made under the law." Most certain it is, that many of the Christian fathers maintain this mysterious doctrine of eternal generation; and it has had able defenders, down to Dr. J. Owen, Dr. Waterland, Dr. Edward Williams, and Mr. Andrew Fuller. [See a Paper, signed Gaius, (by Mr. Fuller,) in the Biblical Mag. for 1801, p. 283, &c.] On the other hand Trinitarians equally zealous have considered the opinion as both inconsistent in itself, and derogatory to the Son of God-" as implying derivation and inferiority"-though certainly not so intended by the Athanasians. Dr. Watts, and other advocates for the pre-existence of Christ's human soul, have considered the production of this first of creatures, as the highest sense in which our Saviour is in scripture called "the Son of God."-[Doddridge's Works, (Parsons's edit.) vol. v. p. 182.] If on this subject the writer might, as an individual, express his own sentiments, the chief fault in the creed itself is, its overstepping the modesty of scripture; and attempting to define, with accuracy, where the sacred writers seem designedly to have left the subject under the veil of mystery. The Supreme Being is, in all respects, so infinitely above the conception of men, and perhaps of angels, that it becomes us to conduct all speculations relative to the Deity with reverence, and even awe; to veil our faith under the wings of devotion, as the seraphim cover their faces while they worship. But the most exceptionable part of this creed lies in what are commonly called "the damnatory clauses"- "Whosoever will be saved, before all things it is necessary that he hold the Catholic faith; which faith, except every one do keep whole and undefiled, without doubt he shall perish everlastingly. And the Catholic faith is this"-proceeding to the statements of the doctrine of the Trinity above given. Now it is most certain, that we cannot use too much caution on this subject. The scripture indeed speaks of faith in Christ as necessary to salvation, but refers rather, perhaps, to the vital principle itself, than to any form of confession; and it seems above all things improper to mingle anathemas with our devotions. This has led many of the clergy, and some of our bishops, to wish they were "well rid" of this creed altogether, which is certainly a prevailing sentiment; and were the question now put, on admitting this formulary into our church service, there are, perhaps, but few, comparatively, that would vote for it. However orthodox it may be, it does not appear to be written in a Christian spirit. [Dr. Waterland's Cr. Hist. of the Athanasian Creed. Rev. T. H. Horne's Scripture Doctrine of the Trinity. Burnett on the Articles, Art. II. and VIII. Doddridge's Lectures, lect. 62.] ATHEIST [from a without, and Theas God, without God, as St. Paul says, Eph. ii. 12,] is one who denies the existence of a Supreme Being. The system of Atheism (if it may be called a system) excludes the Deity from the universe he has made, and supposes all things come by chance,—an idea countenanced by the improper language of some professing Christians. Plato distinguishes three kinds of Atheists-1. Who deny the existence of the gods absolutely; 2. Who deny their interference in human affairs; and 3. Who admit both, but conceive them indifferent to human crimes. The latter are rather practical Atheists, of which we have too many; but the evidences of a Deity are so numerous and strong, that many have doubted the existence of a real Atheist. Some, however, in most countries, have avowed the principle; and in 1619, Lucilio Vanini, an Italian, was burned alive at Thoulouse, for his atheistical tenets, which he and eleven others had undertaken to disseminate all over Europe. In the early days of the French Revolution, the Convention endeavoured to suppress all religion, except the worship of their tutelary goddess, Liberty; and for this purpose they shut up the churches, abolished the sabbath, and inscribed upon the burying grounds-" Death is an eternal sleep!" Lord Bacon says, that a smattering in philosophy may lead a man into Atheism, because he looks no farther than second causes; but by diving deeper into it, he will behold the chain of them linked together, which will certainly bring him back to God and providence. There are two ways of arguing in favour of the existence of a God, which logicians distinguish into the argument a priori, and a posteriori. In the former, from "the real existence of space and duration, we infer the existence of a self-existent Being, whose properties they are; and from the necessity of existence, prove his wisdom, power, goodness," &c. [Doddridge's Lect. 33.] In this line of argument, Dr. S. Clarke acquired considerable celebrity in his Boylean Lectures; and Dr. Kippis strongly recommends a tract on the same mode of arguing, by the Rev. Moses Lowman. But this method is so abstruse that it is adapted only for strong minds; of others, Mr. Pope says sarcastically "They chuse the high priori road, And reason downward till they doubt of God." In arguing a posteriori, or from effects to causes, and so to the great first Cause, we pursue an easier and more conclusive method, in which Ray, Durham, and others have happily succeeded. Archdeacon Paley, in his "Natural Theology," has managed the argument with peculiar skill, and beautiful simplicity; but no philosopher or divine ever argued with more force and clearness, than the following poor Greenlander: A missionary being once in company with some baptized Greenlanders, expressed his wonder how they could formerly lead such a senseless life, void of all reflection. Upon this, one of them answered as follows:-"It is true, we were ignorant heathens, and knew nothing of a God or a Saviour: and indeed who should tell us of him, till you came? But thou must not imagine that no Greenlander thinks about these things. I myself have often thought, a kajak, (a canoe or boat,) with all its tackle and implements, does not grow into existence of itself, but must be made by the labour and ingenuity of man; and one that does not understand it, would directly spoil it. Now, the meanest bird has far more skill displayed in its structure than the best kajak, and no man can make a bird. But there is still far greater art shown in the formation of a man, than of any other creature. Who was it that made him? I bethought me, he proceeded from his parents, and they from their parents. But some must have been the first parentswhence did they come? Common report informs me, they grew out of the earth. But if so, why does it not still happen, that men grow out of the earth? And from whence did this same earth itself, the sea, the sun, the moon, and stars, arise into existence? Certainly there must be some Being who made all these things; a Being that always was, and can never cease to be. He must be inexpressibly more mighty, knowing, and wise, than the wisest man. He must be very good too; for every thing that he has made is good, useful, and necessary for us. Ah, did I but know him, how would I love him, and honour him! But who has seen him? who has ever conversed with him? None of us poor men. Yet there may be men, too, who know something of him. Oh, could I but speak with such! Therefore, (said he,) as soon as ever I heard you speak of this great Being, I believed it directly with all my heart, because I had so long desired to hear it."-[Crantz's Mission in Greenland, vol. i. p. 198.] ATHOCIANS, certain sectaries in the 3d century, who maintained the mortality of the soul, and other errors. [Centur. Magdeb. Cent. 13. c. 5.] AUDEANS, or AUDIANI, the followers of Audæus, (called, by Mosheim, Ardæus,) by all accounts a man of severe virtue, in the 4th century, who having been " excommunicated in Syria, on account of the freedom and importunity with which he censured the corrupt and licentious manners of the clergy," and banished into Scythia, formed a religious society, of which he was appointed bishop, or pastor, on something like the primitive plan-himself and flock labouring with their own hands. He is charged with being an Anthropomorphite, (which see,) and explaining the Scriptures too literally; which, perhaps, originated in his rejecting the mystical interpretations of some of the orthodox; but his chief heresy was, in keeping Easter at the time of the Jews' passover, contrary to the decree of the council of Nice, which, they say, was made to flatter Constantine, by making the festival of Easter coincident with his birth-day.-[Mosheim's E. H. vol. i. p. 430. Turner's View, p. 146. Bell's Wanderings, p. 139.] c. 2.] AUDIENTES, [hearers,] a class of catechumens, who were allowed to hear sermons and the Scriptures read in the church, in some of the ages falsely called primitive!-[Bingham's Antiquities, b. x. AUGSBURGH, Confession of. BURGE " In 1530, a diet of the German princes was convened by the emperor Charles V., to meet at Augsburgh, for the express purpose of composing the religious troubles which then distracted Germany. On this occasion Melancthon was employed to draw up the famous Confession above named, and which may be considered as the creed of the German reformers, especially the more temperate of them, though it is undoubted that Luther was consulted before it was presented to the emperor. It consisted of twenty-one articles, including the following points :--The Trinity-original sin-the incarnation-justification by faith-the word and sacraments — necessity of good works-the perpetuity of the church—infant baptism-the Lord's supper-repentance and confession-the proper use of the sacraments-church order-rites and ceremonies-the magistracy-a future judgment-free-willthe worship of saints, &c. They then proceed to state the abuses of which they chiefly complain, as the denial of the sacramental cup to the laity -the celibacy of the clergy-the massauricular confession-forced abstinence from meats-monastic vows-and the enormous power of the church of Rome. The confession was read at a full meeting of the diet, and signed by the elector of Saxony, and three other princes of the German empire. John Faber, afterwards Archbishop of Vienna, and two other catholic divines, were employed to draw up an answer to this confession, which was replied to by Melancthon in his Apology for the Augsburgh Confession in 1531. This confession and defence, the articles of Smalcald, drawn up by Luther, his catechisms, &c., form the symbolical books of the Lutheran church, though it must be owned that they contain concessions in favour of some parts of popery, particularly the real presence, that few Protestants in this country would admit.-[Mosheim's E. H. vol. iv. p. 91, &c. Cox's Life of Melancthon, p. 348, &c. C. Butler's Confessions of Faith, (1816,) ch. 4, § 1-4.) AUGUSTINS, a religious order founded by pope Alexander IV. in 1256, were to observe the rule of St. Augustin, (the monk,) as prescribed by their founder; namely, to have all things in common, rich and poor-to employ the first part of every morning in labour, the rest in reading, &c.-to go in pairs-to eat only in their monasteries, &c. Soon after its establishment, this order was brought to England, where they had more than thirty houses, at the time of the reformation. Catholic writers carry up their origin to the 8th century, but admit that they greatly degenerated, and were reformed in the 12th or 13th century. In Paris, they are called the religious of St. Genevieve. [ [Mosheim's E. H. vol. iii. p. 193. Robinson's Dict. Butler's Confessions, p. 129.] AVIGNONISTS, certain fanatics of Avignon, in the last century, who adopted the errors of the Collyridians, (which see,) who, in the 4th century, distinguished themselves by an extraordinary devotion to the holy Virgin. The Avignonists were founded by Grabianca, a Polish nobleman; and Pernety, a Benedictin, (abbé of Burgal,) a learned but most eccentric writer. A work published in 1790, entitled "The virtues, power, clemency, and glory of Mary, mother of God," is attributed to his pen.-[Gre goire's Hist. des Sects Rel. vol. ii. p. 17.] AUTO DE FE'. See Inquisition. AVATARAS, the pretended incarnations of Vishnu, the second power of the Indian Trimurti-supposed to be derived from the primeval expectation of a divine Saviour.-[Dr. J. P. Smith's Script. Test. to the Messiah, vol. i. p. 163. Maurice's Indian Antiq. vol. v. p. 91. Ward's Hindu Literature, vol. i. book i. ch. 2.] AZYMITES, [unleavened,] a name given by the Greeks, in the 11th century, to the Latin church, because they used unleavened bread in the eucharist.[Broughton's Dict.] BAN injuries, rather than revenge them. They received their name from refusing to carry any other weapon than a staff, (baculum,) and that rather for support than defence. They differed little or nothing from the modern Baptists.-[ Bell's Wanderings, &c.] BAGNOLENSES, a branch of the Manichæans, which see. BANGORIAN CONTROVERSY, a celebrated controversy which arose out of a sermon preached by Dr. B. Hoadly, bishop of Bangor, before king George I. From the words of Christ to Pilate, kingdom is not of this world," the liberal "My prelate undertook to " prove that the BAPTISTS, or ANTIPEDOBAPTISTS. This denomination of Christians is distinguished from others by their opinions respecting both the mode and subjects of Baptism. Instead of administering the ordinance by sprinkling or pouring water, as do most other denominations, they maintain that it ought to be administered only by immersion, or rather submersion; going not only into but under water. Such, they insist, is the meaning of the Greek word baptizo, to wash or dip; so that a command to baptize, is a command to immerse. Thus, they say, it was understood by those who first administered it. John the Baptist, and the apostles of Christ, administered it in Jordan, and other rivers and places where there was much water. Both the administrators and the subjects are described as going down into, and coming up out of, the water. And the baptized are said to be buried in baptism, and to be raised again; which language could not, they suppose, be properly adopted on supposition of the ordinance being administered in any other manner than by immersion. Thus, they affirm, it was administered in the primitive church: thus it is now administered in the Russian and Greek churches; and thus it is, at this day, directed to be administered in the Church of England, "if the child may well endure it."[Office of Public Bapt.] The late Mr. Robinson, of Cambridge, however, strongly objected to the usual mode on this occasion. Considering baptism as a voluntary act, and an act of worship, he contended that the subjects should bend forward under the water, and not be thrown backward, which he considered as inconsistent both with the design of the ordinance, and the primitive practice.-[Hist. of Baptism,] With regard to the subjects of baptism, the Baptists say that it ought not to be administered to infants at all; nor to grown-up persons generally; but to those who profess repentance for past sin, and faith in Christ; and to them only. Our Saviour's commission to his apostles, by which Christian baptism was instituted, is to Go and teach all nations, baptizing them: that is, not to baptize all they meet with, but first to examine and instruct them; and whoever receives instruction, to baptize him in the Name of the Father, and of the Son, and of the Holy Ghost. This construction of the commission is confirmed (as they conceive) by another passage: Go ye into all the world, and preach the gospel to every creature: he that believeth, and is baptized, shall be saved. To such persons, and to such only, they say, baptism was administered by the apostles, and the immediate disciples of Christ: for they are described as repenting of their sins, and believing in Christ; and without these qualifications, Peter acquaints those who were converted by his sermon, that he could not have admitted them to baptism; and Philip holds the same language in his discourse with the Eunuch. Without evidence of these qualifications, many Christians think it wrong to admit persons to the Lord's supper; and the Baptists, to admit any to the ordinance of baptism. They farther insist, that all positive institutions depend entirely upon the will of the Institutor; and that therefore all reasoning by analogy from rites previously abrogated, is to be rejected; and that the express command of Christ, respecting the mode and subjects of baptism, are our only rule. The Baptists in England form one of "the three denominations of protestant dissenters." The constitution of their churches, and their modes of worship, are congregational, or independent. They bore a considerable share in the sufferings of the seventeenth and preceding centuries; for there were many among the Lollards and Wickliffites who disapproved of infant-baptism. There were also many of this faith among the protestants and reformers abroad. In Holland, Germany, and the North, they went by the names of Anabaptists, and Mennonites; and in Piedmont and the South, they were found among the Albigenses and Waldenses.-[Gale's Reflections on Wall's Hist. of Infant Bapt. Stennet's Answer to Addington. Booth's Pædobaptism examined. Robinson's Hist. of Baptism; and Ivimey's Hist. of the Baptists.] The Baptists subsist chiefly under two denominations; the Particular, or Calvinistical; and the General, or Arminian. The former is by far the most numerous. Some of both denominations, General and Particular, allow of free, or mixed, communion; admitting to the Lord's table, pious persons who have not been immersed, which others consider as an essential requisite to communion. These are sometimes called Strict Baptists. (See the late Controversy between Messrs. R. Hall and J. Kinghorn.) Other societies of this denomination observe the seventh day of the week as their Sabbath, apprehending the original law of the Sabbath to remain in force, unaltered and unrepealed: these are called Seventh-day Baptists. See Sabbatarians. A considerable number of the General Baptists have gone into Unitarianism; in consequence of which, those who maintain the usual doctrines of the Trinity and atonement, in the latter half of the 18th century, formed themselves into what is called the New Connexion, or Association. These preserve a friendly correspondence with their brethren aforesaid, in things which concern the general interests of the denomination; but hold no religious communion with them. Some congregations of General Baptists admit three distinct orders of church officers: messengers (or ministers), elders, and deacons.[Rev. Dan. Taylor's History of the General Baptists. Evans's Sketch, p. 219.] The Baptists in America, and in the East and West-Indies, are chiefly Calvinists; but most of them admit of free communion. This denomination is found in all the United States, but predominates in Rhode Island, where a Report of their own, in 1818, states, that they have 138 associations, 2682 churches, 1859 ministers, 190,000 members.-[Lond. Christ. Instructor, 1821, p. 671.] Those in Scotland, having imbibed some peculiar principles, held no communion with the others. When the English Baptists engaged in a mission to the East, however, they very liberally contributed toward the translating of the Scriptures into the eastern languages.-[New Evan. Mag. 1816, p. 76.] The SCOTTISH Baptists form a distinct denomination; and are distinguished by several peculiarities of church_order. "No trace can be found of a Baptist church in Scotland, (says Mr. Jones,) excepting one which appears to have been formed out of Cromwell's army, previous to 1765, when a church was settled at Edinburgh, under the pastoral care of Mr. Carmichael and Mr. Archibald M'Lean. Others have since been formed at Dundee, Glasgow, . . . . . . and in most of the principal towns of Scotland;" also at London, and in various parts of England. "They think that the order of public worship, which uniformly obtained in the apostolic churches, is clearly set forth in Acts ii. 42-47; and therefore they endeavour to follow it out to the utmost of their power. They require a plurality of elders in every church, administer the Lord's supper, and make contributions for the poor every first day of the week. The prayers and exhortations of the brethren form a part of their church order, under the direction and control of the elders, to whom it exclusively belongs to preside in conducting the worship, to rule in cases of discipline, and to labour in the word and doctrine, in distinction from the brethren exhorting one another. The elders are all laymen, generally chosen from among the brethren; but, when circumstances require, are supported by their contributions. They approve also of persons, who are properly qualified for it, being appointed by the church to preach the gospel and baptize, though not vested with any pastoral charge. "The discipline and government of the Scottish Baptists, are strictly congregational. (See Congregationalists.) Members are received, after making a public profession of their faith, with the consent of the whole church: every case of discipline is determined in the same manner, and nothing is decided by majority.. They religiously abstain from eating of blood; esteem a conscientious regard to the law of discipline, as delivered by our Saviour, (Matt. xviii.) absolutely necessary; they also expect all the members to be obedient to magistrates, to honour them, to pay them tribute, and in no case to resist them by force; agreeable to the apostolic injunctions, Rom. xiii. and 1 Peter ii. 13, 14. They profess to .... |