us to the same zeal, which laws, though wise and good, will not effect."

out apathy, and compassion without weak ness; zeal without rashness, and beneficence without prodigality. The obligation we are under to imitate this example arises from duty, relationship, engagement, interest, and gratitude. See article JESUS CHRIST.

Burugen, which signifies to live without pain, or in pleasure. Among other sentiments, they held that our souls are placed The life of Jesus Christ forms the most in our bodies only to honour the angels who beautiful example the Christian can imitate. created them; and that we ought to rejoice Unlike all others, it was absolutely perfect equally in all events, because to grieve would and uniform, and every way accommodated be to dishonour the angels, their creators. tc our present state. In him we behold all EUTYCHIANS, ancient heretics, who light without a shade, all beauty without a denied the duplicity of natures in Christ; spot, all the purity of the law, and the ex thus denominated from Eutyches, the arch-cellency of the Gospel. Here we see piety imandrite, or abbot of a monastery, at Con- without superstition, and morality without stantinople, who began to propagate his ostentation; humility without meanness, and opinion about A. D. 448. He did not, how-fortitude without temerity; patience with ever, 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 Those who set bad examples should con Christ had been united to the Divinity be sider, 1. That they are the ministers of fore the incarnation; but then he allowed the devil's designs to destroy souls-That no distinction of natures in Jesus Christ since they are acting in direct opposition to his incarnation. This heresy was first con- Christ, who came to save, and not to dedemned, in a synod held at Constantinople, destroy.-3. That they are adding to the by Flavian, in 448; approved by the coun- misery and calamities which are already in cil of Ephesus, called conventus latronum, the world.-4. That the effects of their ex in 449; and re-examined and fulminated in ample may be incalculable on society to the the general council of Chalcedon, in 451. end of time, and perhaps in eternity; for The Eutychians were divided into several who can tell what may be the consequence branches, as the Agnoeta, Theodosians, Se- of one sin, on a family, a nation, or posterity? verians, &c. &c. &c. Eutychians was also-5. They are acting contrary to the divine the name of a sect, half Arian and half Eu- command, and thus exposing themselves to nomian, which arose at Constantinople in final ruin. Massillon's Ser., vol ii. ser. 9. the fourth century. Eng. Tran.: Clarke's Looking Glass, ch. 48; Tillotson's Ser. ser. 189, 190; Barrow's Works, vol. iii. ser. 2 and 3; Flavel's Works, vol. i. p 29, 30; Mason's Ser. vol. ii. ser. 17.

EXALTATION OF CHRIST 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 EXARCH, an officer in the Greek church, day. See articles RESURRECTION, ASwhose business it is to visit the provinces alCENSION, INTERCESSION, and JUDGMENT-lotted to him, in order to inform himself DAY

EXAMINATION Self. See SELF-EX

AMINATION.

of the lives and manners of the clergy; take cognizance of ecclesiastical causes; the manner of celebrating divine service; the EXAMPLE, a copy or pattern. In a administration of the sacraments, particu moral sense, is either taken for a type, in- larly confession; the observance of the castance, or precedent for our admonition, that nons, monastic discipline; affairs of mar we may be cautioned against the faults or riages, divorces, &c; but, above all, to take crimes which others have committed, by the an account of the several revenues which bad consequences which have ensued from the patriarch receives from several churches them, or example is taken for a pattern for and particularly as to what regards collect our imitation, or a model for us to copy after.ing the same. The exarch, after having That good examples have a peculiar pow-enriched himself in his post, frequently rises er above naked precepts to dispose us to the to the patriarchate himself. Exarch is also practice of virtue and holiness, may appear used, in the Eastern church antiquity, for by considering, " 1. That they most clearly a general or superior over several monasteexpress to us the nature of our duties in ries, the same that we call archimandrite; their subjects and sensible effects. General being exempted by the patriarch of Conprecepts form abstract ideas of virtue; but stantinople from the jurisdiction of the in examples, virtues are most visible in all bishop. their circumstances-2. Precepts instruct EXCISION, the cutting off a person from us in what things are our duty, but exam- fellowship with the community to which he ples assure us that they are possible. 3. Ex-belongs, by way of punishment for some sin amples, by secret and lively incentive, urge committed. The Jews, Selden informs us, us to imitation. We are touched in another reckon up thirty-six crimes, to which they manner by the visible practice of good men, pretend this punishment is due. The rab which reproaches our defects, and obliges hins 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.

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 a 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 excommuniExcommunication is founded upon a natu- cated, the devil enters into the lifeless ral right which all societies have, of exclud- corpse; and, therefore, in order to prevent ing out of their body such as violate the laws it, the relations of the deceased cut his body thereof, and it was originally instituted for in pieces, and boil them in wine. It is a preserving the purity of the church; but custom with the patriarch of Jerusalem anambitious ecclesiastics converted it by de-nually to excommunicate the pope and the grees into an engine for promoting their church of Rome; on which occasion, toown power, and inflicted it on the most fri-gether with a great deal of idle ceremony, volous occasions.

EXCOMMUNICATION, 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 ali spiritual advantages.

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 eucha rist, 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. 22. John xii. 42. John xvi. 2. and Joseph. Antiq. Jud. Ib. 9. cap 22. and lib. 16 cap. 2. Godwyn, in his Moses and Aaron, distinguishes three d grees 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.

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 ex-communication 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 Romish Pontifical takes notice of the persons who are or should be excomthree kinds of excommunication. 1. The municated, are such as are quarrelsome and minor, incurred by those who have any cor-atigious, Galv. 12. such as desert their respondence with an excommunicated per-privileges, withdraw themselves from the son. 2. The major, which falls upon those ordinances of God, and forsake his people, who disobey the commands of the holy see, Jude 19.; such as are irregular and imor refuse to submit to certain points of disci moral in their lives, railers, drunkards, expline; in consequence of which they are ex- tortioners. fornicators, and covetous, Eph. cluded from the church militant and trium-v. 5 1 Cor. v. 11. phant, and delivered over to the devil and "The exclusion of a person from any his angels. 3. Anathema, which is properly Christian church does not affect his tempothat pronounced by the pope against hereti-ral estate and civil affairs; it does not subcal princes and countries. In former ages, "ject him to fines or imprisonments; it inter

feres 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."

-4 That it was the constant practice of prophets, apostles, and Christ himself, Is. i 17. Jer. iv 14. Ezek. xxxvii. Luke xiii. 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 addresThough the act of exclusion be not per- ses to simmers with exceptions and limitaformed exactly in the same manner in every tions, which the Spirit of God did not see church, yet, (according to the congregational good to insert. They will not say that the plan) the power of excision lies in the omission was an oversight in the inspired church itself. The officers take the sense writers; or admit the thought for a moment, of the members assembled together: and that they can improve on their plan; why after the matter has been properly investi- then cannot they be satisfied to speak acgated, and all necessary steps taken to re-cording to the oracles of God,' without af claim the offender, the church proceeds to fecting a more entire consistency? Great the actual exclusion of the person from mischief has thus been done by very differamong them, by signifying their judgent descriptions of men, who undesignedly meat or opinion that the person is unworthy concur in giving Satan an occasian of sugof a place in God's house. In the conclu-gesting to the trembling enquirer, that persion of this article however, we must add, haps he may persevere in asking, seeking, that too great caution cannot be observed in and knocking, with the greatest earnestness procedures of this kind; every thing should and importunity, and yet finally be a castbe done with the greatest meekness, deli- away.' beration, prayer, and a deep sense of our own unworthiness; with a compassion for the offender, and a fixed design of embracing every opportunity of doing him good, by reproving, instructing, and if possible, restoring him to the enjoyment of the privileges he has forfeited by his conduct. See CHURCH.

Nature, or from the general impression self; the making of animals so sagaciously of Deity on the mind of every man, i. e. to prepare their lodgings, defend theman indistinct idea of a Being of infinite selves, provide for their health, produce perfection, and a readiness to acquiesce in and protect, and procure food for their the truth of his existence, whenever they un-young: the direction of fishes and fowls to, derstand the terms in which it is expressed. and in such marvellous and long peregrina Whence could this proceed, even in the minds tions at such seasons, and to such places, of such whose affections and carnal interests as best correspond with their own preserva dispose them to believe the contrary, if tion and the benefit of mankind; the sta there were no impression naturally in their tioning of brute animals by sea or land, at hearts; It has been observed by some wri- less or greater distances, as are most suitters, that there are no innate ideas in theed to the safety, subsistence, or comfort of 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.

mankind, and preventing the increase of prolific animals, and making the less fruitful ones, which are used, exceedingly to abound; the so diversifying the counten ances, voices, and hand-writings of men, as best secures and promotes their social 3. "The works of creation plainly demon-advantages: the holding of so equal a balstrate the existence of a God. The innu- ance between males and females, while the merable alterations and manifest depen-number of males, whose lives are peculiarly dence, 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 à Creator of infinite wisdom, power, and goodness.

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 neces-
sity hath ceased to exist; the almost uni-
versal provision of food, raiment, medicine,
fuel, &c. answerable to the nature of par-
ticular 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 con-
trary to the carnal policy of those concern-
ed; and especially the strangely similar but
diversified erection, preservation, and gov
ernment of the Jewish and Christian church,
es; 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 Sca; 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.

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 returns 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 pertinents, that, notwithstanding an amaz- 7. "The existence of God farther aping similarity, not any two are exactly alike, pears from the fearful punishments which but every form, member, or even feather have been inflicted upon persons, and espeor hair of animals, and every pile of grass, cially upon nations, when their immoralities stalk of corn, herb, leaf, tree, berry, or became excessive, and that by very unexother fruit, hath something peculiar to it-pected 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.

places supposed to be haunted by unclean spirits: and the ceremony is much the same with that for a person possessed. EXORDIUM. See SERMON.

of the church, towards the door. The ex orcist 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 dæmoniac's hand, he repeats the form of exorcism, which is this: "F 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 As to the modus of the Divine existence, of avarice, discord, and envy." The Roit would be presumption to attempt to ex-manists likewise exorcise houses and other plain. 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 Christian experience is that religious to explain the manner of his being. Our knowledge which is acquired by any exduty is clear. We are not commanded nor ercises, enjoyments, or sufferings, either of expected to understand it. All that is re-body or mind. Nothing is more common quired is this: "He that cometh to God than to ridicule and despise what is called must believe that he is, and that he is a religious experience as mere enthusiasm. rewarder of them that diligently seek But if religion consist in feeling, we would him," Heb. xi. 6. See Gill's body of Div. ask, how it can possibly exist without expeb. 1.; Charnock's Works, vol. 1.; Ridgley's rience? We are convinced of, and admit Div. ques. 2.; Brown's System of Div.; the propriety of the term, when applied to Pieere's Studies of Nature; Sturm's Re- those branches of science which are not flections; Spec. de la Nat.; Bonnet's Phi- founded on speculation or conjecture, but on losophical Researches; and writers enume-sensible trial. Why, then, should it be re

rated under the article ATHEISM.

EXORCISM, the expelling of devils from persons possessed, by means of conjurations 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 dæmoniacs, 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 dæmons, or at least over the diseases, said to be occasioned by dæmons. See DÆMONIAC.

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

EXPEDIENCY, the fitness or propriety of a mean to the attainment of an end. See OBLIGATION.

EXPERIENCE, 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.

jected 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 c 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. i Thes. ii. 13, &c. That our experience is always absolutely pure in the present state cannot be expected. "The best experiences," says a good writer,

66

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, since nothing is absolutely