ARTICLES, LAMBETH

of pestilential errors, and condemned as corrupters of the true religion. A curious account of the proceedings of the above synod may be seen in a series of letters written by Mr. John Hales, who was present on the occasion.

ASCENSION OF CHRIST

beth palace, under the eye and with the assistance of archbishop Whitgift, bishop Bancroft, bishop Vaughan, and other eminent dignitaries of the Church. That the reader may judge how Calvinistic the clergy were under the reign of queen Elizabeth, we shall here insert them. "1. God hath from eternity predestinated certain persons to life, and hath reprobated certain persons unto death. 2. The moving or efficient cause of predestination unto life is not the foresight of faith, or of perseverance, or of good works, or of any thing that is in the persons predestinated; but the alone will of God's good pleasure. 3. The prewhich can neither be lessened nor increased. 4. Such as are not predestinated to salvation shall After the death of prince Maurice, who had inevitably be condemned on account of their sins. been a violent partisan in favour of the Goma- 5. The true, lively, and justifying faith, and rists, in the year 1625, the Arminian exiles were the Spirit of God justifying, is not extinguished, restored to their former reputation and tranquillity; doth not utterly fail, doth not vanish away in the and under the toleration of the state, they erected elect, either finally or totally. 6. A true believer, churches and founded a college at Amsterdam, that is, one who is endued with justifying faith, is appointing Episcopius the first theological profes-certified by the full assurance of faith that his The Arminian system has very much prevailed in England since the time of Archbishop Laud, and its votaries in other countrics are very numerous. It is generally supposed that a majority of the clergy in both the established churches of Great Britain favour the Arminian system, notwithstanding their articles are strictly Calvinistic. The name of Mr. John Wesley hardly need be mentioned here. Every one knows what an advocate he was for the tenets of Arminius, and the success he met with. See METHODISTS. Some of the principal writers on the side of the Arminians have been Arminius, Episcopius, Vorstius, Grotius, Curcelæus, Limborch, Le Clerc, Wetstein, Goodwin, Whitby, Taylor, Fletcher, &c.

In consequence of the abovementioned decision, the Arminians were considered as enemies to their country, and its established religion, and were much persecuted. They were treated with great severity, and deprived of all their posts and employments; their ministers were silenced, and their congregations were suppressed. The great Barneveldt was beheaded on a scaffold; and the learned Grotius, being condemned to per-destinati are a pre-determined and certain number, petual imprisonment, fled, and took refuge in France.

sor.

Some of the principal writers on the other side have been Polhill in his Book on the Decrees; John Edwards in his Verias Redux; Cole in his Sovereignty of God; Edwards on the Will, and Original Sin; Dr. Owen in his Display of Arminianism, and on Particular Redemption; Gill in his Cause of God and Truth; and Toplady in almost all his works.

ARNOLDISTS, the followers of Arnold, of Brescia, in the twelfth century, who was a great declaimer against the wealth and vices of the clergy. He is also charged with preaching against baptism, and the eucharist. He was burnt at Rome in 1155, and his ashes cast into the Tiber.

ARRHABONARII, a sect who held that the eucharist is neither the real flesh or blood of Christ, nor yet the sign of them, but only the pledge or earnest thereof.

ARTEMONTES, a denomination in the second century; so called from Artemon, who taught that at the birth of the man Christ, a certain divine energy, or portion of the divine nature, united itself to him.

ARTICLE OF FAITH is, by some, defined a point of Christian doctrine, which we are obliged to believe as having been revealed by God himself, and allowed and established as such by the church. See CONFESSIONS,

ARTICLES OF THE CHURCH OF ENGLAND. See CHURCH OF ENGLAND. ARTICLES, LAMBETH. The Lambeth articles were so called, because drawn up at Lam

sins are forgiven, and that he shall be everlastingly saved by Christ. 7. Saving grace is not allowed, is not imparted, is not granted to all men, by which they may be saved if they will. 8. No man is able to come to Christ, unless it be given him; and unless the Father drew him; and all men are not drawn by the Father, that they may come to his Son. 9. It is not in the will or power of every man to be saved." What gave occasion to the framing these articles was this:-Some persons had distinguished themselves at the university of Cambridge, by opposing predestination. Alarmed at the opinions that were vented, the above-mentioned archbishop, with others, com posed these articles, to prevent the belief of a contrary doctrine. These, when completed, were sent down to Cambridge, to which the scholars were strictly enjoined to conform.

ARTOTYRITES, a Christian sect in the primitive church, who celebrated the eucharist with bread and cheese. The word is derived from apres, bread, and rupos, cheese, The Artotyrites admitted women to the priesthood and episcopacy; and Epiphanius tells us that it was a common thing to see seven girls at once enter into their church robed in white, and holding a torch in their hand; where they wept and bewailed the wretchedness of human nature, and the miseries of this life.

ASCENSION OF CHRIST, his visible ele vation to heaven. The ascension of Jesus Christ was not only presignified by many Scripture types, but also by many remarkable Scripture prophecies, Ps. xlvii. 5. cx. 1. Dan. vii. 13, 14 Mic. ii. 13. Ps. lxviii. 18.

The evidences of his ascension were numerous. The disciples saw him ascend, Acts i. 9, 10. Two angels testified that he did ascend, Acts i. ll. Stephen, Paul, and John saw him in his ascended state, Acts vii. 55, 56. ix. Rev. i. The mar vellous descent of the Holy Ghost demonstrated it, John xvi. 7. 14. Acts ii. 33. The terrible overthrow and dispersion of the Jewish nation is a standing proof of it, John viii. 21. Matt xxvi. 64.

The time of his ascension. It was forty days after his resurrection. He continued so many davs on earth, that he might give many re peated proofs of his resurrection, Acts i. 3; that he might instruct his followers in every thing

ASSURANCE

which pertained to the abolishment of the Jewish ceremonies, Acts i. 3; and that he might open to them the Scriptures concerning himself, and renew their commission to preach the gospel, Acts i5, 6. Mark xvi. 15.

The manner of his ascension. It was from Mount Olivet to heaven, Acts i. 12; not in appearance only, but in reality and truth; visibly and locally; a real motion of his human nature; sudden, swift, glorious, and in a triumphant manner. He was parted from his disciples while he was solemnly blessing them; and multitudes of angels attended him with shouts of praise, Ps. Ixviii. 17. xlvii. 5, 6.

The effects or ends of Christ's ascension were, 1. To fulfil the prophecies and types concerning f. 2. To take upon him more openly the exercise of his kingly office. 3. To receive gifts for men both ordinary and extraordinary, Ps. lxviii. 18. 4. To open the way into heaven for his people, Heb. x. 19, 20. 5. To assure the saints of their ascension also, John xiv. 1, 2.

ASSURANCE

will grant us the complete enjoyment of what he has promised, Heb. vi. 11.

The doctrine of assurance, i. e. the belief that we have an interest in the divine favour, has afforded matter for dispute among divines. Some have asserted that it is not to be obtained in the present state, allowing that persons may be in a hopeful way to salvation, but that they have no real or absolute assurance of it: but this is clearly refuted by fact as well as by scripture. That it is to be obtained is evident, for we have reason to believe many persons have actually obtained it. Job xix. 25. Ps. xvii. 15. 2 Tim. i. 12. The Scriptures exhort us to obtain it, 2 Cor. xiii. 5. Heb. vi. 11. 1 Thess. v. 21. The Holy Spirit is said to bear witness of it, Rom. viii. 16. The exercise of the Christian graces is considered as a proof of it, 1 John iii. 14. 1 John ii. 3. We must, however guard against presumption; for a mere persuasion that Christ is our's is no proof that he is so. We must have evidence before we can have genuine assurance. It is necessary to observe, also, that it is not a duty imposed upon all mankind, so that every one, in whatsoever state he may be, ought to be fully persuaded of his salvation. "We do not affirm," says Saurin, "that Christians, of whose sincerity there may be some doubt, have a right to assurance; that backsliders, as such, ought to persuade themselves that ASCODROGITES, a denomination which they shall be saved; nor do we say that Christians arose about the year 181. They brought into who have arrived to the highest degree of holiness their churches bags or skins filled with new wine, can be persuaded of the certainty of their salva to represent the new bottles filled with new wine, tion in every period of their lives; nor, if left to mentioned by Christ. They danced round these their own efforts, can they enjoy it; but believers, bags or skins, and, it is said, intoxicated them-supported by the Divine aid, who walk in all good selves with the wine. conscience before him, these only have ground to expect this privilege."

ASCETIC, one who retires from the world for the purpose of devotion and mortification. When the monks came in fashion, this title was bestowed upon them, especially such as lived in solitude. It was also the title of several books of spiritual exercises, as the Ascetics, or devout exercises of St. Basil, &c.

ASCOODRUTES, a scct, in the second century, who rejected the use of all symbols and sacraments, on this principle, that incorporeal things cannot be communicated by things corporeal, nor divine mysteries by any thing visible.

ASSEMBLIES OF THE CLERGY are called convocations, synods, councils. The annual meeting of the church of Scotland is called a general assembly. In this assembly his majesty is represented by his commissioner, who dissolves one meeting and calls another in the name of the king, while the moderator does the same in the name of Jesus Christ. See CONVOCATION, PRESBYTERIANS, WESTMINSTER ASSEMBLY.

Some divines have maintained that assurance is included in the very essence of faith, so that a man cannot have faith without assurance; but we must distinguish between assurance and justifying faith. The apostle, indeed, speaks of the full assurance of faith; but then this is a full and firm persuasion of what the Gospel reveals; whereas the assurance we are speaking of relates to our personal interest in Christ, and is an effect of this faith, and not faith itself. Faith in Christ certainly includes some idea of assurance; for, except we be assured that he is the Saviour, we shall never go to rely upon him as such; but faith in Christ does not imply an assurance of our interest in him; for there may be faith long be fore the assurance of personal interest commences. The confounding of these ideas has been the cause of presumption on the one hand, and despair on the other. When men have been taught that faith consists in believing that Christ died for them, and been assured that, if they can only believe so, all is well; and that then they are immediately pardoned and justified, the consequence has been, that the bold and self-conceited have soon wrought themselves up to such a persuasion, without any ground for it, to their own deception; whilst the dejected, humble, and poor Assurance of the Understanding is a well-in spirit, not being able to work themselves to such grounded knowledge of divine things founded on a pitch of confidence, have concluded that they God's word. Col. ii. 2.-Assurance of Faith have not the faith of God's elect, and must inevitdoes not relate to our personal interest in Christ, ably be lost. but consists in a firm belief of the revelation that God has given us of Christ in his word, with an entire dependence on him. Heb. x. 22.-4srance of Hope is a firm expectation that God

ASSENT, that act of the mind, whereby takes or acknowledges any proposition to be true or false. There are three degrees of assent; -conjecture, opinion, and belief. Conjecture is but a slight and weak inclination to assent to the thing proposed by reason of the weighty objections that lie against it. Opinion is a more steady and fixed assent, when a man is almost certain, though yet some fear of the contrary remains with him. Belief is a more full and assured assent to the truth. See BELIEF,

ASSURANCE is the firm persuasion we have of the certainty of any thing, or a certain expectation of something future.

The means to attain assurance are not those of an extraordinary kind, as some people imagine; such as visions, dreams, voices, &c.; but such as are ordinary; self-examination, humble and con

ATHEIST

ATONEMENT

stant prayer, consulting the sacred oracles, Chris- carries in the very face of it all the arguments tian communication, attendance on the divine and characters of a wise design and contrivance. ordinances, and perseverance in the path of duty; Was ever any considerable work, in which there without which all our assurance is but presump- was required a great variety of parts, and a regu tion, and our profession but hypocrisy. lar and orderly disposition of those parts, done Assurance may be lost for a season through by chance? Will chance fit means to ends, and bodily diseases which depress the spirits, unwatch-that in ten thousand instances, and not fail in fulness, falling into sin, manifold temptations, worldly cares, and neglect of private duty. He, therefore, who would wish to enjoy this privilege, let him cultivate communion with God, exercise a watchful spirit against his spiritual enemies, and give himself unreservedly to him whose he is, and whom he professes to serve. See Saurin's Ser. vol. iii. ser. 10, Eng. ed.; Case's Sermons, ser. 13.; Lambert's Ser. on John ix. 35; Hervey's Theron and Aspasio, dialogue 17; Howe's Works, vol. i. p. 312, 318; Brooks, Burgess, Roberts, Baxter, Polhill, and Davye on Assurance; Horace 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.

ATHANASIANS, those who profess the sentiments held in the Athanasian creed. See CREED.

any one? How often might a man, after he had jumbled a set of letters in a bag, thing them out upon the ground before they would fall into an exact poem; yea, or so much as make a good dis course in prose? And may not a little book be as easily made by chance as the great volume of the world? How long might a man be in sprink ling 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? How long might twenty thousand blind men who should be sent out from several remote parts of England, wan der up and down before they would all meet upon Salisbury plain, and fall into rank and file in the exact order of an army? And yet this is much more easy to be imagined than how the innume rable blind parts of matter should rendezvous themselves into a world. A man that sees Henry the Seventh's chapel at Westminster might with as good reason maintain (yea, with much better, considering the vast difference betwixt that little structure and the huge fabric of the world) that it was never contrived or built by any means, but that the stones did by chance grow into those curious figures into which they seem to have been cut and graven; and that upon a time (as tales usually begin) the materials of that building, the stone, mortar, timber, iron, lead, and glass, happily met together, and very fortunately ranged themselves into that delicate order in which we see them, now so close compacted, that it must be a very great chance that parts them again. ATHEIST, one who denies the existence of What would the world think of a man that should God:-this is called speculative atheism. Pro- advance such an opinion as this, and write a book fessing to believe in God, and yet acting contrary for it? If they would do him right, they ought to this belief, is called practical atheism. Absurd to look upon him as mad; but yet with a little and irrational as atheism is, it has had its vota- more reason than any man can have to say, that ries and martyrs. In the seventeenth century, the world was made by chance, or that the first Spinosa, a foreigner, was its noted defender. men grew up out of the earth as plants do now. Lucilio Vanini, a native of Naples, also publicly For, can any thing be more ridiculous, and against taught atheism in France; and being convicted all reason, than to ascribe the production of men of it at Toulouse, was condemned and executed to the first fruitfulness of the earth, without so in 1619. It has been questioned, however, whe-much as one instance and experiment, in any age ther any man ever seriously adopted such a prin- or history, to countenance so monstrous a supp ciple. The pretensions to it have been generally sition? The thing is, at first sight, so gross and founded on pride or affectation. The open avowal palpable, that no discourse about it can make it of atheism by several of the leading members of more apparent, And yet, these shameful beg the French convention seems to have been an ex-gars of principles give this precarious account of traordinary moral phenomenon. This, however, the original of things; assume to themselves to as we have seen, was too vague and uncomfort- be the men of reason, the great wits of the world, ale 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.-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

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 Charnock, Newton, Boyle, Cheyne, Locke, Nieuwentyt, Derham, Bentley, Ray, Cudworth, Samuel and John Clarke, Alar nethy, Balguy, Baxter, Fenelon, &c. &c. Til lotson'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.

ATONEMENT is the satisfying Divine Jus

ATONEMENT

ATONEMENT

tice by Jesus Christ giving himself a ransom for us, sufficient proof that he endured punishments in undergoing the penalty due to our sins, and there- his soul which were due to sin, Mark xiv. 33. by releasing us from that punishment which God Heb. v. 7.-7. This doctrine is declared, and might justly inflict upon us, Rom. v. 11. The confirmed, and explained at large, by the apostles Hebrew word signifies covering, and intimates in their writings, 1 Cor. xv. 3. Eph. i. 7. Í John that our offences are, by a proper atonement, ii. 2., &c. &c.-8. This was the doctrine that covered from the avenging justice of God. In was witnessed to the world by the amazing gifts order to understand the manner wherein Christ of the Holy Ghost, which attended the Gospel. becomes an atonement, "we should," says Dr. [See the Acts of the Apostles.] The inferences Watts, "consider the following propositions, 1. and uses to be derived from this doctrine are The great God having made man, appointed to these: 1. How vain are all the labours and pregovern him by a wise and righteous law, wherein tences of mankind to seek or hope for any better glory and honour, life and immortality, are the religion than that which is contained in the Gosdesigned rewards for perfect obedience; but tri- pel of Christ! It is here alone that we can find bulation and wrath, pain and death, are the ap- the solid and rational principle of reconciliation pointed recompense to those who violate this law, to an offended God, Heb. iv. 14.-2. How Gen. iii. Rom. ii. 6, 16. i. 32.-2. All man- strange and unreasonable is the doctrine of the kind have broken this law, Rom. iii. 23. v. 12.- Popish church, which, while it professes to be, 3. God, in his infinite wisdom, did not think lieve the religion of Christ, yet introduces many fit to pardon sinful man, without some compensa-other methods of atonement for sin, besides the tion for his broken law; for, 1. If the great Ruler sufferings of the Son of God. (See above.]—3. of the world had pardoned the sins of men with- Here is a solid foundation, on which the greatest out any satisfaction, then his laws might have of sinners may hope for acceptance with God, 1 seemed not worth the vindicating.-2. Men would Tim. i. 15.-4. This doctrine should be used as have been tempted to persist in their rebellion, a powerful motive to excite repentance, Acts v. and to repeat their old offences.-3. His forms 31.-5. We should use this atonement of Christ of government among his creatures might have as our constant way of access to God in all our appeared as a matter of small importance.-4. prayers, Heb. x. 19, 22.-6. Also as a divine God had a mind to make a very illustrious display guard against sin, Rom. vi. 1, 2. 1 Pet. i. 15, both of his justice and of his grace among man- 19.-7. As an argument of prevailing force to kind; on these accounts he would not pardon sin be used in prayer, Rom. viii. 32.-8. As a spring without a satisfaction.-5. Man, sinful man, is of love to God, and to his Son Jesus Christ, I not able to make any satisfaction to God for his John iv. 10.-9. As a strong persuasive to that own sins, neither by his labours, nor by his suf- love and pity which we should show on all occaferings, Eph. ii. 1, 8, 9.-6. Though man be in- sions to our fellow creatures, 1 John iv. 11.-10. capable to satisfy for his own violation of the law, It should excite patience and holy joy under afflicyet God would not suffer all mankind to perish.-tions and earthly sorrows, Rom. v. 1 to 3.-11. 7. Because God intended to make a full display We should consider it as an invitation to the of the terrors of his justice, and his divine re- Lord's Supper, where Christ is set forth to us in sentment for the violation of his law, therefore the memorials of his propitiation.-12. As a most he appointed his own Son to satisfy for the breach effectual defence against the terrors of dying, and of it, by becoming a proper sacrifice of expiation as our joyful hope of a blessed resurrection, 1 or atonement, Gal. iii. 10, 13.-8. The Son of Cor. xv. 50.-13. Lastly, as a divine allurement God being immortal, could not sustain all these to the upper world." See Watts's Ser., ser. 34, penalties of the law which man had broken with- 35, 36, 37; Evans on the Atonement; Dr. Owen out taking the mortal nature of man upon him, on the Satisfaction of Christ; West's Scripture without assuming flesh and blood, Heb. ii. 13, Doctrine of the Atonement; Hervey's Theron 14-9. The Divine Being having received such and Aspasio, dial. 3; Dr. Magee's Discourses on ample satisfaction for sin by the sufferings of his the Atonement; Jerram's Letters on ditto. own Son, can honourably forgive his creature [The Christian doctrine of Atonement, consiman, who was the transgressor, Rom. iii. 25, 26. dered especially in respect to its nature and exNote that this doctrine is true, will appear, if we tent, has in our own country undergone great consider, 1. That an atonement for sin, or an discussion, and given rise to a diversity of opieffectual method to answer the demands of an nions, since Mr. Buck's work was first published. lended God, is the first great blessing guilty Of the leading views entertained among the or stood in need of, Mic. vi. 6, 7.-2. The very thodox on this subject, it will be proper to give a first discoveries of grace which were made to man brief notice. These may be classed under the after his fall implied in them something of an heads of the general or indefinite, and the limited ment for sin, and pointed to the propitiation or definite scheme. The advocates of the former Christ has now made, Gen. iii. 15.-3. The train maintain, that the atonement is to be viewed disforemonies which were appointed by God in tinct from its application-that the sufferings of he Jewish church are plain significations of such Christ were of such a nature that they constitute en atonement, 2 Cor. iii. Col. ii. 7, 8, 9. Heb. a real atonement though we should suppose that 4. Some of the prophecies confirm and ex-none should ever actually repent and be savedplan the first promise, and show that Christ was that the grand design of the Saviour's sufferings lade as an atoning sacrifice for the sins of men, was to make a display of the evil of sin and of han, ix. 24-26. Is. liii.-5. Our Saviour him- the divine justice, and thereby to remove the ob self taught us the doctrine of the atonement for stacle in the way of the sinner's salvation-that un by his death, Matt. xx. 28. John vi. 51. in consequence of the death of Christ, God can Lake 1x. 19.-6. The terrors of soul, the con- now consistently with all his perfections and the emation and inward agonies which our blessed honour of his law, exercise his sovereign mercy Lard sustained a little before his death, were a and bestow eternal life whom he pleases—upon c 2

20

κρυπτώ,

APOSTACY to hide or conceal.

APOSTOLIC

as 1. Original, in which we have all participated, Rom. iii. 23;-2. National, when a kingdom relinquishes the profession of Christianity:-3. Personal, when an individual backslides from God, Heb. x. 38;-4. Final, when men are given up to judicial hardness of heart, as Judas. See BACKSLIDING.

APOSTLE, properly signifies a messenger or person sent by another upon some business. It is particularly applied to them whom our Saviour deputed to preach.-2. Apostle, in the Greek liturgy, is used for a book containing the epistles of St. Paul, printed in the order wherein they are to be read in churches through the course of the year.-3. The appellation was also given to the ordinary travelling ministers of the church, Rom. xvi. 7. Phil. ii. 25., though in our translation the last is rendered messenger.-4. It is likewise given to those persons who first planted the Christian faith in any place. Thus Dionysius of Corinth is called the Apostle of France, Xavier the Apostle of the Indies, &c.

They seem most | fourthly, of those who voluntarily relapsed into of them to have been composed by Jews. None paganism. Apostacy may be farther considered of the writers of the New Testament mention hem; neither Philo nor Josephus speak of them. The Christian church was for some ages a stranger to them. Origen, Athanasius, Hilary, Cyril of Jerusalem, and all the orthodox writers who have given catalogues of the canonical books of Scripture, unanimously concur in rejecting these out of the canon. The Protestants acknowledge such books of Scripture only to be canonical as were esteemed to be so in the first ages of the church; such as are cited by the earliest writers among the Christians, as of divine authority, and after the most diligent inquiry, were received and judged to be so by the council of Laodicea. They were written after the days of Malachi, in whom, according to the universal testimony of the Jews, the spirit of prophecy ceased, Mal. iv. 4-6. Not one of the writers in direct terms advances a claim to inspiration. They contain fables, lies, and contradictions. 1 Maccabees, vi. 4, 16. 2 Maccabees, i. 13, 16. ix. 28. The apocryphal books are in general believed to be canonical by the church of Rome; and, even by the sixth article of the church of England, they are ordered to be read for example of life and instruction of manners, though it doth not apply them to establish any doctrine. Other reformed churches do not so much as make even this use of them. See Prideaux's Connection, vol. i. p. 36-42; Lee's Dis. on Esdras; Dick on Inspiration, p. 344; Alexander on the Canon; Horne's Introduction, vol. iv. p. 239.

APOSTLES' CREED. See CREED. APOSTOLATE, in a general sense, is used fommission; but it more properly denotes the dity or office of an apostle of Christ. It is also used in ancient writers for the office of a bishop. But as the title apostolicus has been appropriated to the pope, so that of apostolate became at length restrained to the sole dignity of the popedom.

APOSTOLIC, apostolical; something that relates to the apostles, or descends from them. Thus we say, the apostolical age, apostolical doctrine, apostolical character, constitutions, traditions, &c.

APOSTOLIC, in the primitive church, was an appellation given to all such churches as were founded by the apostles; and even to the bishops of those churches, as being the reputed successors of the apostles. These were confined to four, viz. Rome, Alexandria, Antioch, and Jerusalem. In after-times, the other churches assumed the same quality, on account, principally, of the conformity of their doctrine with that of the churches which were apostolical by foundation, and be cause all bishops held themselves successors of the apostles, or acted in their dioceses with the

APOLLINARIANS were ancient heretics, who denied the proper humanity of Christ, and maintained that the body he assumed was endowed with a sensitive and not a rational soul; but that the divine nature supplied the place of the intellectual principle in man. This sect derived its name from Apollinaris, bishop of Laodicea. Their doctrine was first condemned by a council at Alexandria in 362, and afterwards in a more formal manner by a council at Rome in 375, and by another council in 378, which deposed Apollinaris from his bishopric. This, with other laws enacted against them, reduced them to a very small number; so that at last they dwindled away. APOLOGY, a Greek term, literally import-authority of apostles. ing an excuse or defence of some person, cause, or action. Both in ancient and modern times the word has been applied to works written for the professed design of defending or vindicating Christianity from the attacks of its enemies, and also to those written in defence of certain religious sects by their advocates. Thus, among the ancients, we meet with the Apology of Justin Martyr, the Apologetic of Tertullian, &c. And among the moderns, with Watson's Apology, Barclay's Apology, and others.-B.

The first time the term apostolical is attributed to bishops, as such, is in a letter of Clovis to the council of Orleans, held in 511, though that king does not there expressly denominate them apos tolical, but (apostolica sede dignissimi) highly worthy of the apostolical see. In 581, Guntram calls the bishops, met at the council of Macon, apostolical pontiffs, apostolici pontifices.

In progress of time, the bishop of Rome grow ing in power above the rest, and the three pa triarchates of Alexandria, Antioch, and Jerusa APOSTACY, a forsaking or renouncing our lem falling into the hands of the Saracens, the religion, either by an open declaration in words, title apostolical was restrained to the pope and or a virtual declaration of it by our actions. The his church alone; though some of the popes, and primitive Christian church distinguished several St. Gregory the Great, not contented to hold the kinds of apostacy: the first, of those who went title by this tenure, began at length to insist that entirely from Christianity to Judaism: the se- it belonged to them by another and peculiar right, cond, of those who complied so far with the Jews, as being the successors of St. Peter. The counas to communicate with them in many of their cil of Rheims, in 1049, declared that the pope unlawful practices, without making a formal pro-was the sole apostolical primate of the universal fession of their religion; thirdly, of those who church. And hence a great number of apostoli mingled Judaism and Christianity together; and cals; apostolical see, apostolical nuncio, apostoli.