HUTCHINSONIANS Acts of barbarity were committed on both sides; ie notwithstanding the irreconcilable opposition between the religious sentiments of the contendparties, they both agreed in this one horrible inciple, that it was innocent and lawful to perute and extirpate with fire and sword the enees of the true religion; and such they reciproally appeared to each other. These commotions a great measure subsided by the interference if the council of Basil, in the year 1433. The Hussites, who were divided into two paris, viz. the Calixtines and the Taborites, spread all Bohemia and Hungary, and even Silesia Poland; and there are, it is said, some resins of them still subsisting in those parts. Broughton's Dict.;_Middleton's Evang. Biog. Ai; Mosheim's Eccl. Hist. HUTCHINSONIANS which, the world we now see becomes a sort of commentary on the mind of God, and explains the world in which we believe. The doctrines of the Christian faith are attested by the whole natural world; they are recorded in a language which has never been confounded; they are written in a text which shall never be corrupted. The Hutchinsonians maintain that the great mystery of the Trinity is conveyed to our understandings by ideas of sense; and that the created substance of the air, or heaven, in its threefold agency of fire, light, and spirit, is the enigma of the one essence or one Jehovah in three persons. The unity of essence is exhibited by its unity of substance; the trinity of conditions, fire, light, and spirit. Thus the one substance of the air, or heaven in its three conditions, shows the unity HUTCHINSONIANS, the followers of in trinity; and its three conditions in or of one John Hutchinson, who was born in Yorkshire, in substance, the trinity in unity. For (says this 171. In the early part of his life he served the denomination) if we consult the writings of the Duke of Somerset in the capacity of steward; Old and New Testament, we shall find the pernd in the course of his travels from place to sons of the Deity represented under the names e, employed himself in collecting fossils. We and characters of the three material agents, fire, toal that the large and noble collection be- light, and spirit, and their actions expressed by eathed by Dr. Woodward to the University of the actions of these their emblems. The Father Cambridge was actually made by him, and even is called a consuming fire; and his judicial profairly obtained from him. In 1724, he pub-ceedings are spoken of in words which denote the Led the first part of his curious book, called several actions of fire, Jehovah is a consuming Mes's Principia, in which he ridiculed Dr. fire-Our God is a consuming fire, Deut. iv. 24; Woodward's Natural History of the Earth, and Heb. xii. 29. The Son has the name of light, ploded the doctrine of gravitation established in and his purifying actions and offices are described Newton's Principia. In 1727, he published a by words which denote the actions and offices of wond part of Moses's Principia, containing the light. He is the true light, which lighteth every principles of the Scripture philosophy. From man that cometh into the world, John i. 9; Mal. es time to his death he published a volume every iv. 2. The Comforter has the name of Spirit; year or two, which, with the manuscripts he left and his animating and sustaining offices are dehind, were published in 1748, in 12 volumes, scribed by words, for the actions and offices of the On the Monday before his death, Dr. material spirit. His actions in the spiritual ecoend urged him to be bled; saying, pleasantly, nomy are agreeable to his type in the natural I will soon send you to Moses," meaning his economy; such as inspiring, impelling, driving, ales; but Mr. Hutchinson, taking it in the leading, Matt. ii. 1. The philosophic system of teral sense, answered in a muttering tone, "I the Hutchinsonians is derived froin the Hebrew beleve, doctor, you will;" and was so displeased, Scriptures. The truth of it rests on these supand he dismissed him for another physician; but positions: 1. That the Hebrew language was hed in a few days after, August 28, 1737. formed under divine inspiration, either all at once, It appears to be a leading sentiment of this de- or at different times, as occasion required; and nation, that all our ideas of divinity are that the Divine Being had a view in constructing armed from the ideas in nature,-that nature it, to the various revelations which he in all suc is a standing picture, and Scripture an applica- ceeding times should make in that language: of the several parts of the picture, to draw consequently, that its words must be the most et to, as the great things of God, in order to re- proper and determinate to convey such truths our mental conceptions. To prove this as the Deity, during the Old Testament diset, they allege, that the Scriptures declare the pensation, thought fit to make known to the able things of God from the formation of sons of men. Further than this: that the inspired Mworld are clearly seen, being understood by penmen of those ages at least were under the te things which are made; even his eternal guidance of heaven in the choice of words for er and Godhead, Rom. i. 20. The heavens recording what was revealed to them: therefore, Last declare God's righteousness and truth in that the Old Testament, if the language be congregation of the saints, Ps. lxxxix. 5. rightly understood, is the most determinate in its And in short the whole system of nature, in one meaning of any other book under heaven. 2. That e of analogy, declares and gives us ideas of whatever is recorded in the Old Testament is glory, and shows us his handy-work. We strictly and literally true, allowing only for a few ot have any ideas of invisible things till they common figures of rhetoric; that nothing conthe painted out to us by revelation; and as we trary to truth is accommodated to vulgar appreannot know them immediately, such as they are hensions. themselves, after the manner in which we 7. sensible objects, they must be communiwed to us by the mediation of such things as we Lady comprehend. For this reason the ScripTe is found to have a language of its own, which Loes not consist of words, but of signs or figures *n from visible things: in consequence of In proof of this the Hutchinsonians argue in this manner. The primary and ultimate design of revelation is indeed to teach men divinity; but in subserviency to that, geography, history, and chronology, are occasionally introduced; all which are allowed to be just and authentic. There are also innumerable references to things HYPOCRISY HYPSISTARII tentionally impose upon the judgment and opin of mankind concerning us. The name is b rowed from the Greek tongue, in which it pri rily signifies the profession of a stage-play which is to express in speech, habit, and act not his own person and manners, but his wi he undertakes to represent. And so it is; fort very essence of hypocrisy lies in apt imitation deceit; in acting the part of a member of without any saving grace. The hypocrite of nature, and descriptions of them. If, then, the former are just, and to be depended on, for the same reason the latter ought to be esteemed philosophically true. Further they think it not unworthy of God, that he should make it a secondary end of his revelation to unfold the secrets of his works; as the primary was to make known the mysteries of his nature, and the designs of his grace, that men might thereby be led to admire and adore the wisdom and goodness which the great Author of the universe has dis-double person; he has one person, which is t played throughout all his works. And as our minds are often referred to natural things for ideas of spiritual truths, it is of great importance, in order to conceive aright of divine matters, that our ideas of the natural things referred to be strictly just and true. Mr. Hutchinson found that the Hebrew Scriptures had some capital words, which he thought had not been duly considered and understood; and which, he has endeavoured to prove, contain in their radical meaning the greatest and most comfortable truths. The cherubim he explains to be a hieroglyphic of divine construction, or a sacred image, to describe, as far as figures could go, the humanity united to Deity; and so he treats of several other words of similar import. From all which he concluded, that the rites and ceremonies of the Jewish dispensation were so many delineations of Christ, in what he was to be, to do, and to suffer; that the early Jews knew them to be types of his actions and sufferings; and, by performing them as such, were so far Christians both in faith and practice. The Hutchinsonians have, for the most part, been men of devout minds, zealous in the cause of Christianity, and untainted with heterodox opinions, which have so often divided the church of Christ The names of Romaine, Bishop Horne, Parkhurst, and others of this denomination, will be long esteemed, both for the piety they possessed, and the good they have been the instruments of promoting amongst mankind. Should the reader wish to know more of the philosophical and theological opinions of Mr. Hutchinson, he may consult a work, intituled, "An Abstract of the Works of John Hutchinson, Esq. Edinburgh, 1753." See also Jones's Life of Bishop Horne, 2d edit.; Jones's Works; Spearman's Inquiry, p. 260, 273. ral; another, which is artificial; the first he ho HYPOSTASIS, a term literally signi substance or subsistence, or that which is put a stands under another thing, and supports it, be its base, ground, or foundation. Thus faith is t substantial foundation of things hoped for, Ha xi. 1. The word is Greek, STESIS, N pounded of v., sub, "under;" and REI, stand, I exist," q. d. "subsistentia." It Es signifies confidence, stability, firmness, 2 Cc. 4. It is also used for person, Heb. i.3. T we hold that there is but one nature or essence God, but three hypostases or persons. The w has occasioned great dissensions in the anc church, first among the Greeks, and afterwa among the Latins; but an end was put to the by a synod held at Alexandria about the y 362, at which St. Athanasius assisted; IN which time the Latins made no great scrup saying three hypostases, nor the Greeks of t persons. The hypostatical union is the unk the human nature of Christ with the diva constituting two natures in one person, and i two persons in one nature, as the Nestorials & lieve. See JESUS CHRIST. HYMN, a song or ode in honour of the Divine Being. St. Hilary, bishop of Poitiers, is said to have been the first who composed hymns to be be sung in churches, and was followed by St. Ambrose. Most of those in the Roman breviary were composed by Prudentius. The hymns or odes of the ancients generally consisted of three sorts of stanzas, one of which was sung by the band as they walked from east to west; another was performed as they returned from west to east; the third part was sung before the altar. The Jewish hymns were accompanied with trumpets, drums, and cymbals, to assist the voices of the Levites and the people. We have had a considerable number of hymns composed in our own country. The most esteemed are those of Watts, Doddridge, Newton, and Hart. As to selections, few are superior to Dr. Rippon's and Dr. Wil--They adored the Most High God wit liams's. See PSALMODY. HYPOCRISY is a seeming or professing to be what in truth and reality we are not. It consists in assuming a character which we are conscious does not belong to us, and by which we in HYPSISTARII, (formed from verts, be est,") a sect of heretics, in the fourth centu thus called from the profession they made ci shipping the Most High God. The doctrine of the Hypsistarians was at a semblage of Paganism, Judaism, and Christaand Christians, but they also revered fire and with the Heathens, and observed the sa. and the distinction of clean and unclean ti with the Jews. The Hypsistarii bore a resemblance to the Euchites, or Messalians, ICONOCLASTES I. IBERIANS, a denomination of eastern Chris- | notwithstanding the decree of the council, raised ans, which derive their name from Iberia, a pronce of Asia now called Georgia; hence they also called Georgians. Their tenets are said be the same with those of the Greek church; tich see. commotions in the state, were severely punished, and new laws were enacted to set bounds to the violence of monastic rage. Leo IV., who was declared emperor in 755, pursued the same measures, and had recourse to the coercive influence ICONOCLASTES, or ICONOCLASTE, break-of penal laws, in order to extirpate idolatry out s of images; a name which the church of Rome of the Christian church. Irene, the wife of Leo, ves to all who reject the use of images in reli-poisoned her husband in 780; assumed the reigns Gus matters. The word is Greek, formed from of the empire during the minority of her son Connago, and xv, rumpere, 'to break.' stantine; and in 786 summoned a council at this sense not only the reformed, but some of Nice, in Bithynia, known by the name of the le eastern churches, are called iconoclastes, and Second Nicene Council which abrogated the teed by them heretics, as opposing the wor-laws and decrees against the new idolatry, re2 of the images of God and the saints, and ing their figures and representations in Jurches. stored the worship of images and of the cross, and denounced severe punishments against those who maintained that God was the only object of religious adoration. In this contest the Britons, Germans, and Gauls were of opinion that images might be lawfully continued in churches; but they considered the worship of them as highly injurious and offensive to the Supreme Being. Charlemagne distinguished himself as a mediator in this controversy; he ordered four books concerning images to be composed, refuting the reasons urged by the Nicene bishops to justify the worship of images, which he sent to Adrian, the Roman pontiff, in 790, in order to engage him to withdraw his approbation of the decrees of the last council of Nice. Adrian wrote an answer; and in 1794, a council of 300 bishops, assembled by Charlemagne, at Frankfort on the Maine, confirmed the opinion contained in the four books, and solemnly condemned the worship of images. The opposition to images began in Greece, wher the reign of Bardanes, who was created peror of the Greeks a little after the comcement of the eighth century, when the worto of them became common. See IMAGE. But mults occasioned by it were quelled by a wdation, which, in 713, deprived Bardanes of mperial throne. The dispute, however, broke a with redoubled fury under Leo the Isaurian, issued out an edict in the year 726, abroing, as some say, the worship of images; and ring all the images, except that of Christ's fixion, to be removed out of the churches; , according to others, this edict only prohibited paying to them any kind of adoration or worThis edict occasioned a civil war, which ke out in the islands of the Archipelago, and, the suggestions of the priests and monks, ra- In the Greek church, after the banishment of gad a part of Asia, and afterwards reached Irene, the controversy concerning images broke V. The civil commotions and insurrections out anew, and was carried on by the contending italy were chiefly promoted by the Roman pon- parties, during the half of the ninth century, 1. Gregory I. and II. Leo was excommuni- with various and uncertain success. The emd; and his subjects in the Italian provinces peror Nicephorus appears upon the whole to Sated their allegiance, and rising in arms, either have been an enemy to this idolatrous worship. assacred or banished all the emperor's deputies His successor, Michael Curopalates, surnamed ad officers. In consequence of these proceed- Rhangabe, patronised and encouraged it. But Leo assembled a council at Constantinople the scene changed on the accession of Leo, the 730, which degraded Germanus, bishop of that Armenian, to the empire, who assembled a counwho was a patron of images; and he or- cil at Constantinople, in 812, that abolished the d all the images to be publicly burnt, and in- decrees of the Nicene council. His successor ed a variety of punishments upon such as Michael, surnamed Balbus, disapproved of the attached to that idolatrous worship. Hence worship of images, and his son Theophilus treate two factions, one of which adopted the ado-ed them with great severity. However, the emand worship of images, and on that account press Theodora, after his death, and during the re called iconoduli or iconolatra; and the minority of her son, assembled a council at Conmaintained that such worship was unlaw- stantinople in 812, which reinstated the decrees and that nothing was more worthy the zeal of the second Nicene council, and encouraged hristians than to demolish and destroy those image worship by a law. The council held at as and pictures which were the occasion of the same place under Protius, in 879, and reckon*gross idolatry; and hence they were distin-ed by the Greeks the eighth general council, conand by the titles of iconomachi (from xy, firmed and renewed the Nicene decrees. In ze, and wax, I contend) and iconoclastæ. commemoration of this council, a festival was inzeal of Gregory II. in favour of image wor-stituted by the superstitious Greeks, called the was not only imitated, but even surpassed, l'east of Orthodoxy. The Latins were generally Vas successor, Gregory III.; in consequence of opinion, that images might be suffered, as the wach the Italian provinces were torn from the means of aiding the memory of the faithful, and an empire. Constantine, called Coprony- of calling to their remembrance the pious exploits as in 764, convened a council at Constanti-and virtuous actions of the persons whom they sue regarded by the Greeks as the seventh represented; but they detested all thoughts of *Senical council, which solemnly condemned paying them the least marks of religious homage le worship and usage of images. Those who, or adoration. The council of Paris, assembled in ICONOLATRE IDOLATRY 824 by Louis the Meek, resolved to allow the | are connected by various relations and mutual use of images in the churches, but severely pro-pendencies, and that the order of the world care hibited rendering them religious worship: never-be maintained without perpetual circulation theless, towards the conclusion of this century, active duties. He lives not to himself. Th the Gallican clergy began to pay a kind of reli- he imagines that he leaves to others the dra gious homage to the images of saints, and their of life, and betakes himself to enjoyment example was followed by the Germans and other ease, yet, in fact, he has no true pleasure. W nations. However the Iconoclastes still had their he is a blank in society, he is no less a tormen adherents among the Latins; the most eminent himself; for he who knows not what it is of whom was Claudius, bishop of Turin, who, in bour, knows not what it is to enjoy. He 823, ordered all images, and even the cross, to be the door against improvement of every cast out of the churches, and committed to the whether of inind, body, or fortune. Sloth flames; and he wrote a treatise, in which he de- feebles equally the bodily and the mental por clared both against the use and worship of them. His character falls into contempt. Disorder, r. He condemned relics, pilgrimages to the Holy fusion, and embarrassment mark his w Land, and all voyages to the tombs of saints; and situation. Idleness is the inlet to a variety a to his writings and labours it was owing, that other vices. It undermines every virtue in the city of Turin, and the adjacent country, was, soul. Violent passions, like rapid torrents for a long time after his death, much less infected their course; but after having overflowed t. with superstition than the other parts of Europe. banks their impetuosity subsides; but sloth pr The controversy concerning the sanctity of cially when it is habitual, is like the slowly f images was again revived by Leo, bishop of ing putrid stream, which stagnates in the Chalcedon, in the 11th century, on occcasion of breeds venomous animals and poisonous pe the emperor Alexius's converting the figures of and infects with pestilential vapours the w silver that adorned the portals of the churches country round it. Having once tainted the into money, in order to supply the exigencies of it leaves no part of it sound; and at the same. L The bishop obstinately maintained gives not those alarms to conscience whic that he had been guilty of sacrilege, and pub-eruptions of bolder and fiercer emotions ofte lished a treatise, in which he affirmed, that in casion." Logan's Sermons, vol. i. ser. 4; B these images there resided an inherent sanctity, Sermons, vol. iii. ser. 4; Idler, vol. i. and that the adoration of Christians ought not to 172; Cowper's Poems, 228, vol. i. duod; be confined to the persons represented by these son's Rambler, vol. ii. p. 162, 163. images, but extend to the images themselves. The emperor assembled a council at Constantinople, which determined that the images of Christ and of the saints were to be honoured only with a relative worship; and that the invocation and worship were to be addressed to the saints only, as the servants of Christ, and on account of their relation to him as their master. Leo, dissatisfied with these absurd and superstitious decisions, was sent into banishment. In the western church, the worship of images was disapproved, and opposed by several considerable parties, as the Petrobussians, Albigenses, Waldenses, &c.; till at length this idolatrous practice was abolished in many parts of the Christian world by the Reformation. See IMAGE. the state. 5171 IDOLATRY, the worship of idols, or the s of ascribing to things and persons, propert which are peculiar to God alone. The p sources of idolatry seem to be the extravaga neration for creatures and beings from w benefits accrue to men. Dr. Jortin says, idolatry had four privileges to boast of. Thei was a venerable antiquity, more ancient that Jewish religion; and idolaters might have sca the Israelites, Where was your religion Moses and Abraham? Go, and inquire in dea, and there you will find that your f served other gods.-2. It was wider spread t the Jewish religion. It was the religion of greatest, the wisest, and the politest nations of t Chaldeans, Egyptians, and Phoenicians, the pa ICONOLATRÆE, or ICONOLATERS, those rents of civil government, and of arts and so who worship images; a name which the Icono-ces.-3. It was more adapted to the bent w clastes give to those of the Romish communion, on account of their adoring images, and of rendering to them the worship only due to God The word is formed from xv, image, and Arps, I worship. See last article, and article IMAGE. men have towards visible and sensible ch Men want gods who shall go before them, au: among them. God, who is every where in p and no where in appearance, is hard to be ceived.-4. It favoured human passions; it inquired no morality; its religious ritual cones of splendid ceremonies, revelling, dancing, turnal assemblies, impure and scandalous A ries, debauched priests, and gods, who were slaves and patrons to all sorts of vices. "All the more remarkable false religions have been or are in the world, recommend t selves by one or other of these four privileges characters." IDLENESS, a reluctancy to be employed any kind of work. The idle man is in every view both foolish and criminal. "He neither lives to Cod, to the world, nor to himself. He does not live to God, for he answers not the end for which he was brought into being. Existence is a sacred trust; but he who misemploys and squanders it away, thus becomes treacherous to its Author. Those powers which should be employed in his service, and for the promotion of his glory, lie dormant. The first objects of idolatrous worshi The time which should be sacred to Jehovah is thought to have been the sun, moon, and lost; and thus he enjoys no fellowship with God, Others think that angels were first worsh nor any way devotes himself to his praise. He lives Soon after the flood, we find idolatry greatly not to the world, nor for the benefit of his fellow-vailing in the world. Abraham's father's tcreatures around him. While all creation is full served other gods beyond the river Euph of life and activity, and nothing stands still in the and Laban had idols which Rachel brought sh universe, he remains idle, forgetting that mankind with her. In process of time, noted patrols, IGNORANCE angs deceased, animals of various kinds, plants, tunes, and, in fine, whatever people took a fancy a they idolized. The Egyptians, though high retenders to wisdom, worshipped pied bulls, pes, leeks, onions, &c. The Greeks had about 4000 gods. The Gomerians deified their annt kings; nor were the Chaldeans, Romans, rese, &c., a whit less absurd. Some violated e most natural affections by murdering multiades of their neighbours and children, under retence of sacrificing them to their god. Some ations of Germany, Scandinavia, and Tartary, agined that violent death in war, or by selfwirer, was the proper method of access to the stare enjoyment of their gods. In far later es about 64,080 persons were sacrificed at the fcation of one idolatrous temple in the space bur days in America. The Hebrews never ad any idols of their own, but they adopted e of the nations around. The veneration hich the Papists pay to the Virgin Mary, and tter saints and angels, and to the bread in the sament, the cross, relics, and images, lays a idation for the Protestants to charge them with idolatry, though they deny the charge. It evident that they worship them, and that they sify the worship, but deny the idolatry of it, by tinguishing subordinate from supreme worby: the one they call latria, the other dulia; this distinction is thought by many of the testants to be vain, futile, and nugatory. Idolatry has been divided into metaphorical and proper. By metaphorical idolatry, is meant ad inordinate love of riches, honours, and bodily *sures, whereby the passions and appetites of en are made superior to the will of God; man, vao doing, making a god of himself and his sual temper. Proper idolatry is giving the vine honour to another. The objects or idols that honour which are given, are either per- ~, i, e. the idolatrous themselves, who become wir own statues; or internal, as false ideas, ach are set up in the fancy instead of God, has fancying God to be a light, flame, matter, ; only here, the scene being internal, the dal of the sin is thereby abated; or external, worshipping angels, the sun, stars, animals, Le Tenison on Idolatry; A. Young on IdolaCorruptions; Ridgley's Body of Div. 14106; Fell's Idolatry of Greece and Rome; sing fleet's Idolatry of the Church of Rome; Crts Serm. vol. vi. ser. 18. ILLUMINATI ILLUMINATI, a term anciently applied to such as had received baptism. The name was occasioned by a ceremony in the baptism of adults, which consisted in putting a lighted taper in the hand of the person baptized, as a symbol of the faith and grace he had received in the sacrament. ILLUMINATI was also the name of a sect which appeared in Spain about the year 1575. They were charged with maintaining that mental prayer and contemplation had so intimately united them to God, that they were arrived to such a state of perfection, as to stand in no need of good works, or the sacraments of the church, and that they might commit the grossest crimes without sin. After the suppression of the Illuminati in Spain, there appeared a denomination in France which took the same name. They maintained that one Anthony Buckuet had a system of belief and practice revealed to him which exceeded every thing Christianity had yet been acquainted with; that by this method persons might in a short time arrive at the same degrees of perfection and glory to which the saints and the Blessed Virgin have attained; and this improvement might be carried on till our actions became divine, and our minds wholly given up to the influence of the Almighty. They said further, that none of the doctors of the church knew any thing of religion; that Paul and Peter were well-meaning men, but knew nothing of devotion; that the whole church lay in darkness and unbelief; that every one was at liberty to follow the suggestions of his conscience; that God regarded nothing but himself; and that within ten years their doctrine would be received all over the world; then there would be no more occasion for priests, monks, and such other religious distinctions. ILLUMINATI, a name assumed by a secret society, founded on the 1st of May, 1776, by Dr. Adam Weishaupt, professor of canon law in the university of Ingolstadt. The avowed object of this order was, "to diffuse from secret societies, as from so many centres, the light of science over the world; to propagate the purest principles of virtue; and to reinstate mankind in the happiness which they enjoyed during the golden age fabled by the poets." Such a philanthropic object was doubtless well-adapted to make a deep impression on the minds of ingenuous young men; and to such alone did Dr. Weishaupt at first address IGNORANCE, the want of knowledge or himself. But "the real object," we are assured retion. It is often used to denote illiteracy. by Professor Robison and Abbé Barruel, "was, . Locke observes, that the causes of ignorance by clandestine arts, to overturn every government hiefly three.-1. Want of ideas.-2. Want and every religion; to bring the sciences of civil a discoverable connexion between the ideas we life into contempt; and to reduce mankind to that *.-3. Want of tracing and examining our imaginary state of nature, when they lived indeAs it respects religion, ignorance has been pendent of each other on the spontaneous prostinguished into three sorts: 1. An invincible ductions of the earth." Free-masonry being in rance, in which the will has no part. It is an high reputation all over Europe when Weishaupt upon justice to suppose it will punish men first formed the plan of his society, he availed se they were ignorant of things which they himself of its secrecy, to introduce his new order; physically incapable of knowing.-2. There of which he constituted himself general, after aviful and obstinate ignorance; such an ig-initiating some of his pupils, whom he styled race, far from exculpating, aggravates a man's Areopagites, in its mysteries. And when report 3. A sort of ignorance which is neither spread the news throughout Germany of the inely wilful, nor entirely invincible; as when stitution of the Order of Illuminées, it was gein has the means of knowledge, and does not nerally considered as a mere college lodge, which m. See KNOWLEDGE; and Locke on the could interest the students no longer than during vol. ii. p. 178; Grove's Mor. Phil. vol. ii. the period of their studies. Weishaupt's charac5, 29, 61; Watts on the Mind. ter, too, which at this time was respectable for |