on John ix. 35; Hervey's Theron and Aspasio, dialogue 17; Howe's Works, vol. i. p. 342, S48; Brooks, Burgess, Roberts, Baxter, Polhill, and Davye on Assurance; Hora Sol. vol. ii. P. 269.

ASSURITANS, a branch of the Donatists, who held that the Son was inferior to the Father, and the Holy Ghost to the Son. See DONATISTS.

ASTONISHMENT, a kind or degree of wonder introduced by surprise. This emotion always relates to things of the highest importance; to things which appear too vast and extensive for the grasp of intellect, rather than to any thing of an intricate nature. The body marks in a striking manner the singular state of the mind under this emotion. The eyes are firmly fixed, without being directed to any particular object; the character of countenance, which was formed by the habitual influence of some predominant affection, is for a time effaced; and a suspension of every other expression, a certain vacuity, strongly notes this state of mind.

5. Atheism contradicts itself. Under the first of these he thus argues.-"I appeal to any man of reason whether any thing can be more unreasonable than obstinately to impute an effect to chance, which carries in the very face of it all the arguments and characters of a wise design and contrivance. Was ever any considerable work, in which there was required a great variety of parts, and a regular and orderly dispo sition of those parts, done by chance? Will chance fit means to ends, and that in ten thousand instances, and not fail in any one? How often might a man, after he had jumbled a set of letters in a bag, fling them out upon the ground, before they would fall into an exact poem; yea, or so much as make a good discourse in prose? And may not a little book be as casily made by chance as the great volume of the world? How long might a man be in sprinkling colours upon canvass with a careless hand, before they would happen to make the exact picture of a man? And is a man easier made by chance than his picture? ATHANASIANS, those who profess How long might twenty thousand blind the sentiments held in the Athanasian men, who should be sent out from seveCreed. See CREED. ral remote parts of England, wander ATHEIST, one who denies the ex-up and down before they would all meet istence of God:-this is called specula-upon Salisbury plain, and fall into rank tive atheism. Professing to believe in and file in the exact order of an army? God, and yet acting contrary to this And, yet, this is much more easy to be belief, is called practical atheism. Ab-imagined than how the innumerable surd and irrational as atheism is, it has blind parts of matter should rendezvous had its votaries and martyrs. In the themselves into a world. A man that seventeenth century, Spinosa, a fo- sees Henry the Seventh's chapel at reigner, was its noted defender. Lucilio Westminster might with as good reason Vanini, a native of Naples, also pub- maintain (yea, with much better, conlicly taught atheism in France; and, sidering the vast difference betwixt that being convicted of it at Toulouse, was little structure and the huge fabric of condemned and executed in 1619. It the world) that it was never contrived has been questioned, however, whether or built by any means, but that the any man ever seriously adopted such a stones did by chance grow into those principle. The pretensions to it have curious figures into which they seem been generally founded on pride or af- to have been cut and graven; and that fectation. The open avowal of atheism upon a time (as tales usually begin) the by several of the leading members of materials of that building, the stone, the French convention seems to have mortar, timber, iron, lead, and glass, been an extraordinary moral pheno- happily met together, and very fortumenon. This, however, as we have nately ranged themselves into that deseen, was too vague and uncomfortablelicate order in which we see them now, a principle to last long. Archbishop Tillotson justly observes, that speculative atheism is unreasonable upon five accounts. 1. Because it gives no tolerable account of the existence of the world. -2. It does not give any reasonable account of the universal consent of mankind in this apprehension, that there is a God.-3. It requires more evidence for things than they are capable of giving. 4. The atheist pretends to know that which no man can know.

so close compacted, that it must be a very great chance that parts them again. What would the world think of a man that should advance such an opinion as this, and write a book for it? If they would do him right, they ought to look upon him as mad; but yet with a little more reason than any man can have to say, that the world was made by chance, or that the first men grew up out of the earth as plants do now. For, can any thing be more ridiculous, and against

had a mind to make a very illustrious display both of his justice and of his grace among mankind; on these accounts he would not pardon sin without a satisfaction.-5. Man, sinful man, is not able to make any satisfaction to God for his own sins, neither by his labours, nor by his sufferings, Eph. ii. 1, 8, 9.6. Though man be incapable to satisfy for his own violation of the law, yet God would not suffer all mankind to perish.

all reason, than to ascribe the production of men to the first fruitfulness of the earth, without so much as one instance and experiment, in any age or history, to countenance so monstrous a supposition? The thing is, at first sight, so gross and palpable, that no discourse about it can make it more apparent. And yet, these shameful beggars of principles give this precarious account of the original of things; assume to themselves to be the men of reason, the-7. Because God intended to make a great wits of the world, the only cautious and wary persons that hate to be imposed upon, that must have convincing evidence for every thing, and can admit of nothing without a clear demonstration of it." See EXISTENCE OF GOD.

Some of the principal writers on the existence of a Deity have been Newton, Boyle, Cheyne, Locke, Nieuwentyt, Derham, Bentley, Ray, Cudworth, Samuel and John Clarke, Abernethy, Balguy, Baxter, Fenelon, &c. &c. Tillotson's sermon on the subject, as quoted above, has been considered as one of the best in the English language. See ser. i. vol. 1.

full display of the terrors of his justice, and his divine resentment for the violation of his law, therefore he appointed his own Son to satisfy for the breach of it, by becoming a proper sacrifice of expiation or atonement, Gal. iii. 10, 13. -8. The Son of God being immortal, could not sustain all these penalties of the law which man had broken, without taking the mortal nature of man upon him, without assuming flesh and blood, Heb. ii. 13, 14.-9. The Divine Being having received such ample satisfaction for sin by the sufferings of his own Son, can honourably forgive his creature man, who was the transgressor, Rom. iii. 25, 26. Now that this doctrine is ATONEMENT is the satisfying Di-true, will appear, if we consider, 1. vine Justice by Jesus Christ giving him- That an atonement for sin, or an efself a ransom for us, undergoing the fectual method to answer the demands penalty due to our sins, and thereby re- of an offended God, is the first great leasing us from that punishment which blessing guilty man stood in need of, God might justly inflict upon us, Rom. Mic. vi. 6, 7.-2. The very first discov. 11. The Hebrew word signifies co-veries of grace which were made to vering, and intimates that our offences man after his fall implied in them someare, by a proper atonement, covered thing of an atonement for sin, and pointfrom the avenging justice of God. In or-ed to the propitiation Christ has now der to understand the manner wherein made, Gen. iii. 15.-3. The train of ceChrist becomes an atonement, "we remonies which were appointed by God should," says Dr. Watts, "consider the in the Jewish church are plain significafollowing propositions, 1. The great God tions of such an atonement, 2 Cor. iii. having made man, appointed to govern Col. ii. 7, 8, 9. Heb. x.-4. Some of the him by a wise and righteous law, where- prophecies confirm and explain the first in glory and honour, life and immortali- promise, and show that Christ was to ty, are the designed rewards for perfect die as an atoning sacrifice for the sins obedience; but tribulation and wrath, of men, Dan. ix. 24-26. Is. liii.—5. Our pain and death, are the appointed re- Saviour himself taught us the doctrine compense to those who violate this law, of the atonement for sin by his death, Gen. iii. Rom. ii. 6, 16. Rom. i. 32.-2. Matt. xx. 28. John vi. 51. Luke xxii. All mankind have broken this law, 19.-6. The terrors of soul, the conRom. iii. 23. Rom. v. 12.—3. God, in his sternation and inward agonies which infinite wisdom, did not think fit to par- our blessed Lord sustained a little be don sinful man, without some compen- fore his death, were a sufficient proof sation for his broken law; for, 1. If the that he endured punishments in his soul great Ruler of the world had pardoned which were due to sin, Mark xiv. 33. the sins of men without any satisfaction, Heb. v. 7.-7. This doctrine is declared, then his laws might have seemed not and confirmed, and explained at large, worth the vindicating.-2. Men would by the apostles in their writings, 1 Cor have been tempted to persist in the rexv. 3. Eph. i. 7. 1 John ii. 2, &c. &c. bellion, and to repeat their old offences.-8. This was the doctrine that was 3. His forms of government among witnessed to the world by the amazing his creatures might have appeared as gifts of the Holy Ghost, which attended a matter of small importance.-4. God the Gospel. [See the Acts of the Apos

is some resemblance in men; as goodness, holiness, wisdom, &c.: the incommunicable ones are such as there is no appearance or shadow of in men; as independence, immutability, immensity, and eternity. See those different articles in this work; and Bates, Charnock, Abernethy, and Saurin on the Diviné Perfections.

tles.] The inferences and uses to be de- essence of God; as Jehovah, Jah, &c.: rived from this doctrine are these: 1. relative ones are such as agree with How vain are all the labours and pre-him in time, with some respect to his tences of mankind to seek or hope for creatures, as Creator, Governor, Preany better religion than that which is server, Redeemer, &c. But the more contained in the Gospel of Christ. It commonly received distinction of the is here alone that we can find the solid attributes of God, is into communicable and rational principle of reconciliation to and incommunicable ones. The coman offended God, Heb. iv. 14.-2. Howmunicable ones are those of which there strange and unreasonable is the doctrine of the Popish church, who, while they profess to believe the religion of Christ, yet introduce many other methods of atonement for sin, besides the sufferings of the Son of God. [See above.]-3. Here is a solid foundation, on which the greatest of sinners may hope for acceptance with God, 1 Tim. i. 15.-4. This doctrine should be used as a powerful motive to excite repentance, Acts v. 31.-5. We should use this atonement of Christ as our constant way of access to God in all our prayers, Heb. x. 19, 22.-6. Also as a divine guard against sin, Rom. vi. 1, 2. 1 Pet. i. 15, 19.-7. As an argument of prevailing force to be used in prayer, Rom. viii. 32.-S. As a spring of love to God, and to his Son Jesus Christ, 1 John iv. 10.-9. As a strong persuasive to that love and pity which we should show on all occasions to our fellow creatures, 1 John iv. 11.10. It should excite patience and holy joy under afflictions and earthly sorrows, Rom. v. 1 to 3.-11. We should consider it as an invitation to the Lord's supper, where Christ is set forth to us in the memorials of his propitiation. 12. As a most effectual defence against the terrors of dying, and as our joyful nope of a blessed resurrection, I Cor. xv. 50.-13. Lastly, as a divine allurement to the upper world." See Watt's AVARICE is an immoderate love to Sermons, ser. 34, 35, 36, 37; Evans on and desire after riches, attended with the Atonement; Dr. Gwen on the extreme diffidence of future events, Satisfaction of Christ; West's Scrip- making a person rob himself of the neture Doctrine of the Atonement; Her-cessary comforts of life, for fear of divey's Theron and Apasio, dialogue 3; minishing his riches. See COVETOUSDr. Magee's Discourses on the Atone- NESS and MISER. ment; Jerram's Letters on ditto.

ATTRIBUTES OF GOD are the several qualities or perfections of the Divine nature. Some distinguish them into the negative, and positive or affirmative. The negative are such as remove from hin whatever is imperfect in creatures: such are infinity, immutability, immortality, &c. The positive are such as assert some perfection in God which is in and of himself, and which in the creatures, in any measure, is from him. This distinction is now mostly discarded. Some distinguish them into absolute and relative: absolute ones are such as agree with the

ATTRITION. The casuists of the church of Rome have made a distinction between a perfect and an imperfect contrition. The latter they call attrition; which is the lowest degree of repentance, or a sorrow for sin arising from a sense of shame, or any temporal inconvenience attending the commission of it, or merely from fear of the punishment due to it, without any resolution to sin no more: in consequence of which doctrine, they teach that, after a wicked and flagitious course of life, a man may be reconciled to God, and his sins forgiven on his death-bed, by confessing them to the priest with this imperfect degree of sorrow and repentance. This distinction was settled by the council of Trent. It might, however, be easily shown that the mere sorrow for sin because of its consequences, and not on account of its evil nature, is no more acceptable to God than hypocrisy itself can be.

AVERSION, hatred or dislike.--Dr. Watts and others oppose aversion to desire. When we look, say they, upon an object as good, it excites desire; but when we look upon an object as evil, it awakens what we call aversion or avoidance. But Lord Kaims observes that aversion is opposed to affection, and not to desire. We have an affection to one person; we have an aversion to another: the former disposes us to do good, the latter to do ill.

AUDIENTES, an order of catechumens in the primitive Christian church. They were so called from their being admitted to hear sermons and the Scrip

tares read in the church; but they | AUGUSTINS, a religious order, who were not allowed to be present at the observed the rule of St. Augustin, preprayers. scribed them by pope Alexander IV. in 1256. This rule was to have all things in common; the rich who enter among them to sell their possessions, and give them to the poor; to employ the first part of the morning in labouring with their hands, and the rest in reading: when they go abroad, to go always two in company; never to eat but in their monastery, &c.

AUGSBURGH or AUGUSTAN, CONFESSION, a celebrated confession of faith drawn up by Luther and Melancthon on behalf of themselves and other ancient reformers, and presented in 1550 to the emperor Charles V. at the diet of Augusta, or Augsburgh, in the name of the evangelic body. This confession contains twenty-eight chapters, of which the greatest part is emAUSTERITY, a state of rigid morployed in representing with perspicuity tification. It is distinguished from seand truth the religious opinions of the verity and rigour thus: Austerity relates Protestants, and the rest in pointing out to the manner of living; severity to the the errors and abuses that occasioned manner of thinking; rigour to the mantheir separation from the church of ner of punishing. To austerity is opRome. The leading doctrines of this posed effeminacy; to severity, relaxaconfession are, the true and essential tion; to rigour, clemency A hermit divinity of the Son of God; his substi-is austere in his life; a casuist severe tution, and vicarious sacrifice; and the necessity, freedom, and efficacy of Divine grace. A civil war followed this diet that lasted upwards of twenty years, but which only spread the new opinions, instead of extirpating them.

in his application of religion or law; a judge rigorous in his sentences.

AUTOCEPHALI BISHOPS. This denomination was given to such bishops in the primitive church as were exempted from the jurisdiction of others.

BACKBITING. See DETRACTION and SLANDER.

BACKSLIDING, the act of turning from the path of duty. It may be considered as partial when applied to true believers, who do not backslide with the whole bent of their will; as voluntary, when applied to those who, after professing to know the truth, wilfully turn from it, and live in the practice of sin; as final, when the mind is given up to judicial hardness, as in the case of Judas. Partial backsliding must be distinguished from hypocrisy, as the former may exist where there are gracious intentions on the whole; but the latter is a studied profession of appearing to be what we are not.

B.

||quences of this awful state are-loss of character; loss of comfort; loss of usefulness; and, as long as any remain in this state, a loss of a well-grounded hope of future happiness. To avoid this state, or recover from it, we should beware of the first appearance of sin; be much in prayer; attend the ordinances; and unite with the people of God. We should consider the awful_instances of apostacy, as Saul, Judas, Demas, &c.; the many warnings we have of it, Matt. xxiv. 13. Heb. x. 38. Luke ix. 62.; how it grieves the Holy Spirit; and how wretched it makes us; above all things, our dependence should be on God, that we may always be directed by his Spirt, and kept by his power. See APOSTACY.

The causes of backsliding are-the cares of the world; improper conBANGORIAN CONTROVERSY, nexions; inattention to secret or closet so called from Bangor, or the bishop duties; self-conceit and dependence; thereof. Bishop Hoadley, the bishop of indulgence; listening to and parleying that diocese, preaching before George with temptations. A backsliding state I. asserted the supreme authority of is manifested by indifference to prayer Christ, as king in his own kingdom; and self-examination; trifling or unpro-and that he had not delegated his powfitable conversation; neglect of public er, like temporal lawgivers, during their ordinances; shunning the people of God; absence from their kingdom, to any associating with the world; thinking persons, as his vicegerents or deputies. lightly of si; neglect of the Bible; and This important sermon may be seen often by gross immorality. The conse-reprinted in the Liverpool Theological