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observance of the Sabbath, justice in their dealings, and particularly in weights and measures, were enjoined. Their priests were also strictly forbidden to engage in commerce, under penalty of being discharged from their office, and all their members were admonished to live in unity, and never to apply to the unbelievers for a decision of their differences. In addition to these, a number of less important rules were laid down, with the view of more completely preventing their members from embracing the sentiments and practices of those among whom they live.

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4. Philipoftschins. These nearly resemble the Theodosians, from whom they differ principally in regard to their ideas of matrimony, calling husbands and wives spiritual brethren and sis ters. They also use the cross with eight ends, without any superscription. They are accused of shortening their lives by their abstemious habits, and the severity of their fasts. However, they are but few in number when compared with the Theodosians.

5. Netovtschins. One Kozma, who, by opposing rebaptization, induced many to join him, was the founder of this sect. Like the Pomoryans, they firmly maintain the opinion that Antichrist is come, and has put an end to every thing in the church which is holy. The Netovtschins differ in

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several trifles from the foregoing sects, and are again divided into three other parties among themselves, that go under the general name of Spasova Soglasia, or the Union for Salvation: Most of them, however, are extremely ignorant and illiterate, and of course there is no end to their differences.

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6. Pastushkoe Soglasia. The founder of this sect was a shepherd, who dissented from the Pomoryans in the following points. First, That the Pomoryans do wrong in taking to themselves the name of Raskolniks, or Schismatics. Second, That it is highly sinful to take away life by fasting. Third, That marriage should never be dissolved by whomsoever, or wheresoever celebrated. Fourth, That such as joined his party from among the rebaptizers, should again be baptized.

7. Novojentzi. Such as recommend marriage, in opposition to many of the other sects of Raskolniks, on the following ground: That as the order of things in nature still continues, notwithstanding the reign of Antichrist, therefore it is not good for man to be alone. On this account they recommend to every good Christian who can receive this advice, to marry, and thereby avoid sin. In other respects they are Old Be lievers. Their doctrines respecting marriage proved highly agreeable to many of the different

sects; and on this account they are extremely numerous at the present day.

8. Samokrestschentsi, or Self-baptizers. This sect broke off from the rebaptizers, on account of their not being sufficiently strict in their morals. They baptize themselves, from an idea that no one is left upon earth sufficiently holy to perform this ordinance aright. The number of these fanatics, however, is but small.

9. Tschuvstviniks. This sect is also not numerous. Their distinguishing doctrine is, that all the different sects of Raskolniks ought to unite in one; because in essentials they are the same, being all of the old faith, and opposers of the follower of Nikon. These conciliatory opinions they zealously propagate among the different sects, and on this account are persecuted by all of them.

10. Molokans. Little is known of this sect. They are said to have their own particular pictures, and to talk of certain miracles of Christ that are not recorded in the Gospel. They do not observe the two fast days of every week, Wednesday and Friday; but hold Saturday as a day of fasting. They are called Molokans, on account of their eating milk on the usual days of fasting.

11. Ikonobortsi. The distinguishing tenet of

this sect is, that the use of pictures or images in the worship of God, is a practice evidently contrary to the second commandment, and therefore is idolatry. Hence they have no pictures in their houses, or in the places where they meet for worship. They also pay but little respect to the church, saying that the Almighty does not live in temples made with hands. They are called Ikonobortsi, on account of their opposing the images. They were formerly [numerous in the Ukrain, and among the Don Kozaks; but at present are scattered in different provinces of the empire.

12. Seleznevtschini. This sect are, in modern times, precisely what the Strigolniks originally were. They are Jews in principle; maintain the divine obligation of circumcision; observe the Jewish Sabbath, and the ceremonial law. There are many of them about Tula, on the river Kuma, and in other provinces, and they are very numerous in Poland and Turkey, where, having left the Christian faith, they have joined the seed of Abraham, according to the flesh, in rejecting the Messiah and the gospel.

To these particulars we shall only add a few more concerning a new sect, very different indeed from any of the preceding, which sprang up in Moscow about the end of the reign of Ca

therine II. They are known in Russia under the name of Martinists.

This sect took its rise in the university of Moscow, and was headed by a professor Schwartz. They are called Martinists, on account of their adopting the mystical tenets of a Frenchman named Martin, who appears to have entertained opinions similar to those of the famous Jacob Behmen. In the end of the last century, their numbers were considerable in Moscow; but in consequence of their having secretly translated many of their mystical books into the Russian language, and of other means which they used to make their opinions generally known, some of their leaders were apprehended by government, and imprisoned for some time; however, they were set at liberty when the Emperor Paul came to the throne. They also translated several good books into the Russian language, from German, English, and French.

The Martinists are mystical religionists, who have fallen into all the depths of error contained in the metaphysical and airy dreams of Swedenborg, Behmen, Martin, Ekartshausen, and other such mystical writers. They are constantly in search of mysteries, and new discoveries in revelation and nature; and hence study with great avidity all magical or cabalistic books. In their wri

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