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Chambers, Ephraim, 1680 (ca.)-1740 / Cyclopædia, or, An universal dictionary of arts and sciences : containing the definitions of the terms, and accounts of the things signify'd thereby, in the several arts, both liberal and mechanical, and the several sciences, human and divine : the figures, kinds, properties, productions, preparations, and uses, of things natural and artificial : the rise, progress, and state of things ecclesiastical, civil, military, and commercial : with the several systems, sects, opinions, &c : among philosophers, divines, mathematicians, physicians, antiquaries, criticks, &c : the whole intended as a course of antient and modern learning
(1728)

Alguazil - anagram,   pp. 61-82 PDF (20.5 MB)


Page 81


( 8i )
rho tame A Mr. Boyle hews how the Effluvia even of cold
Amtjlefts, may in tra3L of Time pervade the Pores of a liv-
ing XAnimal  by fuppofing an Agreement between the
Pores of the Skin, and the Figure of the Corpufcles. .e-
lini has demonfirated the Poflibility of the Thing in his
laft Propofitions$ !71e Febribus: And the like is done by Dr.
Wain'zvright, Dr. Keil, &c. See EFFLUVIA, PORE, SKIN,
PLAGUE, GC.
AMULET, in Cookery. See OMELET.
AMURCA, in Pharmacy, a Medicine made of the tees
or Sediment of Olives.-It is an Afiringent. See OLIVE.
AMY, in Law, the Perfon next of kin to an Orphan, or
Infant; who is to be intrudled for him: properly called
5Prochein Amy. See PROCHEIN, Wc.
The Word is French, and literally fignifies Friend.
AMYGDALL. See ALMONDS.
A4YGDALATE, an Artificial Milk, or Emulfion, made
of bl   ed Almonds, Eec. See ALMOND.
AMIUMM. See STARCH.
AMYNTICA Emplafira, in Pharmacy, defenfative, or
Pxengthening Plaifiers.
ANA, or A- in Medicine, denotes an equal JQiantity of
any Thing, whether in liquid or dry Meafure. See A.
Hence Anatica Proportio is ufed by fome Writers to fig-
nify the Ratio, or Proportion of Equality. See EQSALITY,
RATIO, SaC.
ANA, in Matters of Literature, a Latin Termination,
adopted into the Titles of feveral Books in other Langua-
ges.- Ana's, or B ooks in Ana, are Collections of the me-
morable Sayings o(f Perfons of Learning, and Wit; much
the fame with what we otherwise call 7able T'alk.
Wolfius has given the Hiflory of .Books in Adna, in the
Preface to the Cafauboniana: He there obferves, that tho
fuch Titles be new, the Thing it felf is very old ; that Xe-
op hn's Books of the Deeds and Sayings of Socrates, as
well as the Dialogues of Plato, are Socratiana: That the
Apothegmns of the Philofophers, colleaed by Diogenes La-
ertiues; the Sentences of (Pythagoras, and thofe of L)5iae-
tus; the Works of Atheneues, Stobeus, and divers others,
are fo many Ana's. Even the Gemara of the sews, with
feveral other Oriental Writings, according to Wolfuis, pro-
perly belong to the fame Clafs. See GEMARA.
The Scaligeriana was the firfi Piece that appear'd with a
Title in Ana. It was compofed from the Writings of Paf-
fant and Terthunian, who, -as 'tis faid, took 'em from the
Mouth of Scaliger, whom they had conflantly attended a
long time. The firfi Edition was in i666.-Soon after
came the Perroniana, T7Yuana, Naudeana, Patiniana, Sor-
keriana, Menagiana, Anti-menagiana, Fureteriana, Chev.
rtrana, Leibnitziana, &c. to Arlequiniana.
ANABAPTISTS, a Religious Se&t, whofe diflinguifhing
Tenet is, That Children are not to be baptized, till the)
arrive at Years of Difcretion ; as holding it requifite, thai
they give a Reafon of their Faith, before they can receivt
a regular Baptifm. See BAPTISM,
The Word is compounded of Wvpa, denuo, again; anc
pwga'co, I baptize; of ;R&Aw, I wa4h5; it being their Prac
tice to re-baptize fuch as had been baptized in their Infancy
There were A4nabaptifts even in the Primitive Church
that is, Hereticks who baptized a fecond time: Such were
the Novatians, Cataaprygians, and !Donatifts. See NOVA
tIrAN, CATAPHBRYGIAN, and DONATIST.
There were alfo in the hlId Century feveral Catholic]
Bifhops in Afa and Africa, who held the Baptifm of He
reticks invalid; and therefore re-baptized fuch as were con
verted to Orthodoxy.
But thefe antient Re-baptifls were not called Anabaptifi
See RE-BAPTIzER.
In the X1Ith Century, the Waldenfes, Albi enfes, ant
PetrobrufJians, are alfo recorded as of the fame Delief; bu
neither was the Denomination given them. See ALsi
GENSES, WALDENSES, WC.
Thofe properly called Anabaptifs, are a Sea of Prote
Rants, who Brai appeared in the XVIth Century, in fonm
Provinces of Germany, particularly-WeJiphali#, where the,
committed feveral Outrages.-They taught, that Baptifn
was not to be conferr'd on Children ; that it is unlawful t4
fwear, or to bear Armsi tl.at a true Chriftian cannot be
Magiftrate, We.
'Tis not known who \was the Author of this Se&: Some
charge it on Carlojiad; others on Zuinglius. Cochleus fay
it was !Balthazar Pacimonttanus, who began to teach ii
1527; and was burnt, at  i enna, fome time afterwards.-
Mezorias affirms it was firft broach'd by Pelargus, in 1 522
iwho was feconded by Bodeflein, Carloflad, Weftenberg, Quic
cou, fDidymns, More, &c.
But the common Opinion fathers it on Thomas Mun
fler, or rather Muncer, of Zzwickau, a City of Mifnia; an(
Nich. Storck, of Stalberg in Saxony; two Perfions originall,
Dlifciples of Luther, from whom they took occafion to feparate
on pretence that his Doctrine was not perfe&l enough; that he
had only carried the Reformation half-way; and that to arrivY
A N A
at the true elential Religion of Chrift, immediate Re*-
lation muft be added to the dead Letter of Scripture: Ex
revelationibus divinis judicandumeffe dicebat, & ex bibliis,
Muncerus.-In ef~e&, if thefe two Perfons were not the firfn
Inventors of the Doarine; they appear, at leaft, to have
been the firdl Teachers, and Propagators thereof. See Lu-
THERANISM.
Sleidan fanilhes the befl Account of the Origin of the
Anabaptijls, in his Hi-forical Commentaries.-Luther, he
obferves, had preach'd up fo firenuoufly for the Evangelical
Liberty; that the Peafants of Suabia flocking together,
leagued themselves againfl the Ecclefiallical Powers, on pre-
tence of defending the Evangelical Dodrine, ahd fhaking
off the Yoke of Servitude: Obdulla caufa quail 0 Evan-
gelii doarinam tueri, & fervitutem abfe profligare vellent.
Luther wrote 'em feveral Exhortations to lay down their
Arms, but in vain: They retorted his own Doarine upon
him   maintaining, that having been made free by the
Blood of Jefus Chrifl, it was injurious to the Name of
Chriflian, that they had hitherto been reputed Servants :
quod huc uf1ueflnt habitivelit conditionefervi. Accordingly,
they proclaimed every where, that they only took up Arms,
by reafon they efleem'd themfelves obliged thereto by
Commandment of God.
Luther finding all his Exhortations ineffe tual, publifli'd
a Book, wherein he invited all the World to take up Arms
againfi thofe Fanaticks, who thus abufed the Word of God.
-He was obliged to write a fecond, foon after, to juflify his
Condu&; i which to many appeared too fevere, and even
cruel.
The AnabaptijIs, to the Number of forty thoufand, ra-
vaged all the Places wherever they came. Jobn of Lei-
den, who headed 'em, declar'd himfelf their King ; and
never flirr'd out or appear'd in publick, without a large Re-
tinue of principal Officers : Two young Men always rode
immediately after him, the one bearing in his Hand a.
Crown, and the other a naked Sword.-Their Pretence
was to effablifh the new Reign of Jefus Chriff on Earth, by
force of Arms; condemning all ufe of Arms for other Purpofes.
Calvin wrote a Treatife againfi the .Anabaptifts, bill ex-
tant in his Opqfcula.-What they chiefly Supported their
great Doarine on, was thofe Words of our Saviour, He
that believes and is baptized, Jhall befaved, Matt. C. XVI.
v. I6. As none but Adults are capable of believing, they
argued, that no others were capable of Baptifm: E- pecially
as there is no Pafrage in all the New Teflament, where
the Baptifm of Infants is clearly enjoined. Calvin, and
- other Writers againfi 'em, are pretty much embarrafs'd to
- anfwer this Argument ; and are obliged to have recourfe to
Tradition, and the Pracfice of the Primitive Church. In
this Point they have apparently the Advantage over 'emti
I mention being made of Infant-Baptifm by Origen; the Au-
thor of the Queftions attributed to .7ulin; a Council held
in Africa, fpoke of by St. Cyprian, where the Baptifi
of Infants immediately after they were born, was exprefly
a  enjoin'd; and feveral other Councils, of 4aitun, of Mafon,
- of Giron, of London, of Vienna, &c. befide other Fathers,
as Ireneus, rerom, Anmbrofe, Auguflin, &c.
;   It muft be added, that very considerable Arguments niay
be drawn againfl: the Anabaptifis even from  Scripture:
- Children, we are told, are capable of the Kingdom of Hea-
ven: Mark X. 14j; Luke XVIII. I6; and our Saviour made
c fuch be brought near him, and blefs'd 'em. Yet, He alfures
- us in St. 7ohn III. 5. that unlets a Man be baptized he canm
- not enter the Kingdom of God. Whence it follows, that
Children, inafmuch as they are capable of entering into
Heaven, are alfo capable of being baptized.-The Ana-
baptifis anfwer, that thofe here fpoke of by our Saviouri
i were grown big, fince they could come to him ; and con-
t fequently were capable of an A& of Faith  But this is cdn-
- trary to the exprefs Terms of Scripture, which io St. Mat-
tbe'w and St. Mark, calls 'em srmuItus; and in St. Luke, 98p4d;
little Children: The fame St. Luke writes, that they were
a brought to Jefus i which is a Prefumption that they were not
y yet able to walk.
I Another Argument much infifled on, is drawn from the{;
) Words of St. Paul to the Romans, C. V. "c If by one Mans
C" Offence Death reign'd; much more they who fd-
" ceive abundance of Grace and of the Gift of Righteouf-
e " nefs, Shall reign in Life by one, Jefus Chrifi." For, if all
S become criminal by one; then are Children criminal I Con
i fequently, if all are juffified by one, then are Children jIew
- flified: But this cannot be without Faith. And confequehta
; ly Children may hate the Faith required for the receiving
- of Baptifm, i. e. an Afual Faith, preceding the Sacrament,
as a Difpofition requifite thereto. This Faith they have, not
- of themfelves; but by others, viz. their Parents; or their
I Godfathers and Godmothers, who anfwer for 'em, Nor ii
y there any thing in the whole Difpenfation, but what is very
equitable: It being but jufi, tnat as they haa inned in thd
X Will of another, they might alfo be juflified by the Will of
e another,
A:N A


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