MOYER •
in
MOZAMBIQUE
tirelv eliminated from the Church and human memory. Pope Alexander VII annulled this condemnation in 166(3 ; but when the Parliament appealed from it as error and abuse, and the Sorbonne maintained its right to pass censure on the books, and forbade the Jesuits to teach any of Moya's maxims, the pope changed his tactics, and reproved the Spanish theologian, and de- livered his work to the Inquisition, which put it into the Index. Innocent XI, in 1688, condemned it to be burned. Pater Moya not only submitted to the pontif- ical authority, but even furnished himself a reprint of his book with refutations, and died in old age, probably satisfied with the mischief he had done. Among the writings which it provoked, an anonymous publication. La morale des Jesuitesjustement condainnee dam le livre du P. Jfoya Jesuite (Paris, 1681, 12mo), contains an al- most complete summary of the controversial arguments. See Richard et Giraud, Bibliotlu Sacree, s. v. ; Antonio, Biblioth. Nova Uisparui, s. v.
Moyer, Lady Rebecca, is noted as the foundress of a course of lectures in defence of the orthodox view of the Trinity. See Lectures, Moyer' s. She was the wife of Sir Samuel Moyer, of the parish of St. Andrew, Holborn, in the County of Middlesex, England, who died in 1716. Lady Moyer herself died about 1720, and the foundation of the lectures she thus provided for in her will :
"My now dwelling-house in Bedford Row, or Jockey Field, I give to my dear child Eliza Moyer, that out of it may be paid twenty guineas a year to an able minister of God's Word, to preach eiglit sermous every year on the Trinity and divinity of our ever blessed Saviour, begin- ning with the first Thursday in November, and to the first Thursday in the seven seqnal mouths, in St. Paul's, if permitted there, or, if not, elsewhere, according to the discretion of my executrix, who will not think it any in- cumbrance to her house. I am sure it will bring a bless- ing on it, if that work lie well and carefully carried on, which in this profligate age is so neglected. If my said daughter should leave no children alive at her death, or they should die before they come to age, then I give my said house to my niece, Lydia Moyer, now wife to Peter Hartop, Esq., and to her heirs after her, she always pro- viding for that sermon, as I have begun, twenty guineas every year."
There is a list of the preachers of this lecture, down to the year 1740-1, at the end of Mr. John Berriman's Critical Dissertation on 1 Tim. Hi, 16 (which is the substance of the lectures he preached), and it is regard- ed as the ablest in the course. There is also in a copy of that book in Sion College Library a continuation of the list in MS., by Mr. John Berriman, to the year 1748. In the year 1757 they were preached by Mr. William Clements, librarian of Sion College, but he did not pub- lish them till 1797. In the year 1761, or thereabouts, the preacher was Benjamin Dawson, LL.D., who printed them under the title of A n Illnstrution of several Texts of Scripture, particularlij wherein the Logos occurs (1765). Dr. Thomas Morell, author of the Thesaurus Grcecte Poeseos, is supposed to have been the last. One of those lectures Dr. Morell published loithout his name in April, 1774. It was written against Lindsay, and entitled The Scripture Doctrine of the Trinity Justified. Mr. Watts, recently librarian of Sion College (to whom the reader is indebted for the information here given), says Hook (Ch. Diet. s. v.), heard him preach one of them in Januarj-, 1772. As we have already stated under Lectures, the Moyer foundation was only sup- ported for about half a century. (J. H. W.) Moyne, Le. See Lemoine. Moysey, Charles Abel, an English divine quite noted as an able defender of the Trinitarian doctrine, flourished in the first half of this century. He was archdeacon of Bath, and enjoyed other clerical distinc- tions. In 1818 he held the appointment of Bampton lecturer, and treated of Unitarianism (Oxf. 1818, 8vo). He died about 1870. He published several of his ser- mons (Bath, 1822, 8vo), and lectures on Romans (Lond. 1820, 8vo) and St. John's Gospel (Oxf. 1821-23, 2 vols. 8vo).
Moza (Heb. Motsa', XSi^a, a ffoinf/ forth, as often), the name of two men.
1. (Sept. Moffa v. r. 'lujad.) The second of the three sons of Caleb by one of his concubines, Ephah (1 Chron. ii, 46). B.C. ante 1618.
2. (Sept. Mrtio-a, also Maad v. r. Maffffa.) The son of Zimri and father of Binea, among the posterity of king Saul (1 Chron. viii, 36, 37 ; ix, 42, 43). B.C. con- siderably post 1037,
Mozah (Heb. Motsah', il^b, i. q. Moza, an issuing of water, but with the art.; Sept. Mwffci v. r. 'kjiwaa, 'XliuiKTi), a city of the tribe of Benjamin, mentioned be- tween Chephirah and Rekem (Josh, xviii, 26). A place of this name is mentioned by the rabbins (Mishna, Suk- kah, iv, 5) as situated "below Jerusalem," at a spot whither the worshippers went down for the willow- branches used at the feast of Tabernacles (Roland, Pa- Icest. p. 903). To this the Gemara adds, " the place was a Colonia (X'^sb^p), that is, exempt from the king's tribute" (Buxtorf, Lex. Talni. col. 2043), which other Tal- mndists reconcile with the original name by observing that Motsah signifies an outlet or liberation, e. g. from tribute. Bartenora, who lived at Jerusalem, and now lies in the " valley of Jehoshaphat" there, says (in Su- renhusius's Mishna, ii, 274) that INIotsah was but a short distance from the city, and in his time retained its name of Colonia. Hence Schwarz infers {Palest, p. 127, 128) that the site is that of the modern Kulonieh, a village about three miles west of Jerusalem (Robinson, Res. ii, 146), containing ancient walls (Scholz, Reise, p. 161). " Interpreting the name according to its Hebrew deri- vation, it may signify * the spring-head'— the place at which the water of a spring gushes out (Stanley, S. and P. App. § 52). The interpretations of the rabbins, just quoted, are not inconsistent with the name being really derived from its having been the seat of a Roman colonia. The only difficulty in the way of the identifica- tion is that Kulonieh can hardly be spoken of as ' below Jerusalem' — an expression which is most naturally in- terpreted of the ravine beneath the city, where the Bir- Eyub is, and the royal gardens formerly were. Still there are vestiges of much vegetation about Kulonieh, and when the country was more generally cultivated and wooded, and the climate less arid than at present, the dry river-bed which the traveller now crosses may have flowed with water, and have formed a not unfa- vorable spot for the growth of willows" (Smith). See