These epithets are both used in a spiritual sense, and cannot, without an indecorous affectation of religion, be introduced into any other dicourse than that which is properly spiritual. Godliness, in the strict sense, is that outward deportment which characterizes a heavenly temper; prayer, reading of the Scriptures, public worship, and every religious act, enters into the signification of godliness, which at the same time supposes a temper of mind, not only to delight in, but to profit by such exercises: The same church is really holy in this world, in relation to all godly persons contained in it, by a real infused sanctity.' PEARSON. Righteousness on the other hand comprehends Christian morality, in distinction from that of the heathen or unbeliever; a righteous man does right, not only because it is right, but because it is agreeable to the will of his Maker, and the example of his Redeemer: righteousness is therefore to godliness as the effect to the cause; 'Tis the gospel's work to reduce man to the principles of his first creation, that is, to be both good and wise. Our ancestors, it seems, were clearly of this opinion. He that was pious and just was reckoned a righteous man. Godliness and integrity was called and accounted righteousness. And in their old Saxon righteous was rightwise, and righteousness was originally rightwiseness.' FELTHAM. The godly man goes to the sanctuary, and by converse with his Maker assimilates all his affections to the character of that Being whom he worships; when he leaves the sanctuary he proves the efficacy of his godliness by his righteous converse with his fellow creatures. It is easy however for men to mistake the means for the end, and to rest with godliness without righteousness, as too many are apt to do who seem to make their whole duty to consist in an attention to religious observances, and in the indulgence of extravagant feelings; It hath been the great design of the devil and his instruments in all ages to undermine religion, by making an unhappy separation and divorce between godliness and morality. But let us not deceive ourselves; this was always religion, and the condition of our acceptance with God, to endeavour to be like God in purity and holiness, in justice and righteousness.' TILLOTSON.

SECULAR, TEMPORAL, WORLDLY. Secular in Latin secularis, from seculum an age or division of time, signifies belonging to time, or this life; temporal, in Latin temporalis, from tempus time, signifies lasting only for a time; worldly signifies after the manner of the world.

Secular is opposed to ecclesiastical or spiritual, temporal and worldly are opposed to spiritual or eternal.

The idea of the world, or the outward objects and pursuits of the world, in distinction from that which is set above the world, is implied in common by all the terms; but secular is an indifferent term, appli

cable to the allowed pursuits and concerns of men; temporal is used either in an indifferent or a bad sense; and worldly mostly in a bad sense, as contrasted with things of more value.

The office of a clergyman is ecclesiastical, but that of a schoolmaster is secular, which is frequently vested in the same hands; This, in several men's actions of common life, appertaineth unto moral; in publick and politick secular affairs, unto civil wisdom." HOOKER. The upper house of parliament consists of lords spiritual and temporal; There is scarce any of those decisions but gives good light, by way of authority or reason, to some questions that arise also between temporal dignities, especially to cases wherein some of our subordinate temporal titles have part in the controversy.' SELDEN. Worldly interest has a more powerful sway upon the minds of the great bulk of mankind, than their spiritual interests; Compare the happiness of men and beasts no farther than it results from worldly advantages.' ATTERBURY. Whoever enters into the holy office of the ministry with merely secular views of preferment, chooses a very unfit source of emolument; Some saw nothing in what has been done in France but a firm and temperate exertion of freedom, so consistent with morals and piety, as to make it deserving not only of the secular applause of dashing Machiavelian politicians, but to make it a fit theme for all the devout effusions of sacred eloquence." BURKE. A too eager pursuit after temporal advantages and temporal pleasures is apt to draw the mind away from its regard to those which are eternal; The ultimate purpose of government is temporal, and that of religion is eternal happiness.' JOHNSON. Worldly applause will weigh very light when set in the balance against the reproach of one's own conscience; Worldly things are of such quality as to lessen upon dividing." GROVE.

ENTHUSIAST, FANATIC, VISIONARY.

The enthusiast, fanatic, and visionary, have disordered imaginations; but the enthusiast is only affected inwardly with an extrordinary fervor, the fanatic and visionary betray that fervor by some outward mark; the former by singularities of conduct, the latter by singularities of doctrine. Fanatics and visionaries are therefore always more or less enthusiasts; but enthusiasts are not always fanatics or visionaries. 'Evasal among the Greeks, from èv in and os God, signified those supposed to have, or pretending to have Divine inspiration. Fanatici were so called among the Latins, from fana the temples in which they spent an extraordinary portion of their time; they, like the eagal of the Greeks, pretended to revelations and inspirations, during the influence of which they indulged themselves in many extravagant tricks, cutting themselves with knives, and distorting themselves with every species of antic gesture and grimace.

Although we are professors of a pure religion, yet

we cannot boast an exemption from the extravagancies which are related of the poor heathens; we have many who indulge themselves in similar practices, under the idea of honouring their Maker and Redeemer. There are fanatics who profess to be under extraordinary influences of the spirit; and there are enthusiasts whose intemperate zeal disqualifies them for taking a beneficial part in the sober and solemn services of the church. Visionary signifies properly one who deals in visions, that is, in the pretended appearance of supernatural objects; a species of enthusiasts who have sprung up in more modern times. The leaders of sects are commonly visionaries, having adopted this artifice to establish their reputation and doctrines among their deluded followers; Mahomet was one of the most successful visionaries that ever pretended to divine inspiration; and since his time there have been visionaries, particularly in England, who have raised religious parties, by having recourse to the same expedient: of this description was Swedenborg, Huntington, and Brothers.

Fanatic was originally confined to those who were under religious frenzy, but the present age has presented us with the monstrosity of fanatics in irreligion and anarchy; They who will not believe that the philosophical fanatics who guide in these matters have long entertained the design (of abolishing religion), are utterly ignorant of their character.' BURKE. Enthusiast is a term applied in general to every one who is filled with an extraordinary degree of fervor;

Her little soul is ravish'd, and so pour'd
Into loose extasies, that she is placed

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Above herself, Musick's enthusiast. CRASHAW. 'Enthusiasts pretend that they have the gift of prophecy by dreams.' PAGITT'S HERESIOGRAPHY. Visionary is a term applied to one who deals in fanciful speculation; This account exceeded all the Noctambuli or visionaries I have met with.' TURNER. The former may sometimes be innocent, if not laudable, according to the nature of the object; the latter is always censurable: the enthusiast has mostly a warm heart; the visionary has only a fanciful head. The enthusiast will mostly be on the side of virtue even though in an error; the visionary pleads no cause but his own. The enthusiast suffers his imagination to follow his heart; the visionary makes his understanding bend to his imagination. Although in matters of religion, enthusiasm should be cautiously guarded against, yet we admire to see it roused in behalf of one's country and one's friends; Cherish true religion as preciously as you will fly, with abhorrence and contempt, superstition and enthusiasm."' CHATHAM. Visionaries, whether in religion, politics, or science, are dangerous as members of society, and offensive as companions; The sons of infamy ridicule every thing as romantic that comes in competition with their present interest, and treat those persons as visionaries who dare stand up in a corrupt age, for what has not its immediate reward joined to it.'

ADDISON,

DREAM, REVERIE.

Dream, in Dutch drom, &c. comes either from the Celtic drem a sight, or the Greek papa a fable, or as probably from the word roam, signifying to wander, in Hebrew to be agitated; reverie, in French reverie, like the English rave, comes from the Latin rabies, signifying that which is wandering or incoherent.

Dreams and reveries are alike opposed to the reality, and have their origin in the imagination; but the former commonly pass in sleep, and the latter when awake the dream may and does commonly arise when the imagination is in a sound state; the reverie is the fruit of a heated imagination; Revery is when ideas float in our mind, without reflection or regard of the understanding.' LOCKE. Dreams come in the course of nature; reveries are the consequence of a peculiar ferment.

When the dream is applied to the act of one that is awake, it admits of another distinction from reverie. They both designate what is confounded, but the dream is less extravagant than the reverie. Ambitious men please themselves with dreams of future greatness; enthusiasts debase enthusiasts debase the purity of the Christian religion by blending their own wild reveries with the doctrines of the Gospel. He who indulges himself in idle dreams lays up a store of disappointment for himself when he recovers his recollection, and finds that it is nothing but a dream; friends persuaded him to sell his share of South-sea stock, but he dreamed of dignity and splendor, and could not bear to obstruct his own fortune.' JOHNSON. A love of singularity operating on an ardent mind will too often lead men to indulge a strange reveries; ‘I continued to sit motionless with my eyes fixed upon the curtain some moments after it fell. When I was roused from my reverie I found myself almost alone.' HAWKESWORTH.

IRRATIONAL, FOOLISH, ABSURD, PREPOSTEROUS.

Gay's

Irrational, compounded of ir or in and ratio, signifies contrary to reason, and is employed to express the want of the faculty itself, or a deficiency in the exercise of this faculty; foolish denotes the perversion of this faculty; absurd, from surdus deaf, signifies that to which one would turn a deaf ear; preposterous, from præ before and post behind, signifies literally that side foremost which is unnatural and contrary to common sense.

Irrational is not so strong a term as foolish: it is applicable more frequently to the thing than to the person, to the principle than to the practice; The schemes of freethinkers are altogether irrational, and require the most extravagant credulity to embrace them.' ADDISON. Foolish on the contrary is commonly applicable to the person as well as the thing; to the practice rather than the principle; The same

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well meaning gentleman took occasion at another time to bring together such of his friends as were addicted to a foolish habitual custom of swearing, in order to show them the absurdity of the practice.' ADDISON. Scepticism is the most irrational thing that exists; the human mind is formed to believe, but not to doubt he is of all men most foolish who stakes his eternal salvation on his own fancied superiority of intelligence and illumination. Foolish, absurd, and preposterous, rise in degree: a violation of common sense is implied by them all, but they vary according to the degree of violence which is done to the understanding foolish is applied to any thing, however trivial, which in the smallest degree offends our understandings: the conduct of children is therefore often foolish, but not absurd and preposterous, which are said only of serious things that are opposed to our judgments: it is absurd for a man to persuade another to do that which he in like circumstances would object to do himself;

But grant that those can conquer, these can cheat,
'Tis phrase absurd to call a villain great;
Who wickedly is wise or madly brave

Is but the more a fool, the more a knave. POPE.

It is preposterous for a man to expose himself to the ridicule of others, and then be angry with those who will not treat him respectfully; By a preposterous desire of things in themselves indifferent men forego the enjoyment of that happiness which those things

are instrumental to obtain." BERKELEY.

IRRELIGIOUS, PROFANE, IMPIOUS.

As epithets to designate the character of the person, they seem to rise in degree: the irreligious is negative; the profane and impious are positive; the latter being much stronger than the former. The profani of the Latins, from pro and fanum, i. e. procul a fano, far from the temple, were those not initiated, who were not permitted to take any part in the sacred mysteries and rites, whence by a natural consequence those who despised what was sacred. All men who are not positively actuated by principles of religion are irreligious; An officer of the army in Roman Catholic countries, would be afraid to pass for an irreligious man if he should be seen to go to bed without offering up his devotions.' ADDISON. Who, if we include all such as show a disregard to the outward observances of religion, form a too numerous class: profanity and impiety are however of a still more heinous nature; they consist not in the mere absence of regard for religion, but in a positive contempt of it and open outrage against its laws; the profane man treats what is sacred as if it were profane; These have caused the weak to stumble and the profane to blaspheme, offending the one and hardening the other.' SOUTH. What a believer holds in reverence, and utters with awe, is pronounced with an air of indifference or levity, and as a matter of

common discourse, by a profane man; he knowing
no difference between sacred and profane; but as the
former may be converted into a source of scandal
towards others; Fly, ye profane; if not, draw near
with awe.' YOUNG. The impious man is directly
opposed to the pious man; the former is filled with
defiance and rebellion against his Maker, as the latter
is with love and fear; the former curses, while the
latter prays: the former is bloated with pride and
conceit: the latter is full of humility and self-abase-
ment: we have a picture of the former in the devils,
and of the latter in the saints. When applied to
things, the term irreligious seems to be somewhat
more positively opposed to religion: an irreligious
book is not merely one in which there is no religion,
but that also which is detrimental to religion, such as
sceptical or licentious writings: the profane in this
case is not always a term of reproach, but is employed
to distinguish what is expressly spiritual in its nature,
from that which is temporal: the history of nations is
profane, as distinguished from the sacred history con-
tained in the Bible: the writings of the heathens are
altogether profane as distinguished from the moral
writings of Christians, or the believers in Divine Reve-
lation. On the other hand, when we speak of a pro-
fane sentiment, or a profane joke, profane lips, and
the like, the sense is personal and reproachful;
thing is profane that serveth to holy things.' RALECH.
Impious is never applied but to what is personal, and
in the very worst sense; an impious thought, an
impious wish, or an impious vow, are the fruits of an
impious mind;

Love's great divinity rashly maintains
Weak impious war with an immortal God.

No

CUMBERLAND.

TO FORSWEAR, PERJURE, SUBORN. Forswear is Saxon; perjure is Latin; the preposition for and per are both privative, and the words signify literally to swear contrary to the truth; this is, however, not their only distinction: to forswear is applied to all kinds of oaths; to perjure is employed only for such oaths as have been administered by the civil magistrate.

A soldier forswears himself who breaks his oath of allegiance by desertion; and a subject forswears himself who takes an oath of allegiance to his Majesty which he afterwards violates;

False as thou art, and more than false forsworn !
Not sprung from noble blood, nor goddess born;
Why should I own? what worse have I to fear?
DRYDEN.

A man perjures himself in a court of law who swears to the truth of that which he knows to be false; The common oath of the Scythian was by the sword and the fire, for that they accounted those two special divine powers which should work vengeance on the perjurers.' SPENSER. Forswear is used only in the proper sense perjure may be used figuratively with

regard to lover's vows; he who deserts his mistress to whom he has pledged his affection is a perjured man;

Be gone, for ever leave this happy sphere;
For perjur'd lovers have no mansions here. LEE.

Forswear and perjure are the acts of individuals; suborn, from the Latin subornare, signifies to make to forswear a perjured man has all the guilt upon himself; but he who is suborned shares his guilt with the suborner;

They were suborn'd;
Malcolm, and Donalbain, the king's two sons,
Are stole away and fled. SHAKSPEARE.

DEVIL, DEMON.

Devil, in old German tiefel, Saxon deofl, Welsh diaful, French diable, Italian diavolo, Dutch duyfdel, Greek διάβολος from διαβάλλω to traduce, signifies properly a calumniator, and is always taken in the bad sense, for the spirit which incites to evil, and tempts men through the medium of their evil passions; demon, in Latin dæmon, Greek daíuav from daw to know, signifies one knowing, that is, having preternatural knowledge, and is taken either in a bad or good sense for the power that acts within us and controls our actions.

Since the devil is represented as the father of all wickedness, associations have been connected with the name that render its pronunciation in familiar discourse offensive to the chastened ear; while demon is a term of indifferent application, that is commonly substituted in its stead to designate either a good or an evil spirit.

Among Jews and Christians the term demon is taken always in a bad sense; but the Greeks and Romans understood by the word daemon any spirit or genius good or evil, but particularly the good spirit or guardian angel, who was supposed to accompany a man from his birth. Socrates professed to be always under the direction of such a daemon, and his example has been followed by other heathen philosophers, particularly those of the Platonic sect. Hence the use of these terms in ordinary discourse, the devil being always considered as the supernatural agent, who, by the divine permission, acts on the hearts and minds of men; but a demon is applied generally and indefinitely in the sense of any spirit. The devil is said in proverbial discourse to be in such things as go contrary to the wish; the demon of jealousy is said to possess the mind that is altogether carried away with that passion. Men who wish to have credit for more goodness than they possess, and to throw the load of guilt off themselves, attribute to the devil a perpetual endeavour to draw them into the commission of crimes; The enemies we are to contend with are not men but devils.' TILLOTSON. Wherever the demon of discord has got admittance there is a farewell to all the com

HERETIC, SCHISMATIC, SECTARIAN OR SECTARY, DISSENTER, NONCONFORMIST.

A heretic is the maintainer of heresy (v. Heterodox); the schismatic is the author or promoter of schism; the sectarian or sectary is the member of a sect; the dissenter is one who dissents from the establishment; and the nonconformist one who does not conform to the establishment. A man is a heretic only for matters of faith and doctrine, but he is a schismatic in matters of discipline and practice. The heretic therefore is not always a schismatic, nor the schismatic a heretic. Whoever holds the doctrines that are common to the Roman Catholic and the reformed Churches, is not a heretic in the protestant sense of the word; although he may in many outward formalities be a schismatic. The Calvinists are not heretics, but they are for the most part schismatics; on the other hand, there are many members of the establishment, who hold though they do not avow

heretical notions.

The heretic is considered as such with regard to the Catholic Church or the whole body of Christians, holding the same fundamental principles; When a Papist uses the word hereticks, he generally means Protestants, when a Protestant uses the word, he generally means any persons wilfully and contentiously obstinate in fundamental errors.' WATTS. But the schismatic and sectarian are considered as such with regard to particular established bodies of Christians. Schism, from the Greek oxit to split, denotes an action, and the schismatic is an agent who splits for himself in his own individual capacity: the sectarian does not expressly perform a part, he merely holds a relation; he does not divide any thing himself, but belongs to that which is already cut or divided. The schismatic therefore takes upon himself the whole moral responsibility of the schism; but the sectarian does not necessarily take an active part in the measures of his sect: whatever guilt attaches to schism attaches to the schismatic; he is a voluntary agent, who acts from an erroneous principle, if not an unchristian temper: the sectarian is often an involuntary agent; he follows that to which he has been incidentally attached. It is possible, therefore, to be a schismatic, and not a sectarian; as also to be a sectarian, and not a schismatic. Those professed members of the establishment who affect the title of evangelical, and wish to palm upon the Church the peculiarities of the Calvinistic doctrine, and to ingraft their own modes and forms into its discipline, are schismatics,

G

but not sectarians; The schismatics disturb the sweet peace of our Church.' HoWEL. On the other hand, those who by birth and education are attached to a sect, are sectarians, but not always schismatics; In the house of Sir Samuel Luke, one of Cromwell's officers, Butler observed so much of the character of the sectaries that he is said to have written or begun his poem at this time.' JOHNSON. Consequently, schismatic is a term of much greater reproach than

sectarian.

The schismatic and sectarian have a reference to any established body of Christians of any country; but dissenter is a term applicable only to the inhabitants of Great Britain, and bearing relation only to the established Church of England: it includes not only those who have individually and personally renounced the doctrines of the Church, but those who are in a state of dissent or difference from it. Dissenters are not necessarily either schismatics or sectarians, for British Roman Catholics and the Presbyterians of Scotland are all dissenters, although they are the reverse of what is understood by schismatic and sectarian: it is equally clear that all schismatics and sectarians are not dissenters, because every established community of Christians, all over the world, have had individuals or smaller bodies of individuals setting themselves up against them: the term dissenter being in a great measure technical, it may be applied individually or generally without conveying any idea of reproach; Of the dissenters, Swift did not wish to infringe the toleration, but he opposed their incroachments.' JOHNSON. The same may be said of nonconformist, which is a more special term, including only such as do not conform to some established or national religion; Watts is at least one of the few poets with whom youth and ignorance may be safely pleased; and happy will that reader be, whose mind is disposed, by his verses or his prose, to imitate him in all but his nonconformity.' JOHNSON. Consequently, all members of the Romish Church, or of the Kirk of Scotland, are excluded from the number of nonconformists; whilst, on the other hand, all British-born subjects not adhering to these two forms, and at the same time renouncing the established form of their country, are of this number, among whom may be reckoned Independents, Presbyterians, Baptists, Quakers, Methodists, and all other such sects as have been formed since the reformation.

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HETERODOXY, HERESY.

Heterodoxy, from the Greek repos and don, signifies another or a different doctrine; heresy, from the Greek aperis a choice, signifies an opinion adopted by individual choice.

*To be of a different persuasion is heterodoxy; to have a faith of one's own is heresy; the heterodoxy characterizes the opinions formed; the heresy charac

terizes the individual forming the opinion: the heterodoxy exists independently and for itself; All wrong notions in religion are ranked under the general name of heterodox. GOLDING. The heresy sets itself up against others; Heterodoxies, false doctrines, yea, and heresies, may be propagated by prayer as well as preaching.' BULL. As all division supposes error

either on one side or on both, the words heterodoxy and heresy are applied only to human opinions, and strictly in the sense of a false opinion, formed in distinction from that which is better founded; but the former respects any opinions, important or otherwise; the latter refers only to matters of importance: the heresy is therefore a fundamental error. There has been much heterodoxy in the Christian world at all times, and among these have been heresies denying the plainest and most serious truths which have been acknowledged by the great body of Christians since the Apostles.

OMEN, PROGNOSTIC, PRESAGE.

All these terms express some token or sign of what is to come; omen, in Latin omen, probably comes from the Greek oopa to think, because it is what gives rise to much conjecture; prognostic, in Greek πроуvarinov, from apoyo to know before, signifies the sign by which one judges a thing before hand, because a prognostic is rather a deduction by the use of the understanding; the presage is the sentiment of presaging, or the thing by which one presages.

And

The omen and prognostic are both drawn from external objects; the presage is drawn from one's own feelings. The omen is drawn from objects that have no necessary connexion with the thing they are made to represent; it is the fruit of the imagination, and rests on superstition: the prognostic, on the contrary, is a sign which partakes in some degree of the quality of the thing denoted. Omens were drawn by the heathens from the flight of birds, or the entrails of beasts; Aves dant omina dira.' TIBULLUS. oftentimes from different incidents; thus Ulysses, when landed on his native island, prayed to Jupiter that he would give him a double sign by which he might know that he should be permitted to slay the suitors of his wife; and when he heard the thunder, and saw a maiden supplicating the gods in the temple, he took these for omens that he should immediately proceed to put in execution his design; the omen was therefore considered as a supernatural sign sent for a particular purpose; A signal omen stopp'd the passing host.' POPE. Prognostics, on the other hand, are discovered only by an acquaintance with the objects in which they exist, as the prognostics of a mortal disease are known to none so well as the physician; the prognostics of a storm or tempest are best known to the mariner;

Though your prognostics run too fast,
They must be verified at last. SWIFT.