ASTROLOGY, the art of foretelling future events, from the aspects, positions, and influences of the heavenly bodies. The word is compounded of ἀϛὴρ star, and λόγος, discourse; whence, in the literal sense of the term, astrology should signify no more than the doctrine or science of the stars. Astrology judiciary, or judicial, is what we commonly call simple astrology, or that which pretends to foretel mortal events, even those which have a dependence on the free will and agency of man; as if they were directed by the stars. This art, which owed its origin to the practice of knavery on credulity, is now universally exploded by the intelligent part of mankind. Judicial astrology is commonly said to have been invented in Chaldea, and thence transmitted to the Egyptians, Greeks, and Romans; though some will have it of Egyptian origin, and ascribe the invention to Cham. But we derive it from the Arabians. The Chaldeans, and the Egyptians, and indeed almost all the nations of antiquity, were infatuated with the chimæras of astrology. It originated in the notion, that the stars have an influence, either beneficial or malignant, upon the affairs of men, which may be discovered, and made the ground of certain prediction, in particular cases; and the whole art consisted in applying astronomical observations to this fanciful purpose. Diodorus Siculus relates, that the Chaldeans learned these arts from the Egyptians; and he would not have made this assertion, if there had not been at least a general tradition that they were practised from the earliest times in Egypt. The system was, in those remote ages, intimately connected with Sabaism, or the worship of the stars as divinities; but whether it emanates from idolatry or fatality, it denies God and his providence, and is therefore condemned in the Scriptures, and ranked with practices the most offensive and provoking to the Divine Majesty.
ASTYAGES, otherwise, Cyaxares, king of the Medes, and successor to Phraortes. He reigned forty years, and died A. M. 3409. He was father to Astyages, otherwise called Darius the Mede. He had two daughters, Mandane and Amyit: Mandane married Cambyses, the Persian, and was the mother of Cyrus; Amyit married Nebuchadnezzar, the son of Nabopolassar, and was the mother of Evilmerodach.
Astyages, otherwise called Ahasuerus in the Greek, Dan. ix, 1, or Cyaxares in Xenophon, or Apandus in Ctesias, was appointed by his father Cyaxares governor of Media, and sent with Nabopolassar, king of Babylon, against Saracus, otherwise called Chynaladanus, king of Assyria. These two princes besieged Saracus in Nineveh, took the city, and dismembered the Assyrian empire. Astyages was with Cyrus at the conquest of Babylon, and succeeded Belshazzar, king of the Chaldeans, as is expressly mentioned in Daniel, v, 30, 31, A. M. 3447. After his death Cyrus succeeded him, A. M. 3456.
ASUPPIM, a word which signifies gatherings, and the name of the treasury of the temple of Jerusalem, 1 Chron. xxvi, 15.
ATHALIAH, the daughter of Omri, king of Samaria, and wife to Jehoram, king of Judah. This princess, being informed that Jehu had slain her son Ahaziah, resolved to take the government upon herself, 2 Kings xi; which that she might effect without opposition, she destroyed all the children that Jehoram had by other wives, and all their offspring. But Jehosheba, the sister of Ahaziah, by the father’s side only, was at this time married to Jehoiada, the high priest; and while Athaliah’s executioners were murdering the rest, she conveyed Joash the son of Ahaziah away, and kept him and his nurse concealed in an apartment of the temple, during six years. In the seventh year, his uncle Jehoiada being determined to place him on the throne of his ancestors, and procure the destruction of Athaliah, he engaged the priests and Levites, and the leading men in all the parts of the kingdom in his interest, and in a public assembly produced him, and made them take an oath of secrecy and fidelity to him. He then distributed arms among the people, whom he divided into three bodies, one to guard the person of the king, and the other two to secure the gates of the temple. After this, he brought out the young prince, set the crown on his head, put the book of the law into his hand, and with sound of trumpet proclaimed him; which was seconded with the joyful shouts and acclamations of the people. Athaliah, hearing the noise, made all haste to the temple; but when, to her astonishment, she saw the young king seated on a throne, she rent her clothes and cried out, “Treason!” But, at the command of Jehoiada, the guards seized and carried her out of the temple, putting all to the sword who offered to rescue or assist her; and then taking her to the stable gate belonging to the palace, there put her to death, A. M. 3126.
ATHANASIANS, the orthodox followers of St. Athanasius, the great and able antagonist of Arius. The Athanasian Creed, though generally admitted not to be drawn up by this father, (but probably, as Doctor Waterland says, by Hilary, bishop of Arles, in the fifth century,) is universally allowed to contain a fair expression of his sentiments. This creed says, “The Catholic faith is this: that we worship One God in Trinity, and Trinity in Unity: neither confounding the persons, nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the glory equal, the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Ghost;” namely, “uncreate, incomprehensible, eternal,” &c. The true key to the Athanasian Creed lies in the knowledge of the errors to which it was opposed. The Sabellians considered the Father, Son, and Holy Spirit as one in person;--this was “confounding the persons:” the Arians considered them as differing in essence--three beings;--this was “dividing the substance:” and against these two hypotheses was the creed originally framed. And since every sect was willing to adopt the language of Scripture, it was thought necessary to adopt scholastic terms, in order to fix the sense of Scripture language. Many, however, hold the doctrine of the Athanasian Creed, and approve its terms, who object to its damnatory clauses. See [Arians].
ATHANASIUS, the celebrated patriarch of Alexandria, resisted Arius and his erroneous doctrines; and his sentiments as to the Trinity are embodied in the creed which bears his name, though not composed by him. At the Council of Nice, though then but a deacon of Alexandria, his reputation for skill in controversy gained him an honourable place in the council, and with great dexterity he exposed the sophistry of those who pleaded on the side of Arius. Notwithstanding the influence of the emperor, who had recalled Arius from banishment, and upon a plausible confession of his faith, in which he affected to be orthodox in his sentiments, directed that he should be received by the Alexandrian church, Athanasius refused to admit him to communion, and exposed his prevarication. The Arians upon this exerted themselves to raise tumults at Alexandria, and to injure the character of Athanasius with the emperor, who was prevailed upon to pronounce against him a sentence of banishment. In the beginning of the reign of Constantius he was recalled; but was again disturbed and deposed through the influence of the Arians. Accusations were also sent against him and other bishops from the east to the west, but they were acquitted by Pope Julius in full council. Athanasius was restored to his see upon the death of the Arian bishop, who had been placed in it. Arianism, however, being in favour at court, he was condemned by a council convened at Arles, and by another at Milan, and was obliged to fly into the deserts. He returned with the other bishops whom Julian the apostate recalled from banishment, and in A. D. 362, held a council at Alexandria, where the belief of a consubstantial Trinity was openly professed. Many now were recovered from Arianism, and brought to subscribe the Nicene Creed. During the reign of Jovian also Athanasius held another council, which declared its adherence to the Nicene faith; and with the exception of a short retirement under Valens he was permitted to sit down in quiet and govern his affectionate church of Alexandria. Athanasius was an eminent instrument of maintaining the truth in an age when errors affecting the great foundation of our faith were urged with great subtlety. He was by his acuteness able to trace the enemy through his most insidious modes of attack; and thus to preserve the simple and unwary from being misled by terms and distinctions, which, whilst they sounded in unison with the true faith of the Gospel, did in fact imply, or at least open the door to, the most deadly errors. The Scripture doctrine of the Trinity, as explained by him, at length triumphed over the heresies which at one time met with so much support and sanction; and the views of Athanasius have been received, in substance, by all orthodox churches to the present time.
ATHEIST, in the strict and proper sense of the word, is one who does not believe in the existence of a God, or who owns no being superior to nature. It is compounded of the two terms, α negative, and Θεὸς, God, signifying without God. Atheists have been also known by the name infidels; but the word infidel is now commonly used to distinguish a more numerous party, and is become almost synonymous with Deist. He who disbelieves the existence of a God, as an infinite, intelligent, and a moral agent, is a direct or speculative Atheist; he who confesses a Deity and providence in words, but denies them in his life and actions, is a practical Atheist. That Atheism existed in some sense before the flood, may be suspected from what we read in Scripture, as well as from Heathen tradition; and it is not very unreasonable to suppose, that the deluge was partly intended to evince to the world a heavenly power, as Lord of the universe, and superior to the visible system of nature. This was at least a happy consequence of that fatal catastrophe; for, as it is observed by Dean Sherlock, “The universal deluge, and the confusion of languages, had so abundantly convinced mankind of a divine power and providence, that there was no such creature as an Atheist, till their ridiculous idolatries had tempted some men of wit and thought, rather to own no God than such as the Heathens worshipped.”
Atheistical principles were long nourished and cherished in Greece, and especially among the atomical, peripatetic, and skeptical philosophers; and hence some have ascribed the origin of Atheism to the philosophy of Greece. This is true, if they mean that species of refined Atheism, which contrives any impious scheme of principles to account for the origin of the world, without a divine being. For though there may have been in former ages, and in other countries, some persons irreligious in principle as well as in practice, yet we know of none who, forming a philosophical scheme of impiety, became a sect, and erected colleges of Atheistical learning, till the arrogant and enterprising genius of Greece undertook that detestable work. Carrying their presumptuous and ungoverned speculations into the very essence of the divinity, at first they doubted, and at length denied, the existence of a first cause independent of nature and of a providence that superintends its laws, and governs the concerns of mankind. These principles, with the other improvements of Greece, were transferred to Rome; and, excepting in Italy, we hear little of Atheism, for many ages after the Christian æra. “For some ages before the Reformation,” says Archbishop Tillotson, “Atheism was confined to Italy, and had its chief residence at Rome. But, in this last age, Atheism has travelled over the Alps and infected France, and now of late it hath crossed the seas, and invaded our nation, and hath prevailed to amazement.” However, to Tillotson, and other able writers, we owe its suppression in this country; for they pressed it down with a weight of sound argument, from which it has never been able to raise itself. For although in our time, in France and Germany a subtle Atheism was revived, and spread its unhallowed and destructive influence for many years throughout the Continent, it made but little progress in this better-instructed nation.
Atheism, in its primary sense, comprehends, or at least goes beyond, every heresy in the world; for it professes to acknowledge no religion, true or false. The two leading hypotheses which have prevailed, among Atheists, respecting this world and its origin, are, that of Ocellus Lucanus, adopted and improved by Aristotle, that it was eternal; and that of Epicurus, that it was formed by a fortuitous concourse of atoms. “That the soul is material and mortal, Christianity an imposture, the Scripture a forgery, the worship of God superstition, hell a fable, and heaven a dream, our life without providence, and our death without hope, like that of asses and dogs, are part of the glorious gospel of our modern Atheists.”