Erskine, and since her time have been conducted by a committee. The church service is generally read in her chapels, on the Sabbath-day; and both ministers and people are usually classed as Calvinistic Methodists.

That a woman of her high rank, (being of the Hastings family) and great personal accomplishments, should devote herself to such pursuits, became, of course, the subject of surprise and ridicule. The late Prince Frederic of Wales, (father of Geo. III.) being once told, in a sneer, by another lady, that Lady H. was "praying with her beggars," shook his head and replied-"When I come to die, I think I shall be happy to seize the skirt of Lady H.'s mantle, to lift me up with her to heaven." [Haweis's Ch. Hist. vol. iii. p. 239, &c.]

HUNTINGTONIANS, the followers of Wm. Huntington (alias Hunt), who, from a very low situation in life, (being first a labourer and afterwards a coal-heaver,) rose to be minister of Providence Chapel, Gray's Inn Lane - to high degree of popularity, and to considerable opulence. He was certainly a man of strong natural powers, and much under the influence of enthusiasm; but it does not belong to this work to enter into private character, or biographical enquiries; we have to do only with his theological opinions, which were high Calvinism, and similiar to those ascribed to Dr. Crisp and Mr. Hussey, as just mentioned above. Notwithstanding his want of education, which he in some degree repaired, his works amount to no less than 20 vols. in 8vo. [Life of Huntington and Works - particularly, The Bank of Faith-The Naked Bow of God Arminian Skeleton, &c. See also < The Voice of Years,' by a Layman. 12mo.]

HUTCHINSONIANS, the followers of John Hutchinson, Esq., a very learned, ingenious, and laborious layman of Yorkshire, in the last century. After receiving a liberal education, he was appointed successively steward to Mr. Bathurst, the Earl of Scarborough, and the Duke of Somerset. In these situations he paid particular attention to mineralogy and fossils, and formed that fine collection, which was afterwards bequeathed, by Dr. Woodward, to the University of Cambridge. He soon, however, confined his attention to scripture philosophy, and from the sacred writings alone formed that system which is usually called by his name. His writings make twelve vols. in 8vo.

published successively between the years 1724 and 1748.

Mr. Hutchinson begins with discarding what is usually called natural religion, and derives all his science from the Hebrew scriptures. He admits, however, that na ture, properly understood, leads to the true knowledge of God; and that, as St. Paul states, the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, (Rom. i. 20); that is, that the works of creation demonstrate "the eternal power and Godhead" of their Creator and not only so, but that "the heavens declare his truth," in such manner as to exhibit an emblematical representation of the mysterious nature of the divine Trinity, and of the great plan of human redemption the Hebrew scriptures being the true kej of interpretation.

Hebrew, he considers as the primitiv language of mankind, and revealed imme diately from heaven; but the points and accents he totally discards, considering the Jews as bad guides in the study of the Old Testament. To every Hebrew roo he affixes one radical idea, which he sup poses to pervade all its forms; and for this radical idea, he trusts more to own ingenuity and industry, in examining the sacred books, than to either lexico graphers or translators, as will be seen the following instances.

The Hebrew name of God, which pronounces Aleim, he considers as strict plural, and referring to the persons of the Trinity; and the construction of the nou plural with the verb singular (which is Hebraism) he views as referring unity of the divine essence.

to the

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A considerable point of philosophy founded on the Hebrew word Shemim, names of the celestial fluid, in the thre conditions of fire, light, and spirit: thes he explains as the primary emblems the Trinity; observing that the Father called in scripture "a consuming firi, (Deut. iv. 24); the Son, the "true light, (John i. 9); and the usual name of the third person is, the Holy Spirit; the sam word in the sacred languages (as in some others) signifying both spirit and wind, or the air in motion.

It should have been remarked, that Alue, the participle of Aleim, is by Mr. H. appropriated to the second perso of the holy Trinity; and, as he thinks the noun plural means the swearers, or the sacred persons bound by oath in covena for man's redemption; so, by Alue, b

understands that person on whom the curse of the oath fell, (for he supposes every oath to imply a curse, or penalty,) namely, the Son of God, incarnate to bear the curse" for our salvation.

"cut

The word Berith, usually translated Covenant, he supposes to mean, strictly, the Purifier; and, instead of “making a covenant," he would read, literally, ting off a purifier;" alluding to the Lord Jesus, who is compared to "a refiner's fire," and to "fuller's soap," (Mal. iii. 2,) as being the great Purifier, not only of "the sons of Levi,” but of all his people. Another term of mysterious import in this system is that of Cherubim. This he does not refer to the angelic orders; but considers the cherubic form, namely, the ox, the lion, and the eagle, as typical, first of the trinity of nature, (as Mr. H. speaks,) namely, fire, light, and air; and, secondly, as referring to the sacred Trinity of persons in the Godhead; and the junction of the lion and man, in this emblematic figure, he understands as pointing out the union of the human nature to the Son of God, who is called "the Lion of the tribe of Judah."

Thus, from these and some few other radical words, Mr. H. founds not only a peculiar theology, but a system of philosophy, which he calls that of Moses and the scriptures. This differs materially from the system of Sir Isaac Newton; that supposes a vacuum in nature, but this a plenum; conceiving the whole system of nature a vast sphere, in the centre of which is placed the sun. This he considers as an orb of fire, emitting light to the extremities of the system, where it is condensed into air, (or material spirit,) and, reverting back to the sun, as it approaches its source, is melted (or rather ground) into light and fire. In the immense distance of the circumference of this system, he places the fixed stars; but admits no other solar system than ours, beyond the limits of which he conceives there can be nothing beside outer and utter darkness.

It is an axiom with Mr. H. that all our ideas are borrowed from external objects; hence his science is a kind of allegorical philosophy; and he has a peculiar way of spiritualizing the scriptures in reference to scientific objects-as, for instance, the Cherubim in the tabernacle and temple, as above explained.

It is impossible here to produce (much less examine) the various scriptures on which Mr. H. and his followers rest their

hypothesis; the inquisitive reader will refer to the authorities below. It may be proper to add, that they adopt the Copernican, which they esteem the true and scriptural system of the heavens ; and confirm their notion of the identity of fire, light, and air, by the modern experiments in electricity.

In expounding the Old Testament, particularly the Psalms, the Hutchinsonians follow the Cocceians, (which see,) and consider Jesus Christ and his redemption, as the sum and substance of the scriptures.

It must be confessed that there is am asperity in Mr. H.'s manner of writing, unbecoming the dignity of his subject: his style is affectedly learned and obscure, and his manner dogmatical. These defects have made his works unpopular, and indeed unintelligible to those who have not encountered their perusal in good earnest; and he gives sometimes a loose to his imagination, on the mere ground of doubtful etymologies and supposed analogies. Yet it must be allowed there are many very ingenious suggestions in his writings, which have been much better expressed in the works of Mr. Spearman, Rev. Mr. Parkhurst the lexicographer, Rev. W. Jones, Bishop Horne, and Lord President Forbes, particularly in his Letter to a Bishop.

The learned Mr. Catcott, of Bristol, wrote also a defence of the Hutchinsonian system in Latin, which has lately been translated into English by Mr. Maxwell; with an Introduction and Notes, which render it far more valuable than the original treatise. Mr. Maxwell, also, in his "Plurality of Worlds," has attacked Dr. Chalmers's eloquent "Discourses on the Christian Revelation, as connected with the Modern Astronomy."—[Hutchinson's Works, vol. iii., with " an Abstract" of them in 1 vol. 12mo, ascribed to Bp. Horne. Spearman's Enq. pp. 262-273. Presid. Forbes, on Natural and Revealed Religion, &c. Rev. W. Jones's Principles of Natural Philosophy. Pike's Philosophia Sacra. Catcott's "Antient Principles of True and Sacred Philosophy," by Maxwell; and Parkhurst's Hebrew Lexicon.]

HYPSISTARII, "worshippers of the Most High," who were afterwards called Calicola, which see. Dr. Jortin says, they seem to have been persons, who, rejecting idolatry, and polytheism, and all revealed religion, admitted only natural religion.[Jortin's Remarks on Eccl. Hist. vol. i. p. 427.]

JAI

JACOBINS, a name given to the Dominicans in France, on account of their principal convent in Paris being situated near the gate of St. James, (Jacobus,) in Paris. At the commencement of the French Revolution, its most zealous promoters held their meetings in the hall of this convent, to which, it is said, some of them belonged; and, from this circumstance, Jacobin became another name for a revolutionist.-[Nightingale's Relig. of all Nations, pp. 67, 608.]

JACOBITES, a sect of eastern Christians in the 6th and 7th centuries, so denominated from Jacob Albardai, or Baradæus, or Zanzalus; a disciple of Eutyches and Dyoscorus, who revived the doctrine of the Monophysites, which had become almost extinct. His doctrines spread in Asia and Africa to that degree, that the denomination of the Eutychians was swallowed up by that of the Jacobites, which also comprehended all the Monosophytes of the East; i. e. all who acknowledged but one nature in Christ, (whether divine or human), including the Armenians and Abyssinians, which see

above.

The Jacobites are of two sorts; the one following the rites of the Latin church, and the other those of the Greek church, to which they originally belonged. From these originated the present Syrian churches, of which a full and correct account will be given under that title.[Broughton's Dict.]

The term Jacobites was also applied to the adherents of King James II. in the end of the 17th century, who were also called Nonjurors, which see.

JAGUIS, certain Anchorets of India. See Jogees.

JAINAS, one of the three antient sects of India, but not now numerous. They appear to hold a middle station between the Brahmins and Bouddhists, both explained in their proper places in the alphabet. The Jainas "believe that there is a God; but affirm, that he can be known only by such as become absorbed in his essence; that, therefore, a person knowing God, ceases to possess identity; consequently, it is absurd for a human being to pretend to know him: the moment you discover him, (say they,) your

JAN

identity ceases.' It appears that this sect has been persecuted by the Brahmins til they are become almost extinct. [War and Dubois on the Hindoos, quoted Eclectic Review, N. S. vol. xiii. p. 566, A recent instance of extraordinary in fatuation, in one of this sect, is copie into the Missionary Register for 1820 (p. 296); it is of a man who starved himself to death, to become a saint. First he fasted thirty days; then, for four days he took a small quantity of food; and resolving to eat no more, after fastin thirty-two more days he died, and w buried with great ceremony.

JAMMABOS, or JAMMA BUGI, ("s diers of the mountains,") certain Japanes monks, who, residing in rocks and d serts, apply themselves to the study magic, and live on public charity. Th were originally Sintos, but have blende with that system all the vulgar superst tions and idolatries. They practise physicians, and write their prescriptice in magical characters; these, after bein presented to an idol, are made paper-pills, which are literally taken by th patient in the water of some prescribe spring or river.-[Broughton's Dict.]

up

whic

JANSENISTS, a denomination Roman Catholics in France, which formed in the year 1640. They foll the opinions of Jansenius, Bishop of Ypr from whose writings the following prop sitions are said to have been extracted 1. That there are divine precepts good men, notwithstanding their des to observe them, are nevertheless abs lutely unable to obey; nor has God give them that measure of grace which is sentially necessary to render them capabi of such obedience.-2. That no perso in this corrupt state of nature, can res the influence of divine grace, when operates upon the mind.-3. That order to render human actions men rious, it is not requisite that they exempt from necessity; but that they free from constraint.4. That the Ser Pelagians err greatly, in maintaining the human will is endowed with th power of either receiving or resisting aids and influences of preventing grace 5. That whoever affirms that Jesus Ch made expiation, by his sufferings

2

death, for the sins of all mankind, is a Semi-Pelagian. Of these propositions, Pope Innocent X. condemned the first four as heretical, and the last as rash and impious. But he did this without asserting that these were the doctrines of Jansenius, or even naming him, which did not satisfy his adversaries, nor silence him. The next Pope, however, Alexander VII., was more particular, and determined the said propositions to be the doctrines of Jansenius, which excited no small trouble in the Gallican church.

This denomination was also distinguished from many of the Roman Catholics, by their maintaining that the holy scriptures and public liturgies should be given to the people in their mother tongue; and they consider it as a matter of importance to inculcate upon all Christians, that true piety does not consist in the performance of external devotions, but in inward holiness and divine love.

As to Jansenius, it must be confessed that he was more diligent in the search of truth, than courageous in its defence. It is said, that he read through the whole of St. Augustin's works, ten, and some parts thirty times; from these he made a number of Excerpta, which he collected in his book called Augustinus. This he had not the courage to publish; but it was printed after his death, and from it his enemies, the Jesuits, extracted the propositions above named; but the correctness and fidelity of their extracts may be justly questioned. Jansenius himself was, undoubtedly, a Calvinist, though he dared not own it.

The Jansenists of Port Royal may be denominated the evangelical party of the Catholic church: among their number were the famous Father Quesnel, Pierre Nicole, Pascal, De Sacy, Duguet, and Arnauld; the last of whom is styled by Boileau," the most learned mortal that ever lived." They consecrated all their great powers to the service of the cross; and for their attachment to the grand article of the Protestant Reformationjustification by faith, with other capital doctrines, they suffered the loss of all things. The Jesuits, their implacable enemies, never ceased until they prevailed upon their Sovereign, Louis XIV. to destroy the Abbey of Port Royal, and banish its inhabitants.

It must be confessed, however, that all the Jansenists were not like the above; and even these were tinged with enthusiasm and superstition; but some

of them pretended to work miracles, by which their cause was greatly injured.— [Mosheim's E. H. vol. v. pp. 205-229. Toplady's Historic Proof, vol. i. pp. 92 -97.1

JAPANESE. The religion of these Islanders is Paganism, but under some peculiar forms which deserve attention; particularly, (1) The Sinto, or antient idol worship of the Japanese. (2) The Budso, or foreign idol worship, introduced from China; and (3) The religion of their philosophers.

The first will be explained in its proper place, under Sintos; the second has been already explained, under Bouddhists; and the last is the same as the philosophy of the Hindoos, which see above.

JASIDEANS, or JEZDEANS, a wandering, ferocious tribe, who frequent the Gordian mountains, and the deserts of Curdistan, in Persia. Their priests and rulers are clothed in black, and the rest in white garments. Their religion seems composed of some fragments of Christianity, mingled with their antient Pagan superstitions. They pay especial marks of respect, if not worship, to the evil Genius, whom they call Karubin, or Cherubin, and consider him as one of the chief ministers of the great and good Supreme Being, the chief object of their worship, and whose name, in the Persian language, is Jazid, or Jezdan, from which their denomination is probably derived.[Mosheim's E. H. vol. iv. pp. 268-9.]

IBERIANS, certain eastern Christians of Iberia, now called Georgia, whose tenets are said to be the same with those of the Greek church, but sunk in extreme ignorance and superstition.

ICONOCLASTES (image-breakers), or IcONOMACHI (image-opposers), was a name given to those who rejected the use of images in churches, and, on certain occasions, vented their zeal in destroying them. The great opposition to images began under Bardanes, a Greek emperor, in the beginning of the 8th century; and was revived again, a few years after, under Leo the Isaurian, who issued an edict against image-worship, which occasioned a civil war in the Islands of the Archipelago, and afterwards in Italy, the Roman pontiffs and Greek councils alternately supporting it. At length images were rejected by the Greek church, which however retains pictures in churches, though her members do not worship them; but the Latin church, more corrupt, not only retained

images, but made them the medium, if not the object, of their worship, and are therefore called Iconoduli, or Iconolatra, image-worshippers, See Ikonobortsi.

JERUSALEM. See New Jerusalem

Church.

JESUATES, an order of religious, founded by John Columbin, in the 14th century. They derive their name (like the following sect) from that of Jesus, which their founder had continually in his mouth, and were sometimes called Apostolical Clerks. They obtained riches by the practice of medicine, and distilling aqua vitæ.-[Broughton's Dict.]

JESUITS (members of the Society of Jesus), a religious order of the Roman church, founded in the 16th century, by Ignatius Loyola, a Spanish knight, of a respectable family at Loyola, in Spain. He was originally in the military profession; but losing his leg by a cannonball, he devoted his attention to perusing the "lives of the saints" of his own church, which determined him to be one of them; and his ambition led him to be the founder of a new order. Having drawn up five rules, enjoining not only self-mortification, charity, and the practice of virtue; but the special duty of labouring assiduously for the glory of God, independent of hope of reward, he procured followers, and they assumed the above title. Loyola next applied for the Pope's sanction, and at first met with some difficulty, the Cardinals being of opinion that no new order was wanted. To remove this scruple, Loyola proposed to add to the three usual vows, of poverty, chastity, and monastic obedience, a fourth -of implicit obedience to the Pope; binding themselves to go whithersoever he should command, for the service of the church, without requiring any thing from the Holy See for their support. This proposal was irresistible; and Paul III., in 1545, issued his bull to confirm the order, granting special privileges to the society, and appointing Loyola the first General of the order. Such was the zeal and activity of the society, that they spread rapidly in all directions, and soon numbered among them men of the first talents, enterprize, and influence. Loyola died in 1556; and being a reputed saint, and worker of miracles, was canonized in 1609.

His old friend Lainez succeeded him, under whom the society continued no less to prosper after his decease; and by the diligence and learning of its pro

fessed members, soon engrossed almost the whole education of the Catholics, became confessors to most of the crowned heads in Europe, and, notwithstanding their vow of poverty, acquired immense riches. This was, in great measure, owing to a dispensation they obtained from Rome, to trade with all the nations they might convert. In consequence, they entered into commerce with the East and West Indies; and, in the rich province of Paraguay, in South America, formed an extensive and independent establishment, amounting to 350,000 families, which has been the admiration of the world.

Their number, of course, increased with their success; and from ten disciples in 1540, in 1608 they had increased to 10,581. In 1710, the order possessed 24 professed houses, 59 houses of probation, 340 residences, 612 colleges, 200 missions, 157 seminaries and boardinghouses, and 19,998 members. Their number, wealth, and power, had, however, long excited the jealousy of most European powers, which gradually procured their downfall; and this was greatly accelerated by the Lettres Provinciales of the celebrated M. Pascal, by whom their principles and conduct were exposed in a vein of ridicule and wit, which attracted universal admiration. They were expelled from England, by proclamation, in 1604; from Venice, in 1606; from Portugal, in 1759; from France, in 1764; and from Spain and Sicily, in 1767. Finally, the order itself was suppressed, by a brie of Pope Clement XIV. (Gánganelli,) io July, 1773.

The fall of the Jesuits, in France, was more immediately occasioned by those commercial concerns, which had been the mainspring of their riches. By some great losses, through the war between France and England, one of their agents became a bankrupt for an immense sum: and their creditors claiming on the society at large, the parliament of Paris decided in favour of the claimants. In the course of these proceedings, the Jesuits were obliged to produce the Rules of their order. which had been kept remarkably secret. and these, on examination, were found to contain maxims so inconsistent with civil government and public morals, that their suppression was universally called for: nevertheless, on the restoration o the Bourbons, in 1814, and at their desire. the present Pope (Pius VII.) fully restored the order, and, with equal infallibility