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of a different religion. Some say that the adherents of Mahomet, and to it is punishable even with death, in a whom the Koran was addressed, few Christian, to touch it; others, that probably, were able to pass a very acthe veneration of the Mussulmans curate judgment on the propriety of the leads them to condemn the translating sentiments, or on the beauty of the dicit into any other language, as a profa- tion: but all could judge of the military nation: but these seem to be exagge-abilities of their leader; and in the rations. The Mahometans have taken midst of their admiration, it is not difficare to have their Scripture transla-cult to conceive that they would ascribe ted into the Persian, the Javan, the to his compositions every imaginary Malayan, and other languages; though, beauty of inspired language. The shepout of respect to the original, these ver-herd and the soldier, though awake to sions are generally, if not always, inter- the charms of those wild but beautiful lineated. compositions in which were celebrated

5. Koran, success of the, accounted their favourite occupations of love or for. The author of the " View of war, were yet little able to criticise any Christianity and Mahometanism" ob-other works than those which were adserves, that, "by the advocates of Ma-dressed to their imagination or their hometanism, the Koran has always been heart. To abstract reasonings on the held forth as the greatest of miracles, attributes and the dispensations of the and equally stupendous with the act of Deity, to the comparative excellencies raising the dead. The miracles of Mo- of rival religions, to the consistency of ses and Jesus, they say, were transient any one religious system in all its parts, and temporary; but that of the Koran is and to the force of its various proofs, permanent and perpetual, and therefore they were quite inattentive. In such a far surpassed all the miraculous events situation, the appearance of a work of preceding ages. We will not detract which possessed something like wisdom from the real merits of the Koran; we and consistence; which prescribed the allow it to be generally elegant and rules and illustrated the duties of life; often sublime; but at the same time and which contained the principles of a we reject with disdain its arrogant pre- new and comparatively sublime theotence to any thing supernatural, all the logy, independently of its real and perreal excellence of the work being easily manent merit, was likely to excite their referable to natural and visible causes. astonishment, and to become the standIn the language of Arabia, a language ard of future composition. In the first extremely loved and diligently cultiva-periods of the literature of every counted by the people to whom it was ver- try, something of this kind has happennacular, Mahomet found advantages ed. The father of Grecian poetry very which were never enjoyed by any form-obviously influenced the taste and imier or succeeding impostor. It requires tation of his country. The modern nanot the eye of a philosopher to discover tions of Europe all possess some original in every soil and country a principle of author, who, rising from the darkness national pride: and if we look back for of former ages, has begun the career of many ages on the history of the Ara- composition, and tinctured with the bians, we shall easily perceive that pride character of his own imagination the among them invariably to have consis- stream which has flowed through his ted in the knowledge and improvement posterity. But the prophet of Arabia of their native language. The Arabic, had in this respect advantages peculiar which has been justly esteemed the to himself. His compositions were not most copious of the eastern tongues, to his followers the works of man, but which had existed from the remotest the genuine language of Heaven which antiquity, which had been embellished had sent him. They were not confined, by numberless poets, and refined by the therefore, to that admiration which is constant exercise of the natives, was the so liberally bestowed on the earliest most successful instrument which Ma-productions of genius, or to that fond athomet employed in planting his new re-tachment with which men every where ligion among them. Admirably adapted by its unrivalled harmony, and by its endless variety, to add painting to expression, and to pursue the imagination in its unbounded flight, it became in the hands of Mahomet an irresistible charm to blind the judgment and to captivate the fancy of his followers. Of that description of men who first composed

regard the original compositions of their country; but with their admiration they blended their piety. To know and to feel the beauties of the Koran, was in some respect to share in the temper of heaven; and he who was most affected with admiration in the perusal of its beauties, seemed fitly the object of that mercy which had given it to ignorant

man. The Koran, therefore, became || are on every side, with error and abnaturally and necessarily the standard surdity. But it might be easily proved, of taste. With a language thus hallow-that whatever it justly defines of the ed in their imaginations, they were too divine attributes was borrowed from our well satisfied either to dispute its ele- Holy Scripture; which even from its gance, or improve its structure. In suc- first promulgation, but especially from ceeding ages, the additional sanction of the completion of the New Testament, antiquity or prescription, was given to has extended the views and enlightened those compositions which their fathers the understandings of mankind: and had admired; and while the belief of thus furnished them with arms which its divine original continues, that admi- have too often been effectually turned ration which has thus become the test against itself by its ungenerous enemies. and the duty of the faithful, can neither In this instance, particularly, the copy be altered nor diminished. When, there- is far below the great original, both in fore, we consider these peculiar advan- the propriety of its images and the tages of the Koran, we have no reason force of its descriptions." to be surprised at the admiration in which it is held. But, if descending to a more minute investigation of it, we consider its perpetual inconsistence and absurdity, we shall indeed have cause for astonishment at that weakness of humanity, which could ever have received such compositions as the work the Deity."

7. Koran, the sublimity of the, contrasted. "Our Holy Scriptures are the only compositions that can enable the dim sight of mortality to penetrate into the invisible world, and to behold a glimpse of the divine perfections. Accordingly, when they would represent to us the happiness of heaven, they describe it, not by any thing minute and 6. Koran, style and merits of the, particular, but by something general examined. "The first praise of all the and great; something that, without deproductions of genius (continues this scending to any determinate object, may author) is invention; that quality of the at once by its beauty and immensity mind, which, by the extent and quick- excite our wishes, and elevate our afness of its views, is capable of the larg- fections. Though in the prophetical est conceptions, and of forming new and evangelical writings, the joys that combinations of objects the most distant || shall attend us in a divine state, are ofand unusual. But the Koran bears lit- ten mentioned with ardent admiration, tle impression of this transcendant cha- they are expressed rather by allusion racter. Its materials are wholly bor- than by similitude; rather by indefinite rowed from the Jewish and Christian and figurative terms, than by any thing Scriptures, from the Talmudical le- fixed and determinate. " Eye hath not gends and apocryphal gospels then cur- seen, nor ear heard, neither have enrent in the east, and from the traditions tered into the heart of man the things and fables which abounded in Arabia. which God hath prepared for them that The materials collected from these se- love him,' 1 Cor. ii. 9. What a reveveral sources are here heaped together rence and astonishment does this paswith perpetual and heedless repetitions, sage excite in every hearer of taste and without any settled principle or visible piety! What energy, and at the same connection. When a great part of the time what simplicity in the expression! life of Mahomet had been spent in pre- How sublime, and at the same time paratory meditation on the system he how obscure, is the imagery! Different was about to establish, its chapters were was the conduct of Mahomet in his dedealt out slowly and separately during scriptions of heaven and paradise. Unthe long period of twenty-three years. assisted by the necessary influence of Yet, thus defective in its structure, and virtuous intentions and divine inspirano less objectionable in its doctrines, was tion, he was neither desirous, nor indeed the work which Mahomet delivered to able to exalt the minds of men to subhis followers as the oracles of God. lime conceptions, or to rational expecThe most prominent feature of the Ko-tations. By attempting to explain what ran, that point of excellence in which the partiality of its admirers has ever delighted to view it, is the sublime notion it generally impresses of the nature and attributes of God. If its author had really derived these just conceptions from the inspiration of that Being whom they attempt to describe, they would not have been surrounded, as they now

is inconceivable, to describe what is ineffable, and to materialize what in itself is spiritual, he absurdly and impiously aimed to sensualize the purity of the divine essence. Thus he fabricated a system of incoherence, a religion of depravity, totally repugnant to the nature of that Being, who, as he pretended, was its object; but therefore

more likely to accord with the appe- greater light! O, my God, take me not tites and conceptions of a corrupt and away in the midst of my days; thy years sensual age. That we may not appear are throughout all generations. Of old to exalt our Scriptures thus far above hast thou laid the foundation of the the Koran by an unreasonable prefer- earth; and the heavens are the work of ence, we shall produce a part of the thy hands. They shall perish, but thou second chapter of the latter, which is shalt endure; yea, all of them shall wax deservedly admired by the Mahome-old like a garment; as a vesture shalt tans, who wear it engraved on their or- thou change them, and they shall be naments, and recite it in their prayers.changed. But thou art the same, and 'God! there is no God but he; the liv-thy years shall have no end.' The Koing, the self-subsisting; neither slumber ran, therefore, upon a fair examination, nor sleep seizeth him: to him belongeth far from supporting its arrogant claim whatsoever is in heaven, and on earth. to a supernatural work, sinks below the Who is he that can intercede with him level of many compositions confessedly but through his good pleasure? He of human original; and still lower does knoweth that which is past, and that it fall in our estimation, when compared which is to come. His throne is extend- with that pure and perfect pattern ed over heaven and earth, and the pre-which we justly admire in the Scriptures servation of both is to him no burden. of truth. It is therefore, abundantly He is the high, the mighty." Sale's Koran, v. ii. p. 30. To this description who can refuse the praise of magnificence? Part of that magnificence, however, is to be referred to that verse of the psalmist whence it was borrowed: He that keepeth Israel shall neither slumber nor sleep,' Psal. cxxi. 4. But if we compare it with that other passage of the inspired psalmist, (Psal. cii. 24-27.) all its boasted grandeur is at once obscured, and lost in the blaze of a

apparent, that no miracle was either externally performed for the support, or is internally involved in the composition of the Mahometan revelation." See Sale's Koran; Prideaux's Life of Mahomet; White's Sermons's at Bampton Lectures; and article MAHOMETANISM.

KTISTOLATRÆ, a branch of the Monophysites, which maintained that the body of Christ before his resurrec"tion was corruptible.

L.

LAITY, the people as distinguished from the clergy. See CLERGY.

LABADISTS were so called from is no subordination or distinction of rank their founder John Labadie, a native of in the true church; that in reading the France. He was originally in the Ro- Scriptures greater attention should be mish communion; but leaving that, he paid to the internal inspiration of the became a member of the reformed Holy Spirit than to the words of the church, and performed with reputation text; that the observation of Sunday the ministerial functions in France, was a matter of indifference; that the Switzerland, and Holland. He at length contemplative life is a state of grace and erected a new community, which resi-union with God, and the very height of ded succesively at Middleburg, in Zea-perfection. land, Amsterdam, Hervorden, and at Altona, where he died about 1674. After his death, his followers removed their wandering community to Wiewert, in the district of North Holland, where it soon fell into oblivion. If we are to judge of the Labadists by their own account, they did not differ from the reformed church so much in their tenets and doctrines as in their manners and rules of discipline; yet it seems that Labadie had some strange notions. Among other things, he maintained that God might and did, on certain occasions, deceive men; that the faithful ought to have all things in common; that there

LAMA, GRAND, a name given to the sovereign pontiff or high priest of the Tibethian Tartars, who resides at Patoli, a vast palace on a mountain near the banks of Barampooter, about seven miles from Lahassa. The foot of this mountain is inhabited by twenty thousand lamas, or priests, who have their separate apartments round about the mountain, and according to their respective quality are placed nearer or at a greater distance from the sovereign pontiff. He is not only worshipped by the Thibetians, but also is the great object of

adoration for the various tribes of heathen Tartars who roam through the vast tract of continent which stretches from the banks of the Wolga to Correa, on the sea of Japan. He is not only the sovereign pontiff, the vicegerent of the Deity on earth, but the more remote Tartars are said to absolutely regard him as the Deity himself, and call him | God the everlasting Father of heaven. They believe him to be immortal, and endowed with all knowledge and virtue. Every year they come up from different parts to worship, and make rich offerings at his shrine: even the emperor of China, who is a manchon Tartar, does not fail in acknowledgments to him in his religious capacity, and actually entertains at a great expense, in the palace of Pekin, an inferior lama, deputed as his nuncio from Thibet. The grand lama, it has been said, is never to be seen but in a secret place of his palace, amidst a great number of lamps, sitting cross-legged on a cushion, and decked all over with gold and precious stones, where at a distance the people prostrate themselves before him, it not being lawful for any, so much as to kiss his feet. He returns not the least sign of respect, nor ever speaks even to the greatest princes; but only lays his hand upon their heads, and they are fully persuaded they receive from thence a full forgiveness of all their sins.

Almost all nations of the east, except the Mahometans, believe the metemp sichosis as the most important article of their faith; especially the inhabitants of Thibet and Ava, the Peguans, Siamese, the greatest part of the Chinese and Japanese, and the Monguls and Kalmucks, who changed the religion of Schamanism for the worship of the grand lama. According to the doctrine of this metempsichosis, the soul is always in action, and never at rest; for no sooner does she leave her old habitation, than she enters a new one. The dalai lama, being a divine person, can find no better lodging than the body of his successor; or the Foe, residing in the dalai lama, which passes to his successor: and this being a god, to whom all things are known, the dalai lama is therefore acquainted with every thing which happened during his residence in his former body.

This religion is said to have been of three thousand years standing; and neither time nor the influence of men, has had the power of shaking the authority of the grand lama. This theocracy extends as fully to temporal as to spiritual concerns.

Though, in the grand sovereignty of the lamas, the temporal power has been occasionally separated from the spiritual by slight revolutions, they have always been united again after a time; The Sunniasses, or Indian pilgrims, so that in Thibet the whole constitution often visit Thibet as a holy place; and rests on the imperial pontificate in a the lama always entertains a body of manner elsewhere unknown. For as the two or three hundred in his pay. Be- Thibetians suppose that the grand lama sides his religious influence and autho- is animated by the good Shaka, or Foe, rity, the grand lama is possessed of un- who at the decease of one lama translimited power throughout his dominions, migrates into the next, and consecrates which are very extensive. The inferior him an image of the divinity, the delamas, who form the most numerous as scending chain of lamas is continued well as the most powerful body in the down from him in fixed degrees of sancstate, have the priesthood entirely in tity; so that a more firmly established their hands; and besides fill up many sacerdotal government, in doctrine, cusmonastic orders which are held in great toms, and institutions, than actually veneration among them. The whole reigns over this country, cannot be concountry, like Italy, abounds with priests.ceived. The supreme manager of temand they entirely subsist on the great poral affairs is no more than the viceroy number of rich presents which are sent of the sovereign priest, who. conformathem from the utmost extent of Tartary, ble to the dictates of his religion, dwells from the empire of the Great Mogul, in divine tranquillity in a building that and from almost all parts of the Indies. is both temple and palace. If some of The opinion of those who are reputed his votaries in modern times have disthe most orthodox among the Thibetians pensed with the adcration of his person, is, that when the grand lama seems to still certain real modifications of the die, either of old age or infirmity, his Shaka religion is the only faith they folsoul, in fact, only quits a crazy habita- low. The state of sanctity which that tion to look for another younger or bet-religion inculcates, consists in monastic ter; and is discovered again in the body continence, absence of thought, and the of some child by certain tokens, known perfect repose of nonentity." only to the lamas or priests, in which order he always appears.

It has been observed that the religion of Thibet is the counterpart of the RePp

man Catholic, since the inhabitants of || lege: let us then be cautious that our that country use holy water and a sing- tongues be not the vehicle of vain and ing service; they also offer alms, pray- useless matter, but used for the great ers, and sacrifices for the dead. They end of glorifying him, and doing good to have a vast number of convents filled mankind. What was the first language with monks and friars, amounting to taught man, is matter of dispute among thirty thousand; who, besides the three the learned, but most, think it was the vows of poverty, obedience, and charity, Hebrew. But as this subject, and the make several others. They have their article in general, belongs more to phiconfessors, who are chosen by their sulology than divinity, we refer the reader periors, and have licences from their lamas, without which they cannot hear confessions or impose penances. They make use of beads. They wear the mitre and cap like the bishops: and their dalai lama is nearly the same among them as the sovereign pontiff is among the Romanists.

LAMBETH ARTICLES. See AR

TICLES.

to Dr. Adam Smith's Dissertation on the Formation of Languages; Harris's Hermes; Warburton's Divine Legation of Moses, vol. iii. Traite de la Formation Mechanique des Langues, par le President de Brosses; Blair's Rhetoric, vol. i. lect. vi. Gregory's Essays, ess. 6. Lord Monboddo on the Origin and Progress of Language.

LATITUDINARIAN, a person not conforming to any particular opinion or standard, but of such moderation as to suppose that people will be admitted into heaven, although of different persuasions. The term was more especially applied to those pacific doctors in the seventeenth century, who offered themselves as mediators between the more

LAMPETIANS, a denomination in the seventeenth century, the followers of Lampetius, a Syrian monk. He pretended that as man is born free, a Christian, in order to please God, ought to do nothing by necessity; and that it is, therefore, unlawful to make vows, even those of obedience. To this system he added the doctrines of the Arians, Car-violent Episcopalians, and the rigid pocratians, and other denominations.

Presbyterians and Independents, reLANGUAGE, in general, denotes specting the forms of church governthose articulate sounds by which men ment, public worship, and certain reliexpress their thoughts. Much has been gious tenets, more especially those that said respecting the invention of lan- were debated between the Arminians guage. On the one side it is observed, and Calvinists. The chief leaders of that it is altogether a human invention, these Latitudinarians were Hales and and that the progress of the mind, in Chillingworth, but More, Cudworth, the invention and improvement of lan- Gale, Witchcot, and Tillotson, were guage, is, by certain natural gradations,|| also among the number. These men, plainly discernible in the composition of although firmly attached to the church words. But on the other side it is al- of England did not go so far as to look leged, that we are indebted to divine upon it as of divine institution; and revelation for the origin of it. Without hence they maintained, that those who supposing this, we see not how our first followed other forms of government and parents could so early hold converse worship, were not on that account to be with God, or the man with his wife. excluded from their communion. As to Admitting, however, that it is of divine the doctrinal part of religion, they took original, we cannot suppose that a per- the system of Episcopius for their mofect system of it was all at once given del, and, like him, reduced the fundato man. It is much more natural to mental doctrines of Christianity to a think that God taught our first parents few points; and by this manner of proonly such language as suited their pre- ceeding they endeavoured to show the sent occasion, leaving them, as he did contending parties, that they had no in other things, to enlarge and improve reason to oppose each other with such it, as their future necessities should re- animosity and bitterness, since the subquire. Without attempting, however, jects of their debates were matters of an to decide this controversy, we may con- indifferent nature with respect to salvasider language as one of the greatest tion. They met, however, with oppoblessings belonging to mankind. Desti-sition for their pains, and were branded tute of this we should make but small as Atheists and Deists by some, and as advancements in science, be lost to all Socinians by others; but upon the reSocial enjoyments, and religion itself storation of Charles II. they were raised would feel the want of such a power. to the first dignities of the church and Our wise Creator, therefore, has con- were held in considerable esteem. See ferred upon us this inestimable privi- || Burnet's History of his own Times, vol.

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