ETHIOPIA the Priests, instead of preparing to kill himself, whenever they should please to recommend it. The Ethiopians had also a pleasant mode of protecting their Kings against injuries: it was this; if ever his Majesty, by any accident, broke an arm or a leg, lost an eye, had a tooth drawn, &c. it was deemed expedient for all his courtiers to suffer voluntarily a similar deprivation; as nothing, it was said, could be more inconsistent with the decorum of the Court, than for any of the King's friends and companions to appear with two legs, when his Majesty had only one; or to hesitate about going out of the world, when the time for his Majesty's departure was announced. City of Meroë. According to Herodotus, (ii. 29,) Jupiter and Bacchus were the only Gods worshipped by the Ethiopians, and they had a celebrated Oracle of the former, by which they professed to be guided in their warlike expeditions. Like the Egyptians, they circumcised their children, and were, in fact, according to Diodorus, (iii. 3,) the stock whence Egypt was originally peopled, by a colony under the direction of Osiris. The agreement of their Laws and Religion, the similarity of the different Orders of their Priests, and, above all, their using the same written, or rather painted characters, to express their words, were, he thought, sufficient proofs of the truth of this assertion. The characters used by the Egyptians were, he adds, of two sorts; those called popular, which were taught to all; and those termed sacred, which were known only to the Priests: but the latter were used by all the Ethiopians. Now it is evident, from an examination of the Rosetta Inscription, that the Enchorial or Demotic and Hieroglyphic characters mentioned in it, must be the two kinds meant by Diodorus; and his assertion, that the latter were used by the Ethiopians, has been confirmed, not only by the monuments lately examined in Nubia, many of which were erected by Egyptian Princes, but by those found in or near the Island of Meroë itself; and the discovery of the name of Tirhacah, both at Thebes and in the ruins of Napata, (Merawéh,) or Meroë, (near Shendí,) is certainly not one of the least curious of the many facts brought to light by the study of that Inscription, (Salt's Phonetic System of the Hieroglyphics.) That King, we know from the most indisputable evidence, (2 Kings, xix. 9,) had extended his Empire beyond the boundaries of Egypt; if, therefore, Diodorus was rightly informed, hieroglyphical inscriptions, recording his reign, must have been made, not only in Ethiopia, but in Egypt likewise; and, accordingly, his name has been found inscribed on public monuments in the Capitals of both those countries. Meroë, the metropolis of the former, was near the Northern extremity of the Peninsula bearing the same name; and remains of it, which are still visible, have been discovered by Bruce and other travellers, to the North-East of Shendí, in 17° North and 34° East. It was, according to Strabo and Pliny, 5000 stadia, (nearly 500 German miles,) from Syene; twice that distance from Alexandria; and a journey of fifteen days from the Red Sea, for an expeditious courier, (Strabo, Automoli. xvi. 4, p. 1115, D.) It was likewise exactly half-way between Elephantine and the Automoli, (Herod. ii. 30,) i. e. descendants of the discontented Egyptian troops who went over to the Ethiopians, in the reign of Psammetichus, (about six centuries and a half before our era.) Strabo (xvii. 1, p. 1139, A. ed. Almel.) and Diodorus (i. 33) say, that Meroë was built by Cambyses, and named after his wife, sister, or mother; but this, be- ETHIOPIA sides being unnoticed by Herodotus, who lived so near the time of that Prince, is manifestly an error, as, by Strabo's own account, Cambyses was not able to advance beyond Premnis, (Ibrím.) In the time of the geographer last quoted, the Egyptian Automoli (i. e. voluntary emigrants) were established, under the name of Sembrites or Sebrites, i. e. Sembrites. Strangers, (xvi. 4, p. 1115, D.; xxii. 1, p. 1135,) considerably to the south of Meroë, in a tract called Tenesis, behind the Port of Saba, on the Red Sea. They were governed by a Queen, to whom the Ethiopians were subject. Esar or Sapen on the Western, and Sai or Dason on the Eastern side of the river, were their principal places. They are the Semberritæ of Pliny, (vi. 35;) and Sembobitis, mentioned by him Sembobi.is as their chief city, is perhaps only a corruption of the same name. It was, according to Bion, twenty days' journey (400 miles) from Meroë. Negroes There were, as we learn from Diodorus, (iii. 8,) on Wild each side of the river many other tribes of savages, black, flat-nosed, and woolly-headed; the most civilized of whom had not advanced beyond the Pastoral state. We read in the Hebrew Scriptures, (Gen. x. 6; 1 Chron. Cushites. i. 8,) that Cush and Mizraim, Phut and Canaan, were all sons of Ham; and that the last settled in Syria, the second and third in Egypt, and the first in Arabia; whence his descendants crossed over the Red Sea, and established themselves in Southern Ethiopia. Hence it arose, that Kush was used to express a part of Arabia, (Gen. x. 7, 8; Numbers, xii. 1,) as well as Ethiopia, though more frequently the latter, as the proverb, "Can the Ethiopian change his skin," (Jer. xiii. 23,) plainly shows. The easy passage from Arabia to Africa, afforded by the Strait of Báb-el-mandeb, must have led to emigrations at an early period; and the Abyssinians themselves derive the race of their Kings from the Queen of Sheba, who visited Solomon, and was an Arabian Princess. This is sufficient to show whence they sprang, notwithstanding their persuasion that she was an African; for their own traditions are too vague and imperfect to be put into the balance against those of the Arabs. Eichhorn has suggested, (De Cuschæis, Arnstad, 1774,) that the emigration from Arabia to the African coast probably took place under Abd Shems, the fourth descendant of Eber; but the story of the army sent to the West by Málik, surnamed Náshiru'n-niâm, and buried there in the sand, seems to indicate the desertion of his troops, and their having established themselves on the Western side of the Red Sea. If so, a later period may be assigned for the commencement of the Abyssinian Kingdom; and as that Prince was the immediate successor of Belkís, whom the Arabs believe to have married Solomon, and was also the twenty-third in succession from Cahhtán, son of Eber, he must, according to the Arabian traditions, have flourished about B. c. 1000; and in the reign of his twentieth successor, Dhú Nuwás, the Abyssinians had become sufficiently powerful to invade and make themselves masters of Yemen. As the plea for this invasion was Dhú Nuwás's cruel persecution of his Christian subjects, it is manifest that it must have taken place subsequently to the conversion of the Abyssinians, by Frumentius and Ædesius, A. D. 330, just three centuries before the Flight (Hijrah) of Mohammed. That the Abyssinian colony was established in its present site at a very early period, cannot, ETHIOPIA therefore, be doubted; but it was either unknown or unnoticed by the Greeks; and its language, which has ETI- a close affinity with the Arabic and other Semitic QUETTE. dialects, differs widely from the Ægyptian, (commonly called Coptic,) which was, as may be collected from Diodorus, (iii. 3,) spoken by the Ethiopians. It is therefore most probable that the Arabs from Yemen, or the Southern Provinces of Arabia, established themselves in Africa subsequently to the time of Herodotus, and were unknown, as Arabs, to the Greeks; and it appears indisputable, that the Ethiopians, properly so called, were of an entirely different race. Nubia, Sennár, and Habbesh, (transformed into ETON Abyssinia in most modern languages,) are the present ETHIO names of those divisions of Ethiopia which were best known to the Ancients, and have been in some degree accessible to the moderns. Of ABYSSINIA, an account has been already given in its alphabetical place, the other two will be found under their respective heads, where this outline will be completed by illustrations of ancient Geography drawn from the narrations of recent travellers in those countries. See Herodotus, Diodorus Siculus, Strabo; Ptolemæi Geographia; Quatremère, Mémoires sur l'Egypte; Lar. cher, Traduction d'Herodote, Paris, 1802; Rennell's Geography of Herodotus; Ludolfi Historia Æthiopica. Yea, such was the detestation of this effeminate, unnaturall, odious practice of men's putting on women's apparell, even among the ethnickes, that the Lycians when they chanced to mourne, did usually put on the woman's garment, that the very deformity and infamy of that array might move them the sooner to cast off their foolish sorrow. Prynne. Histrio-Mastix, part ii. act ii sc. 2. Ethnicke would understand justice itself to have failed, as it is a virtue abstract, and may be considered without a person. Ralegh. History of the World, book i. ch. vi. sec. 4. Be advised, therefore, (till you understand the case better) to forbear to take of the lamp of nature in the night of ethnicism; but know, that the light of the law of God, and right reason, and common practice, give sufficient allowance to that which your misprision cavills at. Hall. Works, vol. iii. fol. 231. An humble Remonstrance to the High Court of Parliament. Most strange is that which they write of certaine Brasilians within the land, which either hauing seen the religious rites of the Portugals, or instructed therein by some fugitiues or apostatas, had set vp a new sect of Christian ethnicisme, or mungrell-Christianity. Purchase. His Pilgrimage, book ix. ch. v. sec. 3. "What means," quoth he, "this Devil's procession With men of orthodox profession? 'Tis ethnique and idolatrous, From heathenism deriv'd to us." Butler. Hudibras, part ii. can. 2. ETHULIA, in Botany, a genus of the class Syngenesia, order Æqualis, natural order Corymbiferæ. Generic character: calyx equal, nearly globose, squarrose; florets variously formed, those of the disk five-cleft, of the radius subulate, toothless; receptacle naked; down none. Four species, natives of the East Indies. Persoon. ETIQUETTE, Fr. etiquette; Sp. etiqueta. Bourdelot and Huet derive from Gr. Tixos, order; thus, orixos, stichus, stichettus, stichetta, etiquette. And this Etymo logy, Menage says, is natural enough! But the interpretation of Cotgrave leads plainly to the true Etymology. It is A ticket; delivered not only, as Cotgrave says, for the benefit or advantage of him that receives it, but also entitling to place, to rank; and thus applied to the ceremonious observance of rank or place; to ceremony. He cannot drink five bottles, bilk the score, Then kill a constable, and drink five more; But he can draw a pattern, make a tart, And has the ladies' etiquette by heart. Cowper. The Progress of Errour. It [simplicity] is guilty of ludicrous offences against the laws of custom, or the etiquettes of fashion, although by its reasoning wrong, according to prevailing ideas, it frequently evinces just and accurate conceptions of what is right. Cogan. On the Passions, vol. ii. p. 198. Acquirement, &c. ETON, a Town in the County of Bucks, on the banks of the Thames, opposite to Windsor, with which it is connected by a bridge. Population in 1821, 2475. Distant from London 22 miles North-West. The College of Eton was founded by Henry VI. in 1440, and consists at present, with a slight alteration from its original constitution, of a Provost, Vice-Provost, seven Fellows, two School-masters, two Conducts, seven Clerks, ten Choristers, and 70 Scholars; some of which Scholars are annually elected, as vacancies occur, to King's College, Cambridge, where they afterwards become Fellows. No Scholar, however, can remain at subsequent advantage, after he is 19 years old, at which Eton College, and none, therefore, can partake of the age he is superannuated. Besides these students on the Foundation, a large number of other Boys (Oppidans) are educated at this great public school. The Collegiate buildings form two Courts; the outermost of which contains the School-rooms, Dormitory, houses of the two Masters, and Chapel; the innermost, the houses of the Provost, Vice-Provost, and Fellows, and the Library, which is very richly furnished. Brand, in his Popular Antiquities, has noticed from a MS. in the British Museum, Status Scholæ Etonensis 1560, (Donat 4843,) numerous customs observed at Eton College. The Boys on the first of January used to play for New Year's gifts, and to present verses to their Masters, and to one another. On Shrove Monday, also, they wrote verses in praise of Bacchus, to whose tutelage Poets were assigned. On the following Tuesday they played through the whole day, from eight o'clock in the morning; and the Cook fastened a Pancake to a Crow, near the School door, while its young were calling upon the unhappy Bird. On Ash Wednesday they confessed themselves to such of their ETON. Masters or Chaplains as they thought fit. On the First of May, if it were fair weather, and the Master granted leave, those who chose it might rise at four in the morning to gather May branches, if they could do so without wetting their feet. On that day, also, they adorned the windows of the Dormitory with green leaves. On Midsummer eve they hung pictures upon their beds, and affixed to their bed-posts copies of verses, transcribed in a fair hand, in honour of the Baptist. On Midsummer day, at the close of the morning prayers, they approached a fire lighted in the Eastern end of the Chapel, and after the performance of three Antiphonies were dismissed to luncheon, (merenda.) The same practice occurred on the Feast of St. Peter; on the Feast of the Translation of St. Thomas they made a Bonfire, and had a holyday, (si placet Præceptori.) On a certain day in September, (Brand conjectures the 14th, Holy Cross day, because a similar custom is observed on that day elsewhere,) they were employed as follows. It would be unjust to our readers if in this instance we omitted to give the original words. Si visum fuerit Præceptori liberrimè ludendi facultas pueris conceditur: et itur collectum avellanas, quas domum cum onusti reportaverint, veluti nobilis alicujus præda portionem, Præceptori, cujus auspiciis susceptum illius diei iter ingressi sunt, impartiunt; tum vero communicant etiam Magistris. Priusquam vero Nuces legendi potestas permittetur, carmina pangunt, Autumni pomiferi fertilitatem et fructuosam abundantiam pro virili describentes, quinetiam adventantis Hyemis durissimi Anni temporis lethalia frigora, quâ possunt lamentabili oratione deflent et persequuntur: sic omnium rerum vicissitudinem jam a pueris addiscentes, tum Nuces (ut in proverbio est) relinquunt, id est, omissis studiis ac nugis puerilibus, ad graviora magisque seria convertuntur. On the Election Saturday, the Butcher of the College was used to give a Ram, to be hunted by the Scholars. This rational and amusing pastime having been found to be attended with some danger to health, from the violent exertion sometimes required in the pursuit, the Ram was afterwards hamstrung, and with large clubs knocked on the head in the stable yard. But this, as the narrator (Huggett) observes, " carrying some show of barbarity in it," the custom was entirely left off in 1747, but the Ram is still (1760) served up in pasties at the High Table. Finally, during the Christmas Holydays, the Eton Boys were used to act Plays. These customs are extinct in the present day, but there is one yet remaining, the ad Montem, concerning the origin of which Antiquaries have differed. On Whit Tuesday, in every third year, (it formerly occurred every second year,) the Scholars, dressed in regimentals, the Seniors as Officers, the Juniors as Privates, assemble with music and standards in the school yard. After marching three times round it, they move in procession to Salt Hill, a rising ground in the neighbourhood, (MoNs puerili religione Etonensium sacer as it is styled in the MS. quoted above.) Hence, after certain ceremonies, they return home, and the day is concluded with festivity. In the mean time some of the Boys, richly attired in Fancy Dresses, scour the neighbourhood to collect Salt from the numerous visitors who are attracted to the procession: and a sum exceeding £1000. has been sometimes obtained for the benefit of the Captain of the year, who is proceeding to Cambridge. ETON. ETY Warton (Hist. of Eng. Poetry, ii. 375, 4to ed.) says, that this custom originated from the ancient and popular practice of theatrical processions in Collegiate MOLOGY. Bodies." Brand, on the contrary, traces it to the election of Boy Bishop in many similar foundations on St. Nicholas's day, a custom which, as a profanation of things sacred, was abolished by Henry VIII. in 1542. It is plain that a Boy Bishop used to be elected by the Eton Scholars, and Brand supposes that from a natural reluctance to lose their holyday they substituted playing at Soldiers for playing at Priests. In order to strengthen this very probable conjecture, he shows, that the Montem is known to have existed as far back as the reign of Elizabeth; that within the memory of man, it was kept just before the winter holydays; that St. Nicholas's day (Dec. 6) is still observed as a gaudy day in the College, and that the procession is (or till of late years was) accompanied by a mock Chaplain and Clerk. He adds many authorities to prove that Salt is emblematical of Learning; and he thus paraphrases the cry of the Saltbearers, ("Salt," "Salt,") while they are demanding contributions, "Ladies and Gentlemen, your subsidy money for the Captain of the Eton Scholars. By this Salt, which we give as an earnest, we pledge ourselves to become proficients in the Learning we are sent hither to acquire, the well-known emblem of which we now present you with in return.” ETTEN, Dr. Leyden says, "ettyn, a giant; A. S. eten. Hence Red-Ettyn, the Red-Giant ; forte a A. S. etan, to eat; hence an Anthropophagus." Gloss. to Complaint of Scotland; and Benson, etan, edere, eten, comestus, gigas. Somner says, perhaps from Oetus. WIFE. Faith, husband, and Ralph says true, for they say the King of Portugal cannot sit at his meat, but the giants and the ettins will come and snatch it from him. Beaumont and Fletcher. Knight of the Burning Pestle, act i. sc. 1. We are advised by Plato himself to search for the roots of Greek words in some barbarous, that is, foreign soil; but since I look upon etymological conjectures as a weak basis for historical inquiries, I hardly dare suggest, that tev, siv, and jov, are the same syllables differently pronounced. Sir William Jones. Works, vol. iii. p.349. On the Gods of Greece, Italy, and India. In exhibiting the descent of our language, our etymologists seem to have been too lavish of their learning, having traced almost every word through various tongues, only to show what was shown sufficiently by the first derivation. Johnson. Plan of an English Dictionary. I leave etymologists, who decide every thing, to decide whether the word Menu, or, in the nominative case, Menus, has any connexion with Minos, the lawgiver, and supposed son of Jove. Sir William Jones. Works, vol. iii. p. 345. On the Gods of Greece, Italy, and India. For the Teutonick etymologics, I am commonly indebted to Junius and Skinner, the only names which I have forborne to quote when I copied their books; not that I might appropriate their labours or usurp their honours, but that I might spare a perpetual repetition by one general acknowledgment. Johnson. Preface to the English Dictionary EVACUATE, EVACUATION, It. Fr. evacuer; Sp. evacuar; evacuare; Lat. evacuare, (e, and vacuus,) to empty out. EVACUATOR. To empty out; to throw out or draw out, sc. till empty; to leave empty, and thus, to leave or quit; to void, to avoid or make void, or of no force or effect. Also vnctions with oyles and oyntementes, called Diaphoretice, which, by euaporation, do shortely euacuate the fulnesse. Sir Thomas Elyot. The Castel of Helth, book iii. ch. vii. The parte of euacuation by lettinge of bloude, is incision or cuttynge the vayne, wherby the bloud, whiche is cause of syckenes or griefe to the whole body, or any particular part therof, doth most aptly passe. Id. lb. For thou seest, O blessed Jesu, that there is now such an hell of the spirits of errour broken loose into the world, as if they meant to evacuate this part of the mysterie of godliness. Hall. Works, vol. iii. fol. 591. The Great Mistery of Godliness, sec. 14. The white [elebore] doth evacuat the offencive humours which cause diseases. Holland. Plinie, vol. ii. fol. 217. The best way therefore is, by sobriety and regular diet to keep the body always in that moderate measure of evacuation and repletion, that it may be able by proportionable temperature, to maintain itself without any outward help. Id. Plutarch, fol. 512. Take heed, be not too busy in imitating any farther in a dangerous expression, or in excusing the great evacuators of the law. Hammond. Works, vol. i. fol. 175. A Copy of some Papers past at Oxford. If the prophesies recorded of the Messiah are not fulfilled in Jesus of Nazareth, it is impossible to know or distinguish, when a prophesie is fulfilled, and when not, in any thing or person whatsoever; which would utterly evacuate the use of them. 241. South. Sermons, vol. i. P. But whilst they were in debate concerning the articles, they understood that Prince Rupert and others of the King's party, were marched out of the town in pursuance of them; and that the garrison would be entirely evacuated before they could signify their pleasure to the army. Ludlow. Memoirs, vol. P. 14. Where the humour is strong and predominant, there the prescription must be rugged, and the evacuation violent. South. Sermons, vol. ix. p. 132. A country so exhausted of its coin, and harassed by three revolu. GATION tions, rapidly succeeding each other, was rather an object that stood in need of every kind of refreshment and recruit, than one, which could subsist under new evacuations. Id. Reply of a Com. on the Affairs of India, vol. ii. p. 53. EVA'DE, Fr. evader; Lat. evad-ere; to go out, EVA'SION, (e, and vad-ere; Gr. Bád-ev, to go.) EVA'SIVE. To go out or away, to get away, to step aside or away, to escape, to elude. say that this their euasion is nothyng worth, neyther yet ca I imagine any way wherby they may haue any apparece of escape. Frith. Workes, fol. 59. Answer vnto Fisher Byshop of Rochester. Hymselfe hath here deuised an euasion by meane of a distinccion made by Melancthon, in which distinccion, as in a miste, he weneth to walke awaye. Sir Thomas More. Workes, fol. 693. The second Part of the Con- But he (as loving his owne pride, and purposes) Horribly stufft with epithetes of warre. Shakspeare. Othello, fol. 310 Six hundred in the cash, yet if on a sudden Massinger. The City Madam. (Although my will distaste what it elected) A thoughtless fly or two, at most, Is all the conquest thou canst boast; We see so plain the nets are laid. E. More. Fable 10. The Spider and Bee. But had they even wanted so plausible an evasion, yet their preju dices would not have suffered them to be nice in a case where the whole of their religion lay at stake. Warburton. Works, vol. viii. p. 175. Julian's Attempt to Rebuild the Temple. Although moral obligation, as referring to the grand standard of virtuous conduct, may be the same; yet the rougher vices of oaths and intoxication are appropriated by men; while the evasive ones of artifice, &c. are deemed less approbrious in the female. Cogan. On the Passions, vol. i. p. 233. Causes, &c. of the Difference of Sex. EVÆSTÆTUS, in Zoology, a genus of Pentamerous, Coleopterous insects, established by Gravenhorst, and placed in the family Staphylinidæ. Generic character. Antennæ inserted before the eyes, and ending by a club formed of two joints. Only one species has been described, E. scaber, Gravenhorst. Found in Germany. EVAGATION, evaguer, evagation; Lat. evagari, atum, (e, and vagari, which Vossius thinks is from ve, that is, valdè, and agi, i. e. ferri, to be driven or carried forcibly along.) As the "Fr. evagation; a wandering, roving, straying abroad." Cotgrave. Thence about by Redgrave I shall make a circle hither again, taking perchance both universities in my line homewards. You married men are deprived of these evagations. Reliquiae Wottonianæ. p. 759. EVA. To bridle the evagation of the sound, when arrived so far, but GATION, withal not to make a confusion thereof, by any disagreeable repercussions, we may take notice of a very curious provision in those little EVANGEL protuberances, called the tragus and antitragus of the outward ear, of a commodious form and texture, and conveniently lodged for this use. Derham. Physico-Theology, book iv. ch. iii. If the law of attraction had not been what it is, (or at least, if the prevailing law had transgressed the limits above assigned,) every evagation would have been fatal; the planet once drawn, as drawn it necessarily must have been, out of its course, would have wandered in endless error. Paley. Natural Theology, p. 345. Astronomy. EVANE'SCENT, Lat. evanescens, present parEVANE SCENCE. Sticiple of evanescere, to wane, to decrease, to fall away or decay. For Vanus, Vossius proposes three Etymologies of his own, and the same number from other writers. It is probably (as Tooke asserts) from the A. S. wan-ian, to wane. Waning, decreasing, falling away or decaying; disappearing; from the sensations or perceptions; and thus, insensible or imperceptible. Nor to this evanescent speck of earth Are her [Philosophy] exalted range, intent to gaze Of the sole Being right, who spoke the word, [Sente Peter] Pope was at Rome first, Cristendom to lere, And sende Sent Mark pe euangelist into Egypt for to preche pe Gospel þat he hadde ymad, and Cristendom to teche. R. Gloucester, p. 67. And as pe evangelist wytnessep whan we maken festes We sholde nat clýpie knyghtes prto. ne no kyne rýche. Piers Plouhman. Vision, p. 206. For clergie seeth þat he seih. in pe seynt evangelie. Id. Ib. p. 194. And he ghaf summe apostlis, summe profetis, othere euangelistis, othere scheppardis and techeris to the ful endyng of seyntis into the werk of mynysterie into edificacioun of Cristis boc'i. Wiclif. Effesies, ch. iv. Right so withouten any gile Surmounteth this noble evangile Chaucer. The Romant of the Rose, fol. 149. And therfore sayth Seint John the evangelist; they shul folow deth, and they shul not finde him, and they shul desire to die, and deth shal flee from hem. Id. The Persones Tale, vol. ii. p. 293. This is to say, that ther is no wight that hath soveraine bountee, save God alone, as he himself recordeth in his evangelies. Id. The Tale of Melibeus, vol. ii. P. 83. If thou canst brynge with thee to the euangelyke saluacyon, thy father, thy mother, thy bretheren, and thy sisters, dooe it. Udall. Marke, ch. ix. In the tother parte (as it were with an euangelik sermone) be calleth them all and vs to the knowledge of Cryste Joye. Exposicion of Daniel, ch. ii. The euaungeliste reherseth what Christ said, and did simplye and truely, whiche story we must so place in vnderstandyng, as we tryfle not the mysterie, at stayng and stoppyng of lettres and syllables. Stephen, Bishop of Winchester. Of Transubstantiation, fol. 96. When the evangell most toil'd souls to winne, Even then there was a falling from the faith. Stirling. Doomes-day. The second Houre. The righteousness evangelical must be like Christ's seamless coat, all of a piece from the top to the bottom; it must invest the whole soul. Taylor. Sermon 1. part iii. And thus was this land saved from infidelity; as the remain of the old world was from water, by an ark, through the apostolical and miraculous evangelism of St. Bartholomew. Bacon. New Atlantis, fol. 11. Blest mother of the church, be in the list, Cartwright. To the Lady Pawlet. Stirling. Doomes-day. The ninth Houre. I shall bear you my faith and fidelitie of life and lim, and worldlie honour against all men, faithfullie I shall knowlege and shall doo you seruice due vnto you of the kingdome of Scotland aforesaid, as God me so helpe, and these holie euangelies. Holinshed. Description of Britaine, ch. xxii. 'Tis plain by v. 30 here, and the application therein of these words, Gen. ii. 23, to Christ and the Church, that the Apostles understood several passages in the Old Testament, in reference to Christ and the Gospel, which evangelical or spiritual sense was not understood, till, by the assistance of the Spirit of God, the Apostles so explained and revealed it. Locke. Works, vol. iii. fol. 381. Ephesians, cn. vi. (note 32. w.) It must be somewhat peculiar to the evangelic institution, somewhat that distinguishes the Christian scheme of duty from all others, which gave rise to this decision of the apostle; and that plainly is, the sublimity and rigour of those precepts of mortification and selfdenial, by which Christians are obliged to walk. Atterbury. Sermons, vol. ii. pref. liii. It appears, that acts of saving grace are evangelically good, and well-pleasing to God. Bishop Barlow. Remains, p. 432. But the vnmasker complains there are too many of them; he thinks the Gospel, the good news of salvation, tedious from the mouth of our Saviour and his apostles; he is of opinion, that before the Epistles were writ, and without believing precisely what he thinks fit to cull out of them, there could be no Christians: and if we had nothing but the four Evangelists, we could not be sav'd, Locke. Works, vol. ii. fol. 589. A second Vindication of the Reasonableness of Christianity. 4 0 |