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ATHEIST

stant prayer, consulting the sacred oracles, Christian communication, attendance on the divine ordinances, and perseverance in the path of duty; without which all our assurance is but presumption, and our profession but hypocrisy.

Assurance may be lost for a season through bodily diseases which depress the spirits, unwatchfulness, 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. 342, 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.

ATONEMENT

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 regu lar and orderly disposition 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 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 suppo 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 begthe French convention seems to have been an ex-gars of principles give this precarious account of traordinary moral phenomenon. This, however, as we have seen, was too vague and uncomfortale 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

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

the original of things; assume to themselves to be the men of reason, the great wits of the world, the only cautious and wary persons that hate to be imposed upon, that must have convincing evi dence for every thing, and can admit of nothing without a clear demonstration of it." See Ex

ISTENCE OF God.

Some of the principal writers on the existence of a Deity have been Charnock, Newton, Boyle, Cheyne, Locke, Nieuwentyt, Derham, Bentit Ray, Cudworth, Samuel and John Clarke, Aber nethy, Balguy, Baxter, Fenelon, &c. &c. Tú 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

of

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. 1 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 govern him by a wise and righteous law, wherein glory and honour, life and immortality, are the designed rewards for perfect obedience; but tribulation and wrath, pain and death, are the appointed recompense to those who violate this law, Gen. iii. Rom. ii. 6, 16. i. 32.-2. All mankind have broken this law, Rom. iii. 23. v. 12.3. God, in his infinite wisdom, did not think fit to pardon sinful man, without some compensation for his broken law; for, 1. If the great Ruler of the world had pardoned the sins of men without any satisfaction, then his laws might have seemed not worth the vindicating.-2. Men would have been tempted to persist in their rebellion, and to repeat their old offences.-3. His forms government among his creatures might have appeared as a matter of small importance.-4. God 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.7. Because God intended to make a 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 [The Christian doctrine of Atonement, consinan, who was the transgressor, Rom. iii. 25, 26. dered especially in respect to its nature and exNow 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. offended God, is the first great blessing guilty Of the leading views entertained among the or man 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 atonement 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 disof ceremonies which were appointed by God in tinct from its application-that the sufferings of the Jewish church are plain significations of such Christ were of such a nature that they constitute analonement, 2 Cor. iii, Col. ii. 7, 8, 9. Heb. a real atonement though we should suppose that 14. Some of the prophecies confirm and ex-none should ever actually repent and be savedplain the first promise, and show that Christ was to die as an atoning sacrifice for the sins of men, Dan. ix. 24-26. Is. liii.-5. Our Saviour himself taught us the doctrine of the atonement for sin by his death, Matt. xx. 28. John vi. 51. Lake xxii. 19.-6. The terrors of soul, the consternation and inward agonies which our blessed Lord sustained a little before his death, were a

these: 1. How vain are all the labours and pretences of mankind to seek or hope for any better religion than that which is contained in the Gospel of Christ! It is here alone that we can find the solid and rational principle of reconciliation to an offended God, Heb. iv. 14.-2. How strange and unreasonable is the doctrine of the Popish church, which, while it professes to believe the religion of Christ, yet introduces 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 te be used in prayer, Rom. viii. 32.-8. As a spring of love to God, and to his Son Jesus Christ, I 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 hope of a blessed resurrection, 1 Cor. xv. 50.-13. Lastly, as a divine allurement to the upper world." See Watts's Ser., ser. 34, 35, 36, 37; Evans on the Atonement; Dr. Owen on the Satisfaction of Christ; West's Scripture Doctrine of the Atonement; Hervey's Theron and Aspasio, dial. 3; Dr. Magee's Discourses on the Atonement; Jerram's Letters on ditto.

that the grand design of the Saviour's sufferings was to make a display of the evil of sin and of the divine justice, and thereby to remove the ob stacle in the way of the sinner's salvation-that in consequence of the death of Christ, God can now consistently with all his perfections and the honour of his law, exercise his sovereign mercy and bestow eternal life whom he pleases—pon

c

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ATONEMENT

and as it was not designed for one man more than the Gospel, assuring them that if they will boanother, but has an equal bearing upon the whole lieve they shall be saved; whereas, if they wilfulworld indiscriminately, the offers of salvation can ly reject the overtures of mercy, they will increase now be freely made to all mankind without dis- their guilt and aggravate their damnation. At tinction. Some of the friends of this theory go the saine time, the Scriptures plainly teach, that still further, and deny that Christ made a plenary the will and disposition to comply with this consatisfaction for the sins of believers, because such dition depends upon the sovereign gift of God, a satisfaction would, in their view, be incompati-and that the actual compliance is secured to those ble with the grace that reigns in the salvation of only for whom in the divine counsels the atonesinners; and consequently, although a provisionment was specifically intended. has been made by which all who believe will be saved, yet they assert that the claims of the law will remain for ever unsatisfied, that the ransomed of the Lord will never be free from guilt, and that Paul and his companions now in glory, are at this moment as guilty as when on earth, and will for ever deserve the punishment of hell.

This view of the atonement is supported by the following considerations:-1. The language of Scripture. "Christ loved the church and gave himself for it." "All that the Father hath given me shali come unto me." "I lay down my life for the sheep." "I pray not for the world, but for them which thou hast given me." As to The grounds upon which this theory of the passages of apparently a contrary import, which atonement is urged, are the following:-1. The seem to extend the object and design of the atonestyle of the Scriptures; which, in speaking of ment to all, these they say are capable in general the atonement, apply to it the most universal and of being interpreted, according to the plain usages unlimited language. "Who gave himself a ran- of Scripture, as implying some of all sorts, instead som for all to be testified in due time." "Who of every individual, or as pointing out every one is the Saviour of all men, especially of them that of the class or body spoken of. 2. That the docbelieve." "He is the propitiation for our sins, trine of vicarious or substitutive atonement was and not for ours only, but for the sins of the taught by the typical sacrifices of the Jewish whole world."-2. If Christ has made an atone- economy. 3. That the meaning of the term ment for the elect, and for them only, then salva- implies an actual reconciliation as the effect of a tion is not provided for all, and those for whom it satisfaction to the demands of divine justice; conis not provided, cannot be guilty in not receiving sequently, if the atonement was made for all men, it. But this is contrary to the whole tenor of the all men are actually reconciled, which is contrary Gospel, which every where exhibits sinners as to fact. 4. That inasmuch as it is admitted on all greatly guilty for rejecting Christ. 3. The Gos- sides that the Saviour suffered and died, not with pel, or glad tidings published by Christ, is said to the actual intention of securing the salvation of all be good tidings unto all people. But if there be men universally, but only of a definite number no atonement made for the sins of all people, the determined by the gift of the Father in the decree Gospel, instead of being good news to them, is not of election, the atonement is therefore properly to addressed to them at all. 4. Ministers are re-be denominated a definite atonement, and that quired to preach faith, as well as repentance, to all sinners as their duty. But if no atonement has been made for their sins, they cannot believe; for to them Christ is in no sense a Saviour, and therefore not a possible object of faith.

every objection brought against this view of it falls directly against the doctrine of election. If it be conceded that the Father gave to the Son in the covenant of redemption a particular definite number of the human race to save; that for these, and these The advocates of the limited or definite atone- alone, did the Son die with an intention to save ment, on the other hand, maintain, that the atone- them; that to none but this elect number will the ment cannot properly be considered apart from atonement ever be in fact applied, the consequence its actual application, or from the intention of the is affirmed to be inevitable, that the atonement is author in regard to its application-that, in strict- definite, because election is definite. "We may ness of speech, the death of Christ is not an call it otherwise; we may call it general, we may atonement to any until it he applied that the suf- call it indefinite. But it retains its true charac ferings of the Lamb of God are therefore truly ter. It is what the divine purpose has made itvicarious, or in other words, that Christ in suffer- definite, limited; not, indeed, in its value, which ing became a real substitute for his people, was is unlimited and infinite; but in its application, charged with their sins, and bore the punishment and in respect to the intention of the Father who of them, and thus has made a full and complete appointed, and of the Son who made, the atonesatisfaction to divine justice in behalf of all who ment." As to the objection, that if the atoneshall ever believe on him-that this atonement ment was not made for all, then those for whom will eventually be applied to all for whom in the it was not intentionally made are not guilty for divine intention it was made, or to all to whom not receiving it, and therefore cannot justly be Ciod in his sovereignty has been pleased to decree condemned on this account, it is answered, that its application. They believe, however, notwith- the primary ground of a sinner's condemnation standing the atonement is to be properly consi-is not so much his rejection of the Gospel as his dered as exactly commensurate with its intended application, that the Lord Jesus Christ did offer a sacrifice sufficient in its intrinsic value to expiate the sins of the whole world, and that if it had Deen the pleasure of God to apply it to every individual, the whole human race would have been saved by its immeasurable worth. They hold, therefore, that on the ground of the infinite value of the atonement, the offer of salvation can be consistently and sincerely made to all who hear

previous violation of the law. The rejection of the Gospel when sincerely, though conditionally, offered, aggravates his guilt, and according to human modes of speech adopted in the Scrip tures, there is no impropriety in referring his condemnation to his slighting the terms of pardon; as he knows nothing of the secret purposes of Heaven in regard to himself, and, therefore, has no excuse to offer for his perverseness. Thus, if a capital offender were doomed to die for a crime

BACKSLIDING

BACKSLIDING against the laws of his country, and a pardon | sire after riches, attended with extreme diffidence were tendered him on certain terms while under of future events, making a person rob himself of sentence of death, which pardon he madly rejects the necessary comforts of life, for fear of dimi from disaffection with the terms, it might be said, nishing his riches. See COVETOUSNESS and MISER the man dies, because he rejected the offered pardon, whereas the real ground of his condemnation is his previous crime. The same holds in the case of sinners under the Gospel. Their voluntary rejection of proffered mercy greatly illustrates the deep-rooted depravity of their hearts, and in the same proportion displays the justice of God in their punishment. See Dwight's Theology, vol. ii. serm. 56. Janeway's Letters on the Atonement. Beman on the Atonement. Murdock's Sermon on the Atonement. Review of AUDIENTES, an order of catechumens in Murdock in Christian Advocate, vol. v.-B.] the primitive Christian church. They were so ATTRIBUTES OF GOD are the several called from their being admitted to hear sermons qualities or perfections of the Divine nature. and the Scriptures read in the church; but they Some distinguish them into the negative and po- were not allowed to be present at the prayers. sitive or affirmative. The negative are such as AUGSBURGH, or AUGUSTAN CONremove from him whatever is imperfect in crea-FESSION, a celebrated confession of faith drawn tures: such are infinity, immutability, immor-up by Luther and Melancthon on behalf of tality, &c. The positive are such as assert some themselves and other ancient reformers, and properfection in God which is in and of himself, and sented in 1550 to the emperor Charles V. at the 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 essence of God; as Jehovah, Jah, &c.: relative ones are such as agree with him in time, with some re spect to his creatures, as Creator, Governor, Preserver, Redeemer, &c. But the more commonly received distinction of the attributes of God, is into communicable and incommunicable ones. The communicable ones are those of which there 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 AUGUSTINS, a religious order, who ob work; and Bates, Charnock, Abernethy, and served the rule of St. Augustin, prescribed them Suurin on the Divine Perfections. by pope Alexander IV. in 1256. This rule was ATTRITION. The casuists of the church to have all things in common; the rich who enof Rome have made a distinction between a per-ter among them to sell their possessions, and fort and an imperfect contrition. The latter they give them to the poor; to employ the first part call attrition; which is the lowest degree of re- of the morning in labouring with their hands, pentance, or a sorrow for sin arising from a sense and the rest in reading: when they go abroad, to of shame, or any temporal inconvenience attend-go always two in company; never to eat but in ing the commission of it, or merely from fear of their monastery, &c. the punishment due to it, without any resolution AUSTERITY, a state of rigid mortification to sin no more: in consequence of which doc- It is distinguished from severity and rigour thus: trine, they teach that, after a wicked and flagi- Austerity, relates to the manner of living; se tious course of life, a man may be reconciled to rerity to the manner of thinking; rigour to the God, and his sins forgiven on his death-bed, by manner of punishing. To austerity is opposed confessing them to the priest with this imperfect effeminacy; to severity, relaxation; to rigour, degree of sorrow and repentance. This distinc-clemency. A hermit is austere in his life; a tion was settid by the council of Trent. It casuist severe in his application of religion or might, however, be easily shown that the mere law; a judge rigorous in his sentences. Borrow for sin because of its consequences, and hot on account of its evil nature, is no more acceptable to God than hypocrisy itself can be. AVARICE is an immoderate love to and de

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 Kaimes observes that aversion is op posed to affection, and not to desire. We have an affection to one person, we have an aversion to another; the former dispuses, as to do good, the latter to do ill.

diet of Augusta, or Augsburgh, in the name of
the evangelic body. This confession contains
twenty-eight chapters, of which the greatest part
is employed in representing with perspicuity and
truth the religious opinions of the Protestants,
and the rest in pointing out the errors and abuses
that occasioned their separation from the church
of Rome. The leading doctrines of this confes-
sion are, the true and essential divinity of the
Son of God; his substitution and vicarious sa-
crifice, 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 extirpa-
ting them.

AUTOCEPHALI BISHOPS. This de nomination was given to such bishops in the primitive church as were exempted from the juris diction of others.

BACKBITING. See DETRACTION and SLANDER.

B.

slide with the whole bent of their will; as voluntary, when applied to those who, after professing BACKSLIDING, the act of turning from the to know the truth, wilfully turn from it, and live path of duty. It may be considered as partial in the practice of sin; as final, when the mind is when applied to true believers, who do not back-given up to judicial hardness, as in the case of

BAPTISM

BAPTISM

Judas. Partial backsliding must be distinguish- | not, however, essential to salvation; for mere par ed 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.

The causes of backsliding are-the cares of the world; improper connexions; inattention to secret or closet duties; self-conceit and dependence; indulgence; listening to and parleying with temptations. A backsliding state is manifested by indifference to prayer and self-examination; trifling or unprofitable conversation; neglect of public ordinances; shunning the people of God; associating with the world; thinking lightly of sin; neglect of the Bible; and often by gross immorality. The consequences 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 Spirit, and kept by his power. See APOSTACY.

ticipation of sacraments cannot qualify men for heaven: many have real grace, and are conse quently in a salvable state, before they were bap tized: besides, to suppose it essential is to put it in the place of that which it signifies.

Baptism has been supposed by many learned persons to have had its origin from the Jewish church; in which, they maintain, it was the practice, long before Christ's time, to baptize proselytes or converts to their faith, as part of the ceremony of their admission. "It is strange to me," says Dr. Doddridge, "that any should doubt of this, when it is plain from express passages in the Jewish law, that no Jew who had lived like a Gentile for one day could be restored to the communion of this church without it. Compare Numb. xix. 19 and 20, and many other precepts relating to ceremonial pollutions, in which it may be seen, that the Jews were rendered incapable of appearing before God in the tabernacle or temple, till they were washed either by bathing or sprinkling." Others, however, insist that the Jewish proselyte baptism is not by far so ancient; and that John the Baptist was the first adminis trator of baptism among the Jews.

The baptism of John, and that of our Saviour and his apostles, have been supposed to be the saine; because they agree, it is said, in their subjects, form, and end. But it must be observed, BANGORIAN CONTROVERSY, so call- that though there be an agreement in some par ed from Bangor, or the bishop thereof. Bishop ticulars, yet there is not in all. The immediate Hoadley, the bishop of that diocese, preaching be-institutor of John's baptism was God the Father, fore George I., asserted the supreme authority of John 1. 33; but the immediate institutor of the Christ, as king in his own kingdom; and that he Christian baptism was Christ, Matt. xxviii. 19. had not delegated his power, like temporal law-John's baptisin was a preparatory rite, referring givers during their absence from their kingdom, the subjects to Christ, who was about to confer to any persons, as his vicegerents or deputies. on them spiritual blessings, Matt. iii. 11. John's This important sermon may be seen reprinted in baptism was confined to the Jews; but the the Liverpool Theological Repository, vol. v. p. Christian was common to Jews and Gentiles, 301. In 1717, he also published his Preservative, Matt. iii. 5. 7. xxviii. 19. It does not appear in which he advanced some positions contrary to that John had any formula of administration; temporal and spiritual tyranny, and in behalf of but the Christian baptism has, viz. "In the the civil and religious liberties of mankind: upon name," &c. The baptism of John was the conwhich he was violently opposed, accused, and per- cluding scene of the legal dispensation, and, in secuted, by the advocates for church power; but fact, part of it; and to be considered as one of he was defended and supported by the civil pow-those "divers washings" among the Jews; for ers, and his abilities and meekness gained him the plaudits of many.

BANIANS, a religious sect in the empire of the Mogul, who believe a Metempsychosis; and will therefore eat no living creature, nor kill even noxious animals, but endeavour to release them when in the hands of others. The name Banian is sometimes extended to all the idolators of India, as contradistinguished from the Mahometans,

BAPTISM, the ceremony of washing, or the application of water to a person, in the name of the Father, the Son, and the Holy Ghost, by which he is initiated into the visible church. Baptism exhibits to us the blessings of pardon, salvation through Jesus Christ, union to and communion with him, the out-pouring of the Spirit, regeneration, and sanctification. From baptism results the obligation of repentance, love to Christ, and perpetual devotedness to his praise. Baptism does not constitute a visible subjec, but only recognizes one. Ministers only have a right to administer it, and have a negative voice in opposition to all claims. It is an ordinance binding on all who have been given up to God in it; and to be perpetuated to the end of the world. It is

he did not attempt to make any alteration in the Jewish religion, nor did the persons he baptized cease to be members of the Jewish church on aocount of their baptism: but Christian baptism is the regular entrance into, and is a part of, the evangelical dispensation, Gal. iii. 27. It does not appear from the inspired narrative (however probable from inferential reasoning), that any but John himself was engaged as operator in his bap tism; whereas Christ himself baptized none; but his disciples, by his authority, and in his name. John iv. 2.

Baptism has been the subject of long and sharp controversy, both as it respects the subject and the mode. To state all that has been said on both sides would be impossible in a work of this kind. An abstract, however, of the chief arguments, I think it my duty to present to the reader, in order that he may judge for himself.

As to the subject.

The ANTIPÆDOBAPTISTS hold the belief that adults only are proper subjects, because Christ's commission to baptize appears to them to restrict this ordinance to such only as

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