this punishment is due. The rabbing 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 ut

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.

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 all spiritual advantages.

state. In him we behold all light without a shade, all beauty without a spot, all the purity of the law, and the excellency of the Gospel. Here we see piety without superstition, and morality without ostentation; humility without meanness, and fortitude without temerity; patience without apathy, and compas-ter extinction of the soul; and the third sion without weakness; zeal without rashness, and beneficence without_pro- || digality. The obligation we are under to imitate this example arises from duty, relationship, engagement, interest, and gratitude. See article JESUS CHRIST. Those who set bad examples should consider, 1. That they are the ministers of the devil's designs to destroy souls.2. That they are acting in direct opposition to Christ, who came to save, and not to destroy.-3. That they are adding to the miseries and calamities which are already in the world.-4. That the effects of their example may be incalculable on society to the end of time, and perhaps in eternity; for who can tell what may be the consequence of one sin, on a family, a nation, or posterity?-5. They are acting contrary to the divine command, and thus exposing themselves to final ruin. Massillon's In the ancient church, the power of Ser. vol. ii. ser. 9. Eng. Trans. Clarke's excommunication was lodged in the Looking Glass, ch. 48. Tillotson's Ser. hands of the clergy, who distinguished ser. 189, 190. Barrow's Works, vol. iii.it into the greater and less. The less ser. 2 and 3. Flavel's Works, vol. i. p. 29, 30. Mason's Ser. vol. ii. ser. 17.

EXARCH, an officer in the Greek church, whose business it is to visit the provinces allotted to him, in order to inform himself of the lives and manners of the clergy; take cognizance of ecclesiastical causes; the manner of celebrating divine service; the administration of the sacraments, particularly confession; the observance of the canons; monastic discipline; affairs of marriages, divorces, &c. but above all, to take

an

Excommunication is founded upon a natural right which all societies have of excluding out of their body such as violate the laws thereof, and it was originally instituted for preserving the purity of the church; but ambitious ecclesiastics converted it by degrees into an engine for promoting their own power, and inflicted it on the most frivolous occasions.

consisted in excluding persons from the participation of the eucharist, and the prayers of the faithful; but they were not expelled the church. The greater excommunication consisted in absolute and entire seclusion from the church, and the participation of all its rights: notice of which was given by circular letters to the most eminent churches all over the world, that they might all confirm this act of discipline, by refusing to admit the delinquent to their communion. The consequences were very terrible. The person so excommunicated, was avoided in all civil commerce and outward conversation. No one was to receive him into his house, nor eat at the same table with him; and, when dead, he was denied the solemn rites of burial.

account of the several revenues which the patriarch receives from several churches, and particularly as to what regards collecting the same. The exarch, after having enriched himself in his post, frequently rises to the patriarchate himself. Exarch is also used in the Eastern church antiquity, for a The Jews expelled from their synageneral or superior over several monas-gogue such as had committed any grievteries, the same that we call archiman-ous crime. See John ix. 32. John xii. 42. drite; being exempted by the patriarch John xvi. 2. and Joseph. Antiq. Jud. lib. of Constantinople from the jurisdiction of the bishop.

EXCISION, the cutting off a person from fellowship with the community to which he belongs, by way of punish ment for some sin committed. The Jews, Selden informs us, reckon up thirty-six crimes, to which they pretend

9. cap. 22. and lib. 16. cap. 2. Godwyn, in his Moses and Aaron distinguishes three degrees or kinds of excommunication among the Jews. The first he finds intimated in John ix. 22. the second in 1 Cor. v. 5. and the third in 1 Cor. xvi 22.

The Romish pontifical takes notice of

1.

Excommunication in the church of

three kinds of excommunication. The minor, incurred by those who have || Scotland, consists only in an exclusion any correspondence with an excommu- of openly profane and immoral persons nicated person.-2. The major, which from baptism and the Lord's supper; falls upon those who disobey the com- but is seldom publicly denounced, as, mands of the holy see, or refuse to sub-indeed, such persons generally exclude mit to certain points of discipline; in themselves from the latter ordinance at consequence of which they are excluded least; but it is attended with no civil from the church militant and trium-incapacity whatever. phant, and delivered over to the devil, and his angels.-3. Anathema, which is properly that pronounced by the pope against heretical princes and countries. In former ages, these papal fulminations were most terrible things; but latterly they were formidable to none but a few petty states of Italy.

Excommunication, in the Greek church, cuts off the offender from all communion with the three hundred and eighteen fathers of the first council of Nice, and with the saints; consigns him over to the devil and the traitor Judas, and condemns his body to remain after death as hard as a flint or piece of steel, unless he humble himself, and make atonement for his sins by a sincere repentance. The form abounds with dreadful imprecations; and the Greeks assert, that, if a person dies excommunicated, the devil enters into the lifeless corpse; and, therefore, in order to prevent it, the relations of the deceased cut his body in pieces, and boil them in wine. It is a custom with the patriarch of Jerusalem annually to excommunicate the pope and the church of Rome; on which occasion, together with a great deal of idle ceremony, he drives a nail into the ground with a hammer, as a mark of malediction.

Among the Independents and Baptists, the persons who are or should be excommunicated, are such as are quarrelsome and litigious, Gal. v. 12. such as desert their privileges, withdraw themselves from the ordinances of God, and forsake his people, Jude 19; such as are irregular and immoral in their lives, railers, drunkards, extortioners, fornicators, and covetous, Eph. v. 5. 1 Cor. v. 11.

"The exclusion of a person from any Christian church does not affect his temporal estate and civil affairs; it does not subject him to fines or imprisonments; it interferes not with the business of a civil magistrate; it makes no change in the natural and civil relations between husbands and wives, parents and children, masters and servants; neither does it deprive a man of the liberty of attending public worship; it removes him, however, from the communion of the church, and the privileges dependent on it: this is done that he may be ashamed of his sin, and be brought to repentance; that the honour of Christ may be vindicated, and that stumblingblocks may be removed out of the way."

Though the act of exclusion be not performed exactly in the same manner in every church, yet (according to the The form of excommunication in the congregational plan) the power of exchurch of England anciently ran thus: cision lies in the church itself. The of"By the authority of God the Father ficers take the sense of the members Almighty, the Son, and Holy Ghost, assembled together; and after the matand of Mary the blessed mother of God, ter has been properly investigated, and we excommunicate, anathematize, and all necessary steps taken to reclaim the sequester from the holy mother church, offender, the church proceeds to the &c." The causes of excommunication actual exclusion of the person from in England are, contempt of the bishops' among them, by signifying their judg court, heresy, neglect of public worship ment or opinion that the person is unand the sacraments, incontinency, adul-worthy of a place in God's house. In the tery, 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.

conclusion of this article, however, we must add, that too great caution cannot be observed in procedures of this kind; every thing should be done with the greatest meekness, deliberation, prayer, and a deep sense of our own unworthiness; with a compassion for the offender, and a fixed design of embracing 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.

EXCUSATI, a term formerly used to denote slaves, who, flying to any church for sanctuary, were excused and pardoned by their masters.

importunity, and yet finally be cast

away.

EXISTENCE OF GOD. The methods usually followed in proving the existence of God are two; the first called argumentum a priori, which beginning with the cause descends to the effect; the other argumentum a posteriori, which, from a consideration of the ef fect, ascends to the cause. The former of these hath been particularly laboured by Dr. Samuel Clarke; but after all he has said, the possibility of any one's be

EXHORTATION, the act of laying such motives before a person as may excite him to the performance of any duty. It differs only from suasion in that the latter principally endeavours to convince the understanding, and the former to work on the affections. It is considered as a great branch of preaching, though not confined to that, as a man may exhort, though he do not preaching convinced by it hath been questioned. though a man can hardly be said to preach if he do not exhort. It seems, however, that there are some, who, believing the inability of man to do any thing good, cannot reconcile the idea of exhorting men to duty, being, as they suppose, a contradiction to address men who have no power to act of themselves. But they forget, 1. That the Great Author of our being has appoint ed this as a mean for inclining the will to himself. Is. Iv. 6, 7. Luke xiv. 17, 23. -2. That they who thus address do not suppose that there is any virtue in the exhortation itself, but that its energy depends on God alone, 1 Cor. xv. 10.3. That the Scripture enjoins ministers to exhort men, that is, to rouse them to duty, by proposing suitable motives, Is. Iviii. 1. 1 Tim. vi. 2. Heb. iii. 13. Rom. xii. 8.-4. That it was the constant prac tice of prophets, apostles, and Christ himself, Is. i. 17. Jer. iv. 14. Ez. xxxvii. Luke xiii. 3. Luke iii. 18. Acts xi. 23.

The most general proofs are the following: 1. "All nations, Heathens, Jews, Mahometans, and Christians, harmoniously consent that there is a God who created, preserves, and governs all things. To this it has been objected, that there have been, at different times and places, men who were atheists, and deniers of a God. But these have been so few, and by their opinions have shown that they rather denied the particular providence than the existence of God, that it can hardly be said to be an exception to the argument stated. And even if men were bold enough to assert it, it would not be an absolute proof that they really believed what they said, since it might proceed from a wish that there was no God to whom they must be accountable for their sin, rather than a belief of it, Ps. xiv. 1. It has also been objected, that whole nations have been found in Africa and America who have no notion of a Deity: but this is what has never been proved; on the contrary, upon accurate inspec ion, even the most stupid Hottentots, Saldanians, Greenlanders, Kamtschatkans, and savage Americans, are found to have some idea of a God.

"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, 2. "It is argued from the law and much to be lamented that pious men, light of Nature, or from the general imby adhering to a supposed systematical pression of Deity on the mind of every exactness of expression, should clog man, i. e. an indistinct idea of a Being their addresses to sinners with excep- of infinite perfection, and a readiness to tions and limitations, which the Spirit acquiesce in the truth of his existence, of God did not see good to insert. They whenever they understand the terms in will not say that the omission was an which it is expressed. Whence could oversight in the inspired writers; or ad- this proceed, even in the minds of such mit the thought for a moment, that they whose affections and carnal interests can improve on their plan: why then dispose them to believe the contrary, if cannot they be satisfied to speak ac- there were no impression naturally in cording to the oracles of God, without their hearts? It has been observed by affecting a more entire consistency? some writers, that there are no innate Great mischief has thus been done by ideas in the minds of men, and particuvery different descriptions of men, who larly concerning God; but this is not undesignedly concur in giving Satan an so easily proved. since an inspired aposoccasion of suggesting to the trembling tle assures us that even the Gentiles, enquirer that perhaps he may perse-destitute of the law of Moses, have the vere in asking, seeking, and knock- 'work of the law written in their hearts,"

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ing, with the greatest earnestness and Rom. ii. 15.

3. "The works of creation plainly mals by sea or land, at less or greater demonstrate the existence of a God. distances as are most suited to the safety, The innumerable alterations and mani- subsistence or comfort of mankind, and fest dependence every where observable preventing the increase of prolific aniin the world, prove that the things mals, and making the less fruitful ones, which exist in it neither are nor could which are used, exceedingly to abound; be from eternity. It is self-evident that the so diversifying the countenances, they never could form themselves out voices, and hand-writings of men, as best of nothing, or in any of their respective secures and promotes their social adforms; and that chance, being nothing vantages; the holding of so equal a but the want of design, never did nor balance between males and females, could form or put into order any thing; while the number of males, whose lives far less such a marvellous and well conare peculiarly endangered in war, navinected system as our world is. Though gation, &c., are generally greatest; the we should absurdly fancy matter to be prolonging of men's lives, when the eternal, yet it could not change its own world needed to be peopled, and now form, or produce life or reason. More- shortening them when that necessity over, when we consider the diversified hath ceased to exist; the almost uniand wonderful forms of creatures in the versal provision of food, raiment, mediworld, and how exactly those forms and cine, fuel, &c., answerable to the nature stations correspond with their respec- of particular places, cold or hot, moist tive ends and uses; when we consider or dry; the management of human afthe marvellous and exact machinery, fairs relative to societies, government, form, and motions of our own bodies peace, war, trade, &c., in a manner and especially when we consider the different from and contrary to the carpowers of our soul, its desires after an nal policy of those concerned; and esinfinite good, and its close union with, pecially the strangely similar but diverand incomprehensible operations on our sified erection, preservation, and gobodies, we are obliged to admit a Crea-vernment of the Jewish and Christian tor of infinite wisdom, power, and good-churches: who, I say, can consider all

ness.

4. "It is argued from the support and government of the world. Who can consider the motions of the heavenly luminaries, exactly calculated for the greatest advantage to our earth, and its inhabitants; the exact balancing and regulating of the meteors, winds, rain, snow, hail, vapour, thunder, and the like; the regular and never-failing return of summer and winter, seed-time and harvest, day and night; the astonishing and diversified formation of vegetables; the propagation of herbs, almost every where, that are most effectual to heal the distempers of animal bodies in that place; the almost infinite diversi fication of animals and vegetables, and their pertinents, that, notwithstanding an amazing similarity, not any two are exactly alike, but every form, member, or even feather or hair of animals, and every pile of grass, stalk of corn, herb, leaf, tree, berry, or other fruit, hath something peculiar to itself: the making of animals so sagaciously to prepare their lodgings, defend themselves, provide for their hearth, produce and protect, and procure food for their young; the direction of fishes and fowls to and in such marvellous and long peregrinations at such seasons, and to such places, as best correspond with their own preservation and the benefit of mankind; the stationing of brute ani

these things, and not acknowledge the existence of a wise, merciful, and good God, who governs the world, and every thing in it?

5. "It is proved from the miraculous events which have happened in the world; such as the overflowing of the earth by a flood; the confusion of languages; the burning of Sodom and the cities about by fire from heaven; the plagues of Egypt; the dividing of the Red Sea; raining manna from heaven, and bringing streams of water from flinty rocks; the stopping of the course of the sun, &c. &c.

6. "His existence no less clearly appears from the exact fulfilment of so many and so particularly circumstantiated predictions, published long before the event took place. It is impossible that these predictions, which were so exactly fulfilled in their respective periods, and of the fulfilment of which there are at present thousands of demonstrative and sensible documents in the world, could proceed from any but an all-seeing and infinitely wise God.

7. "The existence of God farther appears from the fearful punishments which have been inflicted upon persons, and especially upon nations, when their immoralities became excessive, and that by very unexpected means and instruments; as in the drowning of the old world; destruction of Sodom and Go

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 of the church, towards the door. The exorcist first signs the possessed person with the sign of the cross, makes him kneel, and sprinkles him with holy water. Then

morrali; 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 ear-follow the litanies, psalms, and prayer; nestly 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."

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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 head, he repeats the form of exorcism, which is this: I exorcise thee, unclean spirit, in the name of Jesus Christ: tremble, O Satan, thou enemy of the faith, thou foe of mankind. who hast brought death into the world; who hast deprived men of life, and hast rebelled against justice; thou seducer of mankind, thou root of all evil, thou source of avarice, discord, and envy." The Romanists likewise exorcise houses and other places supposed to be haunted by unclean spirits; and the ceremony is much the same with that for a person possessed.

As to the modus of the Divine existence, it would be presumption to attempt to explain. That he exists, is clear from the foregoing arguments; but the manner of that existence is not for us to know. Many good men have uttered great absurdities in endeavouring to explain it, and after all none of them have succeeded. The wisest of men never made the attempt. Moses began his writings by supposing the being of a God; he did not attempt to explain it. Although many of the inspired writers asserted his existence, and, to discountenance idolatry, pleaded|| for his perfections, yet no one of them ever pretended to explain the manner of his being. Our duty is clear. We are not commanded nor expected to understand it. All that is required is this: "He that cometh to God must be- EXPERIENCE, knowledge acquired lieve that he is, and that he is a reward-by long use without a teacher. It coner of them that diligently seek him." sists in the ideas of things we have seen Heb. xi. 6. See Gill's Body of Div., or read, which the judgment has reb.i.; Charnock's Works, vol.i.: Ridg- flected on, to form for itself a rule or ley's Div., ques. 2; Brown's System of method. Div.; Pierre's Studies of Nature; Sturm's Reflections; Spect. de la Nat.; Bonnet's Philosophical Researches; and writers enumerated under the article ATHEISM.

EXORCISM, the expelling of devils from persons possessed, by means of conjuration and prayers. The Jews made great pretences to this power. Josephus tells several wonderful tales of the great success of several exorcists. One Eleazer, a Jew, cured many damoniacs, 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 forth with evacuated. The most part of conjurors 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

EXORDIUM. See SERMON. EXPEDIENCY, the fitness or propriety of a man to the attainment of an end. See OBLIGATION.

Christian experience is that religious knowledge which is acquired by any exercises, enjoyments, or sufferings, either of body or mind. Nothing is more common than to ridicule and despise what is called religious experience as mere enthusiasm. But if religion consist in feeling, we would ask, how it can possibly exist without experience? We are convinced of, and admit the propriety of the term, when applied to those branches of science which are not founded on speculation or conjecture, but on sensible trial. Why, then, should it be rejected when applied to religion? It is evident that, however beautiful religion may be in name, its excellency and energy are only truly known and displayed as experienced. A system believed, or a mind merely informed, will produce little good, except the