Molina, a Spanish Jesuit, professor of divinity in the university of Ebora, in Portugal. In the year 1588 he published a book, shewing that the operations of divine grace were entirely consistent with the freedom of the human will; and introduced a new hypothesis, to remove the difficulties attending the doctrines of predestination and liberty. He asserted, that the decree of predestination to eternal glory was founded on a previous knowledge and consideration of the merits of the elect; that the grace, from whose operations these merits are derived, is not efficacious by its own intrinsic power only, but also by the consent of our own will; and because it is administered in those circumstances, in which the Deity foresees that it will be efficacious. This kind of prescience, (scientia media), is that foreknowledge of future contingencies, which arises from a perfect knowledge of the nature and faculties of rational beings; of the circumstances in which they shall be placed; of the objects that shall be presented to them, and of the influence which those circumstances and objects must have on their actions. The Domini

cans, always jealous of the Jesuits, pretended to be greatly alarmed at this doctrine, and raised the cry of heresy so loudly, that the Pope found himself under the necessity of enjoining peace and silence; and, afterwards, of assembling the congregation of Aids, (i. e. concerning the aids of divine grace), which occupied the remainder of the 16th century.[Mosheim's E. H. vol. iv. pp. 238-240.] MOLOKANS, an obscure sect of Russian Dissenters, so called from eating milk on their fast days, which are usually Saturday. They have a tradition of certain miracles of Christ, not recorded in the gospels, and are said to use certain religious pictures peculiar to themselves. [Pinkerton's Greek Church, p. 334.]

MOMIER, a term of reproach, applied to the Dissenters from the modern church of Geneva.-[ Malan's Swiss Tracts, No. I. p. 20.]

MONARCHIANS, so called, as believing in only one Person in the Godhead. Praxeas is considered as their founder; who, according to Dr. Lardner, held the Logos to be "the wisdom, will, power, or voice of God;"-that Jesus was the Son of God by the Virgin Mary, and that "the Father dwelt in him;" whereby a union was formed between the Deity and the man Jesus. It does not appear, that Praxeas formed any separate

communion. His followers were also called Patripassians, (which see); but he would not admit the suffering of the Father, otherwise than by sympathy and compassion. -- [Mosheim's E. H. vol. i. pp. 234-5. Lardner's Heretics, pp. 412-13.

MONKS, (monachi) persons who secluded themselves from the world to make the stricter profession of religion: they were distinguished antiently into three classes.--1. Solitaries are those which lived alone, and remote from town, and from human Society. (See Hermits).2. Cœnobites lived in community with others, in monasteries and convents3. Sarabaites were strolling Monks, lived without any fixed rule or settled residence; whence sprung the Mendicants or begging friars, which are divided int Capuchins and Franciscans.

Monks are distinguished by their habits as black, white, grey, &c.; or by the sain whom they take for their patron or mode as Benedictins, Bernardines, Francis cans, &c.; most of which will be four noticed under their proper places in t alphabet.

-DUS

At the time of the Reformation, thes Monks and their corresponding Nu had become very numerous, and no les licentious. Admitting the reports of the "Visitors" to be exaggerated, still the monasteries, even in England, We " cages of every unclean bird,"ries of every crime, even that which not be here named.-[Dr. Fuller's Chur History, book vi. pp. 317, 361, & These were the natural consequences the growing riches of the church, wh produced indolence, idleness, luxury, debauchery; until at length those ordes which had formerly been respected, even venerated, became despised, horred, and execrated.—[ Mosheim's E vol. iv. pp. 17-22.]

Such is the general opinion of P testant writers, in which it is but equita to admit some explanations and ex tions. There is no doubt but that monastic (or solitary mode of) life ginated in the East, partly in the love solitude, and partly in the avoidance persecution. "We are not (says Milner) to form an idea of antient me from modern ones. It was a mista thing in holy men of old to retire gether from the world; but there is eve reason to believe the mistake origina in piety." He instances in Anthony, if Mr. Milner be here correct, we spoken of him above, (under Hermit

Mr.Milner himself had done in his first volume, too severely. Mr. Milner admits, however, that he was "ignorant and superstitious;" and gives his miracles to the winds, as the invention of his biographers. But he was charitable enough to sell all that he had, and give to the poor; and he persisted in this course of benevolence and charity to the age of 105.-Peace be to the memory of a man of worth!- Milner's Church Hist. vol. i. p. 524; vol. ii. pp. 95, 96.]

We admit that the greater part of the first Christian Monks were driven into the desert by persecution, and there contracted habits of solitude, which became natural to them. Thus Athanasius, who was banished by the Arians, brought the monastic life into the West in the fourth century, from whence it came rapidly into fashion, and, of course, into much abuse. There is another point to be conceded to the Monks. They were, according to M. Mallet, (a Protestant writer, as quoted by Mr. Butler), "the only depositaries of knowledge; the only lawyers, physicians, astronomers, historians, notaries; the only persons acquainted with the belles-lettres; the only persons who could instruct youth." They "softened by their instructions the ferocious manners of the people; and opposed their credit to the despotism of he nobility, who knew no other occubation than war.' ." They also cleared and Cultivated barren lands, and were the chief agriculturists and gardeners.-[Buter's Confessions, pp. 125, 126.]

Great merit is also claimed on the ehalf of some of these orders, for their eal in education, and the promotion of eneral learning-for their hospitality to ravellers and strangers-for their attenion to the sick and to prisoners-for heir piety, humility, and politeness. Protestants, indeed, have exhibited all hese virtues, and performed all these ind offices without monastic vows, which

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sufficient to prove them unnecesary; while the dangerous purposes, to vhich they are liable to be abused, in he support of priestcraft and ecclesiastical yranny, and in corrupting public morals, re quite sufficient to guard us against ncouraging monastic institutions. Still, owever, it must be admitted, that in all ountries, and in all ages, there were exceptions; and it must never be forsotten, that Bacon and Luther were both Monks, as were also many other of the nost active reformers in science, literaure, and religion.

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MONOPHYSITES, (from monos, one, and phusis, nature), maintained that the divine and human natures of Christ were so united as to form only one nature, yet without any change, confusion, or mixture of the two natures:" Or, as they sometimes expressed themselves: " In Christ there is one nature; but that nature is two-fold and compounded." This sect arose in the 5th century, and they were sometimes called Eutychians, (which see); but they disowned all relation to Eutyches, and considered Dioscorus, Barsumas, &c. as the pillars of their sect. Many learned men have been of opinion, that this is little more than a dispute about words; and though Dr. Mosheim will not admit this, he has not clearly defined the error, which possibly arose from an ambiguous use of the term [phusis] nature.

In the early part of the sixth century, the doctrine was taken up by Severus, a learned Monk of Palestine, whence the Monophysites were sometimes called Severians, (which see); and the sect revived; but he being in his turn expelled, the doctrine again fell under disgrace; until a few years afterwards, arose Jacob Baradæus, an obscure Monk, who was ordained Bishop of Edessa; and by his extraordinary zeal and talents not only renewed the sect, of which he is considered as the second founder, but gave them the name of Jacobites, which is not yet extinct, though they are now more generally called the Syrian Christians or Churches, to which the reader must be referred for their present state.-[Mosheim's E. H. vol. ii. pp. 85, 145, &c.]

MONOTHELITES, (from monos, one; and thelema, will), a sect which arose out of the preceding, from a commendable design in the Emperor Heraclius, to include in the bosom of the church, all those who admitted but one will in the person of Christ; whether in one nature or two. This conciliatory plan was first proposed to several of the Armenian Monophysites, and to Sergius, Patriarch of Constantinople, who agreed to terminate the controversy, provided the Greeks would agree,

that in Jesus Christ was, after the union of the two natures, but one will, and one operation." The Emperor, in consequence, published an edict to that effect: this, however, was furiously opposed by Sophronius, Monk of Palestine, who raised a great opposition against the doctrine, and occasioned great commotion in the church. This induced Heraclius, in the year 639, to issue an exposition on

the subject called the Ecthesis, (see the term in its place above) with a view to restore peace and union; but, alas! in vain: for the Bishop of Rome, not having been consulted, took, as might be expected, the contrary side.

It is difficult, according to Mosheim, to give an accurate idea of the exact sentiments of the Monothelites, who, renouncing any connexion with the Monophysites, or Eutychians, maintain the two natures (divine and human) in Christ's person, each nature having the faculty of volition, but operating in such perfect harmony, (the human with the divine), as to be in effect but one-always holy, just, and good.-[Mosheim's Ec. Hist. vol. ii. pp. 189-196.]

MONTANISTS, a denomination which arose in the second century about a. D. 160 or 170. They received the above name from Montanus, a native of Ardaba in Myssia. He pretended to the gift of prophecy, and went so far (it is said) as to call himself the Paraclete, or Comforter. He is not charged with any express heresy; for Tertullian, who was some time among them, says "We preach no other God, none other Christ. Nor have we any other rule of faith, though we are more for fasting, and less for marrying, than other people." He seems to have insinuated that Christ and his apostles made, in their precepts, many allowances for the infirmities of those among whom they lived;

and that this condescending indulgence rendered their system of moral laws imperfect and incomplete. He therefore inculcated the necessity of multiplying fasts; prohibited second marriages as unlawful; maintained that the church should refuse absolution to those who had fallen into the commission of enormous sins; and condemned all care of the body, especially all nicety of dress, and all female ornaments. He also gave it as his opinion, that philosophy, arts, and whatever savoured of polite literature, should be banished from the Christian church. He looked upon those Christians as guilty of a heinous transgression, who saved their lives by flight from the persecuting sword; or who ransomed themselves by money from the hands of their cruel and mercenary judges."

It may seem extraordinary that Montanus should assume to himself the name of the Paraclete; but it appears probable that he understood the promise alluded to, as having reference to some individual subsequent to the apostles, and that he

deluded himself (as did Mahomet afterwards) with the supposition that he was the person; and that the Holy Spirit eminently resided in him. It is certain that both himself, and the prophetesses connected with him, Priscilla and Maximilla, affected extacies, and to be under a sacred violence of the Spirit's influences And it was, probably, the appearance of these sacred influences, and their extra ordinary zeal, which drew Tertullian, the Latin father, from the bosom of the church into their communion. For though pos sessed of natural eloquence, Tertullian was evidently a weak man, and incline. to enthusiasm. It does not appear, ho ever, that these visions and revelations were intended to supersede the scriptures or to support doctrinal heresies; for they related chiefly to matters of ecclesiastic discipline, and some enlargements on t subjects of sacred prophecy. On com paring this article with that of Camise they appear to have been under a sim delusion, a delusion to which in ages and countries there have been pr selytes.

The Montanists held separate asse blies. They were first called Phrygi and Cataphrygians, from the place whe they had their principal abode; they w also styled Pepuzians, from Pepuza, village where their leader resided.sheim's E. H. vol. i. pp. 236-240. ner's Heretics, book ii. chap. 19.].

MONTE-NEGRINES. The inhab ants of an arid mountainous district, Monte-negro, in Albania. They pro to be Greek Christians, but hate the P equally as the Turks. They reject ima crucifixes, and pictures, and will not mit a Catholic without re-baptizing Their morals are very depraved: they very ignorant in religion; yet very sup stitious in their religious rites.-N gale's Religious Ceremonies, pp. from the Travels of Col. L. C. Viell Sommières.]

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MORAVIANS. See United Brethr -We may, however, here remark, they derive the former name from part of the brethren who formerly in Moravia.

MOSCOVITE, or, RUSSIAN MON are Monks of the Order of St. B Members of the Greek Church. I monastic life was, it is said, establis here in the tenth century, and incre as rapidly as in any part of Europe [Broughton's Dict.]

MOSLEMANS, or MUSSULMA

True believers, that is in the mission of Mahomet. See Mahometans.

MUGGLETONIANS, a denomination which arose in England about the year 1657; so called from their leader, Ludowick Muggleton, a journeyman tailor, who, with his associate Reeves, set up for great prophets, and declared that their message was wholly spiritual; that they were the two last witnesses mentioned, Rev. xi. 3-6, and that whosoever opposed them would be destroyed by the "fire" (i. e. curses) proceeding out of their mouths. Reeves was to act the part of Moses, and Muggleton to be his mouth. The former affirmed that the Lord Jesus, from the throne of his glory, thus addressed him: "I have given thee understanding of my mind in the scriptures above all men in the world; I have chosen thee, my last messenger, for a great work unto this bloody, unbelieving world; and I have given thee Ludowick Muggleton, to be thy mouth." Among other things, they denied the doctrine of the Trinity; and affirmed that God the Father came down from heaven and suffered in a human form; and that Elijah was taken up in a whirlwind to heaven, for the purpose of representing him while he remained on earth. Like other weak enthusiasts, they published their own shame in a farrago of blasphemy and nonsense. [Dict. of Arts and Sciences. Reeves & Muggleton's Spiritual Treatise.] Muggleton, it is said, survived Reeves many years, and was living in 1706. After the death of the latter, Muggleton pretended to have a double portion of the Spirit resting on him. Among other vagaries, he pretended that the devil became incarnate in Eve, and filled her with a wickedness producing "unclean reason,” which is the only devil we have now to fear. [A Modest Account of the wicked Life of that grand Impostor, Ludowick Muggleton, from his first coming to London, to Jan. 25, 1676. Dunton's Post-boy robbed of his Mail, p. 425.]

The Editor of this work well remembers, about the year 1770, (his father at that time sleeping, on account of his health, next door) that there then was a small company of Muggletonians who met every Sunday afternoon in a room one story high, built out in the garden of the Gun, a well-known public house in Islington, where they used to smoke and drink with a great Bible before them. He remembers also an individual, who, in adopting various changes in religion, for

a short time was a Muggletonian; and he once had in his possession a book (called "The Two Witnesses, Looking Glass," &c.) which contained the tenets above enumerated. A small remnant of the sect is still said to be in existence.—[See Nightingale's Religions, &c. p. 622.]

MYSTICS. This term does not designate any peculiar sect, but has been variously applied, both among philosophers and divines. The best writers on all subjects, are those which simplify them to common capacities, and establish them on their proper foundation; that is to say, revealed truths upon the authority of the scriptures, and natural truths on facts, and the principles of common sense. But there is" a generation who are wise in their own conceit," and proud of finding mysteries where others cannot. The sages of antiquity were all tinctured with this folly; and, not content with the principles of moral or natural philosophy, which they taught the multitude of their disciples, had always a secret doctrine for those who loved secrets, and could afford to pay for them.

The philosophy properly called mystical, originated in the East; and, as this philosophy advanced westward, it mingled itself with Christianity; or rather, shrouded the glory of its truth with the vapours of a vain imagination. Both nature and religion are full of mystery, but there is this difference between divine and human mysteries: In the former, the mystery lies in the nature of the object: every thing that relates to the manner of subsistence in the Divine Being must be mysterious, even to angels. But in mysteries of human invention, the mystery lies in the obscurity of language, or the confusion of ideas.

There is, no doubt, a mystery in the experience of every good man; but the mystery lies in the internal conflict of the mind, as largely explained by St. Paul, in the 7th chapter of his Epistle to the Romans, and elsewhere; and, indeed, alluded to by Socrates and other philosophers. But the Mystics have quite mistaken the nature of this mystery; and, instead of making it consist in the conflict of the mind, with inward propensities and outward temptations, they resolve it all into a system of spiritual indolence. A mere contemplative philosopher, or monk, is like the Indian Yogee, who gazes at the sun till he becomes blind; neither investigating the nature of its light, nor employing it to any useful purpose.

The foundation of the mystical philosophy is, that we become transformed, by contemplation, into union with, and resemblance to, the being we contemplate. A supposition, that the Supreme Being is inactive, and interferes not with the concerns of men, which is the system of the Hindoos, and other Pagans of the East, has led them to suppose, that they resemble him in contemplative inactivity; but it is strange that notions of that kind should be entertained by those who propose Jesus Christ as their great model or exemplar; for his life was remarkable for its perpetual activity; and even in his retirements, his devotion consisted not in silent contemplation only, but in earnest prayer, "with strong cries and tears."

The Christian Mystics were proud to derive their origin from Dionysius the Areopagite, who was converted to Christianity in the 1st century, by the preaching of Paul at Athens. To support this idea, they attributed to this great man various treatises, which others, with far more probability, ascribe to a Grecian Mystic of much later date, who is supposed to have written under his venerable name; -a practice far too common in the early ages of Christianity.

The first principles of the Mystics have been supposed to proceed from the wellknown doctrine of the Platonic school, (which was adopted by Origen and his disciples,) that the Divine Nature was diffused through all human souls; or, in other words, that the faculty of reason, from which proceeds the health and vigour of the mind, was an emanation from God into the human soul, and comprehended in it the principles and elements of all truth, human and divine. They denied that men could, by labour or study, excite this celestial flame in their own breasts; and, therefore, disapproved of the attempts of those, who, by abstract reasoning, endeavoured to discover the hidden nature of truth. On the contrary, they maintained that silence, tranquillity, repose, and solitude, accompanied with such acts of mortification as might tend to attenuate and exhaust the body, were the means by which the hidden and internal word was excited, and of instructing men in the knowledge of divine things. They who behold with a noble contempt all human affairs; who turn away their eyes from terrestrial vanities, and shut all the avenues of the outward senses against the contagious influence of an external world;

must necessarily return to God when the spirit is thus disengaged from the impediments which prevent this happy union; and, in this blessed frame, they not only enjoy inexpressible raptures from their communion with the Supreme Being, but also are invested with the inestimable privilege of contemplating truth undisguised, in its native purity, while others behold it in a vitiated and delusive form. They also professed a pure, sublime, and perfect devotion, with a disinterested love of God, and aspired to a state of passive contemplation, as the highest human attainment in the present life.

Mysticism appeared in the church in the 3d century, increased in the 4th, and in the 5th spread into all the easter provinces. In the year 824, the supposed works of Dionysius (above mentioned kindled the flame of Mysticism in the western provinces. In the 12th century the Mystics took the lead in expounding the scriptures: in the 13th they were the most formidable antagonists of the schoolmen; towards the close of the 14th they propagated their sentiments in almost every part of Europe; in the 15th and 16th many persons of distinguished cha racter embraced their tenets; and in the 17th the radical principle of Mysticism was adopted by the Behmenists, Bourgnonists, Labbadists, Quietists, and many of the Society of Friends.[ Enfield's Phi vol. ii. p. 299, &c. Mosheim's Ě. H. vol.i pp. 175, 274, 375, &c.]

The pious and eloquent William L may be considered as the Father of the Modern Mystics. He was a clergymar of the Church of England in the las century, and tutor to the father of M Gibbon, the infidel historian. He wa born in 1686 or 1687, and died in 1761 The following is given as the outline o his mysterious system. Mr. Law Supposed, that the material world was th region which originally belonged to fallen angels. At length the light an Spirit of God entered into the chaos, ar turned the angels' ruined kingdom into paradise on earth. God then create man, and placed him there. He wa made in the image of the Triune God (whom, like the Hutchinsonians, he copares to "fire, light, and spirit,") a living mirror of the divine nature, formed t enjoy communion with Father, Son, and Holy Ghost, and to live on earth as the angels do in heaven. He was endowe with immortality, so that the elements & this outward world could not have an