men for the corruption then in the world. Let us be satisfied with the sources which Moses gives us, namely, the fountains of the great deep broken up, and the windows of heaven opened; that is, the waters rushed out from the hidden abyss of the bowels of the earth, and the clouds poured down their rain incessantly. Let it suffice us to know, that all the elements are under God's power; that he can do with them as he pleases, and frequently in wavs we are ignorant of, in order to accomplish his own purposes.

The principal writers on this subject have been Woodyard, Cockburn, Bryant, Burnet, Whiston, Stillingfleet,|| King, Catcott, and Tytler.

DEPRAVITY, corruption, a change from perfection to imperfection. See FALL, SIN.

DEPRECATORY, a term applied to the manner of performing some ceremonies in the form of prayer. The form of absolution in the Greek church is deprecative, thus expressed-May God absolve you; whereas in the Latin church it is declarative-I absolve you DESCENT of Christ into Hell. See HELL.

the goodness or agreeableness of their ouject to the mind beforehand, such as hunger, thi st, &c.; are called appetites. Those which arise from our perception or opinion of an object as good or agreeable, are most properly called passions. Sometimes both these are united. If our desire to do or receive good be not violent. it is called a simple inclination or propensity. When it rises high, it is termed longing: when our desires set our active powers at work to obtain the very same good, or the same sort of good, which another desires, it is called emulation. Desire of pleasures of sense, is called sensuality; of honour, is called ambition; of riches, covetousness The objects of a good man's desires are, that God may be glorified, his sins forgiven and subdued, his affections enlivened and placed on God as the supreme object of love, his afflictions sanctified, and his life devoted to the service of God, Prov. xi. 23 Ps. cv. 19.

DESPAIR, the loss of hope; that state of mind in which a person loses his confidence in the divine mercy.

Some of the best antidotes against despar, says one, may be taken from the consideration, 1. Of the nature of God, his goodness, mercy, &c-2. The testimony of God: he hath said, he deireth not the death of the sinner.-3. From the works of God: he hath given his Son to die.-4. From his promises, Heb. xiii 5.-5. From his command: he hath commanded us to confide in his mercy.-6. From his expostulations, &c. Baxter on Religious M lancholy; Claude's Essays, p. 388, Robinson's edit. Gisborne's Sermon on Religious Despondency.

DESERTION, a term made use of to denote an unhappy state of mind, occasioned by the sensible influences of the divine favour being withdrawn. Some of the best men in all ages have suffered a temporary uspension of divine enjoyments, Job xxix. 2. Ps. li. Is xlix. 14. Lam. iii. 1. Is. i. 10. The causes of this must not be attributed to the Almighty, since he is always the same, but must arise from ourselves. Neglect of duty, improper views of Providence, self-confidence, a worldly spi- DESTRUCTIONISTS, those who rit, lukewarmness of mind, inattention believe that the final punishment threatto the means of grace, or open trans-ned in the Gospel to the wicked and gression, may be considered as leading to this state. As all things, however, are under the divine controul, so even desertion, or, as it is sometimes expressed in Scripture, "the hidings of God's face," may be useful to excite humility, exercise faith and patience, detach us from the world, prompt to more vigorous action, bring us to look more to God as the fountain of happiness, conform us to his word, and increase our desires for that state of blessedness which is to come. Hervey's Ther. and Asp. dial. xix.; Watts's Medit. on Job, xxiii. 3. Lambert's Ser. vol. i. ser. 16.; Flavel's Works, vol. i. p. 167. folio.

DESIRE is an eagerness to obtain or|| enjoy an object which we suppose to be good. Those desires, says Dr. Watts, that arise without any express ideas of

impenitent consists not in an eternal preservation in misery and torment, but in a total extinction of being, and that the sentence of annihilation shall be executed with more or less torment, preceding or attending the final period, in proportion to the greater or less guilt of the criminal.

The name assumed by this denomination, like those of many others, takes for granted the question in dispute, viz. that the Scripture word destruction means annihilation: in strict propriety of speech. they should be called Annihilationists. The doctrine is largely maintained in the sermons of Mr. Samuel Bourn, of Birmingham; it was held also by Mr. J. N. Scott; Mr. John Taylor, of Norwich; Mr. Marsom; and many others.

In defence of the system, Mr. Bourn || rials thrown into a fire, which will conargues as follows: There are many pas- sequently be entirely consumed, if the sages of Scripture in which the ultimate fire be not quenched. Depart from me, punishment to which wicked men shall ye cursed, into everlasting fire, prepared be adjudged is defined, in the most pre- for the devil and his angels. The cise and intelligible terms, to be an ever- meaning is, a total, irrevocable destruclasting destruction from the power of tion: for, as the tree that bringeth not God, which is equally able to destroy forth good fruit is hewn down and cast as to preserve. So when our Saviour is into the fire, and is destroyed; as the fortifying the minds of his disciples useless chaff, when separated from the against the power of men, by an awe of good grain, is set on fire, and, if the fire the far greater power of God, and the 5e not quenched, is consumed; so, he punishment of his justice, he express- thinks, it plainly appears, that the image eth himself thus: Fear not them that of unquenchable or everlasting fire is not kill the body, and after that have no intended to signify the degree or duramore that they can do ; fear him who is tion of torment, but the absolute cerable to destroy both soul and body in tainty of destruction, beyond all possihell. Here he plainly proposes the de- bility of recovery. So the cities of Sostruction of the soul (not its endless pain dom and Gomorrah are said to have and misery) as the ultimate object of suffered the vengeance of an eternal the divine displeasure, and the greatest || fire; that is, they were so effectually object of our fear. And when he says, consumed, or destroyed, that they could These shall go away into everlasting never be rebuilt; the phrase, eternal punishment, but the righteous into life fire, signifying the irrevocable destruceternal, it appears evident that by that tion of those cities, not the degree or eternal punishment which is set in oppo- duration of the misery of the inhabitants sition to eternal life, is not meant any who perished. kind of life, however miserable, but the same which the apostle expresses by everlasting destruction from the presence and power of the Lord. The very term, death, is most frequently made use of to signify the end of wicked men in another world, or the final effect of divine justice in their punishment. The wages of sin (saith the apostle) is death; but eternal life is the gift of God, through Christ Jesus our Lord. See also Rom. viii. 6.

The images of the worm that dieth not, and the fire that is not quenched, used in Mark ix. 43, are set in opposition to entering into life, and intended to denote a period of life and existence.

Our Saviour expressly assigns different degrees of future misery, in proportion to men's respective degrees of guilt, Luke xii. 47, 48. But if all wicked men shall suffer torments without end, how can any of them be said to suffer but a few stripes? All degrees and distinctions of punishment seem swallowed up in the notion of never-ending or infinite misery.

Finally, death and eternal destruction, or annihilation, is properly styled in the New Testament an everlasting punishment, as it is irrevocable and unalterable for ever; and it is most strictly and literally styled, an everlasting destruction from the presence of the Lord, and from the glory of his power.

To imagine that by the term death is meant an eternal life, though in a condition of extreme misery, seems, according to be confounding propriety and meaning of words. Death, when applied to the end of wicked men in a future state, he says properly de notes a total extinction of life and being. It may contribute, he adds, to fix this meaning, if we observe that the state to which temporal death reduces men is usually termed by our Saviour and his Dr. Edwards, in his answer to Dr. apostles, sleep; because from this death Chauncey, on the salvation of all men, the soul shall be raised to life again: but says that this scheme was provisionally from the other, which is fully and pro-retained by Dr. C.: i. e. in case the perly death, and of which the former is but an image or shadow, there is no recovery; it is an eternal death, an everlasting destruction from the presence of the Lord, and the glory of his power.

He next proceeds to the figures by which the eternal punishment of wicked men is described, and finds them perfectly agreeing to establish the same doctrine. One figure or comparison, often used, is that of combustible mate

scheme of universal salvation should fail him: and therefore Dr. E., in his examination of that work, appropriates a chapter to the consideration of it. Among other reasonings against it are the following:

1. The different degrees of punishment which the wicked will suffer according to their works, proves that it does not consist in annihilation, which admits of no degrees.

T

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 consist with it. The phrase cut him asunder, 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.

6. The happiness of the righteous does not consist in eternal being, but in eternal well-being; and as the punishment of the wicked stands every where opposed to it, it must consist not in the loss of being, but of well-being, and in suf

2. If it be said that the punishment of down to hell;" they "believe and tremthe wicked, though it will end in anni- || ble ;" they are reserved in chains under hilation, yet shall be preceded by tor- darkness, to the judgment of the great ment, and that this will be of different day; they cried, saying, "What have degrees according to the degrees of sin; we to do with thee? Art thou come to it may be replied, this is making it to be torment us before our time?" Could the compounded partly of torment, and devils but persuade themselves they partly of annihilation. The latter also should be annihilated, they would believe appears to be but a small part of future and be at ease rather than tremble. punishment, for that alone will be inBlicted 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 punishment 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 disciples as an object of dread? Can this be the destruction of body and soul in hell? Is it credible that everlasting destruction from the presence of the Lord, and from the glory of his power, should constitute only a part, and afering the contrary. small part, of future punishment; and such too, as, after a series of torment, must, next to being made happy, be the most acceptable thing that could befal them? Can this be the object threatened by such language, as recompensing tribulation, and taking vengeance in flaming fire? 2 Thess. i. Is it possible that God should threaten them with putting 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, quali

The great Dr. Watts may be considered, in some measure, a destructionist; since it was his opinion that the children of ungodly parents who die in infancy are annihilated, See ANNIHILATION, HELL; Bourn's Sermons; Dr. Edwards on the Salvation of all Men strictly examined; Adams's View of Religions.

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 no-ties, and actions; but detraction espething. cially 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 Nothing can be more incongruous with devil and his angels. But the punish-the spirit of the Gospel, the example of ment of wicked angels consists not in Christ, the command of God, and the annihilation, but torment. Such is their love of mankind, than a spirit of detracpresent punishment in a degree, and tion; and yet there are many who such in a greater degree will be their never seem happy but when they are punishment hereafter. They are "cast employed in this work: they feed and

live upon the supposed infirmities of || our Saviour's divine example, a diffusive others; they allow excellence to none; charity for men of all denominations, a they depreciate every thing that is generous and unwearied self-denial, a praise-worthy; and, possessed of no good total resignation to Providence, an inthemselves, they think all others are creasing esteem for the Gospel, with like them. "O! my soul, come thou not clearer and firmer hopes of that immorinto their secret; unto their assembly, tal life which it has brought to light." mine honour be not thou united." DEUTEROCANONICAL, in the DEVIL, ACs, calumniator, or slan- school theology, an appellation given to derer; a fallen angel, especially the chief certain books of holy Scripture, which of them. He is called Abaddon in He- || were added to the canon after the rest, brew, Apollyon in Greek, that is, de- either by reason they were not wrote stroyer. Angel of the bottomless pit, till after the compilation of the canon, Rev. ix. 11-Prince of the world, John or by reason of some dispute as to their xii. 31.-Prince of darkness, Eph. vi. 12. canonicity. The word is Greek, being -A roaring lion, and an adversary, 1st compounded of furgos, second; and Pet. v. 8.-A sinner from the beginning, sovxos, canonical. 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.

DEVOTEE, in the primary sense of the word, means a person wholly given up to acts of piety and devotion; but it is usually understood, in a bad sense, to denote a bigot, or superstitious person. DEVOTION, a religious and fervent exercise of some public act of religion, or a temper and disposition of the mind rightly affected with such exercises. It is also taken for certain religious practices which a person makes it a rule to discharge regularly. "Wherever the vital and unadulterated spirit of Christian devotion prevails, its immediate objects will be to adore the perfections of God; to entertain with reverence and complacence the various intimations of his pleasure, especially those contained in holy writ; to acknowledge our absolute dependence on and infinite obligations to him; to confess and lament the disorders of our nature, and the transgressions of our lives; to implore his grace and mercy through Jesus Christ; to intercede for our brethren of mankind; to pray for the propagation and establishment of truth, righteousness, and peace, on earth; in fine, to long for a more entire conformity to the will of God, and to breathe after the everlasting enjoyment of his friendship. The effects of such a spirit habitually cherished, and feelingly expressed before him must surely be important and happy. 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

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 books therein which had not been so before the Babylonish captivity; such as those of Daniel, Ezekiel, Haggai, &c. and those of Esdras and Nehemiah. And the Romish church has since added others to the canon, that were not, and could not be, in the canon of the Jews, by reason some of them were not composed till after: such as the book of Ecclesiasticus, with several of the apocryphal books, as the Maccabees, Wisdom, &c. Others were added still later, by reason their canonicity had not been yet examined; and till such examen and judgment they might be set aside at pleasure. But since that church has pronounced as to the canonicity of those books, there is no more room now for her members to doubt of them, than there was for the Jews to doubt of those of the canon of Esdras. And the deuterocanonical books are with them as canonical as the proto-canonical; the only difference between them consisting in this, that the canonicity of the one was not generally known, examined, and settled, as soon as that of the others. The deuterocanonical books in the modern canon are, the book of Esther, either the whole, or at least the seven last chapters thereof; the epistle to the Hebrews; that of James, and that of Jude; the second of St. Peter, the second and third of St. John, and the Revelation. The deuterocanonical parts of books are, the hymn of the three children; the prayer of Azariah; 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 and three Protestant divines, to agree upon articles. The Roman Catholics were, Julius Phlug, John Gropper, and John Eckius; the Protestants were, Philip Melancthon, Martin Bucer, and John Pistorius; but, after a whole month's consultation, they could agree upon no more than five or six articles; which the emperor consented the Pro

DIET, an assembly of the states of Germany. We shall only take notice, in this place of the more remarkable of those which have been held on the affairs of religion. 1. The diet of Augsburgh, in the year 1530, was assembled to re-unite the princes of the empire, in relation to some religious matters. The emperor himself presided in this assembly with the greatest magnificence ima-testants should retain, forbidding them ginable. The elector 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 presided form to the decisions of the council.- the archduke Ferdinand) the duke of 3. The diet of Augsburgh, in 1548, was 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 he as-halt, with the deputies of fourteen imsembly drew up a list of grievances,

which were reduced to an hundred ar. ticles, some whereof aimed at the de

perial towns, protested in writing; from which solemn protestation came the famous 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 write against the Roman Catholics.6. The diet of Nuremberg, in 1524. In this assembly, the Lutherans having the 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;

pope's nuncio with heresy, and refusing to recant, the emperor, by his edict of May 26, before all the princes of Germany, publicly outlawed him.

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