tifies the plant in question with the Lilium candidum of Linnæus. It is probably the same as that called in the Mishna 'king's lily' (Kilaim, v. 8). Pliny (xxi, 5) defines pivov as 'rubens lilium;' and Dioscorides, in another passage, mentions the fact that there are lilies with purple flowers, but whether by this he intended the Lilium martagon or Chalcedonicum, Kühn leaves undecided. Now in the passage of Athenæus above quoted it is said, Σοῦσον γὰρ εἶναι τῇ Ἑλλήνων φωνῇ Tò pivov. But in the Etymologicum Magnum (s. v. Σοῦσα) we find τὰ γὰρ λείρια ὑπὸ τῶν Φοινίκων σοῦσα Aéyerai. As the shushan is thus identified both with κρίνον, the red or purple lily, and with λείριον, the white lily, it is evidently impossible, from the word itself, to ascertain exactly the kind of lily which is referred to. If the shushan or shoshannah of the O. T. and the Koivov of the Sermon on the Mount be identical, which there seems no reason to doubt, the plant designated by these terms must have been a conspicuous object on the shores of the Lake of Gennesaret (Matt. vi, 28; Luke xii, 27); it must have flourished in the deep, broad valleys of Palestine (Cant. ii, 1), among the thorny shrubs (ib. ii, 2) and pastures of the desert (ib. ii, 16; iv, 5; vi, 3), and must have been remarkable for its rapid and luxuriant growth (Hos. xiv, 5; Ecclus. xxxix, 14). The purple flowers of the khob, or wild artichoke, which abounds in the plain north of Tabor and in the valley of Esdraelon, have been thought by some to be the 'lilies of the field' alluded to in Matt. vi, 28 (Wilson, Lands of the Bible, ii, 110). A recent traveller mentions a plant, with lilac flowers like the hyacinth, and called by the Arabs usweih, which he considered to be of the species denominated lily in Scripture (Bonar, Desert of Siaui, p. 329)" (Smith). Tristram strongly inclines to identify the scarlet anemone (Anemone coronaria) with the Scripture "lily" (Nat. Hist. of Bible, p. 464).

6

but it is doubtful whether it has ever been found in a wild state in Palestine. Some, indeed, have thought it In the N. Test. the word "lily" occurs "in the well- to be a native of the New World. Dr. Lindley, howknown and beautiful passage (Matt. vi, 26), Consider ever, in the Gardeners' Chronicle (ii, 744), says, 'This the lilies of the field, how they grow; they toil not, nei- notion cannot be sustained, because the white lily occurs ther do they spin, and yet I say unto you that even in an engraving of the annunciation, executed someSolomon, in all his glory, was not arrayed like one of where about 1480 by Martin Schongauer; and the first these; so also in Luke xii, 27. Here it is evident that voyage of Columbus did not take place till 1492. In the plant alluded to must have been indigenous or this very rare print the lily is represented as growing in grown wild in the vicinity of the Sea of Galilee, must an ornamental vase, as if it were cultivated as a curious have been of an ornamental character, and, from the object.' This opinion is confirmed by a correspondent Greek term xpivov being applied to it, of a liliaceous na- at Aleppo (Gardeners' Chronicle, iii, 429), who has reture. The name coívov occurs in all the old Greek sided long in Syria, but is acquainted only with the botwriters (see Dioscor. iii, 116; compare Claudian. Epithal. any of Aleppo and Antioch: 'I never saw the white lily seren. 126; Martial, v, 37, 6 sq.; Calpurn. vi, 33; Athen. in a wild state, nor have I heard of its being so in Syria. xv, 677, 680; Virgil, Ecl. x, 25; Pliny, xv, 7; xxi, 11). It is cultivated here on the roofs of the houses in pots Theophrastus first uses it, and is supposed by Sprengel as an exotic bulb, like the daffodil.' In consequence of to apply it to species of Narcissus and to Lilium can- this difficulty, the late Sir J. E. Smith was of opinion didum. Dioscorides indicates two species, but very im- that the plant alluded to under the name of lily was the perfectly: one of them is supposed to be the Lilium Amaryllis lutea (now Oporanthus luteus), 'whose golden candidum, and the other, with a reddish flower, may be liliaceous flowers in autumn afford one of the most brilL. martagon or L. Chalcedonicum. He alludes more liant and gorgeous objects in nature, as the fields of the particularly to the lilies of Syria and of Pamphylia be- Levant are overrun with them; to them the expression ing well suited for making the ointment of lily. Pliny of Solomon, in all his glory, not being arrayed like one enumerates three kinds, a white, a red, and a purple- of them, is peculiarly appropriate.' Dr. Lindley concolored lily. Travellers in Palestine mention that in ceives 'it to be much more probable that the plant inthe month of January the fields and groves everywhere tended by our Saviour was the Ixiolirion montanum, a abound in various species of lily, tulip, and narcissus. plant allied to the amaryllis, of very great beauty, with Benard noticed, near Acre, on Jan. 18th, and about Jaffa a slender stem, and clusters of the most delicate violet on the 23d, tulips, white, red, blue, etc. Gumpenberg flowers, abounding in Palestine, where colonel Chesney saw the meadows of Galilee covered with the same flow-found it in the most brilliant profusion' (1. c. p. 744). In ers on the 31st. Tulips figure conspicuously among the flowers of Palestine, varieties probably of Tulipa Gesneriana (Kitto's Palestine, p. ccxv). So Pococke says, 'I saw many tulips growing wild in the fields (in March), and any one who considers how beautiful those flowers are to the eye would be apt to conjecture that these are the lilies to which Solomon in all his glory was not to be compared.' This is much more likely to be the plant intended than some others which have been adduced, as, for instance, the scarlet amaryllis, having white flowers with bright purple streaks, found by Salt at Adowa. Others have preferred the Crown imperial,

reply to this, a correspondent furnishes an extract of a letter from Dr. Bowring, which throws a new light upon the subject: 'I cannot describe to you with botanical accuracy the lily of Palestine. I heard it called by the title of Lilia Syriaca, and I imagine under this title its botanical characteristics may be hunted out. Its color is a brilliant red; its size about half that of the common tiger lily. The white lily I do not remember to have seen in any part of Syria. It was in April and May that I observed my flower, and it was most abundant in the district of Galilee, where it and the Rhododendron (which grew in rich abundance round the paths) most

sius, Monil. Spirit. 13). The necessity of ascribing to each of these loca pœnalia its special position accounts sufficiently for the fact that the word limbus is made to answer both for the place where the saints who lived before Christ remain, and for the abode of children who died without baptism. It appears to have been first set forth by Thomas Aquinas, and to have been at once adopted by the Church. Hell is considered as situated in the centre of the earth; next comes purgatory, which surrounds hell; then the Limbus infantum, or puerorum; and finally, as the central point between hell and heaven, the Limbus patrum, or Sinus Abraha. Of course each different place has its own special punishments: in hell it is pæna æterna damni et sensus; in purgatory, pana temporalis damni et sensus; in the Limbus infantum, pana damni æterna; and in the Limbus patrum, pana damni temporalis (Thom. Aq. iii, d. 22, q. 2, a. 1, q. 2, 4; d. 21, q. 1, a. 1, q. 2; d. 45, q. 1, a. 1, q. 2, 3, 3, q. 52, 2, 4, 4; d. 45, q. 1, a. q. 2, etc., Eleucidar. 64; Dante, Inf. 4; comp. 31 sq.; Durand, De S. Port. Sentt. 3, d. 22, q.4; Sonnius, Demonstr. rel. Chr. ii, 3, 15, and ii, 4,1; Bellarmine, Purg. ii, 6; Andradius, Defens. Trid. Synod. ii, 299).

inal sin went down to the infernus, but that their punishments were different. In this respect the damnation of unbaptized children became de fide, as it had to be in some way distinguished from that of adults. Carrying out this view, the most distinguished scholastics, such as Peter Lombard (Sent. 2, d. 33), Thomas Bonaventura, and Scotus, assign to them only pœna damni, in contradistinction from pœna sensus. The contrary assertion of Petavius (De Deo, ix, 10, 10) is based on an error. Gregory of Rimini alone makes an exception, and for this reason received the name of tortor infantum (Sarpi, Storia del Conc. di Trento, ii; Fleury, Hist. Eccl. i, 142, n. 128).

Now, although the essential nature of the pana damni consists in the deprivation of the happiness of seeing God, there exists a difference in the manner of applying the idea to children and their inheritance of original sin. In the fifth session of the Council of Trent the Dominicans advocated the stricter view, making of the limbus infantum a dark, underground prison, while the Franciscans placed it above in a region of light. Others made the condition of these children still better: they supposed them occupied with studying nature, philosophizing on it, and receiving occasional visits from angels and saints. As the council thought it best not to decide this point, theologians have since been free to embrace either view. Bellarmine (De amiss. grat. vi, 6) considers their state, like Lombard, as one of sorrow. On the contrary, cardinal Sfondrani (Nodus prædest. dissol. i, 1, 23, and i, 2, 16) and Peter Godoy (compare Thomas, Quæst. 5 de malo, a. 2) consider them as enjoying all the natural happiness of which they are capable. They do not even know that supernatural happiness consists in the visio clara Dei, and can feel no pain from this, to them unknown, exclusion. Finally, Perrone (v, 275), who takes Concil. Tr. sess. v, c. 4, as including in de fide only the want of the supernaturalis beatitudo, says: "Si spectetur relative ad supernaturalem beatitudinem habet talis status rationem pœnæ et damnationis; si vero spectetur idem status in se sive absolute, cum per peccatum de naturalibus nihil amiserint, talis erit ipsorum conditio, qualis fuisset, si Adam neque peccasset neque elevatus ad supernaturalem statum fuisset, i. e. in conditione puræ naturæ." This attempt at conciliation agrees so well with the Roman Catholic view of original sin, that on this account it has been admitted (Conc. Tr.

The Limbus patrum is exclusively reserved to the saints of the Mosaic dispensation. They suffer only by the consciousness that they are deprived, in consequence of original sin, from beholding God, and by an ardent longing for the coming of their Messiah. Since Christ has atoned for original sin, and freed them from imprisonment, this limbo is empty, and no longer of any importance in a religious sense. It is called Limbus infer,"quia erat pœna carentiæ," Sinus Abraha "propter requiem, quia erat exspectatio gloria" (Bellarmine, De Christo, iv, 10; Becanus, Append. purg. Calv.). This view is defended partly by means of some passages in Scripture (such as Gen. xxxvii, 35; 1 Sam. xxviii; Zech. ix, 11; Luke xvi, 23; xx, 37; xxiii, 43; John viii, 56; Heb. xi, 5; 1 Peter iii, 19); but especially by oral tradition. This last is the more available because, with the exception of the later attempts at locating the different places, the Western Church has always taught the same things on this point, at least since St. Augustine (De civ. Dei, xx, 15), that the limbus in general was only the caput mortuum which the doctrine of the purgatory had yet left to the old Church. The Greek Church, on the other hand, holds no such views (Smith, De Eccles. Græc. statu, 1678, p. 103; Heineccius, Abbil-sess. v, 2, 3, 5, and sess. vi; Bellarmine, De grat. prim. dung d. alten u. neuen griech. Kirche, 1711, ii, 103).

The doctrine of the Limbus infantum, or, rather, of the fate of unbaptized children, is insisted on with much greater force. On this point, however, the consequences of the system and the natural feelings of humanity come into conflict, and therefore the Church has never officially proclaimed its views as to the exact nature of it, so that a certain latitude is given for different opinions concerning it. The fathers early held different opinions on this point. Ambrosius (Orat. 40) does not venture to give any view concerning unbaptized children. Gregory of Nazianzum (Orat. in s. Bapt. xl, 21) claims that τοὺς μήτε δοξασθήσεσθαι, μήτε κολασθήσɛodai xepi Tov dikalov KoɩTov; and Gregory of Nyssa (ed. Paris, 1615, ii, 770) only denies in the very mildest manner their being iv áλyɛvoiç. Pelagius knew better where they do not go to than where they do go. In accordance with his general theory, St. Augustine consigns them "ad ignem æternum damnaturum iri;" but at the same time he admits that theirs is the slightest punishment consequent to original sin; their damnation is even so very slight that he expresses the doubt, "an eis, ut nulli essent, quam ut ibi essent, potius expediret," and declares "definire se non posse, quæ, qualis et quanta erit" (Sermo 294, n. 3 sq.; Enchirid. c. 93; De pecc. merit. i, c. 16, n. 2; Contra Julian. v, 44; Epist. ad Hieron, 131). This is the view most generally held in the Roman Catholic Church. General councils held at Lyons and at Florence decided that both those who died in mortal sin and those who were only tainted by orig

hom. v). Moreover, it is well known that Roman Catholic principles are of great elasticity in their application, so that there is always some way for the Church of getting out of difficulties. Thus, while the Catechism (ii, 2, 28) continues to assert that, aside from baptism, there is "nulla alia salutis comparandæ ratio," we learn from the theologians, from Duns Scotus down to Klee (Dogm. iii, 119), that the mere desiderium baptismi can be considered as valid for the children while yet in the mothers' womb, and is equivalent to the actual performance of the rite of baptism on the child. What becomes of the children who, though baptized, die soon after baptism, and who thus lose the meritum e congruo necessary for justification, cannot here be taken into consideration.

Protestantism has taken but little notice of all these views. It was considered by many that these theories were too unimportant. The old Protestant Church, on the contrary, tried to prove the untenability on Biblical or philosophical grounds of this changeable doctrine, its late origin, and its inner contradictions. Neither did it forget the impossibility of separating the pana damni and pœna sensus (Calvin, iii, 16, 9; Aretius, Loci, 17; Ryssenius, Summa, xviii, 3, 4; B. Pictet, ii, 265; Gerhard, xxvii, 8, 3; S. Niemann, De distinct. Pontif. in interno classib. 1689). The old Protestant theologians considered it as an undeniable truth that there exist no other divisions than heaven and hell in the, to us, unknown world; also that there can be no further distinction between the souls of the departed than that based on belief and unbelief, causing the former to be blessed and

the latter to be damned. Still there arose questions | His other works are, De veritate religionis Christiana which it was difficult for them to settle: the Reformed (1687), the result of a conference with the learned Jew, theologians disposed of them in a comparatively easy Dr. Orobius: -Historia Inquisitionis (1692, fol.; transmanner, for, as they admitted only of a gradual differ- lated by Samuel Chandler, under the title The History ence between the two dispensations, and upheld the of the Inquisition, to which is prefixed a large introducidentity of the action of grace and faith possible to both, tion concerning the rise and progress of persecution, and they found no difficulty in ascribing blessedness to the the real and pretended causes of it, London, 1731, 2 vols. saints of the old dispensation. It is well known that 4to). He is also the author of an exegetical work, Zwingle went even further. Thus they also disposed Commentarius in Acta Apos. et in Epistolas ad Romaof the doctrine of predestination, at least in regard to nos et ad Hebræos (Rotterdam, 1711, fol.). "This comelect children, in which the fides seminalis was presup-mentary, though written in the interest of the author's posed, and no one could deny, in view of Matt. xix, 14, theological views, is deserving of attention for the good that children dying in infancy can also be among the sense, clear thought, and acute reasoning by which it is elect. The Lutherans solved the two questions in a pervaded" (Kitto). In addition, he edited many of the different manner: in order to justify the qualitative works of the principal Arminian theologians. See Niequality of the Jewish and Christian faith, they were céron, Hist. des Hommes illustres, xi, 39-53; Abrah. des obliged to assert the retrospective power of Christ's Armorie van der Hoeven, De Jo. Clerico et Philippo a merits. With regard to children, they found a still Limborch. (Amstelod. 1845, 8vo); Hoefer, Nour. Biogr. greater difficulty on account of their stricter conception Générale, xxxi, s. v.; Herzog, Real-Encyklop. viii, s. v.; of original sin and their doctrine concerning baptism, Farrar, Crit. History of Free Thought, p. 386, 392; Methwhich bears such close resemblance to that of the Ro- odist Quarterly Review, July, 1864, p. 513. (C. R. B.) man Catholic Church. The only way in which they Limbus. See LIMBO. could dispose of it was to have recourse to the free power of God, who can give salvation in other than the general way. Thus reasons Gerhard when he says, "Quasi non possit Deus extraordinarie cum infantibus Christianorum parentum per preces ecclesiæ et parentum sibi oblatis agere" (ix, 282). Also Buddeus (v, 1, 6): "In infantibus parentum Christianorum, qui ante baptismum moriuntur per gratiam quamdam extraordinariam fidem produci; ad infidelium autem infantes quod attinet, salutem æternam iis tribuere non audemus." See Herzog, Real-Encyklop. viii, 415; Biblioth. Sacra, 1863, i. See LIFE, ETERNAL; PREDESTINATION; ELECTION; SALVATION; GRACE; SIN; INFANTS; BAPTISM (OF INFANTS).

Limborch, PHILIP VAN, an eminent Dutch theologian, was born at Amsterdam June 19, 1633. He first studied ethics, history, and philosophy at his native place, and then applied himself to divinity under the Remonstrants. From Amsterdam he went to Utrecht, and attended the lectures of Voetius, and other divines of the Reformed religion. In 1657 he became pastor of the Remonstrants at Gonda, and remained there until 1667, when he removed to Amsterdam as pastor. The following year he was called to the chair of divinity in the Remonstrant college at the latter place, which position he held until his death, April 30, 1712. Limborch was on intimate terms with Locke, and corresponded with him regularly for several years on the nature of human liberty (see Locke's Letters, Lond. 1727, 3 vols. fol.). Limborch was gentle in his disposition, tolerant of the views of others, learned, methodical, of a retentive memory, and, above all, had a love for truth, and engaged in the search of it by reading the Scriptures with the best commentators. Next to Arminius himself, and Simon Episcopius, Limborch was one of the most distinguished of the Arminian theologians, "who exerted a beneficial reaction upon Protestantism by their thorough scientific attainments, no less than by the mildness of their sentiments" (Hagenbach's History of Doctrines, ii, 214). In 1660, having found among the papers of Episcopius, his maternal uncle, several letters relating to ecclesiastical affairs, he arranged a collection with Hartsocker, Epistolæ præstantium et eruditorum Virorum (8vo). Limborch was specially noted for his doctrinal works. His principal work is Theologia Christiana (1686; 4th ed. Amst. 1715, 4to), translated, with improvements from Wilkins, Tillotson, Scott, and others, by William Jones, under the title, A complete System or Body of Divinity, both speculative and practical, founded on Scripture and Reason (Lond. 1702, 2 vols. 8vo). This was the first and most complete exposition of the Arminian doctrine, displaying great originality of arrangement, and admirable perspicuity and judicious selection of material. The preparation of the work was undertaken at the request of the Remonstrants (q. v.).

Lime (7, sid, perh. from its boiling or effervescing when slaked; Isa. xxxiii, 12; Amos ii, 1; rendered "plaster" in Deut. ii, 2, 4; the same word is used for lime in Arab. and Syr.), a well-known mineral substance, which is a very prevalent ingredient in rocks, and, combined with carbonic acid, forms marble, chalk, and limestone, of various degrees of hardness and every variety of color. Limestone is the prevailing constituent of the mountains of Syria; it occurs under various modifications of texture, color, form, and intermixture in different parts of the country. The purest carbonate of lime is found in calcareous spar, whose crystals assume a variety of forms, all, however, resulting from a primary rhomboid. Under the action of fire, carbonate of lime loses its carbonic acid and becomes caustic lime, which has a hot, pungent taste. See CHALK. If lime be subjected to an intense heat, it fuses into transparent glass. When heated under great pressure, it melts, but retains its carbonic acid. The modern mode of manufacturing common or "quick" lime was known in ancient times. Lime is obtained by calcining or burning marble, limestone, chalk, shells, bones, and other substances to drive off the carbonic acid. From Isa. xxxii, 12 it appears that lime was made in a kiln lighted with thorn-bushes. Dr. Thomson remarks, "It is a curious fidelity to real life that, when the thorns are merely to be destroyed, they are never cut up, but are set on fire where they grow. They are only cut up for the lime-kiln” (Land and Book, i, 81). See FURNACE. In Amos ii, 1 it is said that the king of Moab "burned the bones of the king of Edom into lime." The interpretation of the Targum and some of the rabbins is that the burnt bones were made into lime and used by the conqueror for plastering his palace. The same Hebrew word occurs in Deut. xxvii, 2-4: "Thou shalt set thee up great stones, and plaister them with plaister; and thou shalt write upon them all the words of this law." It is probable that the same mode of perpetuating inscriptions was followed as we know was customary in Egypt. In that country we find paintings and hieroglyphic writing upon plaster, which is frequently laid upon the natural rock, and, after the lapse of perhaps more than three thousand years, we find the plaster still firm, and the colors of the figures painted on it still remarkably fresh. The precess of covering the rock with plaster is thus described: "The ground was covered with a thick layer of fine plaster, consisting of lime and gypsum, which was carefully smoothed and polished. Upon this a thin coat of lime white-wash was laid, and on it the colors were painted, which were bound fast either with animal glue or occasionally with wax" (Egyptian Antiq., in Lib. of Entertaining Knowl.). See PLASTER. If it be insisted that the words of the law were actually cut in the rock, it would seem best to understand that the Hebrew word

sid does not here mean a "plaister," but indicates that
the stones, after they had been engraved, were covered
with a coat of tenacious lime white-wash, employed for
similar purposes by the Egyptians, who, when the face
of a rock had been sculptured in relievo, covered the
whole with a coat of this wash, and then painted their
sculptured figures (Kitto's Pict. Bible, note ad loc.). See
MORTAR.
Limina Martyrum (the houses of the martyrs), a
phrase sometimes used in ancient writers to designate
churches.-Farrar, Eccles. Dict. s. v.

Limiter (limitour), the name given to an itinerant and begging friar employed by a convent to collect its dues and promote its temporal interests within certain limits, though under the direction of the brotherhood who employed him. Occasionally the limiter is a person of considerable importance. See Russell's Notes; Works of the English and Scottish Reformers, ii, 536, 542. -Buck, Theol. Dict. s. v.

Lindewood, Lindwood, or Lyndewood, WILLIAM, an English prelate who flourished in the 15th century, was divinity professor at Oxford in the time of Henry V, and bishop of St. David's in 1434. He died He wrote Constitutiones Provinciales Ecclesiæ in 1446. Anglicana (Oxon. 1679, fol.).-Lowndes's Bibl. Man. p. 1135; Marvin's Leg. Bibl. p. 482; Allibone's Dictionary of British and American Authors, ii, 1101.

Lindgerus (LUDGERUS), ST., a noted theologian, was born about the year 743 in Friesland. He became a disciple of St. Boniface, who admitted him to holy orders, and afterwards he went for four years and a half to England to perfect himself under the renowned Alcuin, then at the head of the school of York. He returned in 773, and in 776 was ordained priest by Alberic, successor of St. Gregory. He preached the Gospel with great success in Friesland, converted large numbers, and founded several convents, but was obliged to quit the country in consequence of the invasion of the Saxons. He then went to Rome to consult with the pope, Adrian II, and withdrew for three years to the monastery of Mount Cassin. Charlemagne having repulsed the Saxons and liberated Friesland, Lindgerus returned, preached the Gospel to the Saxons with great success, as also in Westphalia, and founded the convent of Werden. In 802 he was, against his wishes, appointed bishop of Mimigardeford, which was afterwards called Munster. always enjoyed the favor of Charlemagne, notwithstanding the intrigues of enemies jealous of his usefulness. He died in A.D. 809.-Herzog, Real-Encyklop. vol. xix,

S. V.

He

Lincoln, ENSIGN, a noted philanthropist and lay minister in the Baptist Church, was born at Hingham, Mass., Jan. 8, 1779. He was brought into the Church when about nineteen years old, under the ministry of the Rev. Dr. Baldwin. He had been apprenticed to a printer, and in 1800 he commenced business on his own account. He also advanced the interests of Christian truth by preaching, for which he was licensed about 1801, and, though he was not ordained, and therefore never relinquished his secular profession, he preached, and prayed, and performed the ordinary offices of a minister of the Gospel with all the holy fervor of an apostle. Lindsay, John (1), a learned English divine, who He won the unaffected respect of all men, as a generous flourished about the middle of the 17th century, was edneighbor, an honest friend, and a virtuous citizen. He died Dec. 2, 1832. “If I should live to the age of Methu- ucated at St. Mary's Hall, Oxford, and for many years selah," he remarked, "I could find no better time to die." officiated as a minister of the nonjuring society in TrinMr. Lincoln was prominent in the organization of the ity Chapel, Aldersgate Street, and is said to have been Evangelical Tract Society, the Howard Benevolent So- their last minister. He was also for some time a corciety, the Boston Baptist Foreign Mission Society, the rector of the press for Mr. Bowyer, the printer. He finMassachusetts Baptist Education Society, and other in-ished a long and useful life June 21, 1768. Mr. Lindsay stitutions of a similar character. He edited Winchell's published a Short History of the Regal Succession, etc., Watts, the Pronouncing Bible, and the series of beautiful with Remarks on Whiston's Scripture Politics, etc. (1720, volumes styled The Christian Library. His own Scrip- 8vo); a translation of Mason's Vindication of the Church ture Questions and Sabbath-school Class-book are well of England (1726, reprinted in 1728), which has a large known. See Dr. Sharp's Funeral Sermon; American and elaborate preface, containing "a full and particular series of the succession of our bishops, through the sevBaptist Magazine, April, 1833: (J. H.W.) eral reigns since the Reformation," etc. In 1747 he published Mason's Two Sermons preached at Court in 1620. See Gen. Biog. Dict. s. v.

Linda or Lindanus, WILLIAM DAMASUS VAN, a Roman Catholic prelate, noted as a controversialist, born at Dordrecht, Holland, in 1525, was professor of Romish theology at Louvain and Dillingen; later, dean in the Hague, and then bishop of Ghent. He is remarkable for the severity which characterized his acts as inquisitor. In 1562 he was appointed by Philip II bishop of Rusemond. He died in 1568 or 1588. His most popular work was Panoplia Evangelica (1563). See A. Havensius, Vita G. Lindani (1609).—Thomas, Biogr. Dict. p. 1433; Wetzer und Welte, Kirchen-Lexikon, vol. xii, s. v. Lindblom, JACOB AXEL, a Swedish prelate, was born in Ostrogothia in 1747. He was professor of belleslettres in the University of Upsal, became bishop of Linköping in 1789, and was afterwards chosen archbishop of Upsal. He died in 1819.-Thomas, Biographical Dictionary, p. 1433.

Linde, CHRISTOPH LUDWIG, a German theologian, was born at Schmalkalden June 5, 1676. In 1698 he attended the University of Erfurt, and the following year that of Leipsic. After he was graduated he became tutor, first at Leipsic, in order to develop his knowledge more fully, and in 1705 at his native place. In 1706 he accepted a call as preacher to Farnbach, in 1729 he returned to Schmalkalden as subdean, and in 1736 was chosen pastor. He died Aug. 27, 1753. His productions are mostly dedicated to the youth and school-teachers of the Lutheran Church; we mention only his Theologia in Hymnis (Schmalkalden, 1712, 8vo). -Döring, Gelehrte Theol. Deutschlands, vol. ii, s. v.

Lindsay, John (2), a Methodist Episcopal minister, was born at Lynn, Mass., July 18, 1788; was converted in 1807; entered the New England Conference in 1809; was agent for the Wesleyan University in 1835-6; in 1837 was transferred to the New York Conference, and made presiding elder on New Haven District; next he filled two stations in New York City; in 1842 he was agent for the American Bible Society; was transferred in 1845 to the Troy Conference; was appointed to the Albany District in 1846; and died at Schenectady Feb. 10, 1850. Mr. Lindsay was an impressive and successful preacher, and a man of noble benevolence. He was very active in the founding of the Wesleyan Academy at Wilbraham, and the Wesleyan University.-Minutes of Conf. iv, 460; Stevens, Memorials of Methodism, vol. ii, ch. xli. (G. L. T.)

Lindsey, THEOPHILUS, an eminent English Unitarian minister, was born at Middlewich, in Cheshire, June 20, 1723 (O. S.). He entered St. John's College, Cambridge, in 1741, and, after taking his degrees, was elected fellow in 1747. About this time he commenced his clerical duties at an Episcopal chapel in Spital Square, London. Later he became domestic chaplain to Algernon, duke of Somerset, after whose death he travelled two years on the Continent with Algernon's son. his return, about 1753, he was presented to the living of Kirkby Wiske, in the North Riding of Yorkshire, and in 1756 he removed to that of Piddletown, in Dor

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