used in this ordinance, or what coloured wine, for Christ took that which was readiest. The eating of the bread and drinking of the wine being always connected in Christ's example, they ought never to be separated; whenever one is given, the other should not be withheld. This bread and wine are not changed into the real body and blood of Christ, but are only emblems thereof. See TRANSUB STANTIATION. The subjects of this ordinance should be such as make a credible profession of the gospel; the ignorant, and those whose lives are immoral, have no right to it; nor should it be ever administered as a test of civil obedience, for this is perverting the design of it. None but true believers can approach it with profit; yet we cannot exclude any who make a credible profession; for God is the judge of the heart, while we can only act according to outward appearances. ters, is so well known, that we need say nothing of it here. We will only subjoin a few directions in what frame of mind we should attend upon this ordinance. It should be with sorrow for our past sins, and easiness and calmness of affection, free from the disorders and ruffles of passion; with a holy awe and reverence of the Divine Majesty, yet with a gracious confidence and earnest desires towards God; with raised expectations; prayer, joy, and thanksgiving, and love to all men. When coming from it, we should admire the condescensions of divine grace; watch against the snares of Satan, and the allurements of the world; rejoice in the finished work of Christ; depend upon the gracious influence of the Spirit, that we may keep up a sense of the divine favour; and be longing for heaven, where we hope at last to join the general assembly of the first-born. Much has been said respecting the time of The advantages arising from the particiadministering it. Some plead for the morn-pation of the Lord's Supper are numerous. ing, others the afternoon, and some for the 1. It is a mean of strengthening our faith in evening; which latter, indeed, was the time the Lord Jesus Christ. 2. It affords great of the first celebration of it, and is most suit- consolation and joy. 3. It increases love. 4. able to a supper. How often it is to be ob- It has a tendency to enlighten our minds in served has been disputed. Some have been the mystery of godliness. 5. It gives us an for keeping it every day in the week; others utter aversion to all kinds of sin, and occafour times a week; some every Lord's day, sions a hearty grief for it. 6. It has a tenwhich many think is nearest the apostolic dency to excite and strengthen all holy practice, Acts xx. 7; a practice which was desires in us. 7. It renews our obligations long kept up in Christian antiquity, and only to our Lord and Master. 8. It binds the deviated from when the love of the Christians souls of Christians one to another. See Case's began to wax cold. Others keep it three times Ser., ser. 7; and Henry Earle, Doolittle, Grove, a year, and some once a year; but the most and Robertson, on the Lord's Supper; Dr. common is once a month. It evidently ap- Owen's, Charnock's, Dr. Cudworth's, Mr. Wilpears, however, both from Scripture, 1 Cor. let's, Dr. Worthington's, Dr. Watts's, Bishop xi. 26, and from the nature of the ordinance, Warburton's, Bishop Cleaver's, Dr. Bell's that it ought to be frequent. Pieces on the Subject; Orme's Discourses on the Lord's Supper, and Erskine and Mason on Frequency of Communion. A variety of other treatises, explanatory of the nature and design of the Lord's Supper, may be seen in almost any catalogue. As to the posture:-Dr. Doddridge justly observes, that it is greatly to be lamented that Christians have perverted an ordinance, intended as a pledge and means of their mutual union, into an occasion of discord and contention, by laying such a disproportionate stress on the manner in which it is to be administered, and the posture in which it is to be received. As to the latter, a table posture seems most eligible, as having been used by Christ and his apostles, and being peculiarly suitable to the notion of a sacred feast; and kneeling, which was never introduced into the church till transubstantiation was received, may prove an occasion of superstition. Nevertheless, provided it be not absolutely imposed as a term of communion, it will be the part of Christian candour to acquiesce in the use of it in others by whom it is preferred. It appears that standing was at least frequently used in the Christian church, viz. always on the Lord's day, and between Easter and Whitsuntide. The manner in which this ordinance is administered, both in the Church of England, and among Protestant Dissen LoT is a mutual agreement to determine an uncertain event, no other ways determinable, by an appeal to the providence of God, on casting or throwing something. This is a decisory lot, Prov. xvi. 33; xviii. 18. The matter, therefore, to be determined, in order to avoid guilt, should be important, and no other possible way left to determine it; and the manner of making the appeal solemn and grave, if we would escape the guilt of taking the name of God in vain. Wantonly, without necessity, and in a ludicrous manner, to make this appeal, must be therefore highly blameable. And if thus the decisory lot, when wantonly and unnecessarily employed, be criminal, equally, if not more so, must the divinatory lot be, which is employed for discovering the will of God; this, being no mean of God's appointment, must be superstitious, and the height of presumption. The Moravian Brethren employ the appeal to lot in the case of marriage and other appointments in their community. LOVE consists in approbation of, and inclination towards an object that appears to us as good. It has been distinguished into, 1. Love of esteem, which arises from the mere consideration of some excellency in an object, and belongs either to persons or things. 2. Love of benevolence, which is an inclination to seek the happiness and welfare of any thing. 3. Love of complaisance, which arises from the consideration of any object agreeable to us, and calculated to afford us pleasure. LOVE, BROTHERLY, is affection to our neighbours, and especially to the saints, prompting us to every act of kindness towards them. It does not indeed consist merely in pity to and relief of others, 1 Cor. xiii.; in love to our benefactors only, and those who are related to us, Matt. v. 46, 47: it must flow from love to God, and extend to all mankind; yea, we are required by the highest authority to love even our enemies, Matt. v. 44; not so as to countenance them in their evil actions, but to forgive the injuries they have done to us. Love to good men, also, must be particularly cultivated, for it is the command of .Christ, John xiii. 34; they belong to the same Father and family, Gal. vi. 10; we hereby give proof of our discipleship, John xiii. 35; the example of Christ should allure us to it, 1 John iii. 16; it is creative of a variety of pleasing sensations, and prevents a thousand evils: it is the greatest of all graces, 1 Cor. xiii. 13; it answers the end of the law, 1 Tim. i. 5; resembles the inhabitants of a better world, and without it every other attainment is of no avail, 1 Cor. xiii.; this love should show itself by praying for our brethren, Eph. vi. 18; bearing one another's burdens, by assisting and relieving each other, Gal. vi. 2; by forbearing with one another, Col. iii. 13; by reproving and admonishing in the spirit of meekness, Prov. xxvii. 5, 6; by establishing each other in the truth, by conversation, exhortation, and stirring up one another to the several duties of religion, both public and private, Jude 20, 21; Heb. x. 24, 25. See CHARITY. LOVE, FAMILY OF. A sect that arose in Holland, in the sixteenth century, founded by Henry Nicholas, a Westphalian. He maintained that he had a commission from heaven to teach men that the essence of religion consisted in the feelings of divine love; that all other theological tenets, whether they related to objects of faith or modes of worship, were of no sort of moment: and, consequently, that it was a matter of the most perfect indifference what opinions Christians Entertained concerning the divine nature, provided their hearts burned with the pure and sacred flame of piety and love. See AGAPE. LOVE FEASTS. LOVE OF GOD, is either his natural delight in that which is good, Is. Ixi. 8; or that especial affection he bears to his people, 1 John iv. 19. Not that he possesses the passion of love as we do; but it implies his absolute purpose and will to deliver, bless, and save his people. The love of God to his people appears in his all-wise designs and plans for their happiness, Eph. iii. 10.-2. In the choice of them, and determination to sanctify and glorify them, 2 Thess. ii. 13.3. In the gift of his Son to die for them, and redeem them from sin, death, and hell, Rom. v. 9; John iii. 16.-4. In the revelation of his will, and the declaration of his promises to them, 2 Peter i. 4.-5. In the awful punishment of their enemies, Ex. xix. 4.-6. In his actual conduct towards them; in supporting them in life, blessing them in death, and bringing them to glory, Rom. viii. 30, &c. ; vi. 23. The properties of this love may be considered as, 1. Everlasting, Jer. xxxi. 3; Eph. i. 4.-2. Immutable, Mal. iii. 6; Zeph. iii. 17.-3. Free; neither the sufferings of Christ nor the merits of men are the cause, but his own good pleasure, John iii. 16.-4. Great and unspeakable, Eph. ii. 4, 6; iii. 19; Psa. xxxvi. 7. LOVE TO GOD is a divine principle implanted in the mind by the Holy Spirit, whereby we reverence, esteem, desire, and delight in Him as the chief good. It includes a knowledge of his natural excellences, Psa. viii. 1; and a consideration of his goodness to us, 1 John iv. 19. Nor can these two ideas, I think, be well separated; for, however some may argue that genuine love to God should arise only from a sense of his amiableness, yet I think it will be difficult to conceive how it can exist, abstracted from the idea of his relative goodness. The passage last referred to is to the point, and the representations given us of the praises of the saints in heaven accord with the same sentiment: "Thou art worthy, for thou hast redeemed us by thy blood, Rev. v. 9. See SELF-LOVE. "Love to God is a subject," says Bishop Porteus, "which it concerns us to inquire carefully into the true nature of. And it concerns us the more, because it has been unhappily brought into disrepute by the extravagant conceits of a few devout enthusiasts concerning it. Of these, some have treated the love of God in so refined a way, and carried it to such heights of seraphic ecstasy and rapture, that common minds must for ever despair of either following or understanding them; whilst others have described it in such warm and indelicate terms as are much better suited to the grossness of earthly passion than the purity of spiritual affection. "But the accidental excesses of this holy sentiment can be no just argument against its general excellence and utility. "We know that even friendship itself has | sometimes been abused to the most unworthy purposes, and led men to the commission of the most atrocious crimes. Shall we, therefore, utterly discard that generous passion, and consider it as nothing more than the unnatural fervour of a romantic imagination? Every heart revolts against so wild a thought! And why, then, must we suffer the love of God to be banished out of the world, because it has been sometimes improperly represented, or indiscreetly exercised? It is not either from the visionary mystic, the sensual fanatic, or the frantic zealot, but from the plain word of God, that we are to take our ideas of this divine sentiment. There we find it described in all its native purity and simplicity. The marks by which it is there distinguished contain nothing enthusiastic or extravagant." It may be considered, 1. As sincere, Matt. xxii. 36, 38.— 2. Constant, Rom. viii.-3. Universal of all his attributes, commandments, ordinances, &c.-4. Progressive, 1 Thess. v. 12; 2 Thess. i. 3; Eph. iii. 19.-5. Superlative, Lam. iii. 24.-6. Eternal, Rom. viii. This love manifests itself, 1. In a desire to be like God. -2. In making his glory the supreme end of our actions, 1 Cor. xi. 31.-3. In delighting in communion with him, 1 John i. 3.-4. In grief under the hidings of his face, Job xxiii. 2.-5. In relinquishing all that stands in opposition to his will, Phil. iii. 8.-6. In regard to his house, worship, and ordinances, Ps. lxxxiv.-7. In love for his truth and people, Ps. cxix.; John xiii. 35.-8. By confidence in his promises, Psa. lxxi. 1.-And, lastly, by obedience to his word, John xiv. 15; 1 John ii. 3. Gill's Body of Div. vol. iii. p. 94, 8vo; Watts's Discourses on Love to God; Scott's Ser. ser. 14; Bellamy on Religion, p. 2, and Signs of Counterfeit Love, p. 82; Bishop Porteus's Serm. vol. i. ser. 1. LOVE OF THE WORLD. See WORLD. LOW CHURCHMEN, those who disapproved of the schism made in the church by the non-jurors, and who distinguished themselves by their moderation towards Dissenters, and were less ardent in extending the limits of ecclesiastical authority. See HIGH CHURCH MEN. LOWTH, WILLIAM, a distinguished divine, the son of William Lowth, apothecary and citizen of London, and born in the parish of St. Martin's Ludgate, the 11th of September, 1661. He was educated at the Merchant Tailors School, whence he was elected, in 1675, into St. John's College, Oxford; where, in 1683, he graduated master of arts, and proceeded to bachelor of divinity in 1688. His studies were strictly confined within his own province, and applied solely to the duties of his function; yet, that he might acquit himself the better, he acquired an uncommon share of critical learning. There was scarcely any ancient author - Greek or Latin, profane or ecclesiastical, especially the latter that he had not read with care and attention, constantly accompanying his reading with critical and philological remarks. Of his collections in this way, he was upon all occasions very communicative. Hence his notes on "Clemens Alexandrinus," which are not to be met with in Potter's edition of that father. Hence, his remarks on "Josephus," communicated to Hudson for his edition. Hence, also, those larger and more numerous annotations on the Ecclesiastical Historians," inserted in Reading's edition of them at Cambridge. Chandler, Bishop of Durham, while engaged in his defence of Christianity, against Collins, held a constant correspondence with him, and consulted him upon many difficulties that occurred in the course of that work. But the most valuable part of his character was that which least appeared in the eyes of the world. His piety, diligence, hospitality, and beneficence, rendered his life highly exemplary, and greatly enforced his public exhortations. He had three daughters and two sons, one of whom was the learned Dr. Robert Lowth, Bishop of London, and one of the greatest ornaments of his time. He died in 1732, and was buried, by his own orders, in the churchyard of Buriton. The professional works of this learned divine are," A Vindication of the Divine Authority and Inspiration of the Old and New Testament;" "Directions for the profitable reading of the Holy Scriptures;" A Commentary on the Prophetical Books of the Old Testament," which generally accompanies Patrick and Whitby. LOWTH, ROBERT, son of the preceding, a distinguished English prelate, born at Buriton, the 27th of November, 1710. He received his education at Winchester school, whence he was elected, in 1730, to New College, Oxford, of which he was chosen a fellow in 1734. In 1737, he graduated master of arts, and, in 1741, was elected professor of poetry in the University of Oxford. The first preferment which he obtained in the church, was the rectory of Ovington, in Hampshire, in 1744; and four years afterwards he accompanied Mr. Legge, afterwards chancellor of the exchequer, to Berlin. He was, about this time, appointed tutor to the sons of the Duke of Devonshire, during their travels on the continent. On his return, he was appointed Archdeacon of Winchester, by Bishop Hoadley, who, three years after, presented him with the rectory of East Woodhay. In 1753, he published his valuable work, "De Sacra Poesi Hebræorum, Prælectiones Academicæ," quarto. Of this work, to which the duties of the author's professorship gave occasion, all the best critics speak in unqualified praise. In 1754 he received the degree of doctor in divinity, from the University of Oxford, by diploida; and in 1755 wear as Imani, as dingus a the Yor Lamenci a sederent vich is commonpes age. LUCIANISTS, or LUCANISTS, a sect so called from Lucianus or Lucanus, a heretic of the second century, being a disciple of Marcion, whose errors he followed, adding some new ones to them. Epiphanius says he abandoned Marcion, teaching that people ought not to marry, for fear of enriching the Creator; and yet other authors mention that he held this error in common with Marcion and other Gnostics. He denied the immortality of the soul, asserting it to be material. There was another sect of Lucianists, who appeared some time after the Arians. They taught that the Father had been a Father always, and that he had the name even before he begot the Son, as having in him the power and faculty of generation; and in this manner they accounted for the eternity of the Son. LUCIFERIANS, a sect who adhered to the Landen, Bishop of Cagliari, in the as havished by the for having defended the See vering the three persons De Gothent siid, alen, that they believed the wall to be corporeal and to be msmatted Sun the father to the children. The Landerous were marces in Gaul, Spain Egypt be. The occasion of this *m ex in Locider would not allow suy as he had done to be abolished. There were but we Landeran hashops, but a great sumber of priests and descens. The Laciferus bere a great aversion to the Arians. Locueca, ie Laur-HATERS, a name of reproach gren to the early Christians, be se in sines of persecution, they frequently beid ther repous assemblies at night, or before the break of day. LeaEWARMNESS, appõed to the affections, inference, or want of ardour. In respect to religion, hardly any thing can be more enlpable than this spirit-If there be a God possessed of unspeakable rectitude in his own nature, and unbounded goodness towards his creatures, what can be more inconsistent and unbecoming than to be frigid and indifferent in our devotions to him? Atheism, in some respects, cannot be worse than lukewarmness. The atheist disbelieves the existence of a God, and, therefore, cannot worship him at all; the lakewarm owns the existence, sovereignty, and goodness of the Supreme Being, but denies him that fervour of affection, that devotedness of heart, and activity of service, which the excellency of his nature demands, and the authority of his word requires. Such a character, therefore, is represented as absolutely loathsome to God, and obnoxious to his wrath, Rev. iii. 15, 16. The general signs of a lukewarm spirit are such as these:-Neglect of private prayer; a preference of worldly to religious company; a lax attendance on public ordinances; omission or careless perusal of God's word; a zeal for some appendages of religion, while languid about religion itself; a backwardness to promote the cause of God in the world, and a rashness of spirit in censuring those who are desirous to be useful. If we inquire the causes of such a spirit, we shall find them to be-worldly prosperity; the influence of carnal relatives and acquaintances; indulgence of secret sins; the fear of man; and sitting under an unfaithful ministry. The inconsistency of it appears if we consider, that it is highly unreasonable; dishonourable to God; incompatible with the genius of the gospel; a barrier to improvement; a death-blow to usefulness; a direct opposition to the commands of Scripture; and tends to the greatest misery. To overcome such a state of mind, we should consider how offensive it is to God; how incongruous with the very idea and na ture of true religion; how injurious to peace and felicity of mind; how ungrateful to Jesus Christ, whose whole life was labour for us and our salvation; how grievous to the Holy Spirit; how dreadful an example to those who have no religion; how unlike the saints of old, and even to our enemies in the worst of causes; how dangerous to our immortal souls, since it is indicative of our want of love to God, and exposes us to just condemnation, Amos vi. 1. LUTHER, MARTIN, the celebrated reformer, was born the 10th of November, 1483, at the town of Eisleben, in the electorate of Saxony. His father, John Luther, was remarkable for his industry. He was a local magistrate-a man of respectability, and good character. His mother, Margaret Lindeman, was a woman of eminent piety; and Luther was much benefited by her maternal instructions. At an early age, he was placed under the tuition of George Omilius, who instructed him in the elements of knowledge, and from whom he was early removed, to be placed in a superior school at Magdeburg. At the age of fifteen, he was sent to a distinguished seminary in Eisenach; his master's name was John Trebonius, and the school was conducted by Franciscans. Here was laid the foundation of his future eminence; and he soon composed Latin verses, which alike surprised and gratified his instructors. At the age of nineteen, he repaired to the seminary of Erfurt, where he diligently studied logic and Latin, and most probably Greek; and attained so much proficiency, that, when only twenty years of age, he took the degree of M. A. wholly unknown to him. His knowledge of Greek was very imperfect, and with Hebrew he was entirely unacquainted. Besides, the only copy of the Scriptures as yet in his possession was the Latin Vulgate. Erasmus had not then published his edition of the New Testament; and since the days of Jerome, no very eminent example had been given of the application of sound criticism to the sacred canon. Deprived thus of information, from the researches of others, Luther would often spend a whole day in meditating on a few particular passages. To this he was prompted equally by a thirst for information, and the disquieted state of his mind. Before his acquaintance with the Bible, he had, like other persons, been satisfied with the current doctrines, and had never thought of examining a subject in which he suspected no error. Now, however, he was sufficiently advanced to perceive that his early creed must be abandoned, without having gone far enough to find another in its place. His former melancholy returned, and continued to do so at intervals, until his views of divine truth acquired clearness and consistency. During this state of uncertainty, when reflecting on the wrath of God, and on the extraordinary examples of punishment recorded in Scripture, he was sometimes struck with such terror as almost to faint away. He has been so much agitated by eagerness of temper, when engaged in a dispute on doctrine, as to find it necessary to throw himself on a bed in an adjoining chamber, where he would fall down in prayer, and frequently repeat these words, "He hath concluded all in unbelief, that he might have Luther at this time was in an unregenerate mercy upon all." In those agitations of mind, state; but in the following year, 1504, walk- Luther's resort was to the works of Augustine, ing out one day with a friend named Alexius, who was, in his eyes, an oracle of equal price, they were overtaken by a thunder-storm, and as Jerome in those of Erasmus. Luther, abhis friend was struck dead by his side. Per- sorbed in study, and averse to consume time ceiving the vanity of all terrestrial good, he' in the uninstructive routine of Romish cerethen determined on ending his days in a monies, became unmindful of the forms of the monastery; and notwithstanding the contrary monastery; he would read and write with advice of his friends, and the pleasure he de- such ardour, for days together, as to overlook rived from social intercourse, in 1505 he en- the hours prescribed for divine service by the tered the Augustinian monastery at Erfurt. canons; he was, on the other hand, rigid in On embracing the monastic profession, he the observance of the penance enjoined to his was very imperfectly acquainted with the profession. At a diet held at Worms, in routine of the discipline. It was in 1507 (2d 1495, it had been agreed among the electors, of May), and in Luther's twenty-fourth year, that each should become the founder of a that he entered into orders, and celebrated his university. Luther's sovereign, Frederick, first mass. This date is the more remarkable, elector of Saxony, surnamed the Sage, was because he discovered, about the same time, a fully alive to the advantages of erecting such Latin copy of the Bible, lying in the library an establishment in his territory. In 1508 of the monastery: he eagerly laid hold of this Luther was appointed to an academical chair neglected book, and persevered in studying it in the university of Wittemberg, at the early with so much diligence, that he was able, in age of twenty-five. He now felt the necessity a short time, to refer with ease and prompti- of acquiring a knowledge of Hebrew. Luther tude to any particular passage. In the zealous was, in many respects, not only a sincere but prosecution of his studies, he had little oppor- a zealous Catholic. In addition to the duty tunity of deriving assistance from the labours of teaching his class and preaching, Luther of others. The writings of the fathers, with occasionally heard confessions. In the exerthe exception of those of Augustine, were ' cise of this function, in the year 1517, some |