follow ; to which are added a fewof ihe arguments th^y ufe in defence of their fentiments. L That I. That the holy (captures were to be under-' flood and explained in fuch a manner as to render them conformable to the dilates of reafon. In confequence of this leading point in their I blogy^ they maintain, that God, who i infinitely nv s re perfect than man, though of a fimilar nature in fome refpedls, exerted, an adl of that pov"er by \vhich lie governs all thing?; in conh q ;ti: : 'ivhich, an extraordinary perfon v. as born Vir gin A/dry. That perfon was .J.///5 drift, whom God firft tranflated to Heaven by thu poition of his divine power which is called the holy Gboft ; and having inflru&ed him fully in the knowledge of his counfels and defigns, fent him agaifi into thi< iublu- nary world, to promulgate to mankind a new rule of life, more excellent than that under v hich they had formerly lived to propagate divine truth by his miniitry, and to confirm it by his death. That thofe who obey the voice of this Divine tea cher ', (and this obedience is in the power of every one whofe will and inclination leads that way) &al!, v one day, be cloathed with new bodies, and inhabit, eternally, thofe blefled regions, where God himfelf immediately refides. Such, on the contrary, as are difobedient and rebellious, fhall undergo moft ter rible and exquifite torments, which fhall be fucceed- ed by annihilation, or the total extinction of their being. Thus the Socinians argue againft the Eivinity of Chrift. i. The fcriptures contain the cleared: and moft cxprefs declarations that there is but one God y with out ever mentioning any exception in favour of a C 179 or guarding us againft being led into any miftake by fuch general and unlimited expreffions, Ex. xx. 3. Tboii llalt have no other GOD but me. Deut vi. 4. Mark xii. ao. ift of Cor. viii. 6 Eph. iv. 5. 2. This one GOD is faid to have created all things; and no intimation is given of his having employed any inferior agent in the work of creation. Gen. i. 1. vvl. i. p. 31. SUBLAPSARIANS, An appellation given to thole Cahinijts who fuppofe,, that the decree of pre- Z 2 deflination * It 11 faid that Simeon imagined he faw an angel of light jca- g to him in a fiery chariot to c :rry him to Ile^vco, aad lifted nb Coo:, ia order to cater the 4ma* vehicle. .28*' TAB deflination regards ipan as fallen, by sn abivfe of that freedom which Adam had, into a Itate, in which all were to be left to necefiary and unavoidable ruin> \vho were not exempted from it by predeftination. Doddridgis Ltfiurts t />. 460. SUPRALAPSARTANS, A title given to tliofe Calvimfts who fuppc*fe,that God intended to glorify his juftice in the condemnation of feme, as well as his mercy in the falvation of others ; and for that purpofe decreed, that Sldam fhould neccflarily fall, and by that fall bring himfelf and his offspring into a ftate of everlafting condemnation. Doddridge^s Lefiures. ibid. SYNCRETISTS, A name given to the follow ers of Calixtus. [See Calixtins] SYNERGISTS, So called from the Greek word [funcrgeia] which fignifies cooperation. Hence this name was given to thofe in the fixtccnth cen tury, who denied that GOD was the fole agent in the converfion of finful man ; and affirmed, that man co-operated with divine grace in the accompli fo ment of this falutary purpofe. Mo/he MM'S Ecclef, Hifl. vol. if. p t /jo. TA B O R I T E S, A feft in the fifteenth cen tury ; fo called from a mountain well known in facred hiftory. They not only infifted upon re ducing the religion of JESUS to its primitive fira- plicity, but required alfo that the fyftem of ecclefia- ilical government fhould be reformed in the lame manner -, the authority of ^the Pope deftroyed ; the form TAN 183 form of divine worfhip changed : they demanded, in a word, the erection of a new church, a new hierarchy, in which CHRIST alone fhould reign, and all things fhould be carried on by a Divine di- re&iou and impulfe. The famous Jqbn Zijca, a Bohemian Knight, was the leader of this denomination. They maintained, that it was lawful to perfecute and extirpate, with fire and (word, the enemies of the true religion : and fome of the principal doflors among the *Tabo- rices, f'uch as Martin Loquis, and his followers, flat tered themselves that CHRIST would defcend in perfon upon earth, armed with fire and fword, to extirpate fatfe opinions in religion, and purify the church from its multiplied corruptions. Soon after, however, this denomination abandoned the doflrines wh ; ch upon ferious examination, they found to be incontinent wiih the fpirit and genius of the gofpel. The '1 aborites> thus new modelled, were the fame vmh thofe Bohemian brethren, who joined Luther and his fucceflbrs at theReformation ; and of whom there, are at this day many of the defcendants and followers in Poland, and other countries, Mo/beim's EceJt/. Hift vol. iti />. 260, 262, 263, 264. Gtiptfs Lift of Zifca, /. 296- TANQUELINIANS, So called from Tanqueli- nus, who formed a numerous fet in Brabant and Antwerp, in the twelfth century. He treated with contempt the external worfhip of God, the facra- jnent of the Lord's fupper, and the rite of bapti/m ; and held clandefline aflemblies to propagate his opi nions. He declaimed againft.the vices of the clergy vehemence and intrepidity, Mojktim's EeetfJ. fiiji. vol. ii. p. 448, 449. TATIANITES, 8 4 TRI TATIANITES, A fcft in the fecond century ; fo called from their leaderTatian, a difciple oiju/tifi Martyr. They were however more frequently diftinguifh-; cd by the names of Encratites, or Continents ; Hy- droparaftates, or Drinkers of Water j Apotadtites, or Renouncers. [For an account of the fentiments of this denomi nation, fee Encratites] Mo/heim's Ecclejiajlical Hiflory. vol. i. p. 180. THEODOSIANS. [See Angelites] THEOPASCHITES, A feft in the fifth century, which derived their name from theGreek of [TheosJ God, and [pacho] to fufFer. They were charged with maintaining, that the whole Trinity fuffered in the perfon of Je/us Cbnft, One Peter, firnarrfed Fullo, was the author of this denomination. Mofhciirfi \lid* p 417 Bailey's 'Dictionary, vol. ii. [Stf Theop a fcbites"\ TRASKITES, A fe<3 which arofe in the vear j6<4- They derived their name from Mr. John Tralke. His opinions were fimilar to the Saboata- rians. [See Sabbatarians] Pagift Ptrtjiographj) p 135. TRISORMIANI, A feft which appeared about the year 408 ; fo called from the Latin [tria-forma] They maintained, that the Divine nature was one and the fame in three per/om together, but imperfect in the federal perjons. i Dufttr Hiftoricvt, vol. \\ p. 170. TRITHEISTS, TUR T illf HEISTS, A fed in the fixth century; whofe chief was John Afcufnage, a Syrian philofo- pher, and at the fame time a Monophyfite. This ifcan imagined in the Deity three natures, or fub- ftances, abfolutely equal in all relpeds, and joined together by no common tflence : to which opinion his adverfaries gave the name of Trithcifm, front the Greek of [treis] three/ and [Tfobs] God. One of the warmed defenders of this dodlrine was John Philoponus, an Alexandrian philofopher and gram marian of the highefl reputation and hence he was confidered by many as the author of this (eft, whofe members have confequently derived from him the title of Philoponifts. This fe<3 was dividedi into two parties, the Phi loponifts, and the Cononites ; but they differecl only concerning the doftrine of the rejurreSion. Phi loponus maintainedjthat ihtjorm as well as the mat- ttr of all bodies was generated and corrupted^ and 7 that both therefore were to be reftored in the r%ur~ feffion. [See Cononites, for an account of the tenets of that denomination J Mo/helm's Eccltf. flifl. vvl. \ .. 473. Burclafs Ditlionary. [Set Tritbtijii] TURLUPINS, A fcft which appeared about the year 1372. Their principal fcene was in Savoy and Dauphiny. They taught, that when a man is arrived at a certain date of perfection, he is freed from all fub- jeftion to the divine law. They often went naked : and they allowed of no prayer to God but mental. John Dabantonne was the author of this denomina tion, VAL tion. Some think they were called Turluplns, be- caufe they ufually abode in places expofed to wolves, [lupis] They called themfelves the Fraternity G J tbe poor. Broughton's Biftorical Lifrrarj, vol. \\ p. 474. Tab/ej, vet. ii f> 243* VALENTIN I ANS, A fed which fprung up in the fecond century 5 fo called from their leader Valentinus. Their principles were, gc^ nerally fpeaking, the fame with the Gnoftics, whole name he aflumed, yet in many things he entertained opinions peculiar to himfelf. He placed, for inftance, in the Pltroma, (fo the Gnoftics called the habita^ tion of the Deity) thirty JEons, of which the one half were male, and the other female. To thefe he added four others, which were of neither lex, viz. HcruSt who guarded the borders of the Pieroma, Chrift, the Holy Ghoft, and Jefas. The youngcit of the JEonS) called Sophia y (i. e. wifdom) conceiv ed an ardent defire of comprehending the nature of the fupreme Being % and by the force of this propen- iity, brought forth a daughter, named Achamoth. jicbamoth being exiled from the P!eroma 9 fell down into the rude and undigested mafs of mattc^ to which ihe gave a certain arrangement ; and by the affiftance of Jejus, produced the Demiurge, the Lord and Creator of all things. This Demiurge fe- parated the lubtle or animal matter from that of the grofler, or more terreflriat kind 5 out of the former he created the Superior world, or the vifible Hea vens ; and^out of the latterhe formed the inferior world, or this terraqueous globe. He alfo made man* VAL than, in whofe compofitiort the fubtle^ aftd alfo the groffcjr matter were both united, and that in equal portions 5 bat Achamoth %i the mother of Demiurge^ added to thefe two fubftancesj of which the human race was formed a fpiritual and celeftial fubilance. The Creator of this world,ac0ordmg to VaUntine^ arrived, by degrees, to that pitch of arrogance, that he either imagined hinifelf to be God alone, or, at leaft, was defirous that mankind fiiould confidec him as fucru t For this purpofe, he fent forth pro phets to the Jewi(h nation, to declare his claim to the hond'ur that is due to the fop* erne Being $ and in this alfo the other angels who prefide over the different parts of the univerie immediately fet themfelves to imi tate his ambition. . To chaftife this lawlefs arrogance of Demiurge^ and to Illuminate the minds of ration al beings with the knowledge of the true and [upremc )>', Chrift appeared upon earth, compofed df an animal nd fpiritual fubftance, and cloathed, moreo ver, with an ferial body. This Redeemer paffed through the womb of Mary, as the pure water flows through the untainted conduit. Jefas t one of the fupreme Mom, was fubftantiaily united to him, ^hefi h'e was baptized by John in the waters of Jordan. The Creator of the world, when he per ceived the foundations of his empire were fhaken by this Divine man, caufed him to be apprehended and nailed to the crofs. But before CHRiST fubmitted to this puniihment, not only Jejus^ the Son oj God 9 but alfo the rational foul of Chrift afcended up on high ; fo that only the animgl foul and the etherial body fuffered crucifixion. Thofe who abandoning the fervice of falfe Deities, and the worfkip of the God of the Jeu>$> live according ta the precepts of A a U C K Cbriff, and fubmit the animal and fertfual foul to difcpline of reafon, (hall be truly happy : their ra tional, and alfo their fenfual fouls (hall afcend to thofe glorious feats of blifs which border on the P/. 552. UNITARIANS, A name given to the dntitrlm- tartans ; the Sociniaw are alfo lo called. The term is very compreheafive, and is applicable ta a great variety of psrfons, who, notwkhilanding, agree in this common principle, that there is no diftinftkfk JBivitie nature* Mojheim's Ecclefiajjical Hifory, ?ol, v. p. 5,8, A a 2 S3if.sk UNI UNIVERSALITS, The fentiment which has acquired its profeffors this appellation, was embra ced by Qrigen in the third century ; and in more modern times by Chevalier Ram fay, Dr. Cbeyne, Mr. Hartttyi and others. 7 he' plan of univtr/al /aha- lion, as exhibited by a learned divine of the prefent ctay, who, in a late performance, entitled, The Jdha- &on of ail men y has made feveral additions to the fentiments ot the above mentioned authors, is as follows. That the fcheme of revelation has the happinef^ of all mankind lying at bottom, as its great and ul timate end that it gradually tends to this end ; and 'ifrill not fail of its accomplifhment, when fully com- pleated. Some, in confequence of its operation, as Conduced by the Son o^God % will be difpofeci and en abled, in this prelent ftate, to make fuch improve- irients in virtue, the only rational preparative lor fcappinefs, as that they {hall enter upon the enjoyment 6t it in the next ftate. " Others, who have proved incurable under the means which have been ufed with them in this ftatc, inftead of being happy in t^he next, will be awfully miierable ; not to conti nue io finally, but that they may be convinced of their folly, and 'recovered 'to "a virtuous frame of mind : and this will be the efFedt of the future tor ments upon many ; the confequence whereof will be their faivation- thfcy being thus fitted for it. Ai there may be yet other ftates, before but in confequence of Hvpe, not only that they Ihould be de livered from this unhappy fubjettim> but inflated in immortal gtiry 9 as God's Jons* UN-1 Another text to this purpofe occurs in Gol. i. 19, 20, For it pleated the Father ', that in bim-fl-ould nil fullm/s dwell j " ##<* (having made peace thro* the blood of the cro/sj by him to reconcile" ail things unto bim'eft &c.* And in this epiftle, ii, chap. $ ver(e, the apo/iie> fpeakiag of Chrift, fays, " in hint dw-lletb atitbefuilnefc tf the Godhead bodily," that i?, he is the glorious per/on in whom God has really lodged, and through whoni he will adhiatly com municate all that /fc/%/j wherewith he intends this; lapled world Jhall be filled, in order to Us rejioration* And Chrift having this fullneft lodged in him, afcen- ded up jar above all Heavens, that he might fiu all things* fephi iv. 10^ And as the filling ail things in the lapled world, that they might be reflored, was the final caufe of the afcention of Chrift up to Hea ven, all things muft accordingly be filled in fal by him fooner or later< The apoftle, therefore, ob- ferves in the following verfes^ not only that he has imparted gifts, in profecution of the end of his ex altation, but that, in order to the full accomplishment of it, he would go on to impart them, Blejfing and bonoi*r % and glory y and power , be unto him that fitteth upon the throne, and unto the Lamb^ forever and ever. Dr. Chauncy'i Sa'vstion of all Men p. 12, 13, 20, 22* 81 91. 117, 118. 123 124.1?;. 126 146 163 167, 17*. 171 172, 17V 177, 178 179, 182, 183, 184, 186, 197, 198, 2C8, 209, 211, 217, 2l8, 219 222, 237. 2$8. UNIVERSALISTS, This title alfo diainguimes thofe who embrace the fentiments of Mr. Relley, a modern preacher of univerfal laivation, in Eng- land+vnA Mr, Murray, in America. This denomi nation build their fcheme upon the following foun dation, viz.* That Chf'ut as Mediator \vas fo united to man kind, that his adtions were theirs, his obedience and iufferings theirs, and confequently he has as fully reilored the whole human race to the divine favour, as if all had obeyed and fuffered in their own per- fons * The d ffererce between tbif party ard'he Ckaunctan Univcr* fa iftt will Appear cbvicui, bjr ccoiparirg thU with the picccdicg uuclc. UNI 197 fons. The divine law now has no demands uparj them, nor condemning power over them. Their i^W vation folely depends upon their union toCr//?,wri!ch God contVuuted and eftabiiihed before the wotld began. And by virtue of this union, they will all be admitted to Heaven at the ta/i day , not one of Cbrift's members, not one of Adam's race will be finally loft. Chrift having taken on him the feed of Abraham, he in them, and they in him, fulfilled all rjghteoulnefs, obeyed the law, and underwent the penalty for the paft tranfgreffion, being all made perfefl in one. According to this union, or being in him, as. branches in the life* death> rejurreffion % and glory. And thus confider- ing the whole law fulfilled in ^eftis, and apprehend ing ourielves united to him, his condition and ftato is ours. And thus (landing in him we can read the law, or the dodlrine of rewards and puni(hment$ without fear ; becaufe all the threatenings in the law of God, have been executed upon us (as finners and law-breakers) in him. And this facrrfice of Jdus is atl-lufficicnti without any aft of ours, mental or external* This denomination alledge, that the union h\s church, is a neceffary confideration for the Sight explanation of the following fcriptures $ as Pia. cxxxiv. 16, In thy book all my members were written Eph. v. 30^ We are members of his bod$ 9 cf bis fltlh> and of bis bones, ift. of Cor. xii. 26, Whether one member Jt*ffer> all the members fufer with it : or one member be honoured* atl the members it. ift.. of Cor. xiit 12, Fw a* B b z r i9* U N I is Qne> and bath many members, and alltte bers of that one ^Wv 5 being many, arc one bidy : So aiu isChnft. ' See Col i. "i 8 Eph. i. 22, 23 Col. ii. ic Rom. xii. 5 Eph. ii. 16 Heb. ii. ii~-J!m xviL 22, 23, and a variety of other pa(- fage^ in the inipired writings. The . fc-iptnre- affirm, that ^ by the offence of om^ j- .gment caw upon ali t men, unto condemnation" Rp n v '-'. ^ For all have (infed^ and come [kort Oj ibc gkrv e? Gf of' the whole. And that ] (i - fiji has corrupted the whole mais of mankind, bpth the iqiptures and common experience evident ly declare, if it be granted that there was fuch a inion between Adam^nA his offspring, as rendered Lis fin their's, why (hould it be thought a thing in credible, that the like union iubiifling between Jefus $nd his feed, renders his condition their's ? efpecwi- ly, as the apoftle has dated the matter thus : " ^/j by one man's dilobedience, many wtre made fmnen ; /o by the obedience of one, (hail many be made righteous" Ri m. v. 19. c The fcriptures here fliowing the me thod of fin in Adam> and ot grace in Chrift y lake an c , ,fion to illuftrate the latter by the former : inti- m.iiinjr, that as fin came upon all Adam's poflcrity by his fingle adl, before they had any capacity of finning, after the iimilitude of his tranfgreiTion, or of perional concurrence- with him in his iniquity j it muft nave been from iuch a itnim to hknj as rendered UNI 159 his condition their's, in whatever ftate he was',- ' Th-.;s '" by 'one man's dijcbcdience, many were made jinners" *n like manner Cfyrift's righteou/nefs is up on aU his (eed ; by his .fingle adt, before they ha4 any capacity of obeying, after the fimilitude of his obcdie;-ce ; or of aflenting to what he did, or fuffbr- cd : this manifefts iuch a union to him, as renders his cov.diiion theirs, in every ftate which he pafled thion/^h, iiiiomuch that his righteoufnels, with all the hieffings and fruits thereof, is theirs, before they ytre avlcious ot exiftence ; Thus " hy tbe obedi* tnce of one, are niany madt righteous."* T ) prove that the atonement was fattsfadory for ^!K \*\<>'-\z human race, 'hey alledge, that the fcrip- tures. abound with puUuve declarations to this eftecl : V 1 be re Hi ration o> aii things is preached by the ifiouth of at* G 4's. holy prophets, ever fince tbe world fagan" it is (aid that " Chrift, died for all" tha,t 44 he is the propitiation for our fins^ and not for curs ##/v, b;ut ,gr. t'k$, flris />. 13. W WALDENSES, Many authors of note maka the antiquity of this denomination :ctval with the apottolic age.* The following is rt n ^x- trad from their conjeffion of /aifb, which is ia'ul to have been copied out of certain manufcriprs, bearing date near four hundred years before the time of - tber^ and twenty before Pettr Waldo. I. That the fcriptures teach, that there is one GOD Almighty , all wi(e> and all govd, who has made all things by his goodne/s ; for he formed Adam in his own image and tikencfs 5 but that by the entry of the Devil, and the dijobedience of Adam, fin en tered into the world, and that we arc finners in an4 by Adam. IL That CHRIST was promifed to our father^ vho received the /aw, that fo knowing by the /aw * The learned Mr. All?*, iahit hiftory of ?he chiuches of Pied mont, gives thtt account : That for three hundred yje}ion 9 ready obedience ', and paying of tribute*. Perrin't Hifi^oftke Waldenjet* . 226. WICLIFFITES; 202 vr T b WICLIFFITES, A fed which /prang up h Eng land in the fourteenth century. '1 hey took their name from John Wicliff, Doctor and Proleffcr of Divinity in the Univerfity of Oxford, a man of an Cnterprifing genius, and extraordinary learning. He began with attacking the jurifdiction of the Pope and the Bijhops ; and declared, that penance had no iort of merit in the fight of God, uniefs followed with a reforrhed life. He' was a warm 'oppoter of abfotution : for he alledgcd, that it belonged to God alone tb fcrgv'e fits } but inftead of a&ing as God's mlnifters, the Romifh tlergy took upon them to forgive fys in their own names. He alio taught, that external con* Jeffion was not neccflary to falvation $ exclaimed again ft indulgence^ prayers to the /atnts^ the ceitbacy of the cier%y % the do&rine of tran/nb/iantiaticn^ monaftic vow ; and other practices in the Romifl* Church. He not only exhorted the laity to ftudy the fcrip- tures, but alto t ran dated into Englilh the(e divine books, in order to render the perufal of them more univerfal. The followers of Wickliff were alfo called Lollards. Mofheirrfs Ecclefnftical ////?. vol ill />. 166. Gilpim's Life ofWicktiff\p 67. 68 7^ Baiiey't Dictionary, vol. ii [3et tVtck iffitcs~\ WILHEL1\1INIANS, A fe the celibacy of the clergy, and other doftrinea of the Romifh Church. He differed both from Luther and Calvin in the following point, vfo. He; fuppofed only a jymbolical or figurative prefence of the body and blood of Chrift in the Eucbarift, and teprefenced a pious remembrance of Chrift's deaih, ' 2 U 1 and of the benefits it procured to mankind, as only fruits which arofe from the cclcbraiiou uf the Lord'* fupper.* He was alfo for removing out of the chnrches, and abolifliing in the ceremonies of public wor*x u>, many things which Luther was difpofcd u> treat \vith toleration and indulgence, fuch as images, at tars, wax tapers, the form of exorcifm, and private confeffion. The religious tenets of this denomination were, in 'moft other points, fimilar to thofc oi ihe Luthciuiii?.- [bee Lutherans] Mvfbeim*! Ecrl-Jiaftical Hifl^'y* v*f. IT. p 6^, 79. Htjioriwl Library vt>/. it. p 59 held cotfubflsntiaticn ; ard Calvin acknowledged * fe*t thoudfh fyiritkul prtftnee of Cftfift io the facrament : ib rhsst tkey ail three cater ikiAicd dtffgrept fsa;imuu upoa tni APPENDIX. APPENDIX, H E religions which are not included in thi I foregoing wo^k, are the Pagans, Mahome tans, jfciw"and Dei/If. Of thefe, the Pagans are the niVit exterifive j and the wor(hip of the Grand Lama is the moft extenfive and fplendid mode oi The Grand Lama is a name given to the rei ; j;n Pontiff, or High Prieft of the *lhibctlan Tar- f,rj, whorefides at Patoli 9 a vaft palace on a mouq^ tain, near the banks of Barampooter, about feven miles from Labaffa. The foot of this mountain is inhabited by twenty thoufand Lamas, or Priefts, who have their kparate apartments round about the mountain 5 and according to their refpeflive quality are placed nearer, or at a greater diftance from the Sovereign Pontiff. He is not only wor (hipped by the *Lhibetiam^ bat allo is the great Gbjeft of adoration for the various tribes of heathen Tartar*, who roaojt through the vaft tradt of continent which ftretches Jrom the banks of the Wolga to Correa on the fea of Japan. He is not only the Sovereign Pontiff, the Vicegerent of the Deity on earth, but the more Demote Tartar* absolutely regard him as the Deity himfelf ; and call him God, the ever/afting Father believe him to be immortal, anc} C c 55 endowed A P P E N D I X. Endowed with all knowledge and virtue. Everj> year they come up from different parts to worftip ancj make rich offerings at his fhrine : even the Em peror of G6i00, who is a' fytancbou Tar far, does not tail in acknowledgments to him in his rel^ious capacity ; and actually entertains, at a great ex pence, in the palace of Peking, an inferior Lama, deputed as his riuncio /from' fbibet. The Grand Lama is tiever to be ifcen but in a fecret place of his palace^ amiiift a great number of Jampa, ' letting' crofs -leg ged upon a cu(hion : , and deckecj all over with gold and precious ftones ; where at a diftancc the people proftrate thcmfelves before him, it being not lawful ior any fo much as to kifs bis feet. He returns not the leaft fign of refpedfc, nor ever fpeaks, even to th$ greateft Princes ; but only lays his hand upon their Seads, and they are fully perfuacled they receive froni thence a full forgivnefs of all their fins. The SunniafleS) or Indian pilgrims, often vifit ^Jbtbet as a hoiy place 5 and the Lama .always enter tains a body of two or three hundred in his pay, Itefides his religious influence and authority ; thp Grand Lama is poffefled of unlimhtcd power thro'- out his dominions, which are very extenfive. The inferior Lamas,who form the moft numerous as well fis the moft powerful bodj in the ftate, have the prieflbood entirely in their hands j and befides, fill up many monaftic orders, which are held in great; veneration among them, J The wl^ole country/ like aly, abounds with Priefts j and they entirely fub- ft on the great number of rich prefents which are nt them from theutmoft extent of lartary, from _.e empire of the Great Mogul, and from almoft all parts 01 the Indies. - ~~ w^.^. _.. w .,,j < APPENDIX. opinion of thofe who are reputed the mod orthodox among the 'Thibet iansi^ is, that when the Grand Lama fcems to die either of old age, or of m- firmi.y,his foul in fat only quits a cra^y habitation tq look for another younger or better, and is difcqvereJ again in the body of fome child, by certain tokens known only to the Lamas, or Priefts, in which or- cler he always appears'.' 'in 1774 the Grand Lam& was an infant which had been discovered fome limo before by the Tayfhoo Lama $ who, in authority and landity of character, is next to the Cr and Lam*,md during his minority ails as chief. AlmoS: all the nations of thp Eaft, except the J4ahQmttan*> believe the Metempfychofis as che moft Important article of their faith j especially the inha- fyitants of Thibet and A*va> the Pcguans, Siame/e^ t;he greateft part of the Ghintfe and Japaneft, ancf the Monguh and Kalmucks, who changed the reli gion of Schamanijm tor the worlhip of the Grand *L -1 *,..-.. . -v- t J^. --. _ < ' .' <* . t '-"... T ; Lama. According to the do&rino. of this the foul is always in adtion, and never at reft : for 1^0 fponer does (he leave her old habitation, but Ihe enters a new one. The Daiiai Lama being a di vine per fon, can find no better lodging than the bo dy of his fucceff -r ; or the Foe redding in the Daiiai Lama which paffes to his fucceflbr : and this being a God to whom all things are known ; the Daiiai Lama is therefore acquainted with every thing which happened during his refidence in his former body* ' This religion is faid to have been of three thou- fand years ftanding j and neither time, nor the in- th i> APPENDIX. authority of the Grand Lama. This theocracy ex tends as fully to temporal, as to fpiritual concerns. The Eafl -India Company made a treaty with the Lama in 1 774. G*thrie*i Gtogr, Gram Edition printed 1783 p. 596 597. Midilttoifs New Syftem of Geography v*l. i. p 33. Ann. Rig. 1780 p. 4: Oeconomy of Human Life, p $. Dr. Stlle'i EUflio* Sermon, p< 7$, The Mohammedans, or Mahometans, derive their pame and dodtrine irQmMobammed % or Mahomet , who was born in Arabia in the Iixth century. He was en* dowed with a fubtle genius, and poflefled an enter- pi ize and ambition peculiar to himfelf. He pre tended to receive revelations ; and declared, that God fent him into the world not only to teach his will, but to compel mankind to embrace it. The magiftrates of Mecca were alarmed at the progrefs of his doftrines, and Mohammed being apprifed of their defign to deftroy him, fled to Medina ; frem thi$ flight, which happened in the 622d year of Cbrijf % his followers compute their time. This sera is called io Arabic, Hegira. The book in which the Mahometan religion is con- tained is called the Koran , or Alcoran^ by way of eminence, as we fay the Bible, which means the Book.* Its doftrines made a moft rapid progrefs over Arabia, Syria, Egjpt and Perfia -, and Mo hammed 9 The generality of the Mtkatnmedans believe, that the firft cnanufcripi of the AI a-i h*f bten rrcm cvtrUfti- g bv G (!'* throne written on a txble oi vift b'g .efs, ca^l:d the Preferved Tabtt> in v^ich are recorded the Diviue decrees : that a c^py fmoi tbu ta ble, ia one volume on paper, was, by the nnaiftry of the argei Gabriel, fent 4jw to the lowcft Hcaycn tn^che gaauih of R*t**~ APPENDI& t bammed became the moft powerful monarch in his time. His fucceflbrs fpread their religion and con- quetfs over the greateft part of A(la> Africa and Europe ; and they ftill give law to a very confider- able part of mankind. The great doctrine of the Koran is the unify of God : to reftore which point, Mohammed pretended was the chief end of his miffion j it being laid down by him as a fundamental truth, that there never was nor ever can be more than one true orthodox religi on. For though the particular laws or ceremonies are only temporary; and fubjeft to alteration accor ding to the Divine direction, yet the fubftance of it being eternal truth, is not liable to change, but conti nues immutably the fame. And he tatight, that whenever this religion became negledled, or corrup ted in eflentials, GOD had the goodnefs to rfcinform and readmonifh mankind thereof by feveral prophets, of whom Mofes and Jefus were the riioft diftinguifli- cd till the appearance of Mohammed. The Koran afferts Jt/us to be the true Me/pas, the word and breatb of God, Worker of Miracles ^ Healer of Dif* ea/ss, Pretcber of Heavenly Doffrine, and exempla ry Pattern of a per f eft Life ; denying that he was cru cified, but affirming that he afcended into Paradife j and that his religion was mended by Mohammed^ who was the [eat of the prophets, and was fent from G.od to reftore the true religion^ which was corrupted in his time, to its primitive fimplicity ; with the ad dition, however, of peculiar laws and ceremonies, fome of which had been uled in former times, and others were now firft inftituted. The Mohammedans divide their religion into two general parts -Jritk $r theory and religion or prac tice* ti APPENDIX. Faith or theory is contained in this cbnfeffioh of faith, Ibcre is but one God, and Mohammed is tn prophet. Under thefe two propofitions are com prehended fix diftinit branches. 1. Belief in God. 4. In his prophets. 2. In bis angels. 5. In the refurredion and 3. In bis fcriptures. judgment. 6. JfoGod's abfolute decrees, They reckon four points relating to pfaflice, i. Prayer, with wafli- 3. Farting. ings, &c, 4. Pilgrimage to Mecca.' a. Alms. The idea which Mohammed taught his difciples to entertain of ihe Supreme Being^ may be feen front a public addrefs he made to his countrymen, which is as follows : " Citizens of Mecca f c< The hour is now come when you muft give an account of your reafon and your talents. In vain have you received them from an Almighty Mafler^ liberal and beneficent in cafe you ufe them ne^li* gently, or if you never reflect in the name of this JMafter : 1 mutt tell you, he will not fuffer'you to abufe his ineflimable gifts by wafting life away un- profitably, and imploying them only in unworthy amufements. No more permit delufive pleafures to diftradt your hearts ! Open your minds and receive the truth ! Woe to you for the unworthy notion you have entertained of God ! The heaven and the earth are his own ! and there is nothing in all their copious furniture but what invariably obeys him J [Ihe fun and ftars with all their glory, have never, dKdaioed APPENDIX. vfi d5fe all bathed with fweat. At length GOD will come in the clouds iurrounded by the angels, and will produce the bocks wherein every man's actions are written. Seme explaining thole words fo frequently uicd in the Koran, God will be livift in taking an ace fay, 'that he will judge all creatures in the half a day ; and others, that it will be i time than the twinkling of an eye. At t every adlion, thought, word, &c. will K- > in a balance held by the angel Gab fize, that its two kales are capacious enom-n to con tain both Heaven and L'arth. The trials being over, and the ^flembly diffolved, thofe who are to be admitted into Paradilc, ill take the right-hand way ; and thofe who are cu ned to hell fire, the left : but both of tr.em niuft hril pafg the bridge called in Arabic^ dl $irjt y which is laid over the middle of He!!, and is defcribcd ip be finer than a hair, and (harper than the edge ot a fword. The wicked will mils thtir looting and fall headlong into HelK In * Yec they m^kc a imnffeft difFcrerce between the CuffVriDgs of the rfghteou* ar d the wicked : for the limb of the furiraer par ticularly thcfc pans they ufcd to wafii before prayer, (hall fhine glori/'unf, ard their fuffcricg (haU laft no lorger than the tima rict or collection of moral. tradition^ of the fa y ings and ' aQions of their fii ophet. The Sonnites are fubdivided into four chief fcdls; viz. I ft. The Hani fifes, ad. The Makkites. 3d. The bbafeits. 4th. The Hanbalites. The difference between thefe fedts confifts only in a few indifferent ceremonies. The fefls whom the generality of the Mohamme dans fuppofe entertain erroneous opinions are nume- r6us ; the following arc feledled ffom^a large num ber, in order to give (ome ideas of the difputes among Mobammedan divines. Firft, the Afontazalifes, the followers of Wafel Ebn Ata. As to their chief and general tenets, lih They entirely rejefled all eternal attributes of God to avoid the diftin&ion of perfons made by the Chriftians. 2d. They believed the word of God to have been created in Jufytffo, as the fchoolmerr term it, and to confift of letters and founds ; copies- thereof being written in books to exprefs and imi tate the original. They alfo affirmed, that what ever is created in fubjc&o is alfo an accident,and liable to perifli. 3d. They denied abfolute predeltination ; that God was not the author of evil B but APPENDIX. * but of good only ; and that man was a free agent* 4th. They held, that if a profcflbr of the true reli gion be guilty of a grievous fin, and die without icpentance, he will be eternally damned, though his puniihment will be lighter than that of the infidels. 5th. They denied all vifion of God in Par&dife by the corporeal eye, and rejeded all comparifons or fimilitudes applied to God. ,.. . . . This fe<3 are faid to have been the firft inventors of -IcboUtflic divinity, and are fubdivided, as fome reckon, into twenty different feds. i Secondly, the Hafkbmiant ; who were fo named from their mailer Aba Hafham dbelal Salem His followers were fo much afraid of making God the author of evil, that they would not allow him to be laid to create an tnfidel> becaufe an infidel is a com pound ot infidelity and man> and God is not the cre ator of infidelity. Thirdly, the Nohamians, or followers of ttrabini al Ttiedhdm* who imagined he could not Efficiently remove GOD from being the author f evil, withouc diverting him of his power in refpe who are the direft oppo nents of the KadtrianSy denying free agency in man^ and afcribing his adlions wholly to GOD. The moil rijid of this led will not allow man to be faid either toad or have any power at all, either operative or acquiring ; affertingj that man can do nothing, but produces ail his adions by necejfity, having neither power, nor w/V/, nor choice^ any more than an ina nimate agent 2 they declaue that rewarding and pu* nifhing are al(o the eflfcds of neccffity^ and the fame they fay of the impofing of commands* Seventhly, the Jamidns, the followers of Jam Ebn Safwan, who held the fame do&rine with the Ja- tartans -, and likewife maintained, that Paradife and Hell will vaniih, or be annihilated after thofe who are deftined thereto refpedively fhall have entered them, fo that at laft there will remain no exifting Bein^ befides GOD 5 fuppofing thofe words of the Koran, which declare that the inhabitants of Para- dife and of Hell {hall remain therein Jorever, to be biperbotical only,' and intended for cprroboration^ and not to denote an eternal duration in reality. Eighthly, the Scbites: thisnameisufed peculiarly to denote thole who maintain AH Ebn All *laltb to be their lawful Kbalif, or Iman, and that the iu- preme authority both in fpirituals and temporals, of right belongs to his defendants. Some APPENDIX. xvii Some of thefe affirm, that GOD appeared in the form of AH, and with hi* tongue proclaimed the rnoft hidden myfteries of religion 5 and fome have gone fo far as to afcribe Divine honours to him, and to expedt his return in the clouds ; and having fixed this belief as an article of their faith, they keep a fine fcorfe ready faddled 8cc. for him in the mofque of Cufa, Others believe that he is concealed in a grotto near Cufa, where he will continue till the'day of judgment, and then come forth to convprt all people to the Koran. Sale's Koran, vol i. p 83 93, 94 95 96 97 99 ic> III, 112 114 117, I2Q, 122* 126, 128, 1$7 138, 14!, J42. 146 148, IJO 152 153, 201;, 202, 203, 204, 205 211,2 2 213 2I4,2l6 23.7. Turkifh Spy. vol. vii p, 2>j. Gutbrie's Geographical Grammar^ p, j8o> sSl. RoulainvilUtrt, Lift of frlahcmtt* Bajlcfs DifiioKary* vol. it. [Stt Scbitei] The modern Jews are difperfed over every king dom in the world 5 and in Ipite of the miferies they have fuffered, ftill overlook all nations, and confidec themfelves as the favourites of Heaven. The Jews commonly reckon but thirteen articles of their faith. Mamonides^ a famous Jtwifh Rabbi , reduced them to this number when he drew their confeffipn about the end of the feventh century ; and it was , generally received. All the Jews are obliged to live and die ia the profeffion qf thefc thir teen articles. L That GOD is the creator of all things ; that fee guides and fupports all creatures ; that he has . k a great variety of prayers. They ufe no facri- Sees dice the deftrudion of the temple. They re peat bleffings and particular praifes to GOD, not only in their prayers, but on all accidental occafions, and in almoft afl their adlions.' They go to prayers three times a day in their fynagogucs. Their fermons are inade no; ia Hebrew, which few of them now per- fetfly underftand, but in the language of the country where they refide. They are forbidden all vain fwear- ing,and pronouncing any of the names of GOD with out neceflity. They abftain from meats prohibited by the Levhical law ; for which reafon whatever they eat miift be drefled by Jews, and after a man ner peculiar to themfelves. As foon as a child can fpeak, they teach him to read and tranflate the bible into the language of the country where they live. In general they obferve the fame ceremonies which were praclifed by their anceftors in the celebration of the PaJJover. They acknowledge a two-fold law of GoDj a written and an unwritten one. The for- itter is contained in the Pentateuch, or five books of Moles : the latter, they pretend, was delivered by God to Mofes, and handed down from him by oral tradition, and now to be received as of equal autho~ rity with the former. They affert the perpetuity of their laiv> together with its perfection. They deny the accomplimment of the prophecies in the perfon of Lbrift ; alledging, that the Mejfiah is not yet come, and that he will make his appearance with the greateft worldly pomp and grandeur, fubduing all nations before him, and fubjedling them to the houie of Judah. Since the prophets have predicted I)is mean condition and fufFerings, they confidently talk of two Me/tabs : one, Btn-Epbraim> whom they xx APPENDIX. they grant to be a perfon of a .mean and affli&ed condition in the world ; and the other, Ben-David^ who (hall be a victorious and powerful PrL.ce. Almoft all the modern Jews are Pbariject, and are as much attached to tradition as their anceitors were ; and aflert, that whoever rejedls the orai law deferves death. Hence they entertain an implacable hatred to the Caraifes, a tett among the Jews, who adhere to the text of Mofes and the word of God ; rejecting the Rabbinifiicat interpretation and ca bala* The number of the Caraifes is (mall in comparifon with the Rabbins : and the latter have fo great an averfion to this fedr, that they will have no alliance or even convcrfation with them. And if a Car ait e would turn Rabbinijl^ the other Jews would not receive him. The modern Pharifees are lefs flridl than their anceftors with regard to food, and other aufterities of the body. They formerly fafted the fccond and fifth day of the week ; and put thorns at the boitom of their robes, that they might prick their legs as they went along : they lay upon boards covered with flint (tones, and tied thick cords about their waifts : hut thefe mortifications were not obferred always, nor by all. They paid tithes as the law prefcribed, and gave the thirtieth and fiftieth part qf their fruits $ adding voluntary facrifices to thofe which wert commanded, and (hewing themfclves very exadl in performing their vows. As to their dodlrine, with the EJj'enes* they held ab/otutt prede- Jiinaticn, and with the Sadduces, free will. They believed with Pythagoras^ the tranlmigration of Jouh ; Specially thofe of people of virtue ; efteeming thoio who were notorioufly wicked to be eternally mife- V ...- _ -->- -. < .' . -4-_ . . rable. APPENDIX. table. As to lefs c: imes, they held they were pu- ziUbed in the bodies which the fouls of thofe whoi committed them were next lent into. According to this notion ijt was, thatChrift's difciples afked him concerning the blind man, Who did lin y this man or bis parents, that be was born btlhd ? Johrt ix. 2. And when the difciples told Chrift that jome /aid he was Elias> and others Jcremidt, or one of the pro- phets> the meaning only can be, that they thought he was come into the world animated with the foul of Elias, Jeremias, or fome of the old prophets tranf- migrated into him. There are flill fome of the Sadduces in Africa and in feveral other places ; but they are very few in number ; at leaft, there are but very few who declare openly for thele opinions. There are to this day fome remains of the anci ent fel of the Samaritans, who are zealous for the law of Mofes, but are defpifed by the Jews, becaufe they receive only the Pentateuch, and obferve diffe rent ceremonies from theirs. They declare they are no Sadduces^ but acknowledge the Ipirituality and immortality of the foul. There are of this feft at Gaza, Damajcus, Grand Cairo, and in fome other places of the Eafl, but efpecially at Sichem, now cal led Naplouje, which is rilen out of the ruins of the ancient Samaria, where they facrificed not many years ago, having a place for this purpofe on Mount Gerizim. With regard to the tin tribes, the learned Mr.B/7/- nage fuppofes they ftill fubfift in the Eafl ; and gives the following reafons for this opinion. ift. Salma- gaffar had placed them upon the banks of the Cbabo- A P P E N D I X; ras, which emptied itfelf into the Euphrates. On the Weft was Ptolemy's Cbalcitis and the city Carra. And therefore God has brought back the Jews to the country from whence the patriarchs came On tho Eaft was the province of Ganxan betwixt the two rivers Cbaboras and Saocoras. This was the firft fi- tuation of the tribes : but they fpread into the neigh bouring provinces^ and upon the binks of the Eu- phratts. 2d. The ten tribes were liill in being in this country when Jerujalem was deftroyed, fince they came in multitudes to pay their devotions in the temple. 3d. They fubfifled there from that time to the eleventh century, fince they had their heads of the captivity and moft flourifhing acade mies. 4th. Though they were confiderably wea kened by perfections, yet travellers of that nation difcovered abundance of their brethren and lyna- gogues in the twelfth and fourteenth centuries. 5th.' No new colony has been fent into the Eafl , nor have thofe which were there been driven out. 6th.' The hiftory, of the Jews has been deduced from age to age, without difcovering any other change than what was caafed by the different revolutions of that empire the various tempers of the governors or the inevitable decay in a nation, which only lubfifts by toleration. We have therefore reafon to con clude, that the ten tribes are ft ill in the Ea/i, whether God fnffered them to be carried. If the families and tribes arc not diftinguilhable, it is impoflibte it ihould be otherwife in fo long a courle of ages and afflidions which they have paffed through in fine, iays this learned author ^ if we would leek out the remains of the ten tribes^ we muft do it only on the bduks of Euphrates^ in Perfia^ and the neighbour ing provinces, ft APPEND!*; It is impoffible to fix the number of people the yewifh nation is at prefent compofed of: but yet we have reafon to believe, there are (till near three mil lions of people who profefs this religion^ and, as their phrafe is, are witneffes of the unity cf God in all the nations in the world. They always are expefHnga glorious return,which {hall rjaife them above all the nations of the earthj They flatter ttiemfelves this deliverance will fpeedily. arrive, though they dare not fix the precife time. Befxage's s Hij}. of the Jew, f> t no, 115, 227; 274 467, 746, 747< 743 Broughlon't Hift, Library, vol. i. . 2Q, 221, 522 vol. ii, p 126. 245:, 329. Collier's Hift. Ditlio*mry t vet. ii. rifelft and 'the I)ei/Is are ifpreacJ all over Europe^ and have multiplied prodigioufly among the higher rank in mod nations ; but the fentiments which are diftin- goiflied by this title, are rarely embraced among the; common people. 1"he name of JDei/i's is fald io have befen firft afla- ihed about the middle .of the fixteenth century, by t lome gentlemen in France and Italy > in order to a- void the imputation of Atleifm. One of tke firft authors who made ufe of this name was Peter Viret* a celebrated Divine ; who, in a work which was publiihed in 1563, fpeaks of fome perforis in that time who were caiied by a new name, that of Deifts. Thefe, he tells us^ profefled to believe a God> but fhewed no regard to Je/us Chrijl, and confidered the dodtrines of the cpofiles and toangelifts, as fables and flieams. F f The APPENDIX. The Lord Edward Herbert, Baron V Cberfary, who flrjimihed in the feventeemh century, has been -..trdsd as the mod eminent of the Dei/Heal wri ter: i appears to be one of the firft who formed Betjni ifltWiyfterh ; and aflerted the Efficiency, uni- verjirtity^ '?. f -d ab *lutt perfection of natural religion, with a, view to difcard all extraordinary revelation a utelefs and needlefs. He reduced ihis 'universal reiigian 10 rive articles, which he frequently menti oned in his works. I. That there is one fupreme GOD. II. That he is chiefly to be worfhipped. III. Thai piety and virtue are the*principal parts of his ivoi Chip. IV. That we.muft repent of our fins ; and if we do fo God will pardon us. V. That there are rewards for good men, and punifhments for bad men, in a future flate. The Dei/ts are dafled by fome of their own wri ters into two tons mortal and itntnortal Deifii. The latter acknowledge a future flate the former deny it, or at lead reprefent it as a very uncertain thing. The learned Dr. Clark, taking the denomination in the mod extenfive fi^ni6cation, diftinguifhes D*- ijis into four lorts. The firft are, iuch as pretend to believe the exiftence of an infinite, eternal, inde pendent, inttelligf nt Being j and who, to avoid the name of Epicurean sttbei/i*, teach alfo, that this /if- preme Beintr made the world ; though at the fame time they agree with the Epicureans in this, that they fancy God does not at all concern himfelf in the APPEND! k. the government of the world, nor has any regard to, or care of, what is done therein. The fecond fort of Drifts are thofe who beljev e not only the being, but alfo the providence of God, with refpeft to the natural world 5 but who not al- Jowing any difference between moral good and evil, deny thatGod takes any notice of the morally good and evila&ions of men : thefe things depending, as they imagine, on the arbitrary conititution of human laws. A third fort of Dezfts there are, who believe in the natural Attributes of God, and his all-governing provi dence, and have fome notion of his moral p^rfedti- ons alfo 5 yet deny the immortality of the foul, be lieving that men perifh entirely at death, and that one generation thall perpetually fucceed another, without any future reftoration or renovation of things, * A fourth, and the laft fort of Drifts are, fuch as believe the exiftence of a (upreme Being, together with his providence in the government of the world, as alfo all the obligations of natural religion ; but fo far only as thefe things are difcoverable by the light of nature alone, withoqt believing any Divine re velation. Many of the modern Delfts in Europe are faid to be of that clafs who deny the immortality ot the foul, and any future ftate of exifter.ce. Letand's View of Deifttcal Writer t^ vol* \, p. 2 $ BroughtorSs Hi ft. Library, vol, i. p. 316 VoltairSs U*ii>erfal Hijftory> vol, ii. p. 259. F fa xxvi APPENDIX. A foort View of the different Religions of the feveral People and Kingdoms of ike habitable World. ' i ft. RELIGIONS OF EUROPE. EAST AND WEST GREENLAND, The s Qreentanden believe the immortality of the foul, and the exiflence of a fpirit called Thorngarfuk : the Angukutt) or Priefts, who are luppofed tp be Kis immediate fucceffors, form very different opinions with regard to his nature, form, and place of reii- dence : they fuppofe all the elements are filled with fpirits, 'from which every "Ahgukut is fupplied with u familiar fpirit called *Ihorngak, who is always rea^ cy when lummoned to their afllllancc. They pretend to cure difeafes by fpells and charms, to converie with their GQ&1horngarluk> and to pro- inulgate his commands.* DENMARK, The Lutheran religion is uni- JsJORWAY, verfally embraced in thefe king- SVVEDEN. doms ; excepting that at jLryrf- nia in Sweden t there are a num ber of Papiftf, and at Copenhagen in Dcnvturk^ there is a church allowed for the French refugees ; and at Glukllat a few Popifh families hive been permit- cd tlie ufe of a chapeL*f LAPLAND. The Laplanders believe in a good and evil Principle, which they fuppcie to be at con- fiant variance, and the prevalence of either, prodiu> Cive of the happinefs or mifery of mankind, They, * J >ne' Uoirerfa' Grammar. Vul, i. p. 134. t Uryugh.uc, Vyl. ii p. 333, APPENDIX. xxvi? They believe a Metewpbjcofis, or tranfmigration of fouls, and pay their adoration to certain Genii^ who they iupppfe inhabit ^he air, mountains, lakes, &c. They alfo place an implicit faith in magic : an4 their magicians, who are a peculiar fet of men, make ufe of what they ca'l a drum, made of the hollowed trunk of a fir, pine or birch tree,' one end of which is covered with a fkin ; on this they draw, with a kind of red colour, the figures of their own gods, as well as of Jtjus Chrift, the apoftte^ the fun, moor* and ftars. birds, and rivers : on thefe they place one or two brafs rings, which,when the drum is beaten with a little hammer, dance over the figures ; and, accord ing to their prograls the forcerer prognofticates.* RUSSIA, The eftabli&ed religion is that of thq Greek Church. This church, according to its origi nal cpnftitution, is governed by four patriarchs, viz. thofe of Alexandria, of Jerufalem, of Antioch, and of Conftantiriople $ the latter of which, affumes to himfelf tlie title of #/zmr//or Ecumenical Patriarch, en account of his reiiding in the imperial city, and having a larger jurifdidtion than the reft.-f- The conquered provinces retain the exercife of their own religion j and fuch is the extent of this vaft empire, that many of its inhabitants are Maho~ wetans, and there are many Pagans in the uaculti* yated provinces. J SCOTLAND. The eftabliihed religion is the Prejbyferian, which was introduced into this coun try by John Knox, a difciple of Catvin> in the yeac 1561, * Guthrie, p. 96, f Hiftory of Rcligiopi Njnbr iv. p 250'. t Oulhrie, p. ixvtii APPENDIX. 1561,* and ftill continues, being moft agreeable to the genius and inclination of the people. -f- TheOiflenters in Scotland confib of the Epifcopa- Kans, a few Quakers, Reman Catholics, and other feds, who are denominated from their preachers. J ENGLAND. The eftablifhed religion in this kingdom is that of a Proteflant Epifcopacy. The fo- vereigns of England, ever fince the rei^n of Henry the Eighth, have been ftiled, the Supreme Heads of the Church. And the Church of England under the monarchical power over it, is governed by tvvo^rch- bifhops, and twenty -four Bifhops. TheArchbimops are dignified with the addrefs of Your Grace. Thg Archbi&op of Canterbury is the firft peer of the realm, as well as metropolitan of all England. The Bilhops are addreffed, Your Lordfliips ; and filled, Right Reverend Fathers in God j and precede as Ba- rons, on all public occafions. The dignitaries of theChurch of England, fuch as Deans, Prebends, and the like, have generally large incomes. England contains about fixty Arch-deacons, whole bufinefs it is to vifit the churches twice or thrice every year. Subordinate to them are the ru ral Deans, formerly ftiled Arch-pre%ters, who fig- nify the Bithop's pleafure to his clergy, the lower ckfe of which confifts of Priefts and Deacons. The thirty-nine articles of the Church of England are Cahini/iical ; yet there are not many of the eftablilhed church who think they are ftriftly and conicientioufly bound to believe the do&rinal parts of * Robertfon'f Hift of Scotland TO!, i. p. aji. t Joaci'i Gramwir, voK i. P, 242* t C/whric, p. 161, APPENDIX. xxii of thefe articles, which they are obliged to fubfcribc before they can enter into holy orders. TheDiffenters in England are very numerous ; the principal denominations are the P re Jby tenant 9 Inde- f-.ridtnt&i Baptifts, Quakers, and Metbo&fti. The JMetbodi/ts are divided into different parties, and forni large focieties. There- is alfo a large number of &Qcinians> Deifts^ and other fubordfrtate de nominations. And many families in England ftill profefs the Roman Catholic religion - and its exercife is under very mild and gentle reflriftions.* WALES. The eflablifhed religion is that of the Church of England $ but fome ancient families are IRELAND. The eftablifhed religion is fimliar to that of England ; and there are as many denomi nations, particularly Pre[byterian&> Quakers, Baptifls^ and Mctbodijts. FR A ^CE. The eflabliflied religion in this king-' dom is Roman Catholic, in which their Kings have been fo conftant that they have obtained the title of Moll Chriftian ; and the Pope, in his bull, gives the King of France the title of Elde/l Son of, the Church. The Galacian clergy are, however, more exempt than others who profefs the Romifli religion from the Papal authority j their church confines the Pope's power entirely to things relating to falvati- on ;j| and has feveral antient rights, whfth they have taken care never to relinquish. The Pope ne- yer can, excommunicate the King of France, or ab- folve ' * Gmfcrfc, p, an, 212, 313. t HM* p. 377. 1 MM* p. M xx* APPENDIX', folvc any of his fubje&s from their allegiance : lie is not allowed to be fuperior to an cecumienical or gene ral Council : and they aflert, that infalibility is lodg- fcd, not in the Pope, but in a general Council only.* The Hugoncts in France, who were formerly op- prefled with heavy perfections, enjoy a good degree fcf religious liberty at prefent. J , The Roman Catholics in this kingdom are divided into feveral denominations ; among whom the Jan- ienifts, Quietifts, and Borignomifts are chief. j| prevails grektly among thofe of high rank. PROVINCES. The Dominant fedl of Chriftiarjs in thefe Provinces are thofe who are called the Rfjormed Church. They are fevere CW- uiniftsy who maintain the dodlrine of the Synod of Dort. Roman Catholics, amongft whom are the Jtinje- fiifts. They are in proportion to the inhabitants of the Provinces as two to three. . * The Remonflrants or Armirnani, who only have churches in Holland, Utretht and Friejland. The greateft part of them are inhabitants of Holland, prin cipally Amjltrdaw, Rotterdam and Geuda. Lutherans^ are a Very great and increafing number. Baptift$ y divided into fcveral feds, are mighty and numerous. Thofe who are called Menonites approach nigh to the Reformed Church. The Bap- tifis are generally Unitarians, loving and pradifing tiniverfal toleration. Collegian!*, * Hift. Religion, Number TI, p, 256. J Slilc^f Sermoo, p. 53. Vol. i. p, 5772 APPENDIX; formed by the perfccution of the tteinonjlrant minifters in 1639. They have no pe culiar minifter, but every one learns and preaches tfhat he thinks ufeful : at prefent they are only in Holland. Quakers', with us are a fmall number; Hernbutters, and at Amsterdam, Perfiaris, arid tnembers of the Grecian church $ to which add many thoufand Jews. There is at prefent, ndtwitfiftanding the rigid Placards againft the Roman Catholics and Socinians^ a prevailing ipirit of candor and Caiholicifm among the different denominations. The minifters of the gofpel belonging to the Do minant church, ait maintained by the civil .magi- ftrate ; thofe ofiheDi/enters, by their own church* fcs, who have acquired funds for various purpoies, by gifts, teftaments, legacies, and donations of privatd tneri. Deifm> in the worft fenfe of the word i^ not com-* mon in this country. Few men, who love to be called philofophers ; fome profligates, and boys^ con- ftituie this clafs. * AUSTRIAN & FRENCH NETHERLANDS. 1 The eftabliihed rdigion here is the &oman Catholic j but ProteJIanf* and other denominations are not mo- lefted.f GERMANt. the Roman Catholic, Lutheran} and Catoiniflical religions, are profefled in this em* G g * Extraft of a letter from a Gc&tUm'iti of character in Holland t Gutiric, p 444 _ abttil . APPENDIX. pire. The inhabitants of Auftria, Barbaria, and the Spiritual Electorates, and (ome other pkices, are Roman Catholics. Thofe of Mecklen burgh, Hol- iicin, Erandenbur^h, Saxony arid Pomerania, Lutke- ram. The Heffuns, and the people in the iouth of Franconia, Calvinifts. The reft of the empire is a mixture of all thefe denominations 4 The prefent Emperor of Germany has granted a moft liberal religious toleration, and fupprelfed mod of the religious orders of both fexes, as uielefs to fociety.* FRUSTA. The cftabli&ed religions in this king dom are the Lutheran and Ctuviniftic chiefly the former ; but Roman Catholics* Baptijh, and other denominations are here tolerated. -f- BOHEMIA. Though Popery is the eftabHflied religion of this place, yet there are many Protejfants^ who are now tolerated in the free exerciie of their religion 5 ahd fome of the Moravians have embra ced the doftrines of Count Zinzindorf^ which have been propagated in feveral parts of the globe. J In order to extend this denomination, the Count lent his fellow-labourers thro'out the world. He himfelf has been over all Europe, tmd at Icaft twice tostmerica. \\ HUNGARY, the eft ablilhed religion of the Hungarians is the Roman Catholic, though the ma jor part of the inhabitants are Profeftants and Greeks, who now enjoy the fall cxercife of their religious liber ties. TRANSYLVANIA, Tol. i. p 46?. * Gu hrie. 476 f ibid. p. 456. 480. n Km^iu'i HUt. of the Mvravufis, p. 25. Guihrie, 484. APPENDIX. TRANSYLVANIA, Roman Catholic*, Lut.be- SCLAVONIA, and ram, Cafosnifts, Socini- CRQATIA, drians, Greeks, Ma hometans, and other fcdts^ cnpy their ft veral religions in Tranlylvania. The Slavonians are zealous Roman Catholics > though Greeks and Jews are tolerated.* religion of the Croats is firxiilar to that of the i^waniaM and Sclavonians, y^ho are their 2 ~ POLAND. The number of Proteffants,. con-* filling of Lutherans and Caivinifts, in their republic, is very confiderable ; and when thefe are joined to the Greek Church, the whole are called DiJ/icttnts. At the fame time, the Poli(h nobility and the bulk of the nation, are tenacious of the Roman Catholic re ligion. The monaflenes in this country are, by fome writers, laid to be five hundred and feventy-flx, and the nunnaries one hundred and feventecn, beiides two hundred and forty-fix femiaaries or colleges, and thirty-one abbeys. No country has bred more Delfts and Freethinkers in religious matters than Poland^ SWITZERLAND. Cahinijm is faid to be the region of the Proteftant Swifles : but this mtrft chiefly be underftood with reipedl to thq mode of church government ; for in fome do&rinal points they are far from being Cafainifts. Zuingtius, was the apoftle of Proteftanifm in Switzerland. \\ G g a SPAIN, ? Guthrie, p. 486, f P 4$$. J p. 4^3; II p, 507. ixxivr APPENDIX. SPAIN. The Spaniards are flricl: Roman lies, and their King is diftinguimed with the epithet of Moft Catholic* The JnquifitiW) a tribunal which it is faid wa* Cr redled about ihe year 1212, by Dominic, a Spaniard^ and intended for the extirpation of thofe who werjp fujrpofed to entertain erroneous opinions, formerly reigned here ia all its horrors.^ At prelent its pe- jnalfies are greatlyjeffened ; but though difufed it is rot abrogated. It appears, however, that the power of the clergy ha? been greatly leflene.d of late years j A royal edi6t has been iflbed to prevent the admiffion of noviciates into the different convents without Ipecial permiffion ; which has a great tendency to reduce the monalleries in this kingdom : fpr which purpofe the King has published an ordinance > con taining twenty-five articles ; to which is added, a lift of t r he convents to be lupprcfled, or united to others.|j Before the fuppre/Tion of the Jtfvifs, the King of Spain.) as wel.l as the King ot France and the govern ment of Naples^ threatned to take iome iteps fatal to the Court of Rome. Venice propokd to reform their religious communities, without paying any at tention to the Holy See \ fo that no Pope was ever clecred in more tempeftuous times than the late Pvn- tiffGonganelti ; but after he had lupprefled this reli gious order* the Kings and the Venetian ftate imme diately accommodated the difputes which had lub- iiitcd fo long between them and iheCourt of Rome. * PORTUGAL. * Gutbrie. p 517; \ Limborch'sHift. cf th iDquIfition, p \ Guihric, p. 517. H London Town Ld Couniry M ^784, p. 49. \ GAngnUi'$ Lciucij vol. i. p,j9 44. APPENDIX. xxx* PORTUGAL. The eftabliflied religion of this Country is the Roman Catholic, in the ftrideft fenfe. But the P'jpis authority in Portugal, has been of late ib much curtailed, that ft is difficult to defcribe the religious ftate of this country. The royal revenues are greatly increafed at the ex- pence ojithe religious inftitutions in this kingdom,*? Before the eleclion of the late Pontiff Ganganelli, Portugal was about to choofe a Patriarch, and lay atide all communication with the Pope ; but he took the firft (leps to an accommodation with Portugal, #nd fucceeded in re eftablifhiog the antient friend- fhip which had (ablifted between the two Courts. *f* ITALY. The religion of the Italians is the Roman Catholic from hence it fpread over Europe. The ecclzjiaHical government of tne Papacy has em ployed many volumes in defcribin'g it.J The Car-? dinzl^ who are next in dignity to the Pope> are fe- venty, in allufion to the feventy difciples of our Saviour, and are chofen by the Roman Pontiff. . TThefe Cardinals ele^ the Pope ; which election is determined by the plurality of voices. Thecleclioa of a Pope is followed by his coronation ; and this ceremony is performed in the Lattran church,where they put a triple crown upon his head. The provin ces which depend on the Holy See are governed by Legates ; and there are few countries where the Pope has n6t ambaffadors, who are ftiled Nuncios. The title giveo to the Pope is, His Holinefs, arid the Cardinals have that of Emminence. All * Guthrie, p. 550. t Ganganclli'i Letters, p 191 3i J GuthrU, p. $63. APPENDIX. All the numerous ccclcfia flics, and religious orders who profefs the Roman CathoHc religion, are under the Pope ; and every one of thefe orders has its Ge neral at Rome ; by whom, the Pope is acquainted with every thing which paffes in the world.* At prefent the Papal authority is evidently at a low ebb,-f* and is not refpedted as it was formerly. The celebrated Pope Ganganeiil^ who has been fti- led the Phanix of dgei>\ after the matureft delibe ration, figned a brief on the 21 ft July, 1773, which fupprefled the famous order of the Jejuits, who have been the warmeft affertors of the Papal power, and whofe cabals and intrigues have made them for midable for ages to every Court in Europe^ and ena bled them tp eftabliih a powerful, well-regulated fovereignty in another hemifphere.|| As the Jefuits had a great ffrare in the education of youth, the faulting up their ichools might have proved of bad confequences if this Pontiff had not prevented it. After having Sketched out a plan of education, worthy of the greatefl matter, he caft a rapid eye upon fome Pr/t/ls and Friars 3 who by their talents and example were capable of replacing the Jeluit, teachers, and immediately inftituted them Profeflbrs j fo that, to the afionifhment of Rome, there feemed to be fcarce an interval between the departure of Jejuitt and the coming of their iuccef- fors. In the Rtrruin Catholic kingdoms, Rcme Has DO ad- miniftration but what is purely fpiritual : k is onty * Barclay! Dtaionary. [SeePpe] t Gurhrie, p 563 Sales'* Sermon, p, 1} Piragu^y. in Siouih America. $ GiUJginclli'i Lciurs, vol. i, p. 2, 43 44. APPENDIX. **vil !n the ecclefiaftical ftate that fhe has any temporal authority.* Perfons of all denominations live unmolefted iii Italy, provided no grofs infult is offered to their worfhip, -f- Even the Jews are allowed the full ex- ercife ot their religion in the heart of Rome j J and the profeffors of a religion which one fligmatiied all others as unworthy the facred rights 6f humanity* now openly avow the liberal fentiments of rhildnefs,* forbearance, and moderation. || The famous Pon-' tiff above-mentioned obferves in his letters, " That every impetuous zeal which would bring down fire from Heaven excites only hatred. A good caufe fupports iifetf, fo that religion needs only produce its proofs, its traditions, its works, and its gentleoefs, to be reipeftedV Chriftianity of itfelf overthrows every fed: which may be inclined to fchifm, or which breathes a fpirit of animofhy." Dei/m prevails greatly among the politer part of the inhabitants of this country.** tURKET m EUROPE. g) f DANUBIAN PRO- The eftabliihed reli- : 1 VINCES, LITTLE gion in thefe parts is TARTARY, the Mahometan ; the O L GREECE. Turks profefs that of the fedt of Omar.* There is no ordination among their clergy : Any perlon may be a Prieft who pleafes fo take the habit, and * Ganganelli'f Letteri, TO! ii. p. 208. f Cuthrie, p. 563; J Ganganclti't Letters, vol. ii p. 138. || London Magazine 1784. p 8. f Ganganelli'i Lettert, vol i. p. 130, 131: y. Hiftory of Religion, No. |r. p, 174. *xxviii APPENDIX. and perform the fnridlionsof his order ; and may lay down his office when he pleafes. Their chief Prieft or Muiti ieems to have great power in the ftate.* He is (tiled by the Mahomttais the Msker of Lvws, Giver of Judgment s, and Prelate of Orthodoxy. -J- Friday is the day fet apart by Mahomet for the ob fervance of religious worfhip. This day was pitched upon in order to diftinguilh his followers fromi the Jews and Cbriftians.% There are large numbers of the Greek Church in the Turki/b dominions $ and alfo fom Armenians and Jews. EUROPEAN ISLANDS. ICELAND. The only religion which is tole rated in this I/land is the Lutheran^ OR CADES, The religion of thefe Iflands Is HH BRIDES, & P rot eft ant, according to the SHETLAND. drltipline of the Church of Scotland : but the Roman Ca tholic religion prevails among fome of the natives of the Hetrids SCANDINAVIAN ISLANDS. Thefe Iflands being peopled either from Sweden, Denmark, or horway, profefs the Lutbtran religion.** MAJORCA, The inhabitants of thefe I/lands MINORCA, profefs the Rowan Catholic reli- aridYVJfCA. cion; CORSICA, p. 79. f BroughtOD, vol. ii, p, 14 W f Salt's Koran, vjl. i. p. 199. |f Guihrie, p 71. ibid. 141, ** Broughtopj vol. ii. p. ja^. APPENDIX: CORSICA, The inhabitants of thefe Ijlands, SARDINIA. are Roman Catholics 5 and it is faid, that in Sardinia, the peo ple will dance, and fing profane fongs in their chur ches, immediately after divine worftiip. SICILY, The Roman Cathdlic religion is pro- MALTA. fefled in thefe Iflands, and is fo ef- fential to the order of the Knights of Malta, that no perfon of a different perfuafioa can be admitted into it. AZORES* Thefe Iflmds being inhabited by the Portuguefe, profefs the Romi{h religion, as eftabliihed in the kingdom of Portugal. C \NDIA, The eftabliihed religion of thefe CYPRESS* anc l l ^ c ot ^ er Ifl a ds under the RHODES. Turks, is Mahometanijm ; but there are numbers of Chriftians who profefs the tenets of the Greek Church.* Hh ad. RELIGIONS * Bronghton. VoJ, ii. p. xl APPENDIX. ad. RELIGIONS OF ASIA. TURKEY In ASIA. ' f PART OF ARABIA, ^ h l#'*T''f. is ^yR eftabliihed religion of PALESTINE, 1 5 cfc , N VTOLU, ere * nuibr of , MK; OPOTAMH, ? f Wfc^l * TURCOMAN!*/ left j ne) 1 1 G EORGI A an m tians, Armenians, Ja cobites, Maronites, Neftorians and A.eichites. 'All denominations are tolerated in many parts of the Turkifh dominions.* w; f The religion of this coun- RUSSIAM, try partakes of the Mabo- a large trafl of Tarfary, worlhip the Grahd Lc.ma. Another religion which is very prevalent among; the Tartars is that of Scba- wani.m. The profeffors of this religious fed beluve in one fupremc God, the creator of all things. They believe that he loves his creation, and all his crea tures ; that he knows every thing, and is ail power* ful ; but that he pays no attention to the particular actions of men, being too great for them to be able to i 1 Broughton, Vol. i'. p APPENDIX. xli to offend him, or to do any thing which can he men- to ious ir, his n ht. Tbev are ail firm 'y pet iua/ded, of a future ex-ftence : i hey aho maintain, ih-it the fupcetne Ben;* has divided the- govar.nvj'it of the world, and the detliry of men among a great number of fubiltern Divinities under his com mand and controul, bit who, nevenhelefs, generally act according to their own fancies $ and, therefore, mankind cannot difpenfe with ufing all the means in their powe'r for obtaining their favour. r l hey iike- wiie fuppoie, that, for ihe moil part, thefe infeiior Deities abominate and puniih premeditated vilidiuy, fraud and cruelty.* A ha fid of Tartars in Sib-ria y have in every hut a wooden idol termed, in their language, bhetan, to which they addrefs their prayers for plenty of game in hunting, promifing to give it, if iucceisful, a new coat or bonnet, -f- K4MTCHATKA. The inhabitants of this peninfula, acknowledge many malevolent Deities, having little or no notion of the good Deity, They believe the air, the water, the mountains, and the woods to be inhabited by malevolent Spirits, whom they fear and worfliip'.J The method which the Emfirefs ofRuffia takes to convert her Pagan fubjefts in Kamtthatkz, is to ex empt from taxes, for ten years, (uch as profeis che Chriftian religion. The Pagan Kamtjchodaies be- Jieye the immortality of the loui. Hh 2 CHINA. Guthrie. p, 59 <5. f Kaim'i Sketches, vol. if, p, 176 J p. 142, p. 575, xlit APPENDIX. CHINAS Befides the worfhip of the Grand La 'ma, the religion of China is divided into three ieds. jfi. '[ he foilowers of Laokiur> who lived five hun dred years before Cbrijt, and taught, that God was Corporeal. They pay divine honours to the philo- fophcr Laokium > and give the fame wor&ip, not only to many Emperors who hive been ranked with the Gods, but alib to certain Spirits under the name of Xamte, who prefide over every element. They call this fe& that ot the Magician** becaufe the learned of it addift themielves to Magic % and are believed to have the fegret of making men immortal. ad. The worfliippers of Foe* who flourilhed a thoufand years before our Saviour, and who became a God at the age of thirty years. He is reprefentcd finning in light, with his hands hid under his robes, to (hew that he does all things invifible. The Doc tors of this fed teach a double law, the one exter nal, the other internal. According to the external taw, they fay, that all the good are recompervfed, and the wicked punifhed, in places deftined for each. They enjoin all works of mercy 5 and forbrd cheat ing, impurity, wine, lying and murder, and even the taking life from any creature whatever. The interior do&rine of this fetf, which is kept fecret from the common people, teaches a pure, on- mixed atbtifa % which admits neither rewards nor punishments after death,-^believes not in a ProvU dencc, or the immortality of the foul, acknow ledges no other Cod but the Void or Nothing, and which makes the fupreme happinefs of mankind to confift in a tcial inalion> an rntirt injtnfibility, and a periett quietude.* 3d, A * Hiftory of Tgnitiui, vol. ii. p. fi> 99 APPENDIX; *ua $d. A fed which acknowledges the philofopher fynfueius for its matter, who lived five, hundred years before our Saviour* This religion, which is profeffed by the literati and perfons of rank in China and 1'onquin> qonfifts in a deep inward veneration for the God or King of Heaven, and in the practice oi every moral virtue. They have neither temples nor Priefts, nor any fettled form of external wor- (hip ; every one adores the fupreine Being in the way he himfelf thinks, beft.* The Chinefe alfo honour their dead anceftors j burn perfumes before their images j bow before their j>iftures j and invoke them as capable of beftowing upon them $11 temporal Weffings.^ MOGUL'S EMPIRE. The origin*! inhabitants of India are called Gentoos, or, as others call them, Hindoos. They pretend that Brumma, who was their legiflator both in politiqs and religion, was in-> jferior only to God 5 and that he exifted many thou-* fand years before our account of the creation. The Bramins for fo the Gentoo Priefts are called pre tend, that he bequeathed to them a book, called the Vidam^ containing his cloiUines and inftrudions ; * and that though" the original is loft, they are ftill pofftfled of a commentary upon it, called the Shah- ilah, which is wrote in the Shanfcrita language, now a dead language and known only to the Bramins, who ftudy it* The foundation of Brumma's doc- tine confided in the belief of a fupreme Being, who has created a regular gradation of beings, fome fu- perior, and fome inferior, to man j in the immor- Jality of the foul, and a future flate of rewards and punifliments, if. p. 119. t Hift. rf ISQat|ai| I??i w* Pi *9?- ftlir APPENDIX. punishments, which is to confifl of a tranfmigration into different bodie c , according to the live? they have led in their pre-exiilent ilate. From rhs it appears more than probable, that the PatbtgQridn Mttamp- (ycbofis took its rile in India.* The neceffity of inculcating this complicated doc trine among the lower ranks, induced the Eramim to have recourfe to fenfib e reprelentations of the Deity and his attributes $ Jo that the original dodrines of Erumma were changed into idolatry : and though the eftablifhed religion in the Mo%ul** Empire is Ma- lorn tani/m y there are various fetts of Pagans, as the Banians, the Perjees, and the Faqiiir*. I he B 'Mi- am believe a tranfmigration of fouls ; afid therefore have hofpitals for beads, and will by no means de prive any animal of life. But of all living creatures they have the greateft veneration for the Cow, to whom they pay a folemn addrefs every morning^ Of thefe Banians there are reckoned in India about twenty-four different feds. The Per/ees are the pofterity of the antient Perfiam, and worfhip the ele ment of fire : befides which they have a great ve- ration for the Cock. The Faquirs are a kind of JMonks, and live very auftere, performing many fe- vere ads of mortification. Some continue for life in one pofture - y fome never lie down ; iome have thir arms always raifcd above their heads ; and fome mangle their bodies with knives and fcourges. Moft of the Indians believe the river Ganges has a fandi- fying quality, for which reafon they often wafh them- felves in it. There are many Jews and European tbri/iiem in the Mogul's dominions. Gothrie, p. 313. f RaK Y0 1, IT. p. Gnthriei p 313. f K*'^ Rroughtoo, TOI. . p. 328* APPENDIX. ad* PENINSULA OF INDIA WITHIN THE GANGES. The inhabitants cf this tract of land are generally Mabomefiaift ; but the natives of the i.iLwd pms woiihip the iun, maon and other idols. In lome parts, they look upon the fir ft creature they; inert in the morning as the proper object of wo r (hip for that day> except it be a Crow^ the very fi^ht of which is enough to confine them to their houfes for the whole day. In the Tea-port towns there are a number of Jews and European Cbriftians. || THE PENINSULA OF INDIA BEYOND THE GANGES. The inhabitants of this penin/ula are generally Pagans. The biamite* hold, all nature is animated by a rational foal $ that the foul tranfmi- grates through many dates, and is then confined to a human body to be punched for its crimes. They hold Jibe degrees of felicity and puniChment. * In the kingdom of Pegu, they have a kind of re ligious veneration for Apes and Crocodiles, believing thofe perfons very happy who are devoured by them. Mahometanilm prevails in fome parts, bat mixed with many Pagan rites and ceremonies, -j- When the Kings of this part of India are interred, a number of animals are buried with them, and fuch veffels of gold and filver as they think can be of ufe to them in a future date. J ARABIA, (That part which h not Included in 7urkey.) The wandering tribes in the fouthern and inland parts acknowledge themfelves as the fubjeds of no foreignj^power 5 but have prefer ved their in dependence U Broughton, vol. 5i. p. 325. * Middleton, vol. i p. 155.; t Broughton, vol. U. p, 328. J GaUrfe, p. ^18. *It i APPENDIX. dependence From the earlieft ages. Many of th wild drub* ftill continue Pagans^ though the people in general are Mahometans. * PERSIA. The Perfians are ftri<3 Mahometans, but of the feft of AH. They differ from the Turk* concerning the fucceffion of Mohammed. The Turks reckon them thus : Mohammed, Abubtker^ Omar, O/man, Ali. But the Perfians reckon Ah to be the immediate fucceflbr of Mohammed. The Gaurs, who pretend to be the pofterity of the ancientA^/', and ftill worfhip the fire, are faid to be numerous in Perfia, though tolerated in but few places. A com- buftible ground, about ten miles diftant froin Baku, a city in the north of Perfia y is the fcene of their devotions. It muft be admitted, that this ground is impregnated with very furprifing inflamatory qua lities ; and contains leveral old little temples j in one of which the Gaurs pretend to preierve the facred flame of the univerfal fire, which riles from the end of a large hollow cane firuck into the ground, reiem- bling a lamp burning with pure fpirits. J The ASIATIC ISLANDS. THR JAPAN ISLANDS. The worfhip of the Jafane/e is Pagan! fm % divided into feveral lefts : I. The Sinto, who believe that the fouls ot good men are tranflated to a place of happinefs next to the habitation of their Gods : But they admit no place of torment ; nor have they any notion of a Devil,but what animates theFox, a very mifchievoos animal of that country. They believe the fouls of the wicked, being denied entrance into Heaven, wander about to expiate their fins. IL Thofe p, 618.- J jM p. APPENDIX; . It Thofe of the Bub/Jo religion believe, that m the other world there is a place of mifery as well as of happinefs, and that theie are different degrees of both, proportioned to the different degrees of virtue and vice, When fouls have expiated their fins, they are font back to animate fuch vile animals as refem- bled them in t heir former ftate of exigence : from thefe they pafs into the bodies of more innocent animals ; and at laft are again (tiffered to enter hu> hi in bodies : after the diffolution of which, they run the fame courfe of happinefs or mlfery as at 'fir ft. -J* III, The Siutto, who admit of no ceremonies in religion. There are innumerable temples and idols in this ifland j one temple in particular, con tains thirty-three thoufand three hundred and thirty- three Idols. * THE LADRONE ISLANDS, The inhabltehCs and FORMOSA, of theie ifandi are all Pagan*. Thofe of Formofa recognife two Deities in compa ny $ the one a mate, god of the men $ the other a female, goddefs of the women, The bulk of their inferior Deities ard the fouls of upright men* who are conftantly doing good, and the fouls of wicked inch, who are cohilantly doing ill. The inhabitants of the Ladrone I/lands belietfe Heaven is a region under the earth, filled with cb- coa-trees, fugar-Canes, and a variety of other delici ous fruits; and that Hfell is a vaft furnace cooftantly red hot ; thofe who die a natural death go ftrait to Heaven ; They may fin freely if they can, but prc- I r fervp t Kim, vol. IT, p. 13. Mi^etopatoU i. p. * xlvili APPENDIX. ferve their bodies againfi. violence j but war and bloodshed are thek averfion.* THE MOLUCCA ISLANDS. The inhabitants f thcle Iflands, who believe the exigence ot ma levolent invifible Beings, fubordinate to the fnpreme benevolent Being, confine their worfliip to the for mer, in order to avert their wrath : and one branch of their worfhip is, to fet meat before them, hoping, that when the belly is full^ there will be Jcls inclina tion to mifchief.f- PHILLIPINE ISLANDS. The inhabitants of thefe Iflands are generally Mahometans J CELFBES. The inhabitants of this Ifland are profeffed Mahometan^ who retain many Lbineje ce remonies^ The BUND A ISLES. BORNEO SUMATR'A w10 relce on re ea coalt > are AVA &r i generally Mah&metaw ; but he J, ' ' natives who rt fide in the h land parts are Pagans.^ The lduan: y a people in the Ifland of Borneo % believe, that every peifon they put to death muft attend them as a flave in the other world. The worfhip of the inhabitants of Java is fimilar to that of the Molucca Iflands, 4- CEYLON. Knm, vol. IT. p. 235. f told p. 190. : MiddUtoo. [Sec Pb01 ; pme] ibtd. f Sre Celebfi] vol. ii. p. 330. \ *im, fol. IT. p APPENDIX; CEYLON. The inhabitants of this Tfland ac knowledge an all -powerful Being, and imagine their Deities ot a fecond and third order are fubordinate to him, and act as his agents. Agriculture is the peculiar province of one, navigation of another. Buddow is revered as the mediator between Cod and man. Another of their favourite Deities is the tooth of a MALDIVE ISLANDS. The inhabitants of thefe Iflands are Mahometan^ who retain many; Pagan ceremonies, -j* I i a 3 d. RELIGIONS Kmn, vol. it; p. 15*. f Middletoa, [See Mi'di 1 APPENDIX. i gd. RELIGIONS OF AFRICA. EGYPT. The prevailing religion of this coun try is Matotoctanifrt, There are alfo a Dumber of jews, and many Chriftians called Coptics,* who are iubjeft 'to the Alexandrian Metropolitan. He ha$ twelve Hi/hops uncier him, but no tffcttnfkpbtl Thev have (even (acraments, viz - Baptijm, the JLucbarifl) Confirmation^ O'dinatien, 'faith, Fa/i- ing % and P/rfj^r. They circumcile their children before baptijm, and ordain Deacons at (even years of age. They follow the do'-t :*; ....... R A R B A R T. r\/ir\nr\rrr\ inhabitants of thefe flates pfz are Mal *m*t*n*. Many fi,b- Alc'lFRS j i: fls of Morocco foliow the te- "c i TR1POI f ' fl ets * Hamtt one ol their Em- O I BARCA : * P eror s> who taught, that the ^ dodlrinesof tiaii and O-.nar^ and other interpreters of the law, were only human tra ditions. There are alfo many perfuns in and about jtfgiers, who "differ from the other Mahometamin divers particulars. Some of them maintain, that to fa ft fevcn of eight months merits eternal happinefs ; and that idiots are the cleft of GOD. BILDULGERID, V" 011 X r ZAARA, OR THE DESART. feffed f . in thefe . countries inetanifm j but there is fcarce any fign of religion among ' * Guthric, p. 66f, f Bvclay'i Diaioaar/. [Sc p. 67 ^ APPENDIX. If among many of the people,, There is a number of 'jews fcattered up and down in the beft inhabuecj s m Bilduigerid * NEGROLAN ? D. The inhabitants of this vaft country are either Mahometans or Pagans. And fome in the midland parts live altogether without any fi^n of religion, -J- GUINEA. Paganifm is the religion of this coun-- try. "The Negroes' on' the Gold Coaft believe a /-' pr. me Bring, and have fome ider.s of the immortality of the fjul ; they addrels the Almighty by a feii(h, or charm, as mediator, and ' worfhip two days in a week. They afcribe evil in general, a ad all their rnisfortuncs to theDevii, whom they fo r^, 1 , as to tremble even at the mention of his name. J I botc of the kingdom of Bentm acknowledge a fupreme Being, whom they caii Orifa ; bat they thi".k it needled to wodhip him, becaufe being infi'iuc'y good, they are fure he will not hurt them. On the contrary, they are very careful in paying their devo tions to the Devi/, who they think is the caufe of all their calamities. They do not think of any other remedy for their mod common difeales, but to apply to a forcercr to drive him away. Such Negroes as believe in the Devil paint his image white. The inhabitants of this fpacious coun try are either ftrift Mahometans or Pagans. \\ ETHIOPIA Brighton; val ii. p 331. s . M-ddle'.on, vol i. p K,ina, v>l IT p, 143 f olt ii. P- ' *^ ' ~ - !ii APPENDIX. ETHIOPIA SUPERIOR, OR ABYSSINIA. This fpacious empire contains a great mixture of people, of various nations, as Pagans^ Jew** and Mahometans : but the main body of the natives are CbnliianS) who hold the fcriptures to be the iole rule of faith. Their Emperor is fupremc, as well in tcclefiaftical as civil matters. They ule different forms of baptifm, and keep both Saturday and Sun day as a SMatb. They are circumciied, and ab- flain from fwines flefh, not out of any regard to the Mtfaic law, but purely as an ancient cuftom of their country. Their divine fervice confifts wholly in reading the tcriplurcs> adminiftering the Enckanft) ana hearing foine Homilies of the fathers.* ETHIOPIA INFERIOR. The numerous in habitants of thefe countries are Pagans, excepting thofe of Z'inguebar, Jjan t and sdex, who proieis Mahomet anifm.^* t LOWER GUINEA. nr\\^nc\ T^ Q inhabitants of thefe 'o rnro countries are Pagans. In 2 J SSr n^o the kln ^ nm of L '***> the QwAiTr L P e P le entertain a taint no * *&tt tion of God, whom they U LMANTAMAN. ^ Samkian > Pcng0t + CAFFRARIA. The Hottentots believe in one fupreme Being, called Goanya Itquon, or God cf Gods. They place his refidencc beyond the moon, and fuppofe him a humane and benevolent Being ; but they have no mode of worshiping him, for which they J Brougfcton f rol.it, f. 333; APPENDIX. Uii they gire this rea(on, that he curfed our firft patents for having offended him ; and on this account th^y never paid him adoration fince. They worfhip the M^n at full and change, and the Gold Beetle, which makes a faint of ali he lights upon. Their evil Dei ty, whom they call Tongoa^ is a crabbed, malicious, mifchievous Being, to whom they afcribe all their misfortunes.* AFRICAN ISLANDS. MADAGASCAR. The inhabitants of thte Ifland believe God to be the author of all good, and the Devil the author of all evil. -j- There are alfo fomc Mahometans in this Ifland $ but here are no rhoiques, temples, nor any ftated worfliip, except fome of the inhabitants of this place offer Sacrifices of beafts on particular occafions ; as, when fick ; when they plant yams or rice j when they hold their affemblies $ circumcife their children $ declare war j enter into riew-built houfes \ or bury their dead. Many of them obferve the Jewi/h &&bbath % and give (ome account of the facred hiftory, the creation and fall of man, as alfo of Noah> Abraham* Jicob, and David j from whence it is conjedtured they are defcended of Jew, who formerly fettled here, though none knows how or when, j CAPE VERD ISLANDS, The Inhabitants of CANARY ISLANDS, thefe iflands an* M A D E R A S. Roman Catholics. || ZOCOTRA. * M'ddlston, rol. i. p, 0$ 4 ; f p 53;. % Guthric, p. 680. J Broughwoi vol. is s p. 3^3. lit APPENDIX. ZOCOTRA, The inhabitants of this ifland ate Mahometan* of Arab extraction. COMORA. The inhabitants of this ifhnd aie Kegrocs of the Mahometan pcifuafion. * 4th. RELIGIONS A P f E N D I X. If RELIGIONS OF AMERICA, UNITED STATES. * 4 NEW-ENGLAND. * " -' ' ' .' .; i . PREVIOUS to an account of the preftnt d& nominations in this part of America, a fhori /ketch of the Aborigines will not perhaps^ &r /*- entertaining to Jome readers, The natives o fi W believed n0t ?- ly a plurality of G^wfio CONECTICUT made and g vern the fe - ^ UT > ( veralnatio^oftheworldi but they made Deities of every thing they imagined to be great, powerful, beneficial, or hurtful to man kind : yet, they conceived one Almighty Being, who dwells in the fouthwe/l region of the Heavens* to be fuperior to all the reft : this Almighty Being they called Kicbian, who at firft, according to their tradition, made a man and woman out of a flone^ but upon fome diflike deftroyed them again j and then made another couple out of a tree, from whom defcended all the nations of trie earth j but how they came to be fcattered and difperfod into Coun tries lo remote from one another they cannot tell. They believed their fupreme God to be a good Bc~ ?ng 9 and paid aiori of acknowledgement to him for plenty, victory, and other benefits* K fc Ivi A P P E N D I X. But there is another power which they called Hob- bamocko, in Englifh the Devit, of whom they ftood in greater awe, and worshipped merely from a prin ciple of terror. The immortality of the foul was univerfally be lieved among them ; when good itien die they laid their fouls went to Kicbtan, where they meet their friends, and enjoy all manner of pleaiures ; when wicked men die, they went to Kichtan alfo, but are Commanded to walk away ; and fo wander about in reftlefs difcontent and darknefs forever.* At prefent the Indians in New-England are almoft wholly extindt.-f- MASSACHUSETTS. There are various deno minations in - this ftate, but the Congregationalifti jredominate. Thofe of New-England, generally regulate themfelves according to the Congregational Platform. This Platform leaves the fcripture to be the fole rule of faith, ordinances and difcipline, as to what relates to authority and polity. It leaves each church with plenary unceded power ; making the Councils and Synods advifory only. It was paf- fed and received as the plan of public confederacy, which united the Pre/byterians and Independents under the one common title of Congregationalifts. It was a fundamental principle of this union, that every voluntary affembly of Chriftians had power to form, organize and govern themfelves ; and in imi tation of the apoftolic churches, to gather and incor porate themfelves by a public covenant, and to elet <.nd ordain all their public officers ,J There * Ncal'i H^ftory of New-England, vol, i. [\ 33, 34, Belknap's ritftory of New Hiropfture, iol, i a p. 12 ' Cbriftuu Ufiioo, p. 56, 65. APPENDIX;, Ml There arc alfo in this ftate a number of paliam, Prejbyferans, Bapti/ls, Quaker^ liop Univer/a/ifts, Shakers, Deiji^ &c. NEW-HAMPSHIRE. The prevailing religion of this ftate is fimilar with that of the Mafjacbujetts. And the other denominations are- nearly the fame ; only it is laid, there is a larger proportion of RHODE ISLAND. This ftate was fettled by fome of the . Antinomian exiles, on a plan of entire religious liberty : men of every denomination being equally protected and countenanced, enjoying all the hpnours and offices of government. Many of the Quakers and. Baptifls flocked to this, new fettlement 5 and there never was an inftance of perfecution for confcience fake countenanced by the Governors of this ftate. * There are at prefent ip this ftate, a large nunober of Bakers and Baptifts of different denominations; a few ongregationaiifts> Moravians, The Jews have a fynagogue in this ftate. There are alfo a few in Rbede-Jfland who adhere to Jemima Wilkinjon, who was born in Cumberland* It is faid by thofe who are intimately acquainted with her, that ilie aflerts, that in O2ober 1776, fhe was taken fick and adtually died, and Ijqr foul went to Ileaven, where it flill continues. Soon after, heq body was re- animated with the fpirit and power of Chriftt upon which (he fet up as a public teacher, and declares (he has an immediate revelation for all Ac delivers ; and is arrived to a ftate of abfolute perfec -* K k z tion, * Bcllina^VHiftory of Jtfsw Haropfliire, vol. i. ^ 39: (viii APPENDIX. tion. It is alfo faid fhe pretends to foretel futuro events, to difcern the fecrets of the heart^nd to have fche power of healing difeafes : and it any pericn ifrho makes application to her is not healed, fhe at tributes It to their want of faith. She aflerts, that thole who refufe to believe tliefe exalted things con cerning her, v ill be in the ftate of the unbelieving jfews, whorejefled thecounfelof God againil them- ieives $ and ftie tells her hearers,' this is the eleventh tour, and this is the laft call of mercy that ever fhall be granted them : for fhe heard an enquiry in Jleaven, faying, * Who will go and preach to a dying world ?". or words to that import : and the fays (he afifwered, " Here am I, fend me ;". and that (he left the realms of light and glory, and the company of the heavenly hoft, who aie continually fraifing and worshipping God, 5ri order to defcend upon earth, and pafs through many iufferings and trials for the bappinefs of mankind. She aflinnes the title of the Univerfal Friend of Mankind j hence her followers diflinguifti themielves by the Oame of CONNECTICUT. Cor^regationaiifm is the predominant religion of this ftate^ ; but a number of the ttnnc&icut churches have formed themfeives on the Prejbyterian model according to Scotland^ There i? alfo a number of Epifcopalian*> Bapti/!s> Hopkinfian*> Univcrjati/is, NEW-YORK. The inhabitants of this flate are generally Prote/lants of different perfuafions, * Brownell't Et>vfiaaical Errori. p. c. 7. . t Sti^ciuiMimUmaD, p. 6g. APPENDIX jiS Lutherans) Quakers^ Bapti/ls 9 TLpitc*palians % J)utcb^ Gaiiic and German Catvinijis^ Moravians'^ MethodijlS) &c. who have all their refpedivc hou fcs of worfhip. The yews have a fynagogue In this ftate. It is ordained in the conftitution of New- York* jhat the free exercife of religious worfhip, without difcriminaiiori or, preference, ihall forever be aliovy- ibd to all mat kind. There is alfo a number of Sbakers at Nifquiunia in this ftate, J A gCijtleman of New-Tor&j who lately vifited a fociety of Shakers in Acquakanocb, whofe congrega tion confifted of about ninety perlons, was aftonifh- ed at the facility with which they performed almofi incredible adions : one woman, in particular, had acquired fuch an underftanding in the principle of balance as to be able to turn round on her heel a full half hour, fo fwiftly, that it was difficult to difcri- ininate the obje6l. Th^y are extremely reluftani. to enter into converfation upon the principles of their worfhip, but content themfelves with declaring, that they have all been very great finners, and therefore it is that they mortify themfelves by painful ex^ ercifes.|[ NEW-JSRSEY, After the coming o^ the white people, the Indian* in New-Jertey^ who once held a plurality of Deities, luppofed there were only three, becaufe they faw people of three kinds of complexions, viz. #////&, Negroes^ and theoi- felves. * " Guthnc, pi 72^. I Boftoa Gascttc, O^obcf 851 1* APPENDIX. It is a notion pretty generally prevailing among them, that it was not the fame God made them who nude us ; but that they were created after the white people : and it is probable they fuppofe their God gained fome fpecial fl^ill by feeing the white' people made, and fo made them better : for it is certain they look upon themfelves, and their me thods of living, which they fay their God expreffly prefcribed for them, vaftly preferable to the white people, and their methods. With regard to a future ftate of exiftence, many of them imagine that the cbicbung, i. e. the fhadow, or what furvives the body, will, at death, go fouth- ward, and in an unknown but curious place -will enjoy fome kind of happinefs, fuch as hunting, feaftr ing, dancing, and the like. ' And what they fup pofe will contribute much to their happinefs in the. next ftate is, that they fhall never be weary of thofe entertainments. Thofe who have any notion about rewards and punifhments in a future ftate, feem to imagine that moft will be happy, and that thofe who are not fo, will be punifhed only with privation, being only ex cluded from the walls of the good world where fcappy fpirits refide. Thefe rewards and punifliments, they fuppofe to depend entirely upon their behaviour towards mankind 5 and have no reference to any thing which relates to the worfhip of the fupreme^Being.* According Thii account 11 extracted from the Journal rf the lite piorc- Mr. Braioard, who formed a focieiy of Cbriftian Indians, at Crof- t ia New Jtrfgj. [Sec Praiflard'i Life, p, 448 APPENDIX. lii According to the prefent conftitutiori of this fiate, all perfons are allowed to worfhip God in the man ner which is moft agreeable to their own confciences. There is no eftabli&menc of any one religious fe<$, in preference to another ; and no Proteftant inhabi tants are to be denied the enjoyment of any civil rights, merely on account of their religious fenti- ments * There are Dutch, Gallic, and German Cahinifls in this ftate.-f- There is alfo a number of Epif- copatians, Prejbyterians> I$aj)tijis y Quakers, &c. PENNSYLVANIA. The inhabitants 7 of this Hate are of different religious denominations, efpeci- ally Quakers ; it was from Wtiliam Penn, a celebrated Qyaker, that this place received its name. Civil and religious liberty in their utmoft latitude, was laid down by this great riian, as the only foundation of all his inftitutions. Chriftians of all denominations might not only live unmolefted, but have a lhare in the government of this colony. J At prefent the Quakers have at leaft four places of worfliip in the city of Philadelphia. A number feparated from the reft on account of political prin ciples, maintaining defenfive war, and have built an elegant plain meeting-houfe in Arch-ftrett. They call themfelves/? Quakers , but it is thought fince the peace, they will reunite with the other Friends. There are alfo in this city,threeE/>/72^/ churches, two Roman-Catholic chapels; feveral German and Dutch churches,fome of which are Lutheran, others Calvini/iicat ; one M or a vian chapd $ one Methodifi meeting $ Guthrie* p. 728. f StUet' Eleaion Scrmoo, p, 54. t GuUirip, P . 733, 'Ixii APPENDIX. meeting; three Prcjbyterian or Congregational^ one Baptift church, Caivini/ls ; part of this church who feparated from the other, call themfelves Univer- Jalijt*. There is alfo a number of Jews in this ftate.^ DELAWARE. The religious denominations in this flate, are laid to be fimiiar with thole of Penn- MARYLAND. the firft European fettlers of this ftate were chiefly, if not wholly, Roman-Catho lics, and, like the lettlers of New-England, their fettlement mas founded upon a ft rong dc fire of the unmolelted practice of their own religion.* Lord Baltimore^ one of the moft eminent of the fettlers, eflabliJ;ed a perfed toleration in all religious tnatters, lo that Diffenters of all denominations flock ed to this Colony. At prefent there is here a larger proportion of Roman Catholics than in any of the other ftate? If Among the Proteftants, \Eptfttyeiy is, the predomi nant religion ; but there are vadoua othtr denomi nations. VIRGINIA. The pj-edominart religion in this ftate, is th^t of the Cbur.h of England ; but all other denominations are tolerated. Virginia contains fifty- four parishes and churches, thirty or forty of which have minifies, with cha pels of eafe in thofe of larger extent. $ NORTH t Extria oft letter from a Lady, who fometime nfidcd in Philadelphia. * UniTerf-1 Hlft. vol. rl. p 466 ^ Garrie | Barclay 1 ! Did. [Sec MtryU&dJ $ IM. [Stt APPENDIX. km i NORTH AND SOUTH CAROLINA. The predominant religion in thefe /tales, is EpifApacy ,- but there are various other perfuaiions ; liberty of confcience being univerfally allowed.* ; GEORGIA. According to the bed account, the Indian natives of Georgia had fome notion of an omnipotent Being, who formed man, ami inhabited thelun, the clouds, and the clear fky. They like- wife had fome idea of his providence and power over the human race. It is even faid, that they bs-> lieved fomewhat of a future, flate ; and that the fouls of bad men walk up and down the place where they died ; but, that God, or, as they call him, the Beloved, choofes forne from children, whom he takes care of, and refides in and teaches.^ At prefent Epifcopacy is the predominant religion of this ftate. There is a considerable number of Dutch, Gallic* and German Calviniftical churches, at Ebenezer^ ia Georgia. There is alfo a number of Methodifts, Here the Rev. Mr. George White field founded an orphan- houfe, which is now converted into a college for the education of young men defigned chiefly for the miniftry 5 and through his zeal and pious care, this favourite feminary is at prelent in a thriving con- BRITISH AMERICA .NOVA-SCOTIA. The eftablilhed religion of this province Is the church of England ; but al! L 1 i Bronghton. f Ueirerfal Hift. vol. xl. p. 464, $ APPENDIX. fe<5ts of Bhriilians are tolerated, and government ftf far encourages them as to render contrads between minifters and people binding. Nova-Scotia is fet tled by people from New ^England ^ Old-England^ and Ireland. Thefe different people bring their pe culiar modes and local attachments with them. The greateft part of them were originally of the Congregational^ or Prejbyterian perfuafion : but be ing fcattered round ihe ihores of this province in imall villages, they have been unable to fupport the eftab!i(hments of the gofpel. Hence a number of illiterate men have ftepped forth as the minifteriai infirudors of this people, and have profelyted many. At the head of this clafs was the late Mr. Henry jtllen^ a man of natural good fenfe, and warm ima gination. This mun has journeyed nearly through the province, and by his popular talents made many converts. He has alfo publifhed feveral treatifes and fermcns, in which he declares he has advanced fome new things. He fays, that the fouls of all the hu man race are emanations, or rather parts of the one Great Spirit ; but that they individually originally had the powers of moral agents ; that they were all prefent with our firft parents in Eden, and were adual in the firft tranfgreffion. He fuppofes, that .our iirft parents in innocency were pure Ipirits, without material bodies 5 that the material world was not then made ; but in confequence of the fall man being cut off from God, that they might not fink into immediate deftrudion, the world was pro duced, and they cloathed with hard bodies ; and that all the human race will in their turns, by na tural generation, be inverted with fuch bodies, and in them enjoy a flate of probation" for happinefs of immortal APPENDIX. l*f immortal duration. He fays, that the body of our Saviour was never raifed from the grave, and that none of the bodies of men ever will be : but when the original number of fouls have had their courfe on earth, they will all receive their reward or pu- nifhment in their original unembodied ftate. He iuppofed lapti(m> the Lord's /upper, and ordination, matters of indifference. Thefe are his mod diftinguiflnng tenets, which he and his party endeavour to fupport by alledging, that the fcriptures are not to be underftood in their literal fenfe, but have a fpiritaal meaning. He has had fuch influence over his followers, that fome of them pretend to remember their being in the garden of Eden. The moment of their converfion, they are fo well affared of that, it is faid forrie of them even calculate the age of their cattle by it. Mr. Allen begun to propagate his fentiments about the year 1778 : he died 17^3 ; and fince his death his party much decline. There is a confiderable number of Methodift^ or difciples of Mr. Wejl^ in this province, and one or two focieties of Baftift^ who do not much differ from thofe of their name among us, The number of Epijcopalian clergy in this pro vince, may be abaut nine ; Prcjbyterians and i feven.* CANADA. The Indians of this continent have an idea of the fupreme Being ; and they all in ge neral agree in looking upon him as the Firft Spirit, L 1 2 and * This ace DUO t wat given by an irgeoious ycurg at NwaSjotia ia the APPENDIX. and the Governor and the Creator of the world* Jt is faid, that almoft all the nations of the Alqonq- Spain. PERU. The Sun, as the great fource of light, of joy and fertility ia the creation, attracted the principal homage of the native Peruvians. The moon and ftars, as co-operating with him, were en titled to fecondary honours. They offered to the ton a part of thofe productions, which his genial warmth had called forth from the bofom of the earth, and reared to maturity. They facrificed, as aa oblation of gratitude, fome of the animals who were indebted to his influence for nourishment. They prefented to him choice fpecimens of thofe works of ingenuity which his light had guided the heart of man in forming. But the Incas never ftained his altars with human blood ; nor could they conceive that their beneficent father, the Sun, would be de lighted with fuch horrid vi&ims.f- At prefent there are feveral diftrias in Peru, par ticularly in the kingdom of Quito, occupied almoft entirely by Indians J Notwithftanding fome of the native Peruvians ftill pra&ife in fecret their Pagan rites, the Roman Ca tholic is the prevailing religion in this place. From the Robcrtfoa'i Hia. vol. it. p. 377. f p. 3?. 3W- t 3Si. APPENDIX. Ixxiii the fond delight the American Spaniards take in the external pomp and parade of religion, and from their reverence for ecclefiaftics of every denomination, they have beftowed profufe donatives on churches and rnonafteries $ -j- and have conceived fuch an high opinion of monadic fandity, that religious hon- fes have multiplied to an amazing degree in the Spanifli colonies. It was obferved in the year 1620, that the num ber of convents in Lima covered more ground than all the reft of *he city. The fecular Priefts in the New World are lefs diftinguiflied than their brethren in Spain, for literary accomplishments of any fpecies. But the higheft ecclefiaftical honours are often in the hands of the monaftic orders, and it is chiefly to them that the Americans are indebted for any portiorvof fcience which is cultivated among them.* The Spaniards form fuch an idea of the incapacity of the Indians, that a Council held at Lima decreed that they ought to be excluded from the facrament of the Eucharift. And though Paul Hid. by his famous bull, iffued in the year 1537, declared them to be rational creatures, entitled to all the privileges of Chiiflians ; yet after the lapfe of two centuries, during which they have been members of the church, very few are deemed worthy of being admitted to the holy communion. From the idea which was entertained of their in capacity, when Philip the lid. eftablilhed the In- quifition in America, in the year 1 570, the Indians M in 2 were t Robertfoft'i Hiftorjr* ?ol, ii, p. 365. 3*1* Ixxiv APPENDIX. \vere exempted from the jurifdiclion of that tribut 3ial, and (till continue under the infpedion of iheir dioorfans. Though ibme of them have been taughc ihe learned languages, and have gone through the ordinary courfe of academic education with applauie, their frailty, is ftill fo much fufpeded, that no Indian is either ordained a Prieft, or received into any reli gious order,"* CHILI. The mountainous part of this country 5s ftill pofleffed by tribes of its original inhabitants. That part of Chili, which may properly be deemed a SpanUh province, is a narrow diilricl, expending along the coafl from the deiart of Atacamas to the ifland of Chiloe, above nine hundred miles. -p. Thg Reman Catholic inhabitants have eitablitlied divers feminaries in this place for the con ver lion oi the natives ; who, it is iaid, paid religious worihip to the Devil.J TERRA FIRMA. The Roman Catholic is the eflabliihed religion of this place, as well as in ihe other Spanifh fettlements in iouth America. PARAGUAY. The Jefuits entered this country, in the year 1586, they began by gathering together about fifty wandering families, who they periuaded to fettle ; and they 'united them in a little townfliip. "When they had made this beginning, they laboured \vith iuch indefatigable pains, and with fuch matter- 3y policy, that they prevailed upon thoufands of va- lious dilperled tribes to embrace their religion ; and thefe icon induced others to follow their example, magnifying ' * EoV- ^. **'. I?. ^ - t'p "i^i APPENDIX. Ixx? the peace and tranquility they enjoyed qnder the direction of the fathers. It is (aid tfcat above three hundred and forty thou- fand families, ievefal years ago, were fubjecl: to the JefifkSj living in obedience, and an awe bordering upon adoration, yet procured without apy violence or conftraint,* It is (aid that nothing can compare with the pro- ceflion of the Bleffed Sacrament in. this place ; and thaty without any difplayoi riches and magnificence, it yields in nothing to the ricbeft and moil ma^nifi- fcnt proceilion in any other part of the world. A Spanifh gentleman defer ibes it in the following manner : -" It is attended wirh very fine d.ift- cin^ and the dancers are all neatly dreffed. Over the greens and flowers which com pole the trium- } ; i 1 arches, under which the Blcffcd Sacrament paf- I , there appear flocks of Birds of every colour, II xi by the legs, to firings of fuch a length, that a -ftrang.ee would imagine they enjoyed their full li berty, and were come of their own accord to mix their warblings *uh\she voices of the muficians and the reft of the people j and blefs, in their own way, him whole providence carefully iupplies all their Warns. " All the ftreetsare hung with carpets very well wrought, and feparated by garlands, fe (loons, and compartments of verdure, difpofed with the moil beautiful fymmetry. From diftance to diftance, appear lions and tygers very well chained, that may not difturb the lolemnity inftead of adofn- it 3 and even very fine fi&es fporting and playing Ixxvi APPENDIX. playing in large bafons of water. In a word, every fpecies of living creatures affift at the folemnity, as it were by their deputies, to do homage to the in carnate word, in his auguft facrament ; and acknow ledge the fovereign dominion his father has given him over all living. Wherever the proceffion paf- fes the ground is covered with mats, and ftrewed with flowers and odoriferous herbs. All, even the fmalleft children, have a hand in thefe decorations, amongft which, are likewife to be feen the fiefli of the animals newly killed for food , every thing the Indians regale themfelves with at their greateft re joicings ; and the firft fruits of their labours 9 all, in order to make an offering of them to the Lord ; the grain particularly they intend to fow, that he may give it a bleffing. The warbling of the birds, the roaring of the lions and tygers, the voices of the muficians, the plain chaunt of the choir, all inter mix without confufion, and confpire to form a con cert not to be equalled in any other part of the world. ' The great royal ftandard is carried behind the Blefled Sacrament. The Cacique, the Corregidor, the Regidors and the Alcades fupport the canopy. The militia, both horfe and foot, with their colours and ftandards flying, affift likewife,at the proceffion, in good order. But however ftriking this fpeilacle may be, the greateft beauty of it confifts in the piety, the modefty, and refpeft, and even the air of holinefs vifible in every countenance. " As foon as the Blefled Sacrament is returned to the church, the Indians prefent the miiTionaries all the feveral kinds of eatables which have been expo- fed in the proceffion ; and the fathers, after lending the APPENDIX; the beft of every thing to the fick, diftribute what remains, among the reft of the inhabitants. The evening concludes with the moil curious fire- works."* In 1767 the Jefuits were fent out of America by royal authority, and their fubjeds were put upon the fame footing with the reft of the inhabitants of this country. -j- PORTUGUESE AMERICA BRAZIL. Though the natives of America in general acknowledge the being of a GOD, and the immortality of the foul, yet feveral tribes have been dilcovered which have no idea whatever of a fu- preme Being, and no rites of religious worfhip. The natives of Brazil had no temples nor Priefts ; but they were fo much affrighted by thunder, that it was not only the object of religious reverence; but the mod exprcflive name in their language for the Deity was 'loupan, the fame by which they di- ilinguifli thunder, The eftabliihed religion at prefent in this place, is ihe Roman Catholic. DUTCH AMERICA. GUIANA. The favage tribes in this place be* lieve the exiftencc of one fupreme Deity, whofc chief attribute is benevolence ; and to him they afcribe every good which happens. But as it is againft his nature to do ill, they believe in fubor- dinate jt * CharleToix Hift. of Paragaty. yol. i, p. 286, 287, 288. T Guihrie, p 776. j Rotor Obni fimory, vol f i, p, 381. p. 488. bcxviU A PPENDIX. dinate malevolent Beings like our Devil, who occi* fion thunders, hurricanes and earthquakes, and who are the authors of death and difeaies, and or every misfortune.* The religion of the Chriftiari inhabitants of this place is fimijar with the United Provinces. PAGAN AMERICA. AMAZONIA. The inhabitants of this country are faid to worfhip images made of wood, fee up iu their houfes, for they have no temples, their Priefta teaching them, that thefe pieces of timber are real ly inhabited by certain divinities from Heaven. -f-' AMERICAN ISLANDS. NEWFOUNDLAND. The natives of this ifbnd fvhen firft difcovered, had forne knowledge of a fu- jpreme Being, and believed that men and women were triginally created from a certain number of arrows ftuck faft in the ground. They generally believe the immortality of the foul, and that the dead go into a far country,there to make merry wuh their friends. J The prefenl religion of this place is fimilar with Nova- Scotia. JAMAICA, The religion of thefe iflandl BARBADOES, is univerfally of the Chufcb BERMUDAS, of England. The Negroes on- thefe and the other Weft-India iflands believe, that they (hall return to their native country * Kami, vol. iv, p. 150. f tjrcug 1 ton. vol. it, p 53 ^ j Broughtoo, Vwl. ii, p APPENDIX. Country after death. This thought is fo agreeable, that it chears the poor creatures, arid renders the burden of life eafy, which otherwife to many of them would be quite intolerable. They look upon death as *a bleffing, and fame of them meet it with furprifing courage and intrepidity. They are quite tranfported'to think their flavery is near an end- that they fhafl revifit their native fhores, and fee trfeir old friends arid* acquaintance. When a Negro is about to expire, his fellow- flaves kifs him, wifh him a good journey, and fend their hearty good toifhes to their, relations in Guinea. They* make no lamentations; but with a great deal of joy inter his body, believing he is gone home and happy,* The original inhabitants ,of the Weft-India iflanda are now almoft erxiirpated.-j* CUBA The infla ^ itants F thefeand HibPANIOLA, * e . other jjknds belonging to Spain are Roman Catholics J MARTbNlCO. The predominant religion- in this and the other iflands belonging to France is the Roman Catholic. OTAHEITF^ AND TrtE OTHER SOCIETY ILANOS,- ' "H t h, TH FRIENDLY ISLES, T HE SANDWICH ISLES, & , the South Sea,in general acknowledge an almighty, invifible Lord and Creator of the univerfe, who ex ecuted the various parts of th creation by various JN n iubordinate * Ga^ne. 704. $ Bfcughton. vol. i, ?. Ixxx A IP P E N D I X. fubordinate powerful Beings. They are of opintoft, that he is good and omnikient J that he fees and hears all human actions ; and is the giver of all good gifts. They feel their own wants, and therefore apply for redrefs to the fupreme. Being, and offer him, with a grateful heart, the beft gifts of their lands. They acknowledge to have a Being within their bodies, which fees, hears, fmcjls,' tafles, and feels, which they call E>tee-be$ ; and they bdieve, that after the dillblution of the body, it hovers aboift the corps ; and laftly, retires into the wooden re* prefentations of human bodies, credited near the bu- rying-place?. They are convinced of the certainty of a happy life in the Sun t where they fhall feaft on bread-fruit,* and meat which requires no drcfiing : and they think it their duty to' direct their prayers to this fupreme Divinity, or Eatcocr RaLiii. Thofc who have leiiure among thefe people, are very defir- ous of learning what is known relative to this and all other inferior Divinities, and to pradile fuch vir tues, as by the general consent of mankind, confti- tute good adlions. ^ Thefe are briefly the general outlines of their religious worihip. The name Eatooa, admits a very great latitude in its ime r pretat:*rge !ev>s deeply finu-ited, 4^d whea brt.k.-n from tht btarcb, exub a wti;c CQUCV juics. The fruit if ab.ut tlis fize ^f a child'* he- or bury ing- places, and in or near the cheft including the heads of their d^ceafed friends, each of which is called the boufe of the Evil Genius. The people are of opinion, that when a Prieft invocates this evil Cenius, he will kill, by a fudden death, the perloa Oil ^yhom they intend to bring down the vengeance of this Divinity. They have another inferior Divi nity, who. had the fame power of killing men, wi;h this difference only, that he was: not addreffed by prayer, but is only worshipped by^hifling. This i n Ixxxii APPENDIX, kind of Genius, is called Teethe? : this, they fay, i$ the Being which hea r s, fmells, taifesard feels within us, and after death exiits feparately from the body, bu: lives near burying-places, -and hovers round the corpfe of their friends ; and is likewife an objedl of their reverence, though addrefled only by hiding. Theie Tec-bets are likewife feared : for, according to their belief, they creep during night into the hou- fes, and eat the heart and enf rails of the people flcep- ing therein, and ihis caufes their death. * The inhabitants of thefe iflands honour their Di vinities firft,' by prayers ; lecondly, by letting a- p^n a certain order of men to offer up theie prayers ; thirdly, by letting apart certain days for religious worlhip ; fourthly, by iconfecrating certain places ' for that purpofe ; fifthly, by offering human facrifices .to the God of war,-f They prelerve a condemned maietador, of an interior clafs, for a facrifice ; pro vided they are not poflefled of any priioner of war, The Otabeiteans, and the other Iflanders, prepare . thofe oblations on their morafs. We have plain proofs that the Otaheiteans have notions of. a metemphicbofis.% NEW HOLLAND. The people' inhabiting this vaft iOand appear to be all of one race.|| But no account can yet be procured which indicate there entertaining 'any ideas of religion. The New-Hoi- lander is a mere favage ; nay, more, he pcfTefles the lowed rank in the clafs of Beings, * F-ift-r's Gf-cr Obfervationi. p 533, 534 + C k% 1, u V y ge p 76 131, 13^. J R;: w . rifoo, Y .-I. i. p. 472. 1U yoyagc, p. 14. APPENDIX. Ixxxjit from the foregoing view ef the various religions ?/ th< different countries of ihe world, it appears^ that the Chriftian Religion is efvery (mail extent, compared with tbo/e manv ana va/i countries overjpread with Paganilm or Mohammedrm, Ibis great and fad truth may be further evinced by the following cal culation, ingenioujly made by fame, who, dividing I be inhabited world into thirty farts, find y that XIX 1 f Pagans, VI | j Jews and Mohammedans^ Of them I Chyiftians of the Greek are pof- ^ Church, feflfed by j ^p, , f Chqcch of Rome,; 1111 of t he Proteftant Comma- J 1A | "I 11 \ If this calculation be true, Chriftanity, taken in its largeft latitude \ bears no greater proportion to the ether religions than five to twenty- five >* * It is worthy our obfervation, that the above calculation war made before thts late difc;verics of the n^h-weft par of America, the north eaft part of Afit, the vaft tr- ct cf New-H >l]*nd ; New- Guinea, and the numerouf other illandi in the Pacific Oeesti : how much greater then muft the rumerical idiffsrencs appear at tha efsnt day, between that part of mankind, who eojjy the light of hnftunity, and that pirt who arc now groping ia Pagan dark- THE E N ERRATA. **& //*r /> read 9 5 from top, tcktt took. ii ij from bottom, to, CO. i8 1 6 from top, ' ***>>, name. 29 42 1 6 eentur, i i from bottom, Ctnufar/, century.' IW. 8 dtjiinpui/h dittiD?uif}i?d 66 9 from top Fra(rt t Bratres. +1 8 Dittoing Diuphiny. 3 17 tntnntry., mannf.r. . 86 16 pffelfty* ptrfcAIy. 5 from bottom, J*nft*it9t} J*rfcaiuf, 104 12 from top, tntilicsi ' entirict. 1 4 /^tf/r, chiir. 140 a 4*fp'J*t 9 difpenfc. 191 12 dele /x-. 1*4 9 from bottom, 1? f>*rmlltl % by a parallel, A P P E N D I X. rr/fr^? / />5r tfMtf /" rtfled. In the came cf 4 ) J <* /Aw /W^r : / 1 this M-fter, I nauli my? /nomiJ1t t BorigTorifti. 3^ 4 from bottom, / Jef*itt t X at top, Bhrtjiians, of the Jefuiic. ChriftuL*. [Other fraillcr crron etc cindid reidcr will excufe. IN D E X, TO THE ALPHABETICAL COMPENDIUM,* A A *<" BRAHAMIANS, i Abyffinian Church, ibid. Acephali, ibid. Adamites, 2 AdefTenarians^ ibtf. Adiaphorifls; ibid, Adoptians, ibid. Brians, ibid. ^Itians, 3 Aginiansj ibid. Agnoites, ibid. Albanenfes, 4 Albahois, ibid. Albigenfes, $ Almaricians, ibid-. Alogians> ibid. Ammonians, ibid.' Ammonius, 6 Amfdorfians, 7 Anabaptifls, 8 Angelites, ibid. Anomoeans, ibid. Anthropomorphites, ibid. Antinomians, 9 Antitades, 1 3 Apeiteans, Aphthartodociles, Apocaritass, ApollinarianSi ApoftolicSj Aquarians, Arabic!, Archonticks, Arians, Armenians^ Arminians, Arnoldifls, Artemonites, Artotyrites, AfclepidotseanSj Afcodrogites, Afcodrutes, Afturitans, Audaeans/ Azymites, fAPTISTS> lardefanills, Barlaamites, !J 14 ibid, ibid, ibid. ibid, ibid, ibid* ibid, ibid, ibid. ibid* ibid, ibid. 24 29 ibid* N D E X. Behmenifts, 31 nonites, 53 Berengarians, ibid. Cophtcs. J V-J ibid; Beryllians, 32 Corrupticola, ibid. Biddelians, ibvl. D-pj Bogomiles, Bonofians, Borrellifts, Borignonifts, ibid. ' 33 ibid. ibid. AMIANISTS, Dancbrs^ Davidifts, T^\ * 54 ibid: Brethren and Sifters 7 Diggers, 55 of the free Spirit, | Brownifts, Budneians^ 34 | Diomoerites^ Docetoe, Donatifts, 1~\ i * * n. ibid: ibid, ibid. Dulcinifts, TO CC Dunkers, Hid. t AINIANS, 36 E*i^* Calixtins, Calvin ids* i BIONITES, y Camifars, Caputiati, Caroloftadians, (^arpocratians, CataphroggianSj Catharifts, * o 42 ibid'. 43 ibid. ibid. 44 Eicetse, Effrontes, Elccfaites, Eheratites, qr Con- 7 tinentSj ) Energia, ibid, ibid. ibid. 60 Cerdonians^ Cerinthians, " Chazinzarians, Cliiliafts, Chriftians of St. John, Chriftians of St ibid. 47 ibid, ibid. f Konites, Eoqninians, Epifcopalians, Braftians, Ethnophrones^ Euchites, ibid.- ibid. ibid. 6| ibid. 63 i nomiQ ' ( Eudoxians, ibid. JL liDillctb, Circumcellians > Gocceians, Colarbarfians, Collegiates, Colluthians, \ 5 ibid. 52 ibid, ibid. Eunomians, Eufebians, Euftathians^ Eutuchites, Eutychians, ibid, ibid, ibid, ibid. Collylyridians, Congregationalifts, ibid. FF AMILISTS, 63 Farvonians, i> Farvonians;, , . 6 * llluininati 1 9 % FifthMonarchy-Meh, Indepehdenia; 93 Flacians, 6$ Invifibles, 94 Flagellants, tbid. Joachimites> Flandrians, 66 Ifbranaki, Hid. Florinians, Wd. ^k Frates-Albati> Fratricelli, ibid. 67 KK EITHIANS; 95 French Prophetsi ibid. Ktiftolatrs, itid. GG ACIANITJE; 6* t /., -, . L . T - l^ABBADISfSi - Gazares, ibid. Lampetiansi $Y Georgians, 7& Libertines, 97 Gnbfimachi, ibid. Lollards, Gnoftics, ..... ,-. ibid. LucianiftSy ibid. Greek-Church; 74 Luciferiansi ibid. 4. --- * Lutherans, rt tj H Jl^ATTEMISTSj Helfaites, 76 ,?- 7 MM ACEDONIANS, Henricians, (ib^ Jieracleonites^ ibid. Mariicheans, ibid. Hermogenians^ .7 8 Marcellians, 109 Herrenhutters, Marcionites; ibid* Heteroiifiansj ibid. Marcofians, ibid* Hieracites, Hid. Maronites, ibid. Homoufians, 79 MafTalians, X.I9 Hopkintonians, or? Melchites; lit Hopkinfians, $ ima. Melecians, , ibid* Huflites; 87 Melchizedichians, 112 r Melatoni, ibid* JACOHTES, Janfenifts, Ibej-ians, & Menanderiaris, Mennonites, Men of Under- T Handing, i ibid* II* jcfyits, Metangoflifts, ii 15 Q Q Method N D E" X Methodifts, n^ Milleharians, o* ? TT Chiliads, 3 Mnlinifts, 117 Moharcliians, 118 MonophyfTtes, ' ibid. Monothelites, 'ibi. tylontanifts, * 119 M< oravans MuggletonianSj Myftic% i 20 124 ibid. XT N J^ AZ ARE ANS, 1 2 5 Neonomians,* 126 Neflorians, ibid. Nicolaitans, 127 No'etianH ibid. Novations^ .128 Oo PHITE5-, Originifts, OfiandVians, O/Tenians, 123 ibid. Pepuzians,* 145' Petrobruffians, ibid. Philadelphian Society, 146 Photinians, 147 Picards, . ibid. Pietifts, ibid. t Predeftinarians; 148 Prefbyterians, - 149 Primianiils, 150 Prifcillianifts, Proclianites, Proteftants, .151 Pfatyrians, ibid* .Ptolemattes, ibid. Puritans, ibid* T) P JTAPISTS, 134 Fannenianites> 141 Pafaginians, ibid.* Pafl*alorynohites > . 142 Patricians, .ibid. Patripaflians, ' ibid. Pautians, or Pau- 1 , m lianifts, ) Paulicians, 143 144 Q UAKERS, j^uartodecifhaniy Quiet ills, Qumtilians, RR ANTERS> Rejnonftrants, Rogereens, Roman-Catholics^ Rofecrucians, '158 ibid. 159 1 60 ibid. ibid. ibid.- 1 6 1 SS ABBATARlANS,i6i Sabellians, 162 Sacophori, - 163 Sandemanians, . ibid. S&aniahs, i66i Saturnians, ibid. Schewenkfddians, i 168 N D E .Page. f&&ti Securidians, 168 Trafkites. .184 Seekers, 169 Triformiani a - ibid. Seteucians, ibid. Tritheifts, . l8 * Sembiani, ibid. Turlupins^ Semi-Arians* ibid.- Semi-Pelagians, Serverians, 1 ibid. Vv 4LENTJNIANS, Serverites, 171 r (I8f Servetians* .ibid. * Vanifts, ' i85 Sethians, ^, 172 Ubiquitarians, . lUlitft Shakers, ibid. Uckejvallifts, iulUt* Simoniansj 176 Verfchorifts, ^89 Socinians, 177 Unitarians x - J^i/. -Soldins,. 180 UniVerfalifts, \ StancarianSj ,181 Cbauncean y 3 ,190 Stilites, ibid. Uhiverfalifts, SjLiblapfarians, ibid. Murray eon* 19P SupralapfariafiSj Syncrerifts^ Synergifts, 182 ibid, ibick W ALDENSES, 200 WiclifEtes, 2O2 TT ABORITES ? ite Wilhelminians, r^. Tanquelinians, Tatianites, ' 183 jfyAGHEANS, 203 Theodofians,, ibid. Zanzalians, lulu-. Theopafchitesi , ibid. Zuinglians^ tvlft* ' I INDEX INDEX , - TO THE . A P P P E N D I X, w w v ORSHIP of the Grand Lama, Account of the Mahometan religion, * [Religion of the modern Jews, Account of the Deifts, A A MAZONIA, Arabia, Azores^ . . - ..^ B lARBARYt larbadoes, Bermudas, . Bildulgeridj Bohemia, * Borneo, Brazil, C . _ AFFRARIA, Canada, Candia, Canary ** Cape Verd Wands* 78 Carolinas, 42 Celebeiy ! 39 Ceylon, Chili, China, 50 Comoro, 78 Connedticutj Hid. CorficaV 50 Croatia, , 32 Cuba, * 48 CypniSj 77 ELAWARE, 52 Denmark, . 4 6 S 39 17 E 53 tLGYPT, i 4 33 *.r*j F 63 48 4 9 ; 74 42 j| 3'9 Jl 79 fi* 26 Und 4 E X. England, Old,* Page. F a8 Lapland, 11 England, New, , ' ' 55 Louifania, ^3 Ethiopia Superior, 5,2 V^^ Ethiopia Inferior, ihia. \/f M IVlADAGASCAR, 53 TT ^F Jf LORIDA, Formofa, Mad eras, it 69 Majorca, 47 Maldives, W. \ 49 France, 29 Malta, 39 Friendly Ifles, 7^9 Martinico, 79 , , Maryland, CjTEORGIA, . MafTachufetts, 63 Mexico, Old, 5 70 Germany, ^9 Mexico, New 1 , 69 preenland, 6 Minorca, 3S Tjuan-ia, 77 Mogul's Empire, 43 Guinea,. 51 Molucca lilands, Guinea, Lower, fa < - . * , HH T7T5T? TT^TT C m5JKlJJAl(^> XT N 1 > EGROLAND, 38 Netherlands, 5* 3. 1 tlifpaniola, 79 Newfoundland, Hungary, 32 New-Hampihire, 57 i. . . . t^ . _ New-Holland, JAPAN, N^w-Jerfey, 46 New-York, 59 5 Java, 48 Nova-Scotia, O T Iceland, 38 Norway, 2& India, ' 45 Nubia, - 57 Ireland^ 29 ' Italy, . 3S /^\ f CHATKA, 46 RCADES, Otaheite, L 3* ARAGUAY, 74 A CHRONOLOGICAL TABLE, Page. .46 Sweden, 26 48 Switzerland, 33 Poland, 33 Portugal, 35 rr\ T Pruffia, 32 X ARTARY, 40 f> - R Tranfylvania, 33 JL\HODE ISLAND, 56 Turkey in Europe, 27 .Rhodes, 39 . -furkeyiri Afia, 40 Kuffia, 27 VV IRGINIA, ^2 S A 39 'vonia,^ 33 Scandinavian Iflands^ -38 . -tland, aj X^ - Y Shetland*, 3 X VICA A 55 Si:ily, 39 Society-Iflands, 79 r~W Z Spain, 34 jfjAA^A^ yy Sumatra, 48 ^ocaftra, r^ * * . J v A CHRONOLOGICAL TABLE, CENTURY i. Ofienians, Aquarians, CErinthians, S 011 ^ 5 ' ' Archonticks, Docetae, r Artcmonites, Ebionites, CENTURY H. Artoty^tes, Gnoftics/ Adamites, Menanderians, ' Alogians, A CHRONOLOGICAL Carpocratiansj Cerdonians, Elcefaitesy Encratites, Rorinians, Helfaites, Heracleonites; Hermogeni a^^> CENTURY iv Aeriansi Aetians^ Meiitonians, Monarchians/ Montanirts> Ophites, Quartddecimani; Saturmafis, Secundians^ Serverians, Sethiansy Yalentinians; CENTURY in; Apocarit^Sy . Arabic^- Afcjepldotseans, Beryllians, Bonofians, Eutuchites, Hieracites, Manichxans, ^ Melchizedichians Myftics,- Noetians, Novations, Cfriginiftsj ' Paulians; Quintilians> 9 Apollinarians^ Arians, AfTuritans; Audieans, Colluthians, Donatifts, Eufebians, Euftathians, Luciferians, Marcedonians^ Marcellians, MaiTalians, Patricians^ Photinians, Prifcrllianiftsy Pfatyrians, - Sacophori* Satanians, Selucians^ Triiformiani. CENTURY v. Acephali^ Angelites, Armenians, Eutychians, Mafonites, Monophyfites, Neftorians, Pelagians, Soldins, Stilites, Theopafchkes; \ CENTURY vr, Aphtharpodocitea Cononites, Corrupticola> Dainlaniits, Gacianitas,, Jacobites, Melecians, Tritlieifts.. CENTURY AbyfTinians, Aginian% :ri'n Chazinzarriahsj Eicetae, nj Gnoiirrtachi, LampetianSi MonotheliteSj. Paulicians, CENTURY virr Adoptians, Albanenles, Albanois, Ethnophrones, Greek-Chruch. CENTURY. ix t Abrahamians, ' Predeftinafians. ONOLOGICAL TABLE. . CENTURY x. CENTURY xv; UbiquitarianSj Anthopomor- Callxtins, Zuinglians. p&ites. Fratres AFbatl, CENTURY fcvrij. CENTUIHT fcJQ Huflites, Arminians, Azymites, Berengarians, Mert of Under- {landing, Taborites, Behmenifts, * CENTUTY *n. Wicliffites. Calixtihs, Cocceians, Apoftolics, CENTURY Xvr; ' Fjfth Monarchy* Arnoldifts, Bogbmiles, Capuatij AmfdorJfians, Antinomianss Men, French Prophet^ tlattemifts, Catharifts'; 6nites,. " .Gazares, Henri ci^ns; Joachimites, Pafiaginians, Petrobrufiiansj Tanqyeliansi CENTURY xni. Almaricians, Brethren and Sif Barlaamkes, Brownifts, Budneians, Calvinifts, Davidifts, Energici, Equinians; Eraftians^ Familifts, Farvonians, Illuminati, Invifibles, Janfenifts, Keithians, Labbadifts, Philadelphian So ? , ciety, Quakers, . Quietifts, Ranters, Rofecrucicbs, Seekers, Trafkites; .- Uckewallifts^ Ve f fc h n r i (V<; ters of the Free Jefuits, T vi. I v 1 1 v 1 1 1 L J % ! Spirit, Flagellants, Fratricelli, Libertines; Lutherans, Mennonites, CENTURY xviri, Dunkers, "Wilhelmimans. Molinifts, Hopkinfians, Ofiandrians, Methddifts, CENTURY XIV, Schewenkfeldia'ns Moravians, I)ancers> Dulciniftei Turlupins. Servetian's,, Socinians, Stancarians, Synergifts, SandemanianSj Shakers, Univtrfallftft ,\ ,. i OF SUBSCRIBE R3EVERENPM-. Thomas Abbott, Brooklyn, Mr. Samuel Abbot, jun. Andover, Rev. Mr. Zabdiel Adams, Lunenburgh, Rev. Mr. Mofes Adams, Afton, Rev. Mr. Jedediah Adams, Stpughton, Mr-. 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Nathaniel Gorham, Efq- Charleftown, Mrs Jonathan Gould, Rhode-Ifland-Collegc> ^frjr. Catharine Macaulay Graham, Boilon, Rev. Mr. Nathaniel Green, -Charlton, jtfr< Timothy LIST Of S u B 5 c * i 8 1 ft Rev. Mr. William Greenough, Newton, Dr. Daniel Greenleaf, Bofton, Benjamin Guild, 'A. M. .ditto, 2 Copies. Moles Guild, Dedharru H Deacon Mofes Hales, Winchendon> Mr. Jofiah Hall, Newton, Mr. Charles Hamant, Medfield, Mr. Francis Hamant* ditto, Capt. William Hammond, Newton,, Mr. Nicholas Harris, Walpole, Mr. Samuel Hartfhornr, cfitto Mr. Ebenezer Hartfhorn, Rindge, Mr. Oliver Haftings, Wefton, . Rev. Mr. Jafon Haven, Dedham, David Haven, Efq; Framingham, 2 Mofes Haven, A* B. ditto, Mr. Abijah* Hawes, Wrendiam^ Mr. James HaWes, ditto, JMifs Mary Hawes, Franklin, JameS Hawes, Efa We (thorough, Mr. Lemuel Hedge, Hai-dwick, 3 Cojpftt* %4ifs Elizabeth Herriinan, Rowley, Benjamin Hichborn, EJq* y Bofton, Mijs Jane Hill, ditto, Capt. John Hiwejl, ditto,. Mr. Jofiah Hoi brook, Wremfiam, Mfs Martha Holbrook, Medfield, Mr. David Holbrook, Sherhurne, Capt. David Holbrook, Wrenthain, 2 Copier* Mr. John Holbrook, Sturbridge, Mr. Edward Holyoke, Bofton, Dr. Abraham Holland, Walpole, New-Haffipffiire Rev. Mr. Jonathan Homer, Newton, Rev. Mr. William Hooper, Dover, Capt. Caleb Hopkins, Bofton, ' Samuel Hunt, A, M. ditto* L I S T Of S H B S C R I B E . Edward Hunt, Shrewfbury, Rev. Mr. Afa Hunt, Middleborough, William Hyflop, Efq> Brooklyn, 4 Copi{S Hon. David Howell, Efqi Providence, Mr. John Howland, ditto, Mr. John Jackfon, Bofton, Mr. John Jenkins, ditto, 2 Copies. Dr. James Jerauld, Medfield, Daniel Jones, EJq- 9 Bofton, 3 Cofits* John Jones, Efq-, Dedham, Mr. Eleazer Jones, Cambridge^ > JDr* John Joy, Boilon. K Mr.* Jonathan Kendrick, Newton, Mr. Ebenezer Kingfberry, Dedham, Mr. Enoch Kingfberry, ditto, Mr. Benjamin Kingfberry, jun. Walpolc.) Mr. Seth Kingfberry, jun. ditto, Abigail Kollo'ck, Mr. Seth Lawrence, .Franklin>, Mr. Thomas 'Lawrence, Bofton, Mr. Nathaniel Lawrence, Woburn, Rev. Mr. Jofeph Lee, ,Royalfton, Mr. Thomas Lee, Cambridge, 3 Mr. Jofhua Leland,- Sherburne^ Mr. Levi Lindfey, Walpole, Mr. Abner Lincoln, Hirtgharn^ Mr. Ezekiel Little, Haverhjll^ .Dr. Samuel Lock, Sherbume a John L\Jcas^ Ijfyi Bofton* LIST OF 5 U B S C R : I S I R I. M James Manning, Prefident of Rh, Ifland-College^ Mr. Rufus'Man, Medfield, i' Copies. Mr. EbenezerMan, Shrewfbury, Mr. Nathan Man, Franklin, Mi . Thomas Man, ditto> Col. Sabin Mann, Medfield, Dr. Bazaleel ,Mann, Attleboroughi Dr. SethMann, Walpole, Mr. David Mann, Wrentham, Mr. Jofeph Martin, Providence, r Lieut. Henry Marble, W^ftborpugh, ^//.David Maforr, Bofton, Rev. Samuel Mather, j3. D. Boflon, Mr. Afahel Matthews, Southborough, Capt. Ephraim May, Bofton, Mr. Daniel Mayo, 'Cambridge, Mr. 'Jonathan Medcalf, Franklirl, Mr. , Luther Medcalf, Medway, Mr. John MelTenger, Wrentharri, 2 Copies* Mr. Timothy MetCalf, ditto, Mr. Thomas Miller, . Charleftown,- Mr. Oliver MiMs^Needharrn Rev. Mr. George Morey, Walpole^ Dr. Ifaac Morall, Natick, Mr. Eliakim Morrill, difto, Mr. Samuel Morfe, Franklin, Rev. Mr.' Ebenezer Morfe, Mr. Peletiah Morfe, Natick-., Mr.. Jofeph Morfe, 'MedfTeld, Jtiifs Abigail Morfe, *ditto, 'Jmfs Hannah Morfe, ditto, X)r.' Mofes Mofman, Sudbury Ancjrew Newell, Efq; Sherburne, Mr % Samuel Nightingale, LIST OF SUBSCRIBERS, O Mr. Daniel Oliver, Student, Dartm. College, 6 Copies, Mr, Amos Qrdway, Fitchburgh. Mr. jofeph Pietce Palmer, Bofton, Mr. Brick Parkman, Weftborough, Rev. Mr. Seth Payibn, Rindge Mr. George Payfon, Walpole, Mr. Thomas Payfon, jun. Cambridge Mr. Eliiha Peirce, Br^ttleborough, Mr. Ebenezer Pemberton, tlainfield, Daniel Perry, Efq-, Medfield, Mil's Eflher Perry, Medway, Mr* William Peters, Medfield* Afa Piper, A. M. Afton, Rev. Mr. John Pitman, Providence, Mr. Gerfhom Plimpton, Sturbridge, 1 Copies; Mr. Frederick Plimpton, ditto, 3 Copies* Mr. Benjamin Plympton, Medfield, Mr. Jofeph Plympton, ditto, Mr. ElifhaPond, Franklin, Mifs Kezia Pond, ditto, Rev. Mr. E. Porter, ^Roxbury, Mr. Nicholas Power, Providence, Mr. John Pratt, Plainfield, Mr. Allen Pratt^ridgwater, Mr. Seth Pratt, difco^ Mr. Simeon Pratt, Medfield, Rev. Mr. Thomas Prentice, x ditto> Mr. Stephen Prentice, Sherburri % Edmund Quincy, Eft-, Bofton* R $#> Stephen, Randelj LIST OF SUBSCRIBER *< Rev. Air. Afaph Rice, Weftminf: T Mcfes Richardfon, Medway, . Abijah Richardfon, ditto, Jvlr. John Richardfon, Franklin, Rev. Mr. George Robinfon, Killingly, C 5 Aflicr Robins, A. M, Rhodc-lfUnd, (C Rev. Mr. William Rogers, Philadelphia; Mr. John Rogers, Bofton, Lieu*. John Rogers, Newton, Mr. John Rogers, Providence, Mr. George Roulflone, Bofton, Mift Betfey Ruffell, Natiok. S Rev. Mr. Zedekiah Sanger, 'Duxbu/y, Mr. Afa Sanger, Sherburne, Mr. Daniel Sanger, Framingham, Hon. Samuel Phillips Savage, E/j; Mr. Nathaniel Sawyer, Kirigflon, Mr. Samuel Scott, Bellingham, Rev. Mr. Job Seamans, Attleborough Dr. Timothy Shepard, Sherburne, Mr. Thomas Sherburne, Boflon, Mr. Peter Sigourney, ditto, Rev. Mr. Ifaac Skillman, ditto, Mr. John Slack, Needham, Rev.. Mr. Ii r aac Smith, Bofton, Jolhua Smith Mr. Lebbeus Smith, Mr. Timothy Smith., -Jtto, Mr. Jonathan' Srnith, Hadley, Rev. Mr. Jofeph Show, Piovidencc, Mr. Benjamin Spear, Franklin, Mr. Ellas Stanley, Attleborough, Rev. Mr. Samuel Stillman, Bofton, Dr. Benjamin Stone, Shrewsbury, Mr. Peter Stone, Southborough, Jofeph Stone, Edl-Sudbury, LIST OF SUBSCRIBER Mr. lather Stone, Fitchburgli, William Story, Efqi Bofton, Hon. James Sullivan, Efq; ditto, 1 Copies. Rev. Mr. Jofeph Sumnerj Shrewfbury, Nathaniel Sumner, Eft; Dedham, 2 Copies. Mr. Jonathan Tay, Sherhurne, Rev: Mr. Ebenezer Thayer, Hampton, N, George Thacher, A. B. Biddeford, Rev. Mr. Thomas Thacher, Dedham, Rev. Mr. John Thomfon, Berwick, Rev. Mr. Charles Thomfon/^wnny.ey, Caft. Eliphalet TJiorp,.Dedham, Mr. Edward Thurbur, Providence, Mr. Daniel Thurfton, Franklin, Mr, Shippie Townfend, Bofton, .Horatio Townfend, A. B. Medfield, Mijs Sarah Townfend, ditto, Mr. Thomas-H. Townfend, Needham^ Dr. Thomas Truman, Providence, Mr. Jedediah Tucker, Stoughton, Bon, Cotton Tufts, Efq\ Weymouth, Mr. Seth Turner, Medfield/ Mr. John Turner, ditto, Mr. Arnos Turner, Medway, Mr. Samuel T^/ifs, Franlclin, Mr. U Mtfs Abigail Volney, "Bofton, Mr. Nathan Underwood, Needham, Mr. John Upton, Fitchburgh, Mr. Jacob Upton^ ditto, W Mr. Thomas Walcutt, Bofton, Elizabeth Walley^ Roxbury, LIST OF SUBSCRIBERS Mr. Amos Walton, WYentham, Mr. Stephen Wardwell, Providence> Mifs Rebecca Ward, Newton, Mr.. JofephWare, Sherburne, Mr. John Ware, ditto, Mr. Elijah Ware, Wrentham, B. Waterhoufe, Profe/or of the fbtory and Pra&C* of Hon. Oliver Wendell, Efy- 9 Bofton, 4 Copies. Rev. Mn Samuel Weft, Needham, Mr. EleazerWheelocVMedfield, Rev. Mr v Phinehas Whitney, Shirley* Mr. Jofeph Whiting, Franklin, Mifs Mehitable Whiting, Natick* Daniel Whitney, Efq- y Shcrburne, Dr. Ifrael Whiton, Winchendbn, Mr. John White, Shrewfbury, Rev. Mr. Anthony Wibird, Braintree, Rev. Mr. Ebenezer Wight, Bofton, Mr. Jonathan Wight, Medfield* Job Wight, A. B. ditto, Henry Wight, A. B. ditto, Dr. Aaron Wight, Medway, Rev. Mr. William Williams, Wrentham^ Mr. Benjamin Wilfon, Weftminfter, Dr. Jonathan Wild, Walpole, Capt. ' Jofhua Witherlee, Bofton, Mr. Silas Wincheft*, Broofiyn, Mr. Jonathan Winfhip, Cambrjds> Mr. Ebenezer Woodwar#