KTISTOLATRÆ, a branch of the Monophyfites, which maintained, that the body of Chrift, before his refurrection, was corruptible. Mofheim's Ecclefiaftical Hiftory, vol. i. p. 471, 472. ABBADISTS, a denomination, which arose in the feventeenth century; fo called from their founder, John Labbadie, a native of France, a man of no mean genius, and remarkable for a natural and mafculine eloquence. He maintained, among other things, I. That God might, and did, on certain occafions, deceive men. II. That the holy fcripture was not fufficient to lead men to falvation, without certain particular illuminations and revelations from the Holy Ghost. III. That, in reading the fcripture, we ought to give lefs attention to the literal fenfe of the words, than to the inward fuggeftions of the Spirit: and that the efficacy of the word depended upon him that preached it. IV. That the faithful ought to have all things in common. V. That there is no fubordination, or diftinction, in the true church of Christ. VI. That Chrift was to reign a thousand years upon earth. VII. That the contemplative life is a state of grace and union with God, and the very height of perfection. VII. That the Chriftian, whofe mind is contented and calm, fees all things in God, enjoys the Deity, and is perfectly indifferent about every thing that paffes in the world. IX. That the Chriftian arrives at that happy ftate, by the exercife of a perfect felf-denial, by mortifying the flofh and all fenfual affections, and by mental prayer. Mofheim's Ecclefiaftical History, vol v. p. 63. LAMPETIANS, a denomination in the feventeenth century, the followers of Lampetius, a Syrian monk. He He pretended, that, as man is born free, a Christian, in order to please God, ought to do nothing by neceffity; and it is therefore unlawful to make vows, even those of obedience. To this fyftem he added the doctrines of the Arians, Carpocratians, and other denominations. [See Arians, and Carpocratians.] Broughton's Hiftorical Library, vol. ii. p. 31. LATITUDINARIANS, a name, which diftinguished those in the feventeenth century, who attempted to bring Epifcopalians, Prefbyterians, and Independents, into one communion, by compromifing the difference between them. The chief leaders of this denomination were Hales and Chillingworth, men of diftinguished wisdom and piety. The refpectable names of More, Cudworth, Gale, Whitchcot, and Tillotfon, add a high degree of luftre to this eminent lift. They were zealously attached to the forms of ecclefiaftical government and worfhip, which were established in the Church of England; but they did not look upon Episcopacy as abfolutely and indifpenfably neceffary to the conftitution of the Chriftian church. Hence they maintained, that thofe, who followed other forms of government and worship, were not, on that account, to be excluded from the communion, or to forfeit the title of brethren. They reduced the fundamental doctrines of Christianity to a few points. By this way of proceeding, they fhewed, that neither the Epifcopalians, who, generally speaking, were Arminians, nor the Prefbyterians and Independents, who as generally adopted the doctrines of Calvin, had any reafon to oppose each other with fuch animofity and bitternefs; fince the fubjects of their debates were matters of an indifferent nature, with refpect to falvation, and might be variously explained and understood, without any prejudice to their eternal interests. 'Mofheim's Ecclefiaftical History, vol. iv. p. 535. Burnet's Hiftory of his Own Times, p. 186. LIBERTINES, LIBERTINES, a denomination, which arofe in Flan ders, about the year 1525. The heads of this party were one Copin, and one Quintin, of Picardy. The doctrines they taught, are comprised in the fol lowing propofitions: I. That the Deity was the fole operating caufe in the mind of man, and the immediate author of all human actions. II. That, confequently, the diftinctions of good and evil, that had been established with respect to those actions, were false and groundless, and that men could not, properly speaking, commit fin. III. That religion confifted in the union of the fpirit, or rational foul, with the Supreme Being. IV. That all thofe, who had attained this happy union, by fublime contemplation, and elevation of mind, were then allowed to indulge, without exception or restraint, their appetites and paffions, as all their actions were then perfectly innocent. V. That, after the death of the body, they were to be united to the Deity. This denomination, permitted their followers to call themselves either Catholics or Lutherans. Broughton's Hiftorical Library, vol. ii. p. 543- LOLLARDS. [See Wickliffites.] LUCIANISTS, fo called from Lucianus, a difciple of Marcion. [See Marcionites and Cerdonians.] LUCIFERIANS, a denomination in the fourth century; fo called from Lucifer, bifhop of Cagliari. They are faid to have maintained, that the foul was transfused from the parents to the children. Mofheim, ibid. vol. i. p. 314. LUTHERANS; thofe, who follow the opinions of Martin Luther, an Auguftine friar, who was born at Ifle ben, ben, in the country of Mansfield, in the circle of Upper Saxony, in the year 1483. He poffeffed an invincible magnanimity, and an uncommon vigour and acutenefs of genius. This denomination took its rife from the distaste taken at the indulgencies, which were granted in 1517, by Pope Leo X. to thofe, who contributed towards finifhing St. Peter's church at Rome. Thofe famous indulgencies administered remiffion of all fins, paft, prefent, and to come, however enormous their nature, to thofe, who were rich enough to purchase them. At this, Luther raifed his warning voice; and in ninety-five propofitions, maintained publickly at Wittenberg, on the 30th of September, in the year 1517, expofed the doctrine of indulgencies, which led him to attack the authority of the pope; and was the commencement of that memorable revolution in the church, which is ftyled the Ref ormation. The capital articles, which Luther maintained, are as follow; to which are added, a few of the arguments, which are made use of in their defence. I. That the holy fcriptures are the only fource, whence we are to draw our religious fentiments, whether they relate to faith or practice. For the apostle declares, 2d Tim. iii. 15, 16, 17, that, The fcriptures are able to make us wife unto falvation; and are profitable for doctrine, for reproof, for correction, and for inftruction in righteoufnefs: 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. xx. 31; ift Cor. iv. 6, &c. Reason also confirms the fufficiency of the fcrip.tures for if the written word is allowed to be a rule in one cafe, how can it be denied to be a rule in another? For the rule is but one in all, and is perfect in its nature. II. That juftification is the effect of faith, exclufive of good works, and that faith ought to produce good works, works, purely in obedience to God, and not in order to our juftification.* For the doctrine of the gofpel attributeth all things to God, and nothing to man. St. Paul, in his epistle to the Galatians, ftrenuously oppofed thofe, who afcribed our juftification partly to our works. He afferts, that, If righteoufnefs come by the law, then Chrift is dead in vain, Gal. ii. 21. Therefore it is evident, we are not justified by the law, or by our works; but to him, who believeth, fin is pardoned, and righteousness imputed. III. That no man is able to make fatisfa&ion for his fins. For our Lord exprefsly tells his difciples, When ye have done all, ye are unprofitable fervants, Luke xvii. 10. Christ's facrifice is alone fufficient to fatisfy for fin: and nothing need be added to the infinite value of his merit and fufferings. In confequence of thefe leading articles, Luther re jected tradition, purgatory, penance, auricular confeffion, maffes, invocation of faints, monaftic vows, and other doctrines of the Church of Rome. The Lutherans differ from the Calvinists in the fol lowing points: I. The Lutherans have bishops, and fuperintendants for the government of the church. But the ecclefiaftical government, which Calvin introduced, was called Prefbyterian, and does not admit of the inftitution of bifhops, or of any fubordination among the clergy. II. They differ in their notions of the facrament of the Lord's fupper. The Lutherans reject tranfubftantiation, but affirm, that the body and blood of Chrift are materially prefent in the facrament, though in an incomprehenfible manner; and that they are really exhibited both to the worthy and unworthy receiver. This Luther conftantly oppofed this doctrine to the Romish tenet, That man, by works of his own, prayer, fafting, and corporal affictions, might merit and claim pardon. He used to call the doctrine of justification by faith alone, the article of a standing or falling church. |