The Arminian doctrine is (1) that the unregenerate have complete ability, through the efficient grace of Christ, to comply with the conditions of justification as offered under the covenant of grace ; (2) that the regen- erate have ability, through the grace of Christ, to do the will of God, i. e. to avoid voluntary transgression thereof. The following criticism of the Arminian view, by an eminent New-England divine, with a comment on it, is taken from the Christian Advocate, Dec. 15, 1859. The parts in brackets are added by the commen- tator. "The Arminian theory of man's inability or want of power is the same [as the Calvinistic], except- ing a vain attempt to conceal its revolting aspect by the still greater absurdity of what is called a gracious ability. The advocates of this theory plainly subvert and virtually deny the grace of God in their very at- tempt to magnify it ; for if man has not ability or pow- er to obey God without grace [divine operation, or 'fa- vor to sinners'], then he does not sin in not obeying, since a being who cannot act morally right cannot act morally wrong. Such a being cannot be truly said to receive or to be capable of receiving grace, for grace is favor to sinners. Eesides, what does the supposed grace of God [here evidently in the sense of divine efficiency'] do ? Does it give man poicer to obey ? then man has power to obey, as he must have before he obeys. But even tliis is no security that he wiU obey. [What Arminian ever pretended that it is?] Adam sinned with this power. The grace [exercise of divine effi- ciency'], then, does not meet the exigency of the case. [Is invariable obedience essential, then, to a proper hu- man ability ? In that case, what woidd become of Dr. Taylor's oivn theory ? ] Is it said he has power to use the grace [what does the word mean here?] fiu-nished? But what power is this? Until man has7?ower to ohty, it is absolutely inconceivable that he should obey, for
the act of obedience is his oicn act, done in the exercise of his own power to obe3^ Thus the grace of God [the Holy Ghost], according to this scheme, must, by a di- rect act of creation, impart some new essential mental facidty or power to the soid of man to quaUfy it to act morally right or wrong. Without the grace of God man has not a human soul, for he has not the true and essential nature of such a soid — the power requisite to moral action. [We have been ^vont to think of 'pow- er' as an attribute, not as a ' nature.'] He cannot be a sinner, and of course grace to him cannot be grace to a sinner. Grace is no more grace" (Taylor, Lectures on the Moral Government of God, ii, 123). The comment is as follows : " In the first place, Dr. Taylor falsely repre- sents the Arminian as asserting the gracious ability of man, in general terms, to keep the divine law, ivhereas we only affirm this of the regenerate. In the second place, he continually shuffles in his use of the term grace, as will be seen by our bracketed insertions of equivalents, wherever the context fixes the sense. In the third place, we see no possible relevancy in his ar- gument against a divinely imparted ' power to obey,' from the fact that the possession of this power does not insure its invariable exercise any more than it did in Adam's case. If the professor had inferred the impos- sibility of our theory of ability from the conceded fact that the earth revolves upon its axis, we should not have been more at loss to perceive the pertmency or logical force of the reasoning. Finally, he forgets that in the economy of redemption, ' ability to use grace' is an ' ability to obey.' God's prime requkement of a sin- ner is repentance and return to service ; and in the ar- rangements of the remedial scheme under which we live, the sinner possesses a complete, though not a con- stitutional and independent 'ability to obey' this re- quirement." For the New-England view, see New- England Theology. See also the articles Armin- lANisM; Pelagianism; Grace. F'or a full discussion of the .New-school theory, see Hodgson, Neiv Divinity Examined (N. Y. 12mo) ; Pi'inceton Revieio, July, 1854. See also Amer. Presb. Rev. Jan. 1861 ; Bib. Sacra, 18G3, p. 324 sq., 608 sq. ; 1865, p. 503 ; 3feth. Quart. Rev. xlLx, 263 ; 1868, p. 610 ; British Quart. Rev. July, 1867 ; New Enr/lander. 1868, p. 486, 490, 496-9, 511, 653.
In antis, a term for a temple which has upon the facade two columns, detached, standing between two anta; that terminate the side walls of it. Specimens are the temples at Ehamnus and Sunium. — Brande and Cox, Diet, of Science, Lit. and A 7-t, ii, 200.
Incantation (Lat. incantatio ; incanto, to chant a magic formula, compound of in, intensive, and canto, to sing) denotes " one of the most powerful and awe-in- spiring modes of magic (q. v.), viz., that resting on a belief in the mysterious power of words solemnly con- ceived and passionately uttered." " There is in tlie hu- man voice, especially in its more lofty tones, an actual power of a very wonderful kind to stir men's hearts. When to this we add that poetic utterance is a special and exceptional gift; that the language of primitive nations is crude and unmanageable, the words being as difficult to weld together as pieces of cast iron ; that it is only when the poet's mind has risen to unusual heat that he can fuse them into those rhythmical sequences that please the ear and hang together in the memory ; that, in short, his art is a mysteiy to himself— an inspi- ration— we need not wonder at the feeling with which everything in the form of verse or metre was viewed. The singing or saying of such compositions which could thus stir the blood of the hearers they knew not how, what ether effects might it not produce?" To the power which the superstitious belief of the people, up to and even through the Middle Ages, gave to incanta- tions, especially when accompanied, as they generally were, with the concocting of drugs and other magical rites, there is hardly any end. "They coidd heal or kill. If they could not raise from the dead, they could make the dead speak, or ' call up spirits from the vasty