a fair one. "The followers of Arminius believe that God, having an equal regard for all his creatures, sent his Son to die for the sins of the whole world; that men have the power of doing the will of God, otherwise they are not the proper subjects of approbation and condemnation; and that, in the present imperfect state, believers, if not particularly vigilant, may, through the force of temptation, fall from grace, and sink into final perdition. The Arminians found their sentiments on the expressions of our Saviour, respecting his willingness to save all that come unto him; especially on his prayer over Jerusalem, his sermon on the mount, and, above all, his delineation of the process of the last day, where the salvation of men is not said to have been procured by any decree, but because they have done the will of their Father, who is in heaven. This last argument they deem decisive; because it cannot be supposed that Jesus, in the account of the Judgment-day, would have deceived them. They also say, the terms in the [Epistle to the] Romans, respecting election, are applicable only to the state of the Jews, as a body, without reference to the religious condition of individuals, either in the present or future world.". Some of the most able writers in defence of the Arminian system are-Limborch, in his Theologia Christiana; Whitby, on the Five Points; Dr. Taylor, of Norwich, in his Key to the Romans, and on Original Sin. Among the Methodists, Messrs. J. Wesley and Fletcher; and among the present anti-evangelical party, Bishop Prettyman, and Rev. W. B. Knight, A.M., Examining Chaplain to the Bishop of Llandaff.-[Mosheim's E. H. vol. v. pp. 366370, and 444-446. Evans's Sketch, (ed. 1821) pp. 124-128. Adam's R. W. vol. ii. p. 245, &c.] ARNOLDISTS, a denomination in the twelfth century, which derive their name from Arnold, of Brescia. Having observed the calamities that sprung from the opulence of the pontiffs and bishops, he maintained publicly, that the treasures and revenues of popes, bishops, and monasteries, ought to be solemnly transferred to the rulers of each state; and that nothing was to be left to the ministers of the gospel, but a spiritual authority, and a subsistence, drawn from tithes, and from the voluntary oblations of the people. This was his heresy and no small one in those times. But he appears to have been of a warm and ambitious spirit, and attempted, not only to arouse the people against the Pope and the clergy, but to restore the antient government of Rome. At length he was excommunicated, crucified, and burnt!!!—[Mosheim's E. H. vol. iii. p. 119. Ency. Brit.] The denomination, Arnoldists, was also conferred on the followers of one Arnold, of Villeneuve, a physician, in the 14th century. He was eminently skilled in chemistry, natural philosophy, and literature, which occasioned him to be taken, by the ignorant monks, for a magician; and he, in return, it is said, had so bad an opinion of the monks, that he thought they would "all be damned." This was his heresy, for which he was burnt by the inquisition; happily for him, however, not till after he was dead.-[Mosheim's E. H. vol. iii. p. 162. Bell's Wanderings, p. 136.] ARTEMONITES, a denomination in the 2d century; so called from Artemon, who taught that, at the birth of the man Christ, a certain divine energy united itself to him. He was a Unitarian, of the same principles as Theodotus (the tanner), Paul of Samosata, and the modern Socinians.[Mosheim's E. H. vol. i. p. 235. Milner's Ch. Hist. vol. i. p. 256. ner's Heretics, pp. 360—362.] Lard ARTICLES (Thirty-nine) of the Church of England. They are entitled "Articles agreed upon by the Archbishops and Bishops of both Provinces, and the whole Clergy, in the Convocation holden at London, in the year 1562; for the avoiding of diversities of opinions, and for the establishing of consent touching true religion." They were followed by a royal declaration, commanding that "no man hereafter shall print or preach, to draw the Article aside any way; but shall submit to it in the plain and full meaning thereof; and shall not put his own sense or comment to be the meaning of the Article, but shall take it in the literal and grammatical sense." Farther, by the thirty-sixth canon of the Church of England, it is ordered, that no person shall be ordained a minister of the Church of England, until he have signed a declaration, that the Book of Common Prayer "containeth in it nothing contrary to the Word of God;" and that he acknowledgeth "all and every the Articles therein contained (being in number thirty-nine, besides the Ratification), to be agreeable to the Word of God."-[Articles and Canons.-Bishop Burnet, on the 39 Articles, p. 9, 6th ed.] ARTICLES (LAMBETH). These Nine Articles were drawn up on occasion of an attempt to dispute the Calvinism of the Church of England, by one Wm. Barrett, an avowed Arminian; and a French doctor, Baro, who joined with him. They were called Lambeth Articles, because drawn up at Lambeth Palace, under the eye and with the assistance of Archbishop Whitgift, Bishops Bancroft and Vaughan, and other dignitaries: they were strongly in favour of predestination and election, and the three first were as follows: "1. God hath, from eternity, predestinated certain persons to life, and hath reprobated certain persons unto death. 2. The moving, or efficient cause of predestination unto life, is not the foresight of faith, or of perseverance, or of good works, or of any thing that is in the persons predestinated; but the alone will of God's good pleasure. 3. The predestinate are a predetermined and certain number, which can neither be lessened nor increased." These Articles not being confirmed by Act of Parliament, are not binding upon the clergy; but they certainly show what were the opinions of the leading churchmen at that period.-[Toplady's Hist. Proof, vol. ii. pp. 534-538. (ed. 1774). Morison's Dict.] ARTOTYRITES [bread and cheese eaters], a branch of the Montanists, in the 2d century, who are charged with eating bread and cheese in the Eucharist. It is asserted, that they did this in imitation of Abel, of whom it is said (Gen. iv. 4), he "brought of the firstling of his flock, and the fat thereof;" which, it is possible, they might interpret, of their milk, or rather cream, as Grotius has since done. But it is very possible that they might do this in their love-feasts, rather than the Eucharist. [Broughton's Dict.] bottle. The charge appears improbable and ridiculous; but see Montanists.[Broughton's Dict.] ASCODRUTES, a branch of Gnostics, or Valentinians, in the 2d century, who asserted that divine mysteries, being the images of invisible things, ought not to be represented by visible things, nor incorporeal things by corporeal and sensible. Therefore they rejected the sacraments, and are said to have confined their religion to theory. See Gnostics.-[Broughton's Dict. Bell's Wanderings, p. 138.] ASSASSINS, a tribe or clan in Syria, called also Ismaëlians, probably from Ismael, whose "hand was against every man." (Gen. xvi. 12.) Also Batenists, or Batenians. They are supposed to owe their origin to the Karmatians, (which see,) an heretical sect among the Mahometans, who settled in Persia about the year 1090; from whence, in process of time, they sent a colony into Syria, which took possession of a considerable tract of land among the mountains of Lebanon, extending nearly from Antioch to Damascus. Their religion was compounded of the various superstitions of the Persians, Jews, and Mahometans; but the distinguishing article of it was, that the Spirit of the Supreme resided in their Scheike (or chief); and that all his injunctions were the commands of God; and they were trained to that degree of submission, that they would instantly kill themselves at his command, being assured of immediate entrance into Paradise. Their chief was known in Europe by the name of the "Old Man of the Mountain ;" and his followers were called Assassins-according to some, from the family of one of their leaders, named Arsacida; or, according to Mr. Mills, by corruption, from Hussanees, the followers of Hussan; or, according to Volney, from the Turkish word, Hassassin, (to kill silently and by surprise,) a night robber. Their office was to murder any person whom their scheike commanded. "This chief, from his exalted residence on the summit of Mount Lebanon, like a vindictive Deity, with the thunderbolt in his hand, sent inevitable death to all quarters of the world:" ASCODOĞRITES, or ASCITES, a party so that the chiefs of all nations dreaded of Montanists, in the 2d century, who, it is this sanguinary tyrant; and many were said, brought into their churches, bags, weak enough to pay him a secret pension, skins, or bottles, filled with new wine, to by way of security. In 1272, however, represent the new wine mentioned by they were subdued by the forces of the Christ; then danced round these bottles, Sultan Bibaris; but it is supposed that and intoxicated themselves with the wine. the Druses, who now inhabit those mounThey are likewise called Ascita, and both tains, sprang from some remains of these words are derived from the Greek, uskos, a barbarians. See Druses. ASCETICS, à general term, comprehending all who retired from the world, for the purpose of retirement and mortification. See Anchorites. ASCITES. See Ascodogrites. ASCLEPIDOTEANS, a petty sect in the 3d century; so called from Asclepidotus, who taught, like Artemon and the modern Socinians, that Jesus Christ was a mere man. [Broughton's Dict.] In the Greek and Roman republics, the murder of a reputed tyrant was held to be an act of heroic virtue, though nothing could be more unjust, since the accused had no opportunity of self-justification. Some wild republicans in Germany, France, and even England, have attempted to revive the abominable tenet; and it has produced the murders of the Duke de Berry, Kotzebue, and other important characters. In some parts of Italy assassination is professed for hire; and the government is deficient, either in strength or principle, for its suppression.-[Ency. Brit.] ASSEMBLY of DIVINES, a synod of laymen and divines, who assembled, by authority of parliament, in King Henry the Seventh's chapel, Westminster. On the first day, July 1st, 1643, sixty-nine assembled, among whom were several Episcopalians, who afterwards withdrew. Lord Clarendon says, "about twenty of them were reverend and worthy persons," and some of them certainly the most learned men of their time; as Seldon, Ainsworth, Gataker, Featley, &c. They signed “The Solemn League and Covenant," drew up the Confession of Faith, the Longer and Shorter Catechisms, &c.; and several of them jointly published a Commentary on the Bible, in 2 vols. folio.-[Neale's Hist. of Puritans, vol. ii. p. 63, &c. (Parsons's ed.) B. Bennett's Memoirs of the Reformation, p. 270, 2d edit.] ASSIDEANS, or CHASSIDEANS, [i.e. the pious,] certain zealous Jews, who volunteered their services to assist Matathias in fighting for the liberties of their country. 1 Maccabees ii. 43, 44. vii. 13.--[Prideaux's Connect. Part II. chap. iii.] ASSURITANS, a branch of the Donatists (which see), charged with Arianism. ATHANASIANS, the followers of St. Athanasius, the great antagonist of Arius, above mentioned. The Athanasian Creed, though universally admitted not to be drawn up by this father, (but probably, as Doctor Waterland says, by Hilary, Bishop of Arles, in the 5th century,) is universally admitted to contain a fair expression of his sentiments. This creed says "the Catholic faith is this: that we worship One God in Trinity, and Trinity in Unity. Neither confounding the persons, nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost. But the god-head of the Father, of the Son, and of the Holy Ghost, is all one; the glory equal, the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Ghost;"namely, "uncreate-incomprehensibleeternal," &c. So far Athanasius seems to be followed by Trinitarians in general; but it is on the sonship of Christ, and the procession of Christ, that many zealous Trinitarians, and particularly the Hutchinsonians, appear to dissent from him, though many of them have signed the 8th Article of the Church of England, which says, that this, as well as the Apostles' and Nicene Creeds, "ought thoroughly to be received and believed." On these points it is said, "The Father is made of none, neither created nor begotten. The Son is of the Father alone; neither made nor created, but begotten. The Holy Ghost is of the Father and the Son; neither made, nor created, nor begotten, but proceeding.” Here the sonship of the second person, and procession of the third, are referred to the divine nature of both, and not to the inferior nature (humanity) of the Son, nor to the office of the Holy Spirit, as by the Hutchinsonians and many other Trinitarians, who hold the names of the sacred Three to be names of office only. It is also in this way that many Athanasians account for the Son speaking of himself as inferior to God the Father, who is "the fountain of Deity," as some of the antient fathers expressed themselves, and ranking before the Son only in his paternal character. So Bishops Bull and Pearson, and Dr. Waterland.-[Bp. Horsley's Controversial Tracts, p. 292-295.] The true key to the Athanasian Creed lies in the knowledge of the errors to which it was opposed. The Sabellians considered the Father, Son, and Holy Spirit as one in person;-this was 66 confounding the persons:" the Arians considered them as differing in essencethree beings;-this was "dividing the substance:" and against these two hypotheses was the creed originally framed.[Rev. T. H. Horne, M.A. on the Trinity, (1820,) p. 85.] And since every sect was willing to adopt the language of Scripture, it was thought necessary to adopt scholastic terms, in order to fix the sense of scripture-language. The eternal generation of the Son of God forms an essential part of this creed, as well as of the Nicene: it is on this principle that the Son is called "God of God, light of light, very God of very God; begotten, not made;"-which certainly does not apply to the human nature of Christ, which was "made of a woman-- ! 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 Theos 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.] 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. c. 2.] 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 1 |