down to hell;" they "believe and tremble;” they are reserved in chains under darkness, to the judgment of the great day; they cried, saying, "What have we to do with thee? Art thou come to torment us before our time?" Could the devils but persuade themselves they should be annihilated, they would believe and be at ease rather than tremble.

5. The Scriptures explain their own meaning in the use of such terms as death, destruction, &c. The second

cast into the lake of fire and brimstone, and as having a part in that lake, Rev. xx. 14. xxi. 8: which does not describe annihilation, nor can it be made to con

der, Matt. xxiv. 51. is as strong as those of death, or destruction; yet that is made to consist of having their portion with hypocrites, where shall be weeping and gnashing of teeth.

2. If it be said that the punishment of the wicked, though it will end in annihilation, yet shall be preceded by torment, and that this will be of different degrees according to the degrees of sin; it may be replied, this is making it to be compounded partly of torment, and partly of annihilation. The latter also appears to be but a small part of future punishment, for that alone will be inflicted on the least sinner, and on account of the least sin; and that all punishment which will be inflicted on any per-death is expressly said to consist in being son above that which is due to the least sin, is to consist in torment. Nay, if we can form any idea in the present state of what would be dreadful or desirable in another, instead of its being any pun-sist with it. The phrase cut him asunishment to be annihilated after a long series of torment, it must be a deliverance, to which the sinner would look forward with anxious desire. And is it credible that this was the termination of torment that our Lord held up to his 6. The happiness of the righteous does disciples as an object of dread? Can not consist in eternal being, but in eterthis be the destruction of body and soulnal well-being; and as the punishment in hell? Is it credible that everlasting of the wicked stands every where opdestruction from the presence of the posed to it, it must consist not in the loss Lord, and from the glory of his power, of being, but of well-being, and in suffershould constitute only a part, and a ing the contrary. small part, of future punishment; and The great Dr. Watts may be consisuch too, as, after a series of torment, dered, in some measure, a destructionmust, next to being made happy, be the ist; since it was his opinion that the most acceptable thing that could befall children of ungodly parents who die in them? Can this be the object threatened infancy are annihilated. See ANNIHIby such language, as recompensing tri-LATION, HELL; Bourn's Sermons; Dr. bulation, and taking vengeance in fla- Edwards on the Salvation of all Men ming fire? 2 Thes. i. Is it possible that strictly examined; Adams's View of God should threaten them with putting Religions. an end to their miseries? Moreover, this DETRACTION, in the native imdestruction is not described as the con-portance of the word, signifies the withclusion of a succession of torments, but drawing or taking off from a thing; and as taking place immediately after the as it is applied to the reputation, it delast judgment. When Christ shall come notes the impairing or lessening a man to be glorified in his saints, then shall in point of fame, rendering him less vathe wicked be destroyed. lued and esteemed by others. Dr. Barrow observes (Works, vol. i. ser. 19,) that it differs from slander, which involves an imputation of falsehood; from reviling, which includes bitter and foul language; and from censuring, which is of a more general purport, extending indifferently to all kinds of persons, qualities, and actions; but detraction especially respects worthy persons, good 4. The punishment of wicked men qualities, and laudable actions, the rewill be the same as that of wicked an-putation of which it aimeth to destroy. gels, Matt. xxv. 41. Depart ye cursed, It is a fault opposed to candour. into everlasting fire, prepared for the devil and his angels. But the punishment of wicked angels consists not in ⚫ annihilation, but torment. Such is their present punishment in a degree, and such in a greater degree will be their punishment hereafter. They are "cast |

3. Everlasting destruction from the presence of the Lord, and from the glory of his power, cannot mean annihilation, for that would be no exertion of divine power, but merely the suspension of it: for let the upholding power of God be withheld for one moment, and the whole creation would sink into nothing.

Nothing can be more incongruous with the spirit of the Gospel, the example of Christ, the command of God, and the love of mankind, than a spirit of detraction; and yet there are many who never seem happy but when they are employed in this work: they feed and.

live upon the supposed infirmities of others; they allow excellence to none; they depreciate every thing that is praise-worthy; and, possessed of no good themselves, they think all others are like them. "O! my soul, come thou not into their secret; unto their assembly, mine honour be not thou united."

our Saviour's divine example, a diffusi ye charity for men of all denominations, a generous and unwearied self-denial, a total resignation to Providence, an increasing esteem for the Gospel, with clearer and firmer hopes of that immortal life which it has brought to light." DEUTEROCANONICAL, in the school theology, an appellation given to certain books of holy Scripture, which were added to the canon after the rest,

till after the compilation of the canon, or by reason of some dispute as to their canonicity. The word is Greek, being compounded of SEUTEgos, second; and xavovinos, canonical.

DEVIL, Alabores, calumniator, or slanderer; a fallen angel, especially the chief of them. He is called Abaddon in Hebrew, Apollyon in Greek, that is, de-either by reason they were not wrote stroyer. Angel of the bottomless pit, Rev. ix. 11.-Prince of the world, John xii. 31.-Prince of darkness, Eph. vi. 12. —A roaring lion, and an adversary, 1 Pet. v. 8.-A sinner from the beginning, 1 John iii. 8.-Beelzebub, Matt. xii. 24.Accuser, Rev. xii. 10.-Belial, 2 Cor. vi. 15-Deceiver, Rev. xx. 10.-Dragon, Rev. xii. 3.-Liar, John viii. 44.-Leviathan, Is. xxvii. 1.-Lucifer, Is. xiv. 12. Murderer, John viii. 44.-Serpent, Is. xxvii. 1.-Satan, Job ii. 6.-Tormentor, Matt. xviii. 34.-The god of this world, 2 Cor. iv. 4. See SATAN.

The Jews, it is certain, acknowledged several books in their canon, which were put there later than the rest. They say that under Esdras, a great assembly of their doctors, which they call, by way of eminence, the great synagogue, made the collection of the sacred books which we now have in the Hebrew Old Testament; and they agree that they put DEVOTEE, in the primary sense of books therein which had not been so bethe word, means a person wholly given fore the Babylonish captivity; such as up to acts of piety and devotion; but it those of Daniel, Ezekiel, Haggai, &c. is usually understood, in a bad sense, to and those of Esdras and Nehemiah. denote a bigot, or superstitious person. And the Romish church has since added DEVOTION, a religious and fervent others to the canon, that were not, and exercise of some public act of religion, could not be, in the canon of the Jews, or a temper and disposition of the mind by reason some of them were not comrightly affected with such exercises. It posed till after: such as the book of Ecis also taken for certain religious prac- clesiasticus, with several of the apocrytices which a person makes it a rule to phal books, as the Maccabees, Wisdom, discharge regularly. "Wherever the &c. Others were added still later, by vital and unadulterated spirit of Chris- reason their canonicity had not been yet tian devotion prevails, its immediate ob- examined; and till such examen and jects will be to adore the perfections of judgment they might be set aside at God; to entertain with reverence and pleasure. But since that church has complacence the various intimations of pronounced as to the canonicity of those his pleasure, especially those contained books, there is no more room now for in holy writ; to acknowledge our abso- her members to doubt of them, than lute dependence on and infinite obliga- there was for the Jews to doubt of those tions to him; to confess and lament the of the canon of Esdras. And the deudisorders of our nature, and the trans-terocanonical books are with them as gressions of our lives; to implore his canonical as the proto-canonical; the grace and mercy through Jesus Christ; only difference between them consisting to intercede for our brethren of man- in this, that the canonicity of the one kind; to pray for the propagation and was not generally known, examined, and establishment of truth, righteousness, settled, as soon as that of the others. and peace, on earth; in fine, to long for The deuterocanonical books in the a more entire conformity to the will of modern canon are, the book of Esther, God, and to breathe after the everlast- either the whole, or at least the seven ing enjoyment of his friendship. The last chapters thereof; the epistle to the effects of such a spirit habitually che- Hebrews; that of James, and that of rished, and feelingly expressed before Jude; the second of St. Peter, the sehim must surely be important and hap-cond and third of St. John, and the Repy. Among these may be reckoned a profound humility in the sight of God, a high veneration for his presence and attributes, an ardent zeal for his worship and honour, a constant imitation of

velation. The deuterocanonical parts of books are, the hymn of the three children; the prayer of Azarial; the histories of Susannah, of Bel and the Dragon; the last chapter of St. Mark; the

bloody sweat; and the appearance of the angel related in St. Luke, chap. xxii. and the history of the adulterous woman in St. John, chap. viii. See CANON.

but Charles V. prohibited the holding this assembly.-7. The diet of Ratisbon, in 1541, was held for re-uniting the Protestants with the Roman Catholics. The emperor named three Roman Catholics DIET, an assembly of the states of and three Protestant divines, to agree Germany. We shall only take notice, upon articles. The Roman Catholics in this place of the more remarkable were, Julius Phlug, John Gropper, and of those which have been held on the John Eckius; the Protestants were, affairs of religion. 1. The diet of Augs- Philip Melancthon, Martin Bucer, and burgh, in the year 1530, was assembled John Pistorius; but, after a whole to re-unite the princes of the empire, in month's consultation, they could agree relation to some religious matters. The upon no more than five or six articles; emperor himself presided in this assem- which the emperor consented the Probly with the greatest magnificence ima-testants should retain, forbidding them ginable. The clector of Saxony, follow- to solicit any body to change the ancient ed by several princes, presented the religion.-8. The diet of Ratisbon, in confession of faith, called the confession 1546, decreed that the council of Trent of Augsburgh. The emperor ended the was to be followed, which was opposed diet with a decree, that no alteration by the Protestant deputies; and this should be made in the doctrines and ce- caused a war against them.-9. The diet remonies of the Romish church till the of Ratisbon, in 1557, demanded a concouncil should order it otherwise.-2. ference between some famous doctors The diet of Augsburgh, in 1547, was of both parties; which conference was held on account of the electors being held at Worms, in September, between divided concerning the decisions of the twelve Roman Catholic and twelve Lucouncil of Trent. The emperor de-theran divines; but was soon dissolved manded that the management of that by the Lutherans being divided among affair should be referred to him; and it themselves.-10. The diet of Spire, in was resolved, that every one should con- 1526. In this assembly (wherein presiform to the decisions of the council.ded the archduke Ferdinand) the duke 3. The diet of Augsburgh, in 1548, was of Saxony, and the landgrave of Hesse, assembled to examine some memorials demanded the free exercise of the Lurelating to the confession of faith; but, theran religion: upon which it was dethe commissioners not agreeing toge- creed, that the emperor should be dether, the emperor named three divines, sired to call a general, or national, counwho drew the design of this famous in- cil in Germany within a year, and that, terim, so well known in Germany and in the mean time, every one should have elsewhere. See INTERIM.-4. The diet liberty of conscience.-11. The diet of of Augsburgh, in 1550. In this assem- Spire, in 1529, decreed, that in the bly, the emperor complained that the countries which had embraced the new interim was not observed, and demanded religion, it should be lawful to continue that all should submit to the council, in it till the next council; but that no which they were going to renew at Roman Catholic should be allowed to Trent; which submission was resolved turn Lutheran. Against this decree six upon by a plurality of votes.-5. The Lutheran princes, viz. the elector of diet of Nuremberg, in 1523. Here pope Saxony, the marquis of Brandenburg, Adrian VIth's nuncio demanded the the two dukes of Lunenburg, the landexecution of Leo Xth's bull, and Charles grave of Hesse, and the prince of AnVth's edict against Luther. But the as- halt, with the deputies of fourteen imsembly drew up a list of grievances, perial towns, protested in writing; from which were reduced to an hundred ar- which solemn protestation came the faticles, some whereof aimed at the de-mous name of Protestants, which the struction of the pope's authority, and Lutherans presently after took.-12. the discipline of the Romish church; The diet of Worms, in 1521. In this ashowever, they consented that the Lu-sembly, Luther, being charged by the therans should be commanded not to pope's nuncio with heresy, and refusing write against the Roman Catholics.- to recant, the emperor, by his edict of 6. The diet of Nuremberg, in 1524. In May 26, before all the princes of Gerthis assembly, the Lutherans having the many, publicly outlawed him. advantage, it was decreed that the pope should call a council in Germany; but that, in the mean time, an assembly should be held at Spire, to determine what was to be believed and practised;

DIFFIDENCE, distrust, want of confidence in ourselves. Diffidence, says Dr. Johnson, may check resolution and obstruct performance, but compensates its embarrassment by more important

advantages; it conciliates the proud, and softens the severe; averts envy from excellence, and censure from miscarriage.

DIGGERS, a denomination which sprung up in Germany, in the fifteenth century; so called because they dug their assemblies under ground in caves and forests. They derided the church, its ministers and sacraments.

some parallel place of Scripture. In dividing the text, the minister is to regard the order of the matter more than that of the words: he is not to burden the memory of his audience with too many divisions, nor perplex their understanding with logical phrases and terms of arts: he is not to start unnecessary objections; and he is to be very sparing in citations from ecclesiastical or other human writers, ancient or modern, &c. The Directory recommends the use of the Lord's Prayer, as the most

DILIGENCE, Christian, is constancy in the performance of all those duties enjoined us in God's sacred word. It includes activity and vigour-watch-perfect model of devotion; it forbids fulness against intruding objects-firm-private or lay persons to administer bapness and resolution-patience and perseverance. The shortness of our time; the importance of our work; the pleasure which arises from discharging duty; the uncertainty of the time of our dissolution; the consciousness we do not labour in vain ; together with the example of Christ and all good men, shouldly; that marriage be solemnized by a excite us to the most unwearied diligence in the cause of God, of truth, and our own souls.

DIMISSORY LETTER, a letter given by a bishop to a candidate for holy orders, having a title in his diocese, dírected to some other bishop, and giving leave for the bearer to be ordained by him.

DIOCESE, the circuit of every bishop's jurisdiction. It is formed from the Greek canais, government.

tism, and enjoins it to be performed in the face of the congregation; it orders the communion-table at the Lord's supper to be so placed, that the communicants may sit about it. It also orders, that the sabbath be kept with the greatest strictness, both publicly and private

lawful minister of the word, who is to give counsel to, and pray for the parties; that the sick be visited by the minister under whose charge they are; the dead to be buried without any prayers or religious ceremonies; that days of fasting are to be observed when the judgments of God are abroad, or when some important blessings are desired; that days of thanksgiving for mercies received be also observed; and, lastly, that singing of Psalms together in the || congregation is the duty of Christians. In an appendix to this Directory it is ordered, that all festivals, vulgarly called holy days, are to be abolished; that no day is to be kept but the Lord's day; and that as no place is capable of any holiness under pretence of consecration, so neither is it subject to pollution by any superstition formerly used; and therefore it is held requisite, that the places of public worship now used should still be continued and employed. Should the reader be desirous of perusing this Directory at large, he may find it at the end of Neale's History of the Puritans.

DIRECTORY, a kind of regulation for the performance of religious worship, drawn up by the assembly of divines in England, at the instance of the parliament, in 1644. It was designed to supply the place of the Liturgy, or Book of Common Prayer, the use of which they had abolished. It consisted of some general heads, which were to be managed and filled up at discretion; for it prescribed no form of prayer, or circumstances of external worship, nor obliged the people to any responses, excepting Amen. The substance of it is as follows:-It forbids all salutations and civil ceremony in the churches; the reading the scriptures in the congregation is declared to be part of the pastoral office—all the canonical books of the old and New Testament (but not of the Apocrypha) are to be publicly read in the vulgar tongue: how large a portion is to be read at once, is left to the minister, who has likewise the liberty of expounding, when he judges it necessary. It prescribes heads for the prayer before sermon; it delivers rules DISCIPLINE, Book of, in the histofor preaching the word; the introduc-ry of the church of Scotland, is a comtion to the text must be short and clear, mon order drawn up by the assembly of drawn from the words or context, or ministers in 1650, for the reformation

DISCIPLE, a scholar or one who attends the lectures, and professes the tenets of another. A disciple of Christ is one who believes his doctrines, imbibes his spirit, and follows his example. See CHRISTIAN.

DISCIPLINE, Church, consists in putting church laws in execution, and inflicting the penaltics enjoined. See CHURCH.

and uniformity to be observed in the dis-had he passed only for a plain man. cipline and policy of the Church. In this Discretion is the perfection of reason, book the government of the church by and a guide to us in all the duties of life; prelates is set aside; kirk sessions are cunning is a kind of instinct, that only established; the superstitious observa- looks out after our immediate interest tion of fast days and saint days is con- and welfare. Discretion is only found in demned, and other regulations for the men of strong sense and good undergovernment of the church are deter- standings; cunning is often to be met mined. This book was approved by with in brutes themselves, and in perthe privy council, and is called the first sons who are but the fewest removes book of discipline. from them. In short, cunning is only the mimic of discretion, and may pass upon weak men, in the same manner as vivacity is often mistaken for wit, and gra

DISCONTENT, uneasiness at our present state.

Man never appears in a worse light than when he gives way to this disposi-vity for wisdom." See PRUDENCE. tion. It is at once the strongest proof of his pride, ignorance, unbelief, and rebellion against God. Let such remember, that discontent is a reflection on God's government; that it cannot alter the state of things, or make them better; that it is the source of the greatest misery; that it is an absolute violation of God's law, Heb. xiii. 5; and that God has often punished it with the most signal judgments, Numb. xi. Ps. cvii. See CONTENTMENT.

DISDAIN, contempt, as unworthy of one's choice. It is distinguished from haughtiness thus: Haughtiness is founded on the high opinion we have of ourselves; disdain on the low opinion we have of others.

DISINTERESTED LOVE. See

SELF-LOVE.

DISPENSATION, the act of dealing out any thing. The two different methods of revcaling the truths of the Gospel before and after Christ's death DISCRETION, prudent behaviour, are called the Old and New Testament arising from a knowledge of and acting Dispensation. The dealing of God with agrecable to the difference of things. his creatures in his providence is called "There are," says Addison, No. 225, a dispensation. The state of supernatuSpect. "many more shining qualities in ral or revealed theology may also be dithe mind of man, but there is none so vided into six dispensations. 1. From useful as discretion: it is this, indeed, the fall of Adam to the flood.-2. From which gives a value to all the rest; Noah to the giving the law.-3. From which sets them at work in their pro- that time to the time of David and the per times and places, and turns them to prophets.-4. From David to the Babythe advantage of the person who is pos-lonish captivity.-5. The period from sessed of them. Without it, learning is pedantry, and wit impertinence; virtue itself looks like weakness: the best parts only qualify a man to be more sprightly in errors, and active to his own prejudice.

that, to the time of Christ, finishes the Old Testament dispensation.-6. From Christ to the end of time, the Gospel dispensation. The superiority of the fast dispensation, as Dr. Watts observes, appears, if we consider that it contains the “Discretion is a very different thing fairest and fullest representation of the from cunning: cunning is only an ac- moral law; and which is more particucomplishment of little, mean, ungene-larly explained here than in any of the rous minds. Discretion points out the noblest ends to us, and pursues the most proper and laudable methods of attaining them; cunning has only private selfish aims, and sticks at nothing which may make them succeed. Discretion has large and extended views, and, like a well formed eye, commands a whole horizon; cunning is a kind of shortsightedness that discovers the minutest objects which are near at hand, but not able to discern things at a distance. Discretion, the more it is discovered, gives a greater authority to the person who possesses it; cunning, when it is once detected, loses its force, and makes a man incapable of bringing about even those events which he might have done,

former dispensations.-2. In this dispensation the Gospel or covenant of grace is revealed more perfectly and plainly than ever before; not in obscure expressions, in types and carnal metaphors, but in its own proper form and language.-3. The rites and ceremonics under this dispensation are preferable to those in former times, and that in this respect: they are fewer, clearer, and much more easy-4. The Son of God, who was the real mediator through all foriner dispensations, has condescended to become the visible mediator of this dispensation.-5. This dispensation is not confined to one family, or to one nation, or to a few ages of men, but it spreads through all the nations of the