The day on which the Christian church commemorates our Saviour's resurrection. It is called by the Greeks Pasga; and by the Latins Pascha, a Hebrew word signifying passage, applied to the Jewish feast at the passover. It is called Easter in English, from the Saxon goddess Eostre, whose festival was held in April. The Asiatic churches kept their Easter upon the very same day that the Jews observed their passover, and others on the first Sunday after the first full moon in the new year. This controversy was determined in the council of Nice, when it was ordained that Easter should be kept upon one and the same day, which should always be Sunday, in all Christian churches in the world.
Ancient heretics, who rose in the church in the very first age thereof, and formed themselves into a sect in the second century, denying the divinity of Jesus Christ. Origen takes them to have been so called from the Hebrew word ebion, which in that language signifies poor; because, says he, they were poor in sense, and wanting understanding. Eusebius, with a view to the same etymology, is of opinion they were thus called, as having poor thoughts of Jesus Christ, taking him for no more than a mere man. It is more probable the Jews gave this appellation to the Christians in general out of contempt; because, in the first times, there were few but poor people that embraced the Christian religion. The Ebionites were little else than a branch of the Nazarenes; only that they altered and corrupted, in many things, the purity of the faith held among the first adherents to Christianity. for this reason, Origen distinguishes two kinds of Ebionites in his answer to Celsus; the one believed that Jesus Christ was born of a virgin; and the other, that he was born after the manner of other men. The first were orthodox in every thing, except that to the Christian doctrine they joined the ceremonies of the Jewish law, with the Jews, Samaritans, and Nazarenes; together with the traditions of the Pharisees. They differed from the Nazarenes, however, in several things, chiefly as to what regards the authority of the sacred writings; for the Nazarenes received all for Scripture contained in the Jewish canon; whereas the Ebionites rejected all the prophets, and held the very names of David, Solomon, Isaiah, Jeremiah, and Ezekiel, in abhorrence. They also rejected all St. Paul's epistles, whom they treated with the utmost disrespect. They received nothing of the Old Testament but the Pentateuch. they agreed with the Nazarenes, in using the Hebrew Gospel of St. Matthew, otherwise called the Gospel of the twelve apostles; but they corrupted their copy in abundance of places; and particularly had left out the genealogy of our Saviour, which was preserved entire in that of the Nazarenes, and even in those used by the Cerinthians. Besides the Hebrew Gospel of St. Matthew, the Ebionites had adopted several other books under the titles of St. James, John, and the other apostles; they also made use of the travels of St. Peter, which are supposed to have been written by St. Clement; but had altered them so, that there was scarce any thing of truth left in them. they even made that saint tell a number of falsehoods, the better to authorize their own practices.
An appellation given to whatever belongs to the church; thus we say ecclesiastical polity, jurisdiction, history, &c.
A narration of the transactions, revolutions,
and events, that relate to the church. As to the utility of church history, Dr.
Jortin, who was an acute writer on this subject, shall here speak for us: he
observes, 1. That it will show us the amazing progress of Christianity through
the Roman empire, through the East and West, although the powers of the world
cruelly opposed it. 2. Connected with Jewish and Pagan history, it will show us
the total destruction of Jerusalem, the overthrow of the Jewish church and
state; and the continuance of that unhappy nation for 1700 years, though
dispersed over the face of the earth, and oppressed at different times by
Pagans, Christians, and Mahometans.--3. It shows us that the increase of
Christianity produced in the countries where it was received, the overthrow and
extinction of paganism, which, after a feeble resistance, perished about the
sixth century.--4. It shows us how Christianity hath been continued and
delivered down from the apostolical to the present age.--5. It shows us the
various opinions which prevailed at different times amongst the fathers and
other Christians, and how they departed more or less from the simplicity of the
Gospel.--6. It will enable us to form a true judgment of the merit of the
fathers, and of the use which is to be made of them.--7. It will show us the
evil of imposing unreasonable terms of communion, and requiring Christians to
profess doctrines not propounded in Scriptural words, but inferred as
consequences from passages of Scripture, which one may call systems of
consequential divinity.--8. It will show us lastly, it will show us.--9. The
origin and progress of the reformation. See Dr. Jortin's Charge on the Use and
Importance of Ecclesiastical History, in his Works, vol. vii. ch. 2.
For ecclesiastical historians, See Eusebius's
Eccl. Hist. with Valesius's notes; Baronii Amales Eccl.; Spondani Annales
Sacri; Parci Universalis Hist. Ecc.; Lampe, Dupin, Spanheim, and Mosheim's
Eccl. Hist.; Fuller's, and Warner's Eccl. Hist. of England; Jortin's Remarks on
Eccl. Hist.; Millar's Propagation of Christianity; Gillie's Historical
Collections; Dr. Ershine's Sketches, and Robinson's Researches. the most recent
are, Dr. Campbell's, Gregory's, Milner's, and Dr. Erskine's Sketches, and
Robinson's Researches. The most recent are, Dr. Campbell's, Gregory's,
Milner's, and Dr. Harvcis's; all which have their excellencies. See also Bogue
and Bennet's History of the Dissenters. For the History of the church under the
Old Testament, the reader may consult Miller's History of the Church; Prideaux
and Shuckford's Connections; Dr. Watts's scripture History; and Fleury's
History of the Israelites.
A name given to some ancient philosophers, who, without attaching themselves to any particular sect, took what they judged good and solid, from each. One Potamon, of Alexandria, who lived under Augustus and Tiberius, and who, weary of doubting of all things, with the Sceptics and Pyrrhonians, was the person who formed this sect.
Or modern Platonics, a sect which arose in the Christian church towards the close of the second century. They professed to make truth the only object of their enquiry, and to be ready to adopt from all the different systems and sects such tenets as they thought agreeable to it. they preferred Plato to the other philosophers, and looked upon his opinions concerning god, the human soul, and things invisible, as conformable to the spirit and genius of the Christian doctrine. One of the principal patrons of this system was Ammonius Saccas, who at this time laid the foundation of that sect, afterwards distinguished by the name of the New Platonecs in the Alexandrian school.
Or EXTACY, a transport of the mind, which suspends the functions of the senses by the intense contemplation of some extraordinary object.
A confession of faith, the form of an edict published in the year 639, by the emperor Heraclius, with a view to pacify the troubles occasioned by the Eutychian heresy in the eastern church. However, the same prince revoked it, on being informed that pope Severinus had condemned it, as favouring the Monothelites; declaring, at the same time, that Sergius, patriarch of Constantinople, was the author of it. See EUTYCHIANS.
This word signifies a building up. Hence we call a building an edifice. Applied to spiritual things, it signifies the improving, adorning, and comforting the mind; and a Christian may be said to be edified when he is encouraged and animated in the ways and works, of the Lord. The means to promote our own edification are, prayer, self-examination, reading the Scriptures, hearing the Gospel, meditation, attendance on all appointed ordinances. To edify others there should be love, spiritual conversation, forbearance, faithfulness, benevolent exertions, and uniformity of conduct.
A sect of heretics, in 1534, who scraped their forehead with a knife till it bled, and then poured oil into the wound. This ceremony served them instead of baptism. They are likewise said to have denied the divinity of the Holy Spirit.
A denomination in the year 680, who affirmed that, in order to make prayer acceptable to God it should be performed dancing.
A short prayer, in which the mind is directed to God on any emergency. See PRAYER.
Ancient heretics, who made their appearance in the reign of the emperor Trajan, and took their name from their leader, Elcesai. They kept a mean between the Jews, Christians, and Pagans: they worshipped but one God, observed the Jewish sabbath, circumcision, and the other ceremonies of the law; yet they rejected the Pentateuch and the prophets: nor had they any more respect for the writings of the apostles.
An overseer, ruler, leader.
Elders, or seniors, in ancient Jewish polity,
were persons the most considerable for age, experience, and wisdom. Of this
sort were the 7- men whom Moses associated with himself in the government: such
likewise afterwards were those who held the first rank in the synagogue as
presidents.--Elders, in church history, were originally those who held the
first place in the assemblies of the primitive Christians. The word presbyter
is often used in the New Testament in this signification; hence the first
councils of Christians were called Presbyteria, or councils of elders.--Elders
in the presbyterian discipline, are officers, who, in conjunction with the
ministers and deacons, compose the kirk sessions, who formerly used to inspect
and regulate matters of religion and discipline; but whose principal business
now is to take care of the poor's funds. They are chosen from among the people,
and are received publicly with some degree of ceremony. In Scotland there is an
indefinite number of elders in each parish, generally about twelve. See
PRESBYTERIANS.
It has long been a matter of dispute, whether
there are any such officers as lay-elders mentioned in Scripture. On the one
side it is observed, that these officers are no where mentioned as being alone
or single, but always as being many in every congregation. They are also
mentioned separately from the brethren. Their office, more than once, is
described as being distinct from that of preaching, not only in Rom. xii. where
he that ruleth is expressly distinguished from him that exhorteth or teacheth,
but also in that passage, 1 Tim. v. 17. On the other side it is said, that from
the above-mentioned passages, nothing can be collected with certainty to
establish this opinion; neither can it be inferred from any other passage that
churches should be furnished with such officers, though perhaps prudence, in
some circumstances, may make them expedient. "I incline to think,"
says Dr. Guise, on the passage 1 Tim. v. 17, "that the apostle intends
only preaching elders, when he directs double honour to be paid to the elders
that rule well, especially those who labour in the word and doctrine; and that
the distinction lies not in the order of officers, but in the degree of their
diligence, faithfulness, and eminence in laboriously fulfilling their
ministerial work; and to the emphasis is to be laid on the word labour in the
word and doctrine, which has an especially annexed to it."
This word has different meanings. 1. It signifies God's taking a whole nation, community, or body of men, into external covenant with himself, by giving them the advantage of revelation as the rule of their belief and practice, when other nations are without it, Deut. vii. 6.--2. A temporary designation of some person or station in the visible church, or office in civil life, John vi. 70. 1 Sam.x. 24.--3. That gracious and almighty act of the Divine Spirit, whereby God actually and visibly separates his people from the world by effectual calling, John xv. 19.--4. That eternal, sovereign, unconditional, particular, and immutable act of God, whereby he selected some from among all mankind, and of every nation under heaven, to be redeemed and everlastingly saved by Christ, Eph. i. 4. 2 Thess. ii. 13. See DECREE, and PREDESTINATION.
Pulpit. "The chief characteristics of the eloquence suited to the pulpit are these two--gravity and warmth. The serious nature of the subjects belonging to the pulpit requires gravity; their importance to mankind requires warmth. It is far from being either easy or common to unite these characters of eloquence. The Grave, when it is predominant, is apt to run into a dull, uniform solemnity. The warm, when it wants gravity, borders on the theatrical and light. The union of the two must be studied by all preachers, as of the utmost consequence, both in the composition of their discourses, and in their manner of delivery. Gravity and warmth united, form that character of preaching, which the French call onction: the affecting, penetrating, interesting manner, flowing from a strong sensibility of heart in the preacher, the importance of those truths which he delivers, and an earnest desire that they may make full impression on the hearts of his hearers." See DECLAMATION, SERMONS.
A generous ardour kindled by the praiseworthy examples of others, which impels us to initiate, to rival, and, if possible, to excel them. This passion involves in it esteem of the person whose attainments or conduct we emulate, of the qualities and actions in which we emulate him, and a desire of resemblance, together with a joy springing from the hope of success. The word comes originally from the Greek contest, whence the Latin aemulus, and thence our emulation. Plato makes emulation the daughter of envy: if so, there is a great difference between the mother and the offspring; the one being a virtue and the other a vice. Emulation admires great actions, and strives to imitate them; envy refuses them the praises that are their due; emulation is generous, and only thinks of equalling or surpassing a rival; envy is low, and only seeks to lessen him. It would, therefore, be more proper to suppose emulation the daughter of admiration; admiration being a principal ingredient in the composition of it.
A sect in the second century, who abstained from marriage, wine, and animals.
A term used to denote the settlement of a
pension upon a minister, or the building of a church, or the severing a
sufficient portion of tithes for a vicar, when the benefice is appropriated.
Among the Dissenters, they are benefactions left
to their place or congregation, for the support of their ministers. Where the
congregation is poor or small, these have been found beneficial; but in many
cases they have been detrimental. Too often has it tended to relax the
exertions of the people; and when such a fund has fallen into the hands of an unsuitable
minister, it has prevented his removal; when, had he derived no support from
the people, necessity would have caused him to depart, and make room for one
more worthy.
A denomination in the sixteenth century; so called because they held that the eucharist was the energy and virtue of Jesus Christ; not his body, nor a representation thereof.
Persons supposed to be possessed with the devil, concerning whom there were many regulations among the primitive Christians. They were denied baptism and the eucharist; at least this was the practice of some churches; and though they were under the care of exorcists, yet it was thought a becoming act of charity to let them have the public prayers of the church, at which they were permitted to be present.
To obtain just definitions of words which are
promiscuously used , it must be confessed, is no small difficulty. This word,
it seems, is used both in a good and a bad sense. In its best sense it
signifies a divine afflatus or inspiration. It is also taken for that noble
ardour of mind which leads us to imagine any thing sublime, grand, or
surprising. In its worst sense it signifies any impression on the fancy, or
agitation of the passions, of which a man can give no rational account. It is
generally applied to religious characters, and is said to be derived from the
wild gestures and speeches of ancient religionists, pretending to more than
ordinary and more than true communications with the gods, and particularly in
the act or at the time of sacrificing. In this sense, then, it signifies that
impulse of the mind which leads a man to suppose he has some remarkable
intercourse with the Deity, while at the same time it is nothing more than the
effects of a heated imagination, or a sanguine constitution.
That the Divine Being permits his people to enjoy
fellowship with him, and that he can work upon the minds of his creatures when
and how he pleases, cannot be denied. But, then, what is the criterion by which
we are to judge, in order to distinguish it from enthusiasm? It is necessary
there should be some rule, for without it the greatest extra-vagancies would be
committed, the most notorious impostors countenanced, and the most enormous
evils ensue. Now this criterion is the word of God; from which we learn, that
we are to expect no new revelations, no extraordinary gifts, as in the apostles'
time; that whatever opinions, feelings, views, or impressions we may have, if
they do not tend to humble us, if they do not influence our temper, regulate
our lives, and make us just, pious, honest, and uniform, they cannot come from
God, but are evidently the effusions of an enthusiastic brain. On the other
hand, if the mind be enlightened, if the will which was perverse be renovated,
detached from evil, and inclined to good; if the powers be roused to exertion
for the promotion of the divine glory, and the good of men; if the natural
corruptions of the heart be suppressed; if peace and joy arise from a view of
the goodness of God, attended with a spiritual frame of mind, a heart devoted
to God, and a holy, useful life: however this may be branded with the name of
enthusiasm, it certainly is from God, because bare human efforts, unassisted by
him, could never produce such effects as these. Theol. Misc. vol. ii. p. 43.;
Locke on Underst. vol. ii. ch. 19.; Spect. No. 201. vol. iii.; Wesley's Ser. on
Enthusiasm; Mrs. H. More's Hints towards forming the Character of a young
Princess, vol. ii. p. 246.
A sensation of uneasiness and disquiet, arising from the advantages which others are supposed to possess above us, accompanied with malignity towards those who possess them. "This," says a good writer, "is universally admitted to be one of the blackest passions in the human heart. No one, indeed, is to be condemned for defending his rights, and showing displeasure against a malicious enemy; but to conceive ill will at one who has attacked none of our rights, nor done us any injury, solely because he is more prosperous than we are, is a disposition altogether unnatural. Hence the character of an envious man is universally odious. All disclaim it; and they who feel themselves under the influence of this passion, carefully conceal it. The chief grounds of envy may be reduced to three: accomplishments of mind; advantages of birth, rank, and fortune; and superior success in worldly pursuits. To subdue this odious disposition, let us consider its sinful and criminal nature; the mischiefs it occasions to the world; the unhappiness it produces to him who possesses it; the evil causes that nourish it, such as pride and indolence: let us, moreover, bring often into view those religious considerations which regard us as Christians: how unworthy we are in the sight of God, how much the blessings we enjoy are above what we deserve. Let us learn reverence and submission to that divine government which has appointed to every one such a condition as is fittest for him to possess; let us consider how opposite the Christian spirit is to envy; above all, let us offer up our prayers to the Almighty, that he would purify our hearts from a passion which is so base and so criminal."
The followers of Eon, a wild fanatic, of the province of Bretague, in the twelfth century: he concluded, from the resemblance between eum, in the form of exorcising malignant spirits, viz. "per eum qui venturus est judicare vivos et mortuos," and his own name Eon, that he was the son of God, and ordained to judge the quick and dead. Eon was, however, solemnly condemned by the council at Rheims, in 1148, and ended his days in a prison. He left behind him a number of followers, whom persecution and death, so weakly and cruelly employed, could not persuade to abandon his cause, or to renounce an absurdity, which, says Mosheim, one would think, could never have gained credit but in such a place as Bedlam.
A denomination in the sixteenth century; so called from one Eoquinus, their master, who taught that Christ did not die for the wicked, but for the faithful only.
The disciples of Epicurus, who flourished about A. M. 3700. this sect maintained that the world was formed not by God, nor with any design, but by the fortuitous concourse of atoms. They denied that God governs the world, or in the least condescends to interfere with creatures below: they denied the immortality of the soul, and the existence of angels; they maintained that happiness consisted in pleasure; but some of them placed this pleasure in the tranquillity and joy of the mind arising from the practice of moral virtue, and which is thought by some to have been the true principle of Epicurus; others understood him in the gross sense, and placed all their happiness in corporeal pleasure. When Paul was at Athens, he had conferences with the Epicurean philosophers, Acts xvii. 18. The word Epicurean is used, at present, for an indolent, effeminate, and voluptuous person, who only consults his private and particular pleasure. See ACADEMICS.
A Christian festival, otherwise called the manifestation of Christ to the Gentiles, observed on the 6th of January, in honour of the appearance of our Saviour to the three magi, or wise men, who came to adore and bring him presents.
That form of church government in which diocesan
bishops are established as distinct from and superior to priests or presbyters.
The controversy respecting episcopacy commenced
soon after the reformation;; and has been agitated with great warmth, between
the Episcopalians on the one side, and the Presbyterians and Independents on
the other. Among the Protestant churches abroad, those which were reformed by
Luther and his associates are in general episcopai: whilst such as follow the
doctrines of Calvin, have for the most part thrown off the order of bishops as
one of the corruptions of popery. In England, however, the controversy has been
considered as of greater importance than on the continent. It has been strenuously
maintained by one party, that the episcopal order is essential to the
constitution of the church; and by others, that it is a pernicious encroachment
on the rights of men, for which there is no authority in Scripture. We will
just briefly state their arguments.
I. Episcopacy, arguments for. 1. Some argue that
the nature of the office which the apostles bore was such, that the edification
of the church would require they should have some successors in those
ministrations which are not common to Gospel ministers.--2. That Timothy and
Titus were bishops of Ephesus and Crete, whose business it was to exercise such
extraordinary acts of jurisdiction as are now claimed by diocesan bishops, 1
Tim. i. 3. Tim. iii. 19,22. 2 Tim. ii. 2. Tit. i. 5. &c. Tit. iii. 10.--3.
Some have argued from the mention of angels, i.e. as they understand it, of
diocesan bishops, in the seven churches of Asia, particularly the angel of
Ephesus, though there were many ministers employed in it long before the date
of that epistle, Acts xx. 17,18.--4. It is urged that some of the churches
which were formed in large cities during the lives of the apostles, and
especially that at Jerusalem, consisted of such vast numbers as could not
possibly assemble at one place.--5. That in the writers who succeeded the
inspired penmen, there is a multiplied and concurring evidence to prove the
apostolic institution of episcopacy.
II. Episcopacy, arguments against. 1. To the
above it is answered, that, as the office of the apostles was such as to
require extraordinary and miraculous endowments for the discharge of many parts
of it; it is impossible that they can have any successors in those services who
are not empowered for the execution of them as the apostles themselves were;
and it is maintained, that so far as ordination, confirmation, and
excommunication, may be performed without miraculous gifts, there is nothing in
them but what seems to suit the pastoral office in general.
2. That Timothy and Titus had not a stated
residence in these churches, but only visited them for a time, 2 Tim. iv. 9,13.
Tit. iii. 12. It also appears, from other places in which the journeys of
Timothy and Titus are mentioned, that they were a kind of itinerant officers,
called evangelists, who were assistants to the apostles; for there is great
reason to believe the first epistle to Timothy was written prior to those from
Rome in the time of Paul's imprisonment, as some think the second was also. To
which we may add, that it seems probable, at least, that they had very
extraordinary gifts to furnish them for their superior offices, 1 Tim. iv. 14.
Eph. iv. 11. 2 Tim. iv. 5. And though Timothy was with Paul when he took his
leave of the elders of Ephesus (Acts xx.) the apostle gives not the least hint
of any extraordinary power with which he was invested, nor says one word to
engage their obedience to him; which is a very strong presumption that no such
relation did subsist, or was to take place.
3. As to the angels of the seven churches in
Asia, it is certain that, for any thing which appears in our Lord's epistles to
them (Rev. ii. and iii.) they might be no more than the pastors of single
congregations with their proper assistants.
4. To the fourth argument it is answered, 1. That
the word may only signify great numbers, and may not be intended to express
that there were several times ten thousand, in an exact and literal sense:
compare Luke, ch. xii. ver. 1. (Greek.)--2. That no sufficient proof is brought
from Scripture of there being such numbers of people in any particular place as
this supposes; for the myriads of believing Jews spoken of in the preceding
text, as well as the numbers mentioned, Acts ii. 41. Acts iv. 4, might very
probably be those who were gathered together at those great feasts from distant
places, of which few might have their stated residence in that city. See Acts,
ch. viii. ver. 1-3. If the number were so great as the objection supposes,
there might be, for any thing which appears in Scripture, several bishops in
the same city, as there are among those who do not allow of diocesan
episcopacy, several co-ordinate pastors, overseers, or bishops: and though
Eusebius does indeed pretend to give us a catalogue of the bishops of
Jerusalem, it is to be remembered how the Christians had been dispersed from
thence for a considerable time, at and after the Roman war, and removed into
other parts, which must necessarily very much increase the uncertainty which
Eusebius himself owns there was, as to the succession of bishops in most of the
ancient sees.
5. As to the ancient writers, it is observed,
that though Clemens Romanus recommends to the Corinthians the example of the
Jewish church, where the high priest, ordinary priest, and Levites knew and
observed their respective offices, yet he never mentions presbyters and bishops
as distinct, nor refers the contending Corinthians to any one ecclesiastical
head as the centre of unity, which he would probably have done if there had
been any diocesan bishops among them; nay, he seems evidently to speak of
presbyters as exercising the episcopal office. See sec. xxxix. of his
epistle.--2. As for Irenxus, it does not appear that he made any distinction
between bishops and presbyters. He does indeed mention the succession of
bishops from the apostles, which is reconcileable with the supposition of their
being parochial, nor altogether irreconcileable with the supposition of joint
pastors in those churches.--3. It is allowed that Ignatius in many places
distinguishes between bishops and presbyters, and requires obedience to bishops
from the whole church, but as he often supposes each of the churches to which
he wrote to meet in one place, and represents them as breaking one loaf, and
surrounding one altar, and charges the bishop to know all his flock by name, it
is most evident that he much speak of a parochial and not a diocesan
bishop.--4. Polycarp exhorts the Christians at Philippi to be subject to the
presbyters and deacons, but says not one word about any bishop.--5. Justin
Martyr speaks of the president, but then he represents him as being present at
every administration of the eucharist, which he also mentions as always making
a part of their public worship; so that the bishop here must have only been the
pastor of one congregation.--6. Tertullian speaks of approved elders; but there
is nothing said of them that proves a diocesan, since all he says might be
applied to a parochial bishop.--7. Though Clemens Alexandrinus speaks of
bishops, priests, and deacons, yet it cannot be inferred from hence that the
bishops of whom he speaks were any thing more than parochial.--8. Origen speaks
distinctly of bishops and presbyters, but unites them both, as it seems, under
the common name of priests, saying nothing of the power of bishops as extending
beyond one congregation,and rather insinuates the contrary, when he speaks of
offenders as brought before the whole church to be judged by it.--9. The
apostolic constitutions frequently distinguish between bishops and presbyters;
but these constitutions cannot be depended on, as they are supposed to be a
forgery of the fourth century.--10. It is allowed that in succeeding ages, the
difference between bishops and presbyters came to be more and more magnified,
and various churches came under the care of the same bishop: nevertheless,
Jerom does expressly speak of bishops and presbyters as of the same order; and
Gregory Nazianzen speaks of the great and affecting distinction made between
ministers in prerogative of place, and other tyrannical privileges (as he calls
them,) as a lamentable and destructive thing.
III. Episcopacy, how introduced.--It is easy to
apprehend how episcopacy, as it was in the primitive church, with those
alterations which it afterwards received, might be gradually introduced. The
apostles seem to have taught chiefly in large cities; they settled ministers
there, who, preaching in country villages, or smaller towns, increased the
number of converts: it would have been most reasonable that those new converts,
which lay at a considerable distance from the large towns, should, when they
grew numerous, have formed themselves into distinct churches, under the care of
their proper pastors or bishops, independently of any of their neighbours; but
the reverence which would naturally be paid to men who had conversed with the
apostles, and perhaps some desire of influence and dominion, from which the
hearts of very good men might not be entirely free, and which early began to
work, (John iii. 9. 2 Thess. ii. 7,) might easily lay a foundation for such a
subordination in the ministers of new erected churches to those which were more
ancient; and much more easily might the superiority of a pastor to his
assistant presbyters increase, till it at length came to that great difference
which we own was early made, and probably soon carried to an excess. And if
there were that degree of degeneracy in the church, and defection from the
purity and vigour of religion, which the learned Vitringa supposes to have
happened between the time of Nero and Trajan, it would be less surprising that
those evil principles, which occasioned episcopal, and at length the papal
usurpation, should before that time exert some considerable influence.
IV. Episcopacy, reduced, plan of. Archbishop
Usher projected a plan for the reduction of episcopacy, by which he would have
moderated it in such a manner as to have brought it very near the Presbyterian
government of the Scotch church; the weekly parochial vestry answering to their
church session; the monthly synod to be held by the Chorepiscopi answering to
their presbyteries; the diocesan synod to their provincial, and the national to
their general, assembly. The meeting of the dean and chapter, practised in the
church of England, is but a faint shadow of the second, the ecclesiastical court
of the third, and the convocation of the fourth. Bingham's Origines
Ecclesiasticae; Stillingfleet's Origines Sacra; Boyse and Howe on Epis.;
Benson's Dissertation concerning the first Set. of the Christian Church; King's
Const. of the Church; Doddridge's Lectures, lect. 196; Clarkson and Dr. Maurice
on Episcopacy; Enc. Brit.
One who prefers the episcopal government and discipline to all others. See last article.
See BARNABAS.
Is an even, uniform state of mind, amidst all the vicissitudes of time and changes of circumstances to which we are subject in the present state. One of this disposition is not dejected when under adversity, nor elated when in the height of prosperity: he is equally affable to others, and contented in himself. The excellency of this disposition is beyond all praise. It may be considered as the grand remedy for all the diseases and miseries of life, and the only way by which we can preserve the dignity of our characters as men and as Christians.
Is that exact rule of righteousness or justice, which is to be observed between man and man. Our Lord beautifully and comprehensively expresses it in these words: "All things whatsoever ye would that men should do unto you, do ye even so to them, for this is the law and the prophets," Matt. vii. 12. This golden rule, says Dr. Watts, has many excellent properties in it. 1. It is a rule that is easy to be understood, and as easy to be applied by the meanest and weakest understanding, Isa. xxxv. 8.--2. It is a very short rule, and easy to be remembered: the weakest memory can retain it: and the meanest of mankind may carry this about with them, and have it ready upon all occasions.--3. This excellent precept carries greater evidence to the conscience, and a stronger degree of conviction in it, than any other rule of moral virtue.--4. It is particularly fitted for practice, because it includes in it a powerful motive to stir us up to do what it enjoins.--5. It is such a rule as, if well applied, will almost always secure our neighbour from injury, and secure us from guilt if we should chance to hurt him.--6. It is a rule as much fitted to awaken us to sincere repentance, upon the transgression of it, as it is to direct us to our present duty.--7. It is a most extensive rule, with regard to all the stations, ranks, and characters of mankind, for it is perfectly suited to them all.--8. It is a most comprehensive rule with regard to all the actions and duties that concern our neighbours. It teaches us to regulate our temper and behaviour, and promote tenderness, benevolence, gentleness, &c.--9. It is also a rule of the highest prudence with regard to ourselves, and promotes our own interest in the best manner.--10. This rule is fitted to make the whole world as happy as the present state of things will admit. See Watts's Sermons, ser. 33. v. i.; Evan's Ser. ser. 28; Morning Exercises at Cripplegate, ser. 10.
The using a term or expression that has a double meaning. Equivocations are said to be expedients to save telling the truth, and yet without telling a falsity; but if an intention to deceive constitute the essence of a lie, which in general it does, I cannot conceive how it can be done without incurring guilt, as it is certainly an intention to deceive.
So called from Erastus, a German divine of the 16th century. The pastoral office, according to him, was only persuasive, like a professor of science over his students, without any power of the keys annexed. The Lord's supper and other ordinances of the Gospel were to be free and open to all. The minister might dissuade the vicious and unqualified from the communion; but might not refuse it, or inflict any kind of censure; the punishment of all offences, either of a civil or religious nature, being referred to the civil magistrate.
A mistake of our judgment, giving assent to that which is not true. Mr. Locke reduces the causes of error to four. 1. Want of proofs.--2. Want of ability to use them.--3. Want of will to use them.--4. Wrong measures of probability. In a moral and scriptural sense it signifies sin. See SIN.
A very ancient sect, that was spread abroad through Syria, Egypt, and the neighbouring countries. They maintained that religion consisted wholly in contemplation and silence. Some of them passed their lives in a state of celibacy; others embraced the state of matrimony, which they considered as lawful, when entered into with the sole design of propagating the species, and not to satisfy the demand of lust. Some of them held the possibility of appeasing the Deity by sacrifices, though different from that of the Jews; and others maintained that no offering was acceptable to God but that of a serene and composed mind, addicted to the contemplation of divine things. They looked upon the law of Moses as mysterious truths; and renounced, in its explication, all regard to the outward letter.
Religious. By a religious establishment is
generally understood such an intimate connection between religion and civil
government as is supposed to secure the best interests and great end of both.
this article, like many others, has afforded matter of considerable dispute. In
order that the reader may judge for himself, we shall take a view of both sides
of the question.
The partisans for religious establishments
observe, that they have prevailed universally in every age and nation. The
ancient patriarchs formed no extensive or permanent associations but such as
arose from the relationships of nature. Every father governed his own family,
and their offspring submitted to his jurisdiction. He presided in their
education and discipline, in their religious worship, and in their general
government. His knowledge and experience handed down to them their laws and
their customs, both civil and religious; and his authority enforced them. The
offices of prophet, priest, and king, were thus united in the same patriarch,
Gen. xviii. 19. Gen. xvii. and xxi. Gen. xiv. 18. The Jews enjoyed a religious
establishment dictated and ordained by God. In turning our attention to the
heathen nations we shall find the same incorporation of religious with civil
government, Gen. xlvii. 22. 2 Kings xvii. 27,29. Every one who is at all
acquainted with the history of Greece and Rome, knows that religion was
altogether blended with the policy of the state. The Koran may be considered as
the religious creed and civil code of all the Mahometan tribes. Among the
Celtes, or the original inhabitants of Europe, the druids were both their
priests and their judges, and their judgment was final. Among the Hindoos, the
priests and sovereigns are of different tribes or casts, but the priests are
superior in rank; and in China, the emperor is sovereign pontiff, and presides
in all public acts of religion.
Again; it is said, that, although there is no
form of church government absolutely prescribed in the New Testament, yet from
the associating law, on which the Gospel lays so much stress, by the respect
for civil government it so earnestly enjoins, and by the practice which
followed, and finally prevailed, Christians cannot be said to disapprove, but
to favour religious establishments.
Religious establishments, also, it is observed,
and founded in the nature of man, and interwoven with all the constituent
principles of human society: the knowledge and profession of Christianity
cannot be upheld without a clergy; a clergy cannot be supported without a legal
provision; and a legal provision for the clergy cannot be constituted without
the preference of one sect of Christians to the rest. An established church is
most likely to maintain clerical respectability and usefulness, by holding out
a suitable encouragement to young men to devote themselves early to the service
of the church; and likewise enables them to obtain such knowledge as shall
qualify them for the important work.
They who reason on the contrary side observe,
that the patriarchs sustaining civil as well as religious offices, is no proof
at all that religion was incorporated with the civil government, in the sense
above referred to; nor is there the least hint of it in the sacred Scriptures.
That the case of the Jews can never be considered in point, as they were under
a theocracy, and a ceremonial dispensation that was to pass away, and
consequently not designed to be a model for Christian nations. That whatever
was the practice of heathens in this respect, this forms no argument in favour
of that system which is the very opposite to paganism. The church of Christ is
of a spiritual nature, and ought not, yea cannot, in fact, be incorporated with
the state without sustaining material injury. In the three first and purest
ages of Christianity, the church was a stranger to any alliance with temporal
powers; and, so far from needing their aid, religion never flourished so much
as while they were combined to suppress it. As to the support which
Christianity, when united to civil government yields to the peace and good
order of society, it is observed, that this benefit will be derived from it, at
least, in as great a degree without an establishment as with it. Religion, if
it have any power, operates on the conscience of men; and, resting solely on
the belief of invisible realities, it can derive no weight or solemnity from
human sanctions. Human establishments, it is said, have been, and are,
productive of the greatest evils; for in this case it is requisite to give the
preference to some particular system; and as the magistrate is no better judge
of religion than others, the chances are as great of his lending his sanction
to the false as the true. The thousands that have been persecuted and suffered
in consequence of establishments, will always form an argument against them.
Under establishments also, it is said, corruption cannot be avoided. Emolument
must be attached to the national church, which may be a strong inducement to
its ministers to defend it, be it ever so remote from the truth. Thus, also,
error becomes permanent; and that set of opinions which happens to prevail when
the establishment is formed, continues, in spite of superior light and
improvement, to be handed down, without alteration, from age to age. Hence the
disagreement between the public creed of the church and the private sentiments
of its ministers. As to the provision made for the clergy, this may be done
without an establishment, as matter of fact shows in hundreds of instances.
Dissenting ministers, or those who do not hold in establishments, it is
observed are not without means of obtaining knowledge; but, on the contrary,
many of them are equal to their brethren in the establishment for erudition and
sound learning. It is not to be dissembled neither, that among those who, in
general, cannot agree with human establishments, there are as pious and as
useful members of society as others. Finally, though all Christians should pay
respect to civil magistrates as such, and all magistrates ought to encourage
the church, yet no civil magistrates have any power to establish any particular
form of religion, binding upon the consciences of the subject; nor are
magistrates even represented in scripture as officers or rulers of the church.
Should the reader be desirous of prosecuting this subject farther, he may
consult Wurburton's Alliance between Church and State; Christie's Essay on
Establishments; Paley's Mor. Phil. v. ii. c. 10; Bishop Law's Theory of
religion; Watts's Civil Power in things sacred, third volume of his works;
Hall's Liberty of the Press, sec. 5; Mrs. H. More's Hints on forming the
Character of a young Princess, vol. ii. p. 350; but especially Ranken and
Graham's pieces on the subject; the former for, and the latter against
establishments.
Is that high and exalted thought of, and value for any thing which arises from a since of its own intrinsic worth and excellency. Esteem is higher than simple approbation, which is a decision of the judgment; it is the commencement of affection: it is a degree of love for others, on account of their pleasing qualities, though they should not immediately interest ourselves; by which it is distinguished from gratitude. Our esteem of God manifests itself in never mentioning his name without reverence; in bowing the knee; in prayer and praise; in all the several forms of outward devotion, and in quick resentment of any dishonour done to him. Our high esteem or veneration of any man appears in an humble, respectful behaviour toward him, speaking his praises, imitating his excellencies, and resenting his dishonour.
With respect to God, is a duration without beginning or end. As it is the attribute of human nature, it is a duration that has a beginning, but will never have an end. "It is a duration," says a lively writer, "that excludes all number and computation: days, and months, and years, yea, and ages, are lost in it, like drops in the ocean! Millions of millions of years, as many years as there are sands on the sea-shore, or particles of dust in the globe of the earth, and those multiplied to the highest reach of number, all these are nothing to eternity. They do not bear the least imaginable proportion to it; for these will come to an end, as certainly as a day; but eternity will never, never, never, come to an end! It is a line without end! It is an ocean without a shore! Alas! what shall I say of it! it is an infinite, unknown something, that neither human thought can grasp, nor human language describe!" Orton on Eternity; Shower on ditto: Davis's Sermons, ser. 11; Saurin's Sermons, vol. iii. p. 370.
Is the perpetual continuance of his being,
without beginning, end, or succession. that he is without beginning, says Dr.
Gill, may be proved from, 1. His necessary self-existence, Exod. iii. 14.--2.
From his attributes, several of which are said to be eternal, Rom. i. 20. Acts
xv. 18. Ps. ciii. 17. Jer. xxxi. 3.--3. From his purposes, which are also said
to be from eternity, Isa. xxv. 1. Eph. iii. 11. Rom. ix. 11. Eph. i. 4.--4.
From the covenant of grace, which is eternal, 2 Sam. iii. 5. Mac. v. 2.
That he is without end, may be proven from, 1.
His spiritually and simplicity, Rom. i. 23.--2. From his independency, Rom. ix.
5.--3. From his immutability, 2 Pet. i. 24,25. Mal. iii. 6. Psal. iii.
26,27.--4. From his dominion and government, said never to end, Jer. x. 10.
Psal. x. 16. Dan. iv. 3.
That he is without succession, or any
distinctions of time succeeding one to another, as moments, minutes, &c.
may be proved from, 1. He existence before such were in being, Isa. xliii.
13.--2. The distinctions and differences of time are together ascribed to him,
and not as succeeding one another: he is the same yesterday, to-day, and for
ever, Heb. xiii. 8. Rev. i. 4.--3. If his duration were successive, or
proceeded by moments, days, and years, then there must have been some first
moment, day, and year, when he began to exist, which is incompatible with the
idea of his eternity; and, besides,one day would be but one day with him, and
not a thousand, contrary to the express language of Scripture, 2 Pet. iii.
8.--4. He would not be immense, immutable, and perfect, if this were the case;
for he would be older one minute than he was before, which cannot be said of
him.--5. His knowledge proves him without successive duration, for he knows all
things past, present, and to come: "he sees the present without a medium, the
past without recollection, and the future without foresight. To him all truths
are but one idea, all places are but one oint, and all times but one
moment." Gill's Body of Divinity; Paley's Nat. Theol. p. 480; Charnock on
the Divine Perfections; Clarke on ditto; Watts's Ontology, chap. iv.
It was the opinion of Aristotle and others that the world was eternal. But that the present system of things had a beginning, seems evident, if we consider the following things. 1. We may not only conceive of many possible alterations which might be made in the form of it, but we see it incessantly changing; whereas an eternal being, forasmuch as it is self-existent, is always the same.--2. We have no credible history of transactions more remote than six thousand years from the present time; for as to the pretence that some nations have made to histories of greater antiquity, as the Egyptians, Chaldeans, Phaenicians, Chinese, &c. they are evidently convicted of falsehood in the works referred to at the bottom of this article.--3. We can trace the invention of the most useful arts and sciences; which had probably been carried farther, and invented sooner, had the world been eternal.--4. The origin of the most considerable nations of the earth may be traced, i. e. the time when they first inhabited the countries where they now dwell; and it appears that most of the western nations came from the east.--5. If the world be eternal, it is hard to account for the tradition of its beginning, which has almost everywhere prevailed, though under different forms, among both polite and barbarous nations.--6. We have a most ancient and credible history of the beginning of the world: I mean the history of Moses, with which no book in the world, in point of antiquity, can contend. Stillingfleet's Orig. Sacrae. P 15,106; Winder's Hist. of Knowledge, vol. ii. passim; Pearson on the Creed. p. 58; Doddridge's Lectures, l. 24; Tillotson's Sermons, ser. 1; Clarke at Boyle's Lectures, p. 22,23; Dr. Collyer's Scripture Facts, ser. 2.
The doctrine of manners, or the science of moral philosophy. the word is formed from mores, "manners," by reason the scope or object thereof is to form the manners. See MORALS.
A sect of heretics in the seventh century, who made a profession of Christianity, but joined thereto all the ceremonies and follies of paganism, as judicial astrology, sortileges, auguries, and other divinations.
One who publishes glad tidings; a messenger, or preacher of good news. The persons denominated evangelists were next in order to the apostles, and were sent by them not to settle in an particular place, but to travel among the infant churches, and travel among the infant churches, and ordain ordinary officers, and finish what the apostles had begun. Of this kind were Philip the deacon, Mark, Silas, &c. Acts xxi. 8. The title of evangelist is more particularly given to the four inspired writers of our Saviour's life.
Agreeable to the doctrines of Christianity. The term is frequently applied to those who do not rely upon moral duties as to their acceptance with God; but are influenced to action from a sense of the love of God, and depend upon the merits of Christ for their everlasting salvation.
The sacrament of the Lord's supper. The word properly signifies giving thanks. As to the manner of celebrating the eucharist among the ancient Christians, after the customary oblations were made, the deacon brought water to the bishops and presbyters standing round the table to wash their hands; according to that passage of the Psalmist, "I will wash my hands in innocency, and so will I compass thy altar, O Lord." Then the deacon cried out aloud, "Mutually embrace and kiss each other," which being done, the whole congregation prayed for the universal peace and welfare of the church, for the tranquility and repose of the world, for the prosperity of the age, for wholesome weather, and for all ranks and degrees of men. After this followed mutual salutations of the minister and people; and then the bishop or presbyter, having sanctified the elements by a solemn benediction, broke the bread, and delivered it to the deacon, who distributed it to the communicants, and after that the cup. The sacramental wine was usually diluted or mixed with water. During the time of administration they sang hymns and psalms; and having concluded with prayer and thanksgiving, the people saluted each other with a kiss of peace, and so the assembly broke up.
Or EUCHITAE, a sect of ancient heretics, who were first formed into a religious body towards the end of the fourth century, though their doctrine and discipline subsisted in Syria, Egypt, and other eastern countries, before the birth of Christ: they were thus called, because they prayed without ceasing, imagining that prayer alone was sufficient to save them. They were a sort of mystics, who imagined, according to the oriental notion, that two souls resided in man, the one good, and the other evil; and who were zealous in expelling the evil soul or demon, and hastening the return of the good Spirit of God, by contemplation, prayer, and singing of hymns. They also embraced opinions nearly resembling the Manichean doctrine, and which they derived from the tenets of the oriental philosophy. The same denomination was used in the twelfth century to denote certain fanatics who infested the Greek and Eastern churches, and who were charged with believing a double trinity, rejecting wedlock, abstaining from flesh, treating with contempt the sacraments of baptism and the Lord's supper, and the various branches of external worship, and placing the essence of religion solely in external prayer; and maintaining the efficacy of perpetual supplications to the Supreme Being for expelling an evil being or genius, which dwelt in the breast of every mortal. This sect is said to have been founded by a person called Lucopetrus, whose chief disciple was named Tychicus. By degrees it become a general and invidious appellation for persons of eminent piety and zeal for genuine Christianity, who opposed the vicious practices and insolent tyranny of the priesthood, much in the same manner as the Latins comprehended all the adversaries of the Roman pontiff under the general terms of Albigenses and Waldenses.
A sect in the fourth century; so called from their leader Eudoxius, patriarch of Antioch and Constantinople, a great defender of the Arian doctrine. The Eudoxians believed that the Son was created out of nothing; that he had a will distinct and different from that of the Father, &c. they held many other tenets of the Arians and Eunomians.
Is that perception of truth which arises either
from the testimony of the senses, or from an induction of reason. The evidences
of revelation are divided into internal and external. That is called internal
evidence which is drawn from the consideration of those declarations and
doctrines which are contained in it; and that is called external, which arises
from some other circumstances referring to it, such as predictions concerning
it, miracles wrought by those who teach it, its success in the world, &c.
See Evidences of Christ, art. CHRISTIANITY.
Moral evidence is that which, though it does not
exclude a mere abstract possibility of things being otherwise, yet shuts out
every reasonable ground of suspecting that they are so.
Evidences of Grace are those dispositions and
acts which prove a person to be in a converted state; such as an enlightened
understanding; love to God and his people; a delight in God's word; worship and
dependence on him; spirituality of mind; devotedness of life to the service of
God, &c. Seed's Post. Ser. ser. 2. Ditton on the Resurrection; Bellamy on Religion,
P. 184. Gambear's Introduction to the Study of Moral Evidence, 163.
Is distinguished into natural and moral. Natural evil is whatever destroys or any way disturbs the perfection of natural beings; such as blindness, diseases, death, &c. Moral evil is the disagreement between the actions of a moral agent, and the rule of those actions, whatever it is. Applied to a choice, or acting contrary to the moral or revealed laws of the Deity, it is termed wickedness or sin. Applied to acting contrary to the mere rule of fitness, a fault. See article SIN.
The using language either reproachful or untrue
respecting others, and thereby injuring them. It is an express command of
Scripture, "To speak evil of no man." Titus iii. 2. James iv. 11. By
which, however, we are not to understand that there are no occasions on which
we are at liberty to speak of others that which may be considered as evil. 1.
Persons in the administration of justice may speak words which in private
intercourse would be reproachful.--2. God's ministers may inveigh against vice
with sharpness and severity, both privately and publicly, Is. lviii. 1. Tit. i.
13.--3. Private persons may reprove others when they commit sin, Lev. xix.
17.--4. Some vehemence of speech may be used in defence of truth, and impugning
errors of bad consequence, Jude 3.--5. It may be necessary, upon some emergent
occasions, with some heat of language, to express disapprobation of notorious
wickedness, Acts viii. 23. Yet in all these the greatest equity, moderation,
and candour, should be used; and we should take care, 1. Never to speak in
severe terms without reasonable warrant or apparent just cause;--2. Nor beyond
measure;--3. Nor out of bad principles or wrong ends; for ill will, contempt,
revenge, envy, to compass our own ends; from wantonness, or negligence, but
from pure charity for the good of those to whom or of whom we speak.
This is an evil, however, which greatly abounds,
and which is not sufficiently watched against; for it is not when we openly
speak evil of others only that we are guilty, but even in speaking what is true
we are in danger of speaking evil of others. There is sometimes a malignant
pleasure manifested; a studious recollection of every thing that can be brought
forward; a delight in hearing any thing spoken against others; a secret
rejoicing in knowing that another's fall will be an occasion of our rise. All
this is base to an extreme.
The impropriety and sinfulness of evil speaking
will appear, if we consider, 1. That it is entirely opposite to the whole tenor
of the Christian religion.--2. Expressly condemned and prohibited as evil, Ps.
lxiv.3. James iv. 11.--3. No practice hath more severe punishments denounced
against it, 1 Cor. v. 11. 1 Cor. vi. 10.--4. It is an evidence of a weak and
distempered mind.--5. It is even indicative of ill-breeding and bad
manners.--6. It is the abhorrence of all wise and good men, Ps. xv.3.--7. It is
exceedingly injurious to society, and inconsistent with the relation we bear to
each other as Christians, James iii. 6.--8. It is branded with the epithet of
folly, Prov. xviii. 6,7.--9. It is perverting the design of speech.--10. It is
opposite to the example of Christ, whom we profess to follow. See SLANDER,
Barrow's Works, vol. i. ser. 16. Tillotson's Ser. ser. 42. Jack's Ser. on Evil
Speaking.
Eulogia, a term made use of in reference to the
consecrated bread. When the Greeks have cut a loaf or piece of bread to
consecrate it, they break the rest into little bits, and distribute it among
the persons who have not yet communicated, or send it to persons that are
absent: and these pieces of bread are what they call eulogies. The word is
Greek, formed of bene, "well," and dico, "I say, speak;"
q.d. benedictum, "blessed."
The Latin church has had something like eulogies
for a great many ages; and thence arose the use of their holy bread. The name
eulogy was likewise given to loaves or cakes brought to church by the faithful
to have them blessed. Lastly, the use of the term passed hence to mere presents
made to a person without any benediction.
A sect in the fourth century. They were a branch of Arians, and took their name from Eumonius, bishop of Cyzicus. Cave, in his Historia Literaria, vol. i. p. 223, gives the following account of their faith. "There is one God, uncreated and without beginning; who has nothing existing before him, for nothing can exist before what is uncreated; nor with him, for what is uncreated must be one; nor in him, for God is a simple and uncompounded being. This one simple and eternal being is God, the creator and ordainer of all things; first indeed, and principally of his only begotten Son; and then through him of all other things. For God begat, created, and made the Son only by his direct operation and power, before all things, and every other creature; not producing, however, any being like himself, or imparting any of his own proper substance to the Son! for God is immortal, uniform, indivisible; and therefore cannot communicate any part of his own proper substance to another. He alone is unbegotten; and it is impossible that any other being should be formed of an unbegotten substance. He did not use his own substance in begetting the Son, but his will only; nor did he beget him in the likeness of his substance, but according to his own good pleasure; he then created the Holy Spirit, the first and greatest of all spirits, by his own power, in deed and operation mediately; yet by the immediate power and operation of the Son. After the Holy Spirit, he created all other things, in heaven and in earth, visible and invisible, corporeal and incorporeal, mediately by himself, by the power and operation of the Son, &c." The reader will evidently see how near these tenets are to those of Arianism. See ARIANS.
A denomination given to the Arians, on account of the favour and countenance which Eusebius, bishop of Caesarea, showed and procured for them at their first rise.
A sect in the fourth century, so denominated from their founder, Eustathius, a monk so foolishly fond of his own profession, that he condemned all other conditions of life. Whether this Eustathius were the same with the bishop of Sabastia, and chief of the Semi-arians, is not easy to determine. He excluded married people from salvation; prohibited his followers from praying in their houses, and obliged them to quit all they had, as incompatible with the hopes of heaven. He drew them out of the other assemblies of Christians, to hold secret ones with him, and made them wear a particular habit: he appointed them to fast on Sundays; and taught them that the ordinary fasts of the church were needless after they had attained to a certain degree of purity which he pretended to. He showed great horror for chapels built in honour of martyrs, and the assemblies held therein. He was condemned at the council of Gangra, in Paphlagonia, held between the year 326 and 341.
A denomination in the third century; so called from the Greek, which signifies to live without pain, or in pleasure. Among other sentiments, they held that our souls are placed in our bodies only to honour the angels who created them; and that we ought to rejoice equally in all events, because to grieve would be to dishonour the angels, their creators.
Ancient heretics, who denied the duplicity of natures in Christ; thus denominated from Eutyches, the archimandrite or abbot of a monastery, at Constantinople, who began to propagate his opinion about A. D. 448. He did not, however, seem quite steady and consistent in his sentiments; for he appeared to allow of two natures, even before the union, which was apparently a consequence he drew from the principles of the Platonic philosophy, which supposes a pre-existence of souls: accordingly he believed that the soul of Jesus Christ had been united to the Divinity before the incarnation; but then he allowed no distinction of natures in Jesus Christ since his incarnation. This heresy was first condemned in a synod held at Constantinople, by Flavian, in 448; approved by the council of Ephesus, called convenitus latronum, in 449; and re-examined and fulminated in the general council of Chalcedon, in 451. The Eutychians were divided into several branches, as the Agnoetae, Theodosians, Severians, &c. &c. &C. Eutychians was also the name of a sect, half Arian and half Eunomian, which arose at Constantinople in the fourth century.
Consisted in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day. See articles RESURRECTION, ASCENSION, INTERCESSION, and JUDGMENT-DAY.
Self. See SELF-EXAMINATION.
A copy or pattern. In a moral sense, is either
taken for a type, instance, or precedent for our admonition, that we may be
cautioned against the faults or crimes which others have committed, by the bad
consequences which have ensued from them; or example is taken for a pattern for
our imitation, or a model for us to copy after.
That good examples have a peculiar power above
naked precepts to dispose us to the practice of virtue and holiness, may appear
by considering, "1. That they most clearly express to us the nature of our
duties in their subjects and sensible effects. General precepts form abstract
ideas of virtue; but in examples, virtues are most visible in all their
circumstances.--2. Precepts instruct us in what things are our duty, but
examples assure us that they are possible.--3. Examples, by secret and lively
incentive, urge us to imitation. We are touched in another manner by the
visible practice of good men, which reproaches our defects, and obliges us to
the same zeal, which laws, though wise and good, will not effect."
The life of Jesus Christ forms the most beautiful
example the Christian can imitate. Unlike all others, it was absolutely perfect
and uniform, and every way accommodated to our present state. In him we behold
all light without a shade, all beauty without a spot, all the purity of the
law, and the excellency of the Gospel. Here we see piety without superstition,
and morality without ostentation; humility without meanness, and fortitude
without temerity; patience without apathy, and compassion without weakness;
zeal without rashness, and beneficience without prodigality. The obligation we
are under to imitate this example arises from duty, relationship, engagement,
interest, and gratitude. See article JESUS CHRIST.
Those who set bad examples should consider, 1.
That they are the ministers of the devil's designs to destroy souls.--2. That
they are acting in direct opposition to Christ, who came to save, and not to
destroy.--3. That they are adding to the miseries and calamities which are
already in the world.--4. That the effects of their example may be incalculable
on society to the end of time, and perhaps in eternity; for who can tell what
may be the consequence of one sin, on a family, a nation, or posterity?--5.
They are acting contrary to the divine command and thus exposing themselves to
final ruin. Massillon's Ser. vol. ii. ser. 9 Eng. Trans. Clarke's Looking
Glass, ch. 48. Tillotson's Ser. ser. 189, 190. Barrow's Works, vol. iii. ser. 2
and 3. Mason's Ser. vol. ii. ser. 17.
An officer in the Greek church, whose business it is to visit the provinces allotted to him, in order to inform himself of the lives and manners of the clergy; take cognizance of ecclesiastical causes; the manner of celebrating divine service; the administration of the sacraments, particularly confession; the observance of the canons; monastic discipline; affairs of marriages, divorces, &c. but above all, to take an account of the several revenues which the patriarch receives from several churches, and particularly as to what regards collecting the same. The exarch, after having enriched himself in his post, frequently rises to the patriarchate himself. Exarch is also used in the Eastern church antiquity, for a general or superior over several monasteries, the same that we call archimandrite; being excepted by the patriarch of Constantinople from the jurisdiction of the bishop.
The cutting off a person from fellowship with the community to which he belongs, by way of punishment for some sin committed. The Jews, Selden informs us, reckon up thirty-six crimes, to which they pretend this punishment is due. The rabbins reckon three kinds of excision; one, which destroys only the body; another, which destroys the soul only; and a third which destroys both body and soul. The first kind of excision they pretend is untimely death; the second is an utter extinction of the soul; and the third a compound of the two former: thus making the soul mortal or immortal, says Selden, according to the degree of misbehaviour and wickedness of the people. See next article.
A penalty, or censure, whereby persons who are
guilty of any notorious crime or offence, are separated from the communion of the
church, and deprived of all spiritual advantages.
Excommunication is founded upon a natural right
which all societies have of excluding out of their body such as violate the
laws thereof, and it was originally instituted for preserving the purity of the
church; but ambitious ecclesiastics converted it by degrees into an engine for
promoting their own power, and inflicted it on the most frivolous occasions.
In the ancient church, the power of
excommunication was lodged in the hands of the clergy, who distinguished it
into the greater and less. The less consisted in excluding persons from the
participation of the eucharist, and the prayers of the faithful; but they were
not expelled the church. The greater excommunication consisted in absolute and
entire seclusion from the church, and the participation of all its rights:
notice of which was given by circular letters to the most eminent churches all
over the world, that they might all confirm this act of discipline, by refusing
to admit the delinquent to their communion. The consequences were very
terrible. The person so excommunicated, was avoided in all civil commerce and
outward conversation. No one was to receive him into his house, nor eat at the
same table with him; and, when dead, he was denied the solemn rites of burial.
The Jews expelled from their synagogue such as
had committed any grievous crime. See John ix. 32. John xii. 42. John xvi. 2.
and Joseph.Antiq. Jud. lib.9. cap. 22. and lib. 16. cap. 2. Godwyn, in his
Moses and Aaron distinguishes three degrees or kinds of excommunication among
the Jews. The first he finds intimated in John ix. 22. the second in 1 Cor. v.
5. and the third in 1 Cor. xvi. 22.
The Romish pontifical takes notice of three kinds
of excommunication. 1. The minor, incurred by those who have any correspondence
with an excommunicated person.--2. The major, which falls upon those who
disobey the commands of the holy see, or refuse to submit to certain points of
discipline; in consequence of which they are excluded from the church militant
and triumphant, and delivered over to the devil, and his angels.--3. Anathema,
which is properly that pronounced by the pope against heretical princes and
countries. In former ages, these papal fulminations were most terrible things;
but latterly they were formidable to none but a few petty states of Italy.
Excommunication, in the greek church, cuts off
the offender from all communion with the three hundred and eighteen fathers of
the first council of Nice, and with the saints; consigns him over to the devil
and the traitor Judas, and condemns his body to remain after death as hard as a
flint or piece of steel, unless he humble himself, and make atonement for his
sins by a sincere repentance. The form abounds with dreadful imprecations; and
the Greeks assert, that, if a person dies excommunicated, the devil enters into
the lifeless corpse; and, therefore, in order to prevent it, the relations of
the deceased cut his body in pieces, and boil them in wine. It is a custom with
the patriarch of Jerusalem annually to excommunicate the pope and the church of
Rome; on which occasion, together with a great deal of idle ceremony, he drives
a nail into the ground with a hammer, as a mark of malediction.
The form of excommunication in the church of
England anciently ran thus: "By the authority of God the Father Almighty,
the Son, and Holy Ghost, and of Mary the blessed mother of God, we
excommunicate, anathematize, and sequester from the holy mother church, &
c." The causes of excommunication in England are, contempt of the bishops'
court, heresy, neglect of public worship and the sacraments, incontinency,
adultery, simony, &c. It is described to be twofold; the less is an
ecclesiastical censure, excluding the party from the participation of the
sacrament; the greater proceeds farther, and excludes him not only from these,
but from the company of all christians; but if the judge of any spiritual court
excommunicates a man for a cause of which he has not the legal cognizance, the
party may have an action against him at common law, and he is also liable to be
indicted at the suit of the king.
Excommunication in the church of Scotland,
consists only in an exclusion of openly profane and immoral persons from
baptism and the Lord's supper; but is seldom publicly denounced, as, indeed,
such persons generally exclude themselves from the latter ordinance at least;
but it is attended with no civil incapacity whatever.
Among the Independents and Baptists, the persons
who are or should be excommunicated, are such as are quarrelsome and litigious,
Gal. v. 12; such as desert their privileges, withdraw themselves from the
ordinances of God, and forsake his people, Jude 19; such as are irregular and
immoral in their lives, railers, drunkards, extortioners, fornicators, and
covetous, Eph. v. 5. 1 Cor. v. 11.
"The exclusion of a person from any
Christian church does not affect him temporal estate and civil affairs; it does
not subject him to fines or imprisonments; it interferes not with the business
of a civil magistrate; it makes no change in the natural and civil relations
between husbands and wives, parents and children, masters and servants; neither
does it deprive a man of the liberty of attending public worship; it removes
him, however, from the communion of the church, and the privileges dependent on
it: this is done that he may be ashamed of his sin, and be brought to
repentance; that the honour of Christ may be vindicated, and that
stumbling-blocks may be removed out of the way."
Though the act of exclusion be not performed
exactly in the same manner in every church, yet (according to the
congregational plan) the power of excision lies in the church itself. The
officers take the sense of the members assembled together; and after the matter
has been properly investigated, and all necessary steps taken to reclaim the
offender, the church proceeds to the actual exclusion of the person from among
them, by signifying their judgment or opinion that the person is unworthy of a
place in God's house. In the conclusion of this article, however, we must add,
that too great caution cannot be observed in procedures of this kind; every
thing should be done with the greatest meekness, deliberation, prayer, and a
deep sense of our own unworthiness; with a compassion for the offender, and a
fixed design of embracing reproving, instructing, and, if possible, restoring
him to the enjoyment of the privileges he has forfeited by his conduct. See
CHURCH.
A term formerly used to denote slaves, who, flying to any church for sanctuary, were excused and pardoned by their masters.
The act of laying such motives before a person as may excite him to the performance of any duty. It differs only from suasion in that the latter principally endeavours to convince the understanding, and the former to work of the affections. It is considered as a great branch of preaching, though not confined to that, as a man may exhort, though he do not preach; though a man can hardly be said to preach if he do not exhort. It seems, however, that there are some, who, believing the inability of man to do any thing good, cannot reconcile the idea of exhorting men to duty, being, as they suppose, a contradiction to address men who have no power to act of themselves. But they forget, 1. That the Great Author of our being has appointed this as a mean for inclining the will to himself, Is. lv. 6,7. Luke xiv. 17,23.--2. That they who thus address do not suppose that there is any virtue in the exhortation itself, but that its energy depends on God alone, 1 Cor. xv.10.--3. That the Scripture enjoins ministers to exhort men, that is, to rouse them to duty, by proposing suitable motives, Is. lviii. 1. 1 Tim. vi. 2. Heb. iii. 13. Rom. xii. 8.--4. That it was the constant practice of prophets, apostles, and Christ himself, Is. i. 17. Jer. iv. 14. Ez.xxxvii. Luke xii. 3. Luke iii. 18. Acts xi. 23. "The express words," says a good divine, "of scriptural invitations, exhortations, and promises, prove more effectual to encourage those who are ready to give up their hopes, than all the consolatory topics that can possibly be substituted in their place. It is, therefore, much to be lamented that pious men, by adhering to a supposed systematical exactness of expression, should clog their addresses to sinners with exception and limitations, which the Spirit of God did not see good to insert. They well not say that the omission was an oversight in the inspired writers; or admit the thought for a moment, that they can improve on their plan: why then cannot they be satisfied to "speak according to the oracles of God, without affecting a more entire consistency? Great mischief has thus been done by very different descriptions of men, who undesignedly concur in giving Satan an occasion of suggesting to the trembling enquirer that perhaps he may persevere in asking, seeking, and knocking, with the greatest earnestness and importunity, and yet finally be cast away."
The methods usually followed in proving the
existence of God are two; the first called argumentum a priori, which beginning
with the cause descends to the effect; the other argumentum a posteriori,
which, from a consideration of the effect ascends to the cause. The former of
these hath been particularly laboured by Dr. Samuel Clarke; but after all he
has said, the possibility of any one's being convinced by it hath been
questioned. The most general proofs are the following: 1. "All nations,
Heathens, Jews, Mahometan, and Christians, harmoniously consent that there is a
God who created, preserves, and governs all things. To this it has been
objected, that there have been, at different times and places, men who were
atheists, and deniers of a God. But these have been so few, and by their
opinions have shown that they rather denied the particular providence than the
existence of God, that it can hardly be said to be an exception to the argument
stated. And even if men were bold enough to assert it, it would not be an
absolute proof that they really believed what they said, since it might proceed
from a wish that there was no God to whom they must be accountable for their
sin, rather than a belief of it, Ps. xiv. 1. It has also been objected, that
whole nations have been found in Africa and America who have no notion of a
Deity: but this is what has never been proved; on the contrary, upon accurate
inspection, even the most stupid Hottentots, Saldanians, Greenlanders,
Kamtschatkans, and savage Americans are found to have some idea of a God.
2. "It is argued from the law and light of
Nature, or from the general impression of Deity on the mind of every man, i.e.
an indistinct idea of a Being of infinite perfection, and a readiness to
acquiesce in the truth of his existence, whenever they understand the terms in
which it is expressed. Whence could this proceed, even in the minds of such
whose affections and carnal interests dispose them to believe the contrary, if
there were no impression naturally in their hearts? It has been observed by
some writers, that there are no innate ideas in the minds of men, and
particularly concerning God; but this is not so easily proved, since an
inspired apostle assures us that even the Gentiles destitute of the law of
Moses, have the 'work of the law written in their hearts,' Rom. ii. 15.
3. "The works of creation plainly
demonstrate the existence of a God. The innumerable alterations and manifest
dependence every where observable in the world, prove that the things which
exist in it neither are nor could be from eternity. It is self-evident that
they never could form themselves out of nothing, or in any of their respective
forms; and that chance, being nothing but the want of design, never did nor
could form or put into order any thing; far less such a marvellous and well
connected system as our world is. Though we should absurdly fancy matter to be
eternal, yet it could not change its own form, or produce life, or reason.
Moreover, when we consider the diversified and wonderful forms of creatures in
the world, and how exactly those forms and stations correspond with their
respective ends and uses; when we consider the marvellous and exact machinery,
form, and motions of our own bodies; and especially when we consider the powers
of our soul, its desires after an infinite good, and its close union with and
incomprehensible operations on our bodies, we are obliged to admit a Creator of
infinite wisdom, power, and goodness."
4. "It is argued from the support and
government of the world. Who can consider the motions of the heavenly
luminaries, exactly calculated for the greatest advantage to our earth, and its
inhabitants; the exact balancing and regulating of the meteors, winds, rain,
snow, hail, vapour, thunder, and the like; the regular and never-failing return
of summer and winter, seed-time and harvest, day and night; the astonishing and
diversified formation of vegetables; the propagation of herbs, almost every
where, that are most effectual to heal the distempers of animal bodies in that
place; the almost infinite diversification of animals and vegetables, and their
pertments, that, notwithstanding an amazing similarity, not any two are exactly
alike, but every form, member, or even feather or hair of animals, and every
pile of grass, stalk of corn, herb, leaf, tree, berry, or other fruit, hath
something peculiar to itself: the making of animals so sagaciously to prepare
their lodgings, defend themselves, provide for their health, produce and
protect, and procure food for their young; the direction of fishes and fowls to
and in such marvellous and long peregrinations at such seasons, and to such
places, as best correspond with their own preservation and the benefit of
mankind; the stationing of brute animals by sea or land, at less or greater
distances as are most suited to the safety, subsistence or comfort of mankind,
and preventing the increase of prolific animals, and making the less fruitful
ones, which are used, exceedingly to abound; the so diversifying the
countenances, voices, and hand-writings of men, as best secures and promotes
their social advantages; the holding of so equal a balance between males and
females, while the number of males, whose lives are peculiarly endangered in
war, navigation, &c., are generally greatest; the prolonging of men's
lives, when the world needed to be peopled, and now shortening them when that
necessity hath ceased to exist; the almost universal provision of food,
raiment, medicine, fuel, &c., answerable to the nature of particular
places, cold or hot, moist or dry; the management of human affairs relative to
societies, government, peace, war, trade, &c., in a manner different from
and contrary to the carnal policy of those concerned; and especially the
strangely similiar but diversified erection, preservation, and government of
the Jewish and Christian churches: who, I say, can consider all these things,
and not acknowledge the existence of a wise, merciful, and good God, who
governs the world, and every thing in it?"
5. "It is proved from the miraculous events
which have happened in the world; such as the overflowing of the earth by a
flood; the confusion of languages; the burning of Sodom and the cities about by
fire from heaven; the plagues of Egypt; the dividing of the Red Sea; raining
manna from heaven, and bringing streams of water from flinty rocks; the
stopping of the course of the sun, &c. &c."
6. "His existence no less clearly appears
from the exact fulfilment of so many and so particularly circumstantiated
predictions, published long before the event took place. It is impossible that
these predictions, which were so exactly fulfilled in their respective periods,
and of the fulfilment of which there are at present thousands of demonstrative
and sensible documents in the world, could proceed from any but an all-seeing
and infinitely wise God."
7. "The existence of God farther appears
from the fearful punishments which have been inflicted upon persons, and
especially upon nations, when their immoralities became excessive, and that by
very unexpected means and instruments; as in the drowning of the old world;
destruction of Sodom and Gomorrah; plagues of Pharaoh and his servants;
overthrow of Sennacherib and his army; miseries and ruin of the Canaanites,
Jews, Syrians, Assyrians, Chaldeans, Persians, Egyptians, Greeks, Romans,
Saracens, Tartars, and others."
8. "Lastly, the existence of God may be
argued from the terror and dread which wound the consciences of men, when
guilty of crimes which other men do not know, or are not able to punish or
restrain: as in the case of Caligula, Nero, and Domitian, the Roman emperors;
and this while they earnestly labour to persuade themselves or others that
there is no God. Hence their being afraid of thunder, or to be left alone in
the dark, &c."
As to the modus of the Divine existence, it would
be presumption to attempt to explain. That he exists, is clear from the
foregoing arguments; but the manner of that existence is not for us to know.
Many good men have uttered great absurdities in endeavouring to explain it, and
after all none of them have succeeded. The wisest of men never made the
attempt. Moses began his writings by supposing the being of a God; he did not
attempt to explain it. Although many of the inspired writers asserted his
existence, and, to discountenance idolatry, pleaded for his perfections, yet no
one of them ever pretended to explain the manner of his being. Our duty is
clear. We are not commanded nor expected to understand it. All that is required
is this: "He that cometh to God must believe that he is, and that he is a
rewarder of them that diligently seek him." Heb. xi. 6. See Gill's Body of
Div., b.i.; Charnock's Works, vol. i.; Ridgley's Div. , ques. 2; Brown's System
of Div.; Pierre's Studies of Nature; Sturm's Reflections; Spect. de la Nat.;
Bonnet's Philosophical Researches; and writers enumerated under the article
ATHEISM.
The expelling of devils from persons possessed,
by means of conjuration and prayers. The Jews made great pretences to this
power. Josephus tells several wonderful tales of the great success of several
exorcists. One Eleazer, a Jew, cured many daemoniacs, he says, by means of a
root set in a ring. This root, with the ring, was held under the patient's
nose, and the devil was forthwith evacuated. The most part of conjurers of this
class were impostors, each pretending to a secret nostrum or charm which was an
overmatch for the devil. Our Saviour communicated to his disciples a real power
over daemons, or at least over the diseases said to be occasioned by daemons.
See DAEMONIAC.
Exorcism makes a considerable part of the
superstition of the church of Rome, the ritual of which forbids the exorcising
any person without the bishop's leave. The ceremony is performed at the lower
end of the church, towards the door. The exorcist first signs the possessed
person with the sign of the cross, makes him kneel, and sprinkles him with holy
water. Then follow the litanies, psalms, and prayer; after which the exorcist
asks the devil his name, and adjures him by the mysteries of the Christian
religion not to afflict the person any more; then, laying his right hand on the
daemoniac's head, he repeats the form of exorcism, which is this: "I
exorcise thee, unclean spirit, in the name of Jesus Christ: tremble, O Satan,
thou enemy of the faith, thou foe of mankind, who hast brought death into the
world; who hast deprived men of life, and hast rebelled against justice, thou
seducer of mankind, thou root of all evil, thou source of avarice, discord, and
envy." The Romanists likewise exorcise houses and other places supposed to
be haunted by unclean spirits; and the ceremony is much the same with that for
a person possessed.
See SERMON.
The fitness or propriety of a man to the attainment of an end. See OBLIGATION.
Knowledge acquired by long use without a
teacher. It consists in the ideas of things we have seen or read, which the
judgment has reflected on, to form for itself a rule or method.
Christian experience is that religious knowledge
which is acquired by any exercises, enjoyments, or sufferings, either of body
or mind. Nothing is more common than to ridicule and despise what is called
religious experience as mere enthusiasm. But if religion consist in feeling, we
would ask, how it can possibly exist without experience? We are convinced of,
and admit the propriety of the term, when applied to those branches of science
which are not founded on speculation or conjecture, but on sensible trial. Why,
then, should it be rejected when applied to religion? It is evident that,
however beautiful religion may be in name, its excellency and energy are only
truly known and displayed as experienced. A system believed, or a mind merely
informed, will produce little good, except the heart be affected, and we feel
its influence. To experience, then, the religion of Christ, we must not only be
acquainted with its theory, but enjoy its power; subduing our corruptions,
animating our affections, and exciting us to duty. Hence the Scripture calls
experience tasting, Ps. xxxiv. 8. feeling, &c. 1 Thes. ii. 13, &c. That
our experience is always absolutely pure in the present state cannot be expected.
"The best experience," says a good writer, "may be mixed with
natural affections and passions, impressions on the imagination,
self-righteousness, or spiritual pride;" but this is no reason that all
experience is to be rejected, for upon this ground nothing could be received,
is, however, to be lamented, that while the best of men have a mixture in their
experience, there are others whose experience (so called)is entirely
counterfeit. They have been alarmed, have changed the ground of their
confidence, have had their imaginations heated and delighted by impressions and
visionary representations; they have recollected the promises of the Gospel, as
if spoken to them with peculiar appropriation, to certify them that their sins
were forgiven; and having seen and heard such wonderful things, they think they
must doubt no more of their adoption into the family of God. They have also
frequently heard all experience profanely ridiculed as enthusiasm; and this
betrays them into the opposite extreme, so that they are emboldened to despise
every caution as the result of emnity to internal religion, and to act as if
there were no delusive or counterfeit experience. But the event too plainly
shows their awful mistake, and that they grounded their expectations upon the
account given of the extraordinary operation of the Holy Spirit on the mind of
prophets, rather than on the promises of his renewing influences in the hearts
of believers. When, therefore, they lose the impressions with which they once
were elated, they relapse nearly into their old course of life, their creed and
confidence alone excepted."
Christian experience may be considered as
genuine, 1. When it accords with the revelation of God's mind and will, or what
he has revealed in his word. Any thing contrary to this, however pleasing,
cannot be sound, or produced by divine agency.--2. When its tendency is to
promote humility in its tendency is to promote humility in us: that experience,
by which we learn our own weakness, and subdues pride, must be good.--3. When
it teaches us to bear with others, and to do them good.--4. When it operates so
as to excite us to be ardent in our devotion, and sincere in our regard to God.
A powerful experience of the divine favour will lead us to acknowledge the
same, and to manifest our gratitude both by constant praise and genuine piety.
Christian experience, however, may be abused.
There are some good people who certainly have felt and enjoyed the power of
religion, and yet have not always acted with prudence as to their experience.
1. Some boast of their experiences, or talk of them as if they were they
acquainted with others, they would find it not so. That a man may make mention
of his experience, is no way improper, but often useful; but to hear persons
always talking of themselves, seems to indicate a spirit of pride, and that
their experience cannot be very deep.--2. Another abuse of experience is,
dependence on it. We ought certainly to take encouragement from past
circumstances, if we can: but if we are so dependent on past experience as to
preclude present exertions, or always expect to have exactly the same
assistance in every state, trial, or ordinance, we shall be disappointed. God
has wisely ordered it, that though he never will leave his people, yet he will
suspend or bestow comfort in his own time; for this very reason, that we may
rely on him, and not on the circumstance or ordinance.--3. It is an abuse of
experience, when introduced at improper times, and before improper persons. It
is true, we ought never to be ashamed of our profession; but to be always
talking to irreligious people respecting experience, which they know nothing
of, is, as our Saviour says, casting pearls before swine. Bunyan's Pilgrim's
Progress; Buck's Treatise on Experience; Gornall's Christian Armour; Dr. Owen
on Psalm cxxx; Edwards on the Affections, and his Thoughts on the Revival of
Religion in New England; Dorney's Contemplations.
Are assemblies of religious persons, who meet for the purpose of relating their experience to each other. It has been doubted by some whether these meetings are of any great utility; and whether they do not in some measure force people to say more than is true, and puff up those with pride who are able to communicate their ideas with facility; but to this it may be answered, 1. That the abuse of a thing is no proof of the evil of it.--2. That the most eminent saints of old did not neglect this practice, Ps. lxvi. 16. Mal. iii. 16.--3. That by a wise and prudent relation of experience, the Christian is led to see that others have participated of the same joys and sorrows with himself; he is excited to love and serve God; and animated to perseverance in duty, by finding that others, of like passions with himself, are zealous, active, and diligent.--4. That the Scriptures seem to enjoin the frequent intercourse of Christians for the purpose of strengthening each other in religious services, Heb. x. 24,25. Col. iii. 16. Matt. xviii. 20. See CONFERENCE.
A religious act, by which satisfaction or atonement is made for some crime, the guilt removed, and the obligation to punishment cancelled, Lev. xvi. See PROPITIATION.
See COMMENTARIES.
The act or practice of gaining or acquiring any thing by force. Extortioners are included in the list of those who are excluded from the kingdom of heaven, 1 Cor. 10.6.
One of the sacraments of the Romish church, the fifth in order, administered to people dangerously sick, by anointing them with holy oil, and praying over them.