BUCANITES, a sect of enthusiasts who sprung up in the west of Scotland about 1783, and took their name from a Mrs. Buchan, of Glasgow, who gave herself out to be the woman spoken of in the revelations; and that all

to heaven without tasting death, as the end of the world was near. They never increased much; and the death of their leader within a year or two afterwards, occasioned their dispersion, by putting an end to their hopes of reaching the New Jerusalem without death.

BUDNÆANS, a sect in Poland, who disclaim the worship of Christ, and run into many wild hypotheses. Budnæus, the founder, was publicly excommunicated in 1584, with all his disciples, but afterwards he was admitted to the communion of the Socinian sect.

BULLS, Popish, are letters called apostolic by the Canonists, strengthened with a leaden seal, and containing in them the decrees and commandments of the pope.

to be baptized. They rejected all forms || Among the Brownists, too were the faof prayer, and held that the Lord's mous John Robinson, a part of whose prayer was not to be recited as a pray- congregation from Leyden, in Holland, er, being only given for a rule or model made the first permanent settlement in whereon all our prayers are to be form North America; and the laborious ed. Their form of church government Canne, the author of the marginal rewas nearly as follows. When a church ferences to the Bible. was to be gathered, such as desired to be members of it made a confession of their faith in the presence of each other, and signed a covenant, by which they obliged themselves to walk together in the order of the Gospel. The whole power of admitting and excluding mem-who believed in her should be taken up bers, with the decision of all controversies, was lodged in the brotherhood. Their church officers were chosen from among themselves, and separated to their several offices by fasting, prayer, and imposition of hands. But they did not allow the priesthood to be any distinct order. As the vote of the brethren made a man a minister, so the same power could discharge him from his office, and reduce him to a mere layman again; and as they maintained the bounds of a church to be no greater than what could meet together in one place, and join in one communion, so the power of these officers was prescribed within the same limits,-The minister of one church could not administer the Lord's supper to another, nor baptize the children of any but those of his own society. Any lay brother was allowed the liberty of giving a word of exhortation to the people; and it was usual for some of them after sermon to ask questions, and reason upon the doctrines that had been preached. In a word, every church on their model is a body corporate, having full power to do every thing in themselves, without being accountable to any class, synod, convo cation, or other jurisdiction whatever. The reader will judge how near the Independent churches are allied to this form of government. See INDEPENDENTS. The laws were executed with great severity on the Brownists; their books were prohibited by queen Elizabeth, their persons imprisoned, and some hanged. Brown himself declared on his death-bed that he had been in thirty-two different prisons, in some of which he could not see his hand at noon day. They were so much persecuted, that they resolved at last to quit the country. Accordingly many retired and settled at Amsterdam, where they formed a church, and chose Mr. Johnson their pastor, and after him Mr. Ainsworth, author of the learned Commentary on the Pentateuch. Their church flourished near a hundred years.

BURGHER SECEDERS, a numerous and respectable class of dissenters from the church of Scotland, who were originally connected with the associate presbytery; but some difference of sentiment arising about the lawfulness of taking the burgess oath, a separation ensued in 1739; in consequence of which, those who pleaded for the affirmative obtained the appellation of Burgher, and their opponents that of Anti-burgher Seceders. See SECEDERS.

BURIAL, the interment of a deceased person. The rites of burial have been looked upon in all countries as a debt so sacred, that such as neglected to discharge them were thought accursed. Among the Jews, the privilege of burial was denied only to selfmurderers, who were. thrown out to putrefy upon the ground. In the Christian church, though good men always desired the privilege of interment, yet they were not, like the heathens, so concerned for their bodies, as to think it any detriment to them if either the barbarity of an enemy, or some other accident, deprived them of this privi. lege. The primitive church denied the more solemn rites of burial only to unbaptized persons, self-murderers, and excommunicated persons, who conti

aued obstinate and impenitent, in a manifest contempt of the church's censures. The place of burial among the Jews was never particularly determined. We find they had graves in the town and country, upon the highway or gar-interred in the church. Sir Matthew dens, and upon mountains. Among the Greeks, the temples were made repositories for the dead, in the primitive ages; yet, in the latter ages, the Greeks as well as the Romans buried the dead without the cities, and chiefly by the highways. Among the primitive Christians, burying in cities was not allowed for the first three hundred years, nor in churches for many ages after; the dead bodies being first deposited in the atrium or church yard, and porch and porticos of the church: hereditary bu-house.

rying places were forbidden, till the twelfth century. See FUNERAL RITES. As to burying in churches, we find a difference of opinion: some have thought it improper that dead bodies should be

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Hale used to say, that churches were for the living, and church yards for the dead. In the famous bishop Hall's will we find this passage: after desiring a private funeral, he says, "I do not hold God's house a meet repository for the dead bodies of the greatest saints." Mr. Hervey, on the contrary, defends it, and supposes that it tends to render our assemblies more awful; and that, as the bodies of the saints are the Lord's property, they should be reposed in his

CABBALA, a Hebrew word, signi-nexion of parts, was a labour from fying tradition: it is used for a mysterious kind of science pretended to have been delivered by revelation to the ancient Jews, and transmitted by oral tradition to those of our times; serving for interpretation of the books both of nature and Scripture.

CABBALISTS, the Jewish doctors who profess the study of the cabbala. They study principally the combination of particular words, letters, and numbers; and by this, they say, they see clearly into the sense of Scripture. In their opinion, there is not a word, letter, number, or accent, in the law, without some mystery in it; and they even pretend to discover what is future by this vain study.

which they were utterly averse, and which they impiously despised Instead of such faithful and honest endeavours to know the will of God, they stimulated a sportive fancy, a corrupt and often absurd ingenuity, to the invention of meanings the most remote from the design of the inspired writer, and the most foreign from the dictates of an unsophisticated understanding. No part of the Scriptures was safe from this profanation. The plainest narrative, the most solemn command, the most ||clear and interesting declaration of doctrine, were made to bend beneath this irreverent violence. History the most true, the most ancient, and the most important in the world, was considered Dr. Smith has given us the following merely as the vehicle of mystic alle. description of the Cabbalistic rabbies. gory. The rule of faith, and the stanThey have employed the above me-dard of indissoluble duty, were made thods of interpretation, which have flexible and weak as the spider's web, rendered the Scripture a convenient and the commandments of God were instrument of subserviency to any pur-rendered void. See Dr. Smith's Sermon pose which they might choose. Disre-on the Apostolic Ministry compared with the garding the continuity of subject, and Pretensions of spurious Religion and false the harmony of parts, in any Scriptural || Philosophy. composition, they selected sentences, and broken pieces of sentences, and even single words and detached let ters; and these they proposed to the ignorant and abused multitude as the annunciations of truth and authority. To ascertain the native sense of the sacred writers, however momentous and valuable, was no object of their desire. At tention to the just import of words, to the scope of argument, and to the con

CAINITES, a sect who sprung up about the year 130; so called, because they esteemed Cain worthy of the greatest honours. They honoured those who carry in Scripture the most visible marks of reprobation; as the inhabitants of Sodom, Esau, Korah, Dathan, and Abiram. They had in particular great veneration for Judas, under the pretence that the death of Christ had saved mankind.

CALIXTONS, a branch of the Hus- ||ly. Some soppose that, as the elect only sites in Bohemia and Moravia, in the will be saved, it is to be preached only fifteenth century. The principal point to them; and, therefore, cannot invite in which they differed from the church all to come to Christ. But to this it is. of Rome was the use of the chalice answered, that an unknown decree can (calix) or communicating in both kinds.be no rule for action, Deut. xxix. 29. Calixtins was also a name given to those Prov. ii. 13; that, as we know not who among the Lutherans who followed the are the elect, we cannot tell but he opinions of George Calixtus, a celebra- may succeed our endeavours by enated divine in the seventeenth century, bling those who are addressed to comwho endeavoured to unite the Romish, ply with the call, and believe; that it is Lutheran, and Calvinistic churches, in the Christian minister's commission to the bonds of charity and mutual bene- preach the Gospel to every creature, volence. He maintained, 1. That the Mark xvi. 15; that the inspired wrifundamental doctrines of Christianity,ters never confined themselves to preach by which he meant those elementary principles whence all its truths flow, were preserved pure in all three communions, and were contained in that ancient form of doctrine that is vulgarly known by the name of the apostles' creed-2. That the tenets and opinions which had been constantly received by the ancient doctors, during the first five centuries, were to be considered as of equal truth and authority with the ex-grace can be effectually called, of what press declarations and doctrines of Scripture.

CALL, CALLING, generally de. notes God's invitation to man to participate the blessings of salvation it is termed effectual, to distinguish it from that external or common call of the light of nature, but especially of the Gospel, in which men are invited to come to God, but which has no saving effect upon the heart: thus it is said, "Many are called, but few chosen." Matt. xxii. 14. Effectual calling has been more particularly defined to be "the work of God's Spirit, whereby convincing us of our sin and misery, enlightening our minds with the knowledge of Christ, and renewing our wills he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel." This may farther be considered as a call from darkness to light, 1 Pet. ii. 9; from bondage to liberty, Gal. ii. 13; from the fellowship of the world to the fellowship of Christ, 1 Cor. i. 9; from misery to happiness, 1 Cor. vii. 15; from sin to holiness, 1 Thess. iv. 7; finally, from all created good to the enjoyment of eternal felicity, 1 Pet. v. 10. It is considered in the Scripture as a holy calling, 2 Tim. i. 9; a high calling, Phil. iii. 14: a heavenly calling, Heb. iii. 1; and with out repentance, as God will never cast off any who are once drawn to him, Rom. xi. 29.

to saints only, but reasoned with and persuaded sinners, 2 Cor. v. 11:-and, lastly, that a general address to men's consciences has been greatly successful in promoting their conversion. Acts ii. 23, 41. But it has been asked, if none but the elect can believe, and no man has any ability in himself to comply with the call, and as the Almighty knows that none but to those to whom he gives

use is it to insist on a general and external call? To this it is answered, that by the external call, gross enormous crimes are often avoided; habits of vice have been partly conquered; and much moral good at least has been produced. It is also observed, that though a man cannot convert himself, yet he has a power to do some things that are materially good, though not good in all those circumstances that accompany or flow from regeneration: such were Ahab's humility, 1 Kings, xxi. 29; Ninevah's repentance, Jer. iii. 5; and Herod's hearing of John, Mark, vi, 20. On the whole, the design of God in giving this common call in the Gospel is the salvation of his people, the restraining of many from wicked practices, and the setting forth of the glorious work of redemption by Jesus Christ See Gill and Ridgley's Body of Divinity; Witsius on the Cov.; and Bennet's Essay on the Gospel Dispensation.

CALVINISTS, those who embrace the doctrine and sentiments of Calvin, the celebrated reformer of the Christian church from Romish superstition and doctrinal errors.

John Calvin was born at Nogen, in Picardy, in the year 1509. He first studied the civil law, and was afterwards made professor of divinity at Geneva, in the year 1536. His genius, learning, eloquence, and piety, rendered him respectable even in the eyes of his enemies.

It has been a matter of dispute whe- The name of Calvinists seems to have ther the Gospel call should be general, been given at first to those who enii. e. preached to all men indiscriminate-braced not merely the docrine, but the

church government, and discipline es- || obtained that which he seeketh for, but tablished at Geneva, and to distinguish the election hath obtained it, and the them from the Lutherans. But Since rest are blinded-Whom he did prethe meeting of the synod of Dort, the destinate, them he also called.-We name has been chiefly applied to those give thanks to God always for you who embrace his leading views of the brethren beloved of the Lord, because Gospel, to distinguish them from the God hath from the beginning chosen Arminians you to salvation, through sanctification of the Spirit and belief of the truth.As many as were ordained to eternal life, believed." Eph. i. 4. Rom. ix. xi. 1-6. viii. 29, 30. 2 Thess. ii. 13. Acts. xiii. 48. They think also that the greater part of these passages, being found in the epistolary writings, after the pouring out of the Holy Spirit, who was promised to guide the apostles all truth, is an argument in favour of the doctrine.

The leading principles taught by Calvin, were the same as those of Augustine. The main doctrine by which those who are called after his name are distinguished from the Arminians, are reduced to five articles: and which from their being the principle points discussed at the synod of Dort, have since been denominated the five points. These are, predestination, particular redemp-into tion, total depravity, effectual calling, and the certain perseverance of the saints.

They do not consider predestination, however, as affecting the agency or The following statement is taken accountableness of creatures, or as beprincipally from the writings of Calvining to them any rule of conduct. On and the decisions at Dort, compressed the contrary, they suppose them to act in as few words as possible. as freely, and to be as much the proper subjects of calls, warnings, exhortations, promises, and threatenings, as if no decree existed. The connexion in which the doctrine is introduced by the divines at Dort, is to account for one sinner's believing and being saved rather than another; and such, the Calvinists say is the connexion which it occupies in the Scriptures.

1. They maintain that God hath chosen a certain number of the fallen race of Adam in Christ, before the foundation of the world, unto eternal glory, according to his immutable purpose, and of his free grace and love, without the least foresight of faith, good works, or any conditions performed by the creature; and that the rest of mankind he was pleased to pass by, and ordain to dishonour and wrath, for their sins, to the praise of his vindictive justice.

be, Wherefore did God decree to punish those who are punished? the answer is, On account of their sins. But if it be, Wherefore did he decree to punish them rather than others? there is no other reason to be assigned, but that so it seemed good in his sight. Eph. i. 3, 4. John, vi. 37. Rom. viii. 29, 30. Acts, xiii. 48. 1 Pet. i. 1. Rom. ix. 15, 16. xi. 5, 6.

With respect to the conditional predestination admitted by the Arminians, they say that an election upon faith or In proof of this they allege, among good works foreseen, is not that of the many other Scripture passages, the fol- Scriptures; for that election is there lowing: "According as he hath chosen made the cause of faith and holiness, us in him before the foundation of the and cannot, for this reason, be the effect world, that we should be holy, and of them. With regard to predestinawithout blame before him in love.-Fortion to death, they say, if the question he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then, it is not of him that willeth, nor of him that runneth, but of God, that showeth mercy. Thou wilt say, then, Why doth he yet find fault; for who hath resisted his will? Nay, but man! who art thou that replies against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour and another unto dishonour ?— Hath God cast away his people whom he foreknew? Wot ye not what the Scripture saith of Elias? Even so at this present time, also, there is a rem nant according to the election of grace. And if by grace, then it is no more of works. What then? Israel hath not

2. They maintain that though the death of Christ be a most perfect sacrifice, and satisfaction for sins, of infinite value, abundantly sufficient to ex|| piate the sins of the whole world; and though on this ground the Gospel is to be preached to all mankind indiscrimi nately yet it was the will of God that Christ, by the blood of the cross, should efficaciously redeem all those, and those only, who were from eternity elected to salvation, and given to him by the Father

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people, zealous of good works-He loved the church, and gave himself for it, that he might sanctify and cleanse it and present it to himself, &c.-And they sang a new song, saying, Thou art worthy; for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and peoJohn xvii. 2. x. 11,

15. xi. 52. Tit. ii. 14, Eph. v. 25—27 Rev. v. 9.

3. They maintain that mankind are totally depraved, in consequence of the fall of the first man, who, being their public head, his sin involved the corruption of all his posterity, and which corruption extends over the whole soul, and renders it unable to turn to God, or to do any thing truly good, and exposes it to his righteous displeasure, both in this world and that which is to come.

Calvin does not appear to have written on this subject as a controversy, but his comments on Scripture agree with the above statement. The following positions are contained in the resolutions of the synod of Dort, under this head of doctrine:-"The death of the Son of God is the only and most perfect sacrifice and satisfac-ple, and nation." tion for sins, of infinite value and price, abundantly sufficient to expiate the sins of the whole world-The promise of the Gospel is, that whosoever believeth in Christ crucified shall not perish, but have everlasting life; which promise, together with the command to repent and believe, ought promiscuously and indiscriminately to be published and proposed to all people and individuals, to whom God in his good pleasure sends the Gospel-Whereas, many who are called by the Gospel do not repent nor The explanation of original sin, as believe in Christ, but perish in unbe given by Calvin, is as follows: "Origilief; this proceeds not from any defect nal sin seems to be the inheritable deor insufficiency in the sacrifice of Christ scending perverseness and corruption offered on the cross, but from their own of our nature, poured abroad into all fault. As many as truly believe, and are the parts of the soul, which first maketh saved by the death of Christ from their us deserving of God's wrath, and then sins, and from destruction, have to ascribe also bringeth forth those works in us, it to the mere favour of God, which he called, in Scripture, the works of the owes to no one, given them in Christ flesh. These two things are distinctly from eternity. For it was the most to be noted, that is, that, being thus in free counsel, and gracious will and in- all parts of our nature corrupted and tention of God the Father, that the perverted, we are now, even for such quickening and saving efficacy of the corruption only, holden worthy of dammost precious death of his Son should nation, and stand convicted before God exert itself in all the elect, to give unto to whom nothing is acceptable but them only justifying faith, and by it to righteousness, innocence, and purity. conduct them infallibly to salvation; And yet we are not bound in respect of that, is, it was the will of God that another's fault; for where it is said that Christ, by the blood of the cross, by the sin of Adam we are made subwhereby he confirmed the new cove-ject to the judgment of God, Rom. v. nant, should efficaciously redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity elected to salvation, and given to him by the Father."

These positions they appear to have considered as not only a declaration of the truth, but an answer to the arguments of the Remonstrants.

18, it is not so to be taken, as if we, innocent and undeserving, did bear the blame of his fault; but as, in consequence of his offence, we are ultimately clothed with the curse, therefore it is said that he hath bound us. Nevertheless from him not the punishment only came upon us, but also the infec tion distilled from him abideth in us, to the which the punishment is justly due."

In proof of the docrine, they allege among others the following Scripture passages: "Thou hast given The resolutions of the divines at Dort him power over all flesh, that he should on this head, contain the following give eternal life to as many as thou positions. "Such as man was after the hast given him.-The good shepherd fall, such children did he beget-corgiveth his life for the sheep-I lay ruption by the righteous judgment of down my life for the sheep.-He died God being derived from Ádam to his not for that nation only, but that he posterity-not by imitation, but by the might gather together in one the chil-propagation of a vicious nature. Wheredren of God that are scattered fore all men are conceived in sin, and, abroad. He gave himself for us that are born the children of wrath, unfit he might redeem us from all iniquity, for every good connected with salvaand purify unto himself a peculiar tion, prone to evil, dead in sins, and the K