founder of it, been disappointed of a settlement in the church of Scotland. But the Bereans in answer to this charge appeal not only to Mr. Barclay's doctrine, uniformly preached in the church of Fettercairn, and many other places in that neighbourhood, for fourteen years before that benefice became vacant, but likewise to two different treatises, containing the same doctrines, published by him about ten or twelve years before that period. They admit, indeed that previous to May 1773, when the general assembly, by sustaining the king's presentation in favour of Mr. Foote, excluded Mr. Barclay from succeeding to the church of Fettercairn (notwithstanding the almost unanimous desire of the parishioners,) the Bereans had not left the established church, or attempted to erect themselves into a distinct society; but they add, that this was by no means necessary on their part, until by the assembly's decision they were in danger of being not only deprived of his instructions, but of being scattered as sheep without a shepherd. And they add, that it was Mr. Barclay's open and public avowal, both from the pulpit and the press, of those peculiar sentiments which now distinguish the Bereans, that was the first and principal, if not the only cause of the opposition set on foot against his settlement in Fettercairn.

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and that without revelation man would never have entertained an idea of his existence.-2. With regard to faith in Christ, and assurance of salvation through his merits, they differ from almost all other sects whatsoever. These they reckon inseparable, or rather the same, because (say they) God hath expressly declared, he that believeth shall be saved; and therefore it is not only absurd but impious, and in a manner calling God a liar, for a man to say I believe the Gospel, but have doubts, nevertheless, of my own salvation." With regard to the various distinctions and definitions that have been given of different kinds of faith, they argue that there is nothing incomprehensible or obscure in the meaning of this word as used in Scripture; but that as faith, when applied to human testimony, signifies neither more nor less than the mere simple belief of that testimony as true, upon the authority of the testifier, so, when applied to the testimony of God, it signifies precisely "the belief of his testimony, and resting upon his veracity alone, without any kind of collateral support from concurrence of any other evidence or testimony whatever." And they insist that, as this faith is the gift of God alone, so the person to whom it is given is as conscious of possessing it as the being to whom God gives life is of being alive; and therefore he entertains The Bereans agree with the great no doubts either of his faith or his conmajority of Christians respecting the sequent salvation through the merits of doctrine of the Trinity, which they hold Christ, who died and rose again for that as a fundamental article, and they also purpose. In a word, they argue that the agree in a great measure with the pro- Gospel would not be what it is held forth fessed principles of both our established to be, glad tidings of great joy, if it did churches respecting predestination and not bring full personal assurance of eterelection, though they allege that these nal salvation to the believer; which asdoctrines are not consistently taught insurance, they insist, is the present ineither church. But they differ from the majority of all sects of Christians in various other important particulars, such as, 1. Respecting our knowledge of the Deity. Upon this subject they say, the majority of professed Christians stumble at the very threshold of revelation; and, by admitting the doctrine of natural religion, natural conscience, natural notices, &c. not founded upon revelation, or derived from it by tradition, they give up the cause of Christianity at once to the infidels; who may justly argue, as Mr. Paine in fact does in his Age of Reason, that there is no occasion for any revelation or word of God, if man can discover his nature and perfections from his works alone. But this the Bereans argue is beyond the natural powers of human reason; and therefore our knowledge of God is from revelation alone,

fallible privilege and portion of every individual believer of the Gospel.-3. Consistently with the above definition of faith, they say that the sin against the Holy Ghost, which has alarmed and puzzled so many in all ages, is nothing else but unbelief; and that the expression-" it shall not be forgiven neither in this world nor that which is to come," means only that a person dying in infidelity would not be forgiven neither under the former dispensation by Moses (the then present dispensation, kingdom, or government of God,) nor under the Gospel dispensation, which, in respect of the Mosaic, was a kind of future world or kingdom to come.-4. The Bereans interpret a great part of the Old Testament prophecies, and in particular the whole of the Psalms, excepting such as are merely historical or lau

datory, to be typical or prophetical of Jesus Christ, his sufferings, atonement, mediation, and kingdom and they esteem it a gross perversion of these psalms and prophecies to apply them to the experiences of private Christians. In proof of this, they not only urge the words of the apostle, that no prophecy is of any private interpretation, but they insist that the whole of the quotations from the ancient prophecies in the New Testament, and particularly those from the Psalms, are expressly applied to Christ. In this opinion many other classes of protestants agree with them. -5. Of the absolute all-superintending sovereignty of the Almighty, the Bereans entertain the highest idea, as well as of the uninterrupted exertion thereof over all his works, in heaven, earth, and hell, however unsearchable by his creatures. A God without election, they argue, or choice in all his works, is a God without existence, a mere idol, a nonentity. And to deny God's election, purpose, and express will in all his works is to make him inferior to ourselves.

As to their practice and discipline, they consider infant baptism as a divine ordinance, instituted in the room of circumcision; and think it absurd to suppose that infants, who all agree are admissible to the kingdom of God in heaven, should, nevertheless be incapable of being admitted into his visible church on earth

to any church on earth, or any number of churches or of Christians, whether decided by a majority of votes, or by unanimous voices. Neither do they think themselves authorized, as a Christian church, to enquire into each other's political opinions, any more than to examine into each other's notions of philosophy. They both recommend and practise, as a Christian duty, submission to lawful authority; but they do not think that a man by becoming a Christian, or joining their society, is under any obligation by the rules of the Gospel to renounce his right of private judgment upon matters of public or private importance. Upon all such subjects they allow each other to think and act as each may see it his duty; and they require nothing more of the members than a uniform and steady profession of the apostolic faith, and a suitable walk and conversation.

It is said that their doctrine has found converts in various places of Scotland, England, and America: and that they have congregations in Edinburgh, Glasgow, Paisley, Stirling, Crieff, Dundee, Arbroath, Montrose, Fettercairn, Aberdeen, and other towns in Scotland, as well as in London, and various places in England.

For farther particulars of the doctrines of this sect, see the works of Messrs. Barclay, Nicol, Brooksbank, and M'Rae. See also Mr. A. M'Lean's Treatise on the Commission, first edition, p. 88. in which Mr. Barclay's notion of assurance is combated.

BERENGARIANS, a denomination. in the eleventh century, which adhered to the opinions of Berengarius, who asserted that the bread and wine in the Lord's Supper are not really and essentially, but figuratively changed into the body and blood of Christ. His followers were divided in opinion as to the eucharist. Some allowed them to be changed in effect; others admitted a change in part; and others an entire change, with this restriction, chat, to those who com municated unworthily, the elements were changed back again.

They commemorate the Lord's supper generally once a month; but as the words of the institution fix no particular period, they sometimes celebrate it oftener, and sometimes at more distant periods, as it may suit their general convenience. They meet every Lord's day for the purpose of preach ing praying, and exhorting to love and good works. With regard to admission and exclusion of members, their method is very simple: when any person, after hearing the Berean doctrines, professes his belief and assurance of the truths of the Gospel, and desires to be admitted into their communion, he is cheerfully received upon his profession, whatever may have been his former manner of life. But if such a one should afterwards draw back from his good profession or practice, they first admonish him, and, if that has no effect. they leave him to himself. They do not think that they have any power to deliver a backsliding brother to Satan; that text, and other similar passages, such as. "Whatsoever ye shall bind on earth shall be bound in heaven" &c they consider as restrict- BETHLEHEMITES, a sect called ed to the apostles, and to the inspired also Star-bearers, because they were testimony alone, and not to be extended || distinguished by a red star having five

BERYLLIANS, so called from Beryllus, an Arabian, bishop of Bozrah, who flourished in the third century. He taught that Christ did not exist before Mary; but that a spirit issuing from God himself and therefore superior to all human souls, as being a portion of the divine nature, was united to him at the time of his birth.

rays, which they wore on their breast, in memory of the star which appeared to the wise men. Several authors have mentioned this order, but none of them have told us their origin, nor where their convents were situated; if we except Matthew Paris, who says that, in 1257, they obtained a settlement in England, which was at Cambridge, in Trumpington-street.

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their synagogues every sabbath day: the number was fifty-four, because, in their intercalated years, a month being then added, there were fifty-four sabbaths: in other years they reduced them to fifty-two, by twice joining together two short sections. Till the persecution of Antiochus Epiphanes, they read only the law; but, the reading of it being then prohibited, they substituted in the room of it fifty-four sections out of the prophets; and when the reading of the law was restored by the Maccabees, the

BIBLE, the name applied by Christians, by way of eminence, to the collection of sacred writings, or the holy Scriptures of the Old and New Testa-section which was read every sabbath ments.

out of the law served for their first lesson, and the section out of the prophets for their second. These sections were divided into verses; of which division, if Ezra was not the author, it was introduced not long after him, and seems to have been designed for the use of the Targumists, or Chaldee interpreters; for after the return of the Jews from the Babylonish captivity, when the Hebrew language ceased to be their mother tongue, and the Chaldee grew into use instead of it, the custom was, that the law should be first read in the original Hebrew, and then interpreted to the people in the Chaldee language; for which purpose these shorter sections were very convenient.

I. BIBLE, ancient Divisions and Order of. After the return of the Jews from the Babylonish captivity, Ezra collected as many copies as he could of the sacred writings, and out of them all prepared a correct edition, arranging the several books in their proper order. These books he divided into three parts. 1. The law. 11. The prophets. 111. The Hagiographia, i. e. the holy writings. 1. The law, contains-1, Genesis ;-2, Exodus ;-3, Leviticus ;-4, Numbers; -5, Deuteronomy. 11. The writings of the prophets are-1, Joshua ;-2, Judges, with Ruth;-3, Samuel,-4, Kings;5, Isaiah ;-6, Jeremiah, with his Lamentations ;-7, Ezekiel ;-8, Daniel; -9, The twelve minor prophets;-10, II. BIBLE, History of. It is thought Job;-11, Ezra -12, Nehemiah ;-13 that Ezra published the Scriptures in Esther. III. The Hagiographia conthe Chaldee character, for, that lansists of-1, The Psalms;-2, The Pro- guage being generally used among the verbs;-3, Ecclesiastes ;-4, The Song Jews, he thought proper to change the of Solomon. This division was made for old Hebrew character for it, which hath the sake of reducing the number of the since that time been retained only by the sacred books to the number of the let- || Samaritans, among whom it is preserters in their alphabet, which amount to ved to this day. Prideaux is of opinion twenty-two. Afterwards the Jews rec- that Ezra made additions in several koned twenty-four books in their canon parts of the Bible, where any thing apof scripture; in disposing of which the peared necessary for illustrating, conlaw stood as in the former division, and necting, or completing the work; in the prophets were distributed into for- which he appears to have been assisted mer and latter: the former prophets by the same Spirit in which they were are Joshua, Judges, Samuel, and Kings; first written. Among such additions are the latter prophets are Isaiah, Jeremiah, to be reckoned the last chapter of DeuEzekiel, and the twelve minor prophets. teronomy, wherein Moses seems to give And the Hagiographia consists of the an account of his own death and burial, Psalms, the Proverbs, Job, the Song of and the succession of Joshua after him. Solomon, Ruth, the Lamentations, Ec- To the same cause our learned author clesiastes, Esther, Daniel, Ezra, the thinks are to be attributed many other Chronicles. Under the name of Ezra interpolations in the Bible, which creathey comprehend Nehemiah: this or ted difficulties and objections to the auder hath not always been observed, but thenticity of the sacred text, no ways to the variations from it are of no moment. be solved without allowing them. Ezra The five books of the law are divided changed the names of several places into forty-five sections. This division which were grown obsolete, and, instead many of the Jews hold to have been ap- of them, put their new names by which pointed by Moses himself; but others, they were then called in the text. Thus with more probability, ascribe it to Ez-it is that Abraham is said to have purra. The design of this division was that sued the kings who carried Lot away one of these sections might be read in captive as far as Dan; whereas that

Langton, archbishop of Canterbury, in the reigns of John and Henry III. But the true author of the invention was Hugo de Sancto Caro, commonly called Hugo Cardinalis, because he was the first Dominican that ever was raised to the degree of cardinal. This Hugo flou

place în Moses's time was called Laish, || the name Dan being unknown till the Danites, long after the death of Moses, possessed themselves of it. The Jewish canon of scripture was then settled by Ezra, yet not so but that several variations have been made in it. Malachi, for instance, could not be put in the Biblerished about A. D. 1240: he wrote a by him, since that prophet is allowed to comment on the scriptures, and prohave lived after Ezra; nor could Nehe- jected the first concordance, which is miah be there, since that book men- that of the vulgar Latin Bible. The aim tions (chap. xii. v. 22,) Jaddua as high of this work being for the more easy priest, and Darius Codomanus as king finding out any word or passage in the of Persia, who were at least a hundred Scriptures, he found it necessary to diyears later than Ezra. It may be added, vide the book into sections, and the secthat, in the first book of Chronicles, the tions into subdivisions; for till that time genealogy of the sons of Zerubbabel is the vulgar Latin Bibles were without carried down for so many generations any division at all. These sections are as must necessarily bring it to the time the chapters into which the Bible hath of Alexander; and consequently this ever since been divided; but the subbook, or at least this part of it, could not division of the chapters was not then inbe in the canon in Ezra's days. It is pro- to verses, as it is now. Hugo's method bable the two books of Chronicles, Ez- of subdividing them was by the letters ra, Nehemiah, Esther, and Malachi, A, B, C, D, E, F, G. placed in the marwere adopted into the Bible in the time gin, at an equal distance from each of Simon the Just, the last of the men of other, according to the length of the the great synagogue. The Jews, at first, chapters. The subdivision of the chapwere very reserved in communicating ters into verses, as they now stand in their Scriptures to strangers; despising our Bibles, had its original from a faand shunning the Gentiles, they would mous Jewish rabbi, named Mordecai not disclose to them any of the treasures Nathan, about 1445. This rabbi, in imiconcealed in the Bible. We may add, tation of Hugo Cardinalis, drew up a that the people bordering on the Jews, concordance to the Hebrew Bible, for as the Egyptians, Phoenicians, Arabs, the use of the Jews. But though he fol&c. were not very curious to know the lowed Hugo in his division of the books laws or history of a people, whom in || into chapters, he refined upon his inventheir turn they hated and despised. tions as to the subdivision, and contrived Their first acquaintance with these that by verses: this being found to be a books was not till after the several cap-much more convenient method, it has tivities of the Jews, when the singularity of the Hebrew laws and ceremonies induced several to desire a more particular knowledge of them. Josephus seems surprised to find such slight footsteps of the Scripture history interspersed in the Egyptian, Chaldean, Phoenician, and Grecian history, and accounts for it hence; that the sacred books were not as yet translated into Greek, or other languages, and consequently not known to the writers of those nations. The first version of the Bible was that of the Septuagint into Greek, by order of that patron of literature, Ptolemy Philadelphus; though some maintain that the whole was not then translated, but only the Pentateuch; between which and the other books in the Septuagint version, the critics find a great diversity in point of style and expression, as well as of accuracy.

III. BIBLE, modern Divisions of. The division of the Scriptures into chapters, as we at present have them, is of modern date. Some attribute it to Stephen

been ever since followed. And thus, as the Jews borrowed the division of the books of the Holy Scriptures into chapters from the Christians, in like manner the Christians borrowed that of the chapters into verses from the Jews. The present order of the several books is almost the same (the Apocrypha excepted) as that made by the council of Trent.

IV. BIBLE, rejected Books of The apocryphal books of the Old Testament, according to the Romanists, are the book of Enoch (see Jude, 14,) the third and fourth books of Esdras, the third and fourth books of Maccabees, the prayer of Manasseh, the Testament of the twelve Patriarchs, the Psalter of Solomon, and some other pieces of this nature. The apocryphal books of the New Testament are the epistle of St. Barnabas, the pretended epistle of St. Paul to the Laodiceans, several spurious Gospels, Acts of the Apostles, and Revelations; the book of Hermas, entitled the Shepherd;