ADAMITES the church, the council of Jerusalem, and the planting of Christian Churches in the principal provinces of the Roman empire. The history is written with a tolerably strict attention to chronological order, though the author has not affixed a date to any one of the facts recorded by him. But as political events, the dates of which are known, are frequently introduced or alluded to in connexion with the ecclesiastical narrative, the chronology of the whole book is for the most part capable of being pretty definitely settled. The style of the Acts, which was written in Greek, is perspicuous and noble. Though tinctured with Hebraisms, it is in general much purer than that of most other books of the New Testament, particularly in the speeches delivered by Paul. The book forms one of the most important parts of sacred history; for without it neither the Gospels nor Epistles could have been so clearly understood; and by the correspondence of incidental circumstances mentioned in this history and in the Epistles, of such a nature as to show that neither the one nor the other could have been forged, an irrefragable evidence of the truth of Christianity is afforded. Among the most important works expository or illustrative of the Acts of the Apostles are Cradock's Apostolical History; Benson's First Planting of Christianity; Paley's Hora Paulina; Heinrich's Acta Apostolorum; Buddeus Ecclesia Apostolica.-B. ACTS OF THE APOSTLES such as persist in the heresy, are about four | sion of Paul, the admission of the Gentiles into yards high, having a small board towards the top for the prisoner to be seated on. The negative and relapsed being first strangled and burnt, the professed mount their stakes by a ladder, and the Jesuits, after several repeated exhortations to be reconciled to the church, part with them; telling them that they leave them to the devil, who is standing at their elbow, to receive their souls, and carry them with him to the flames of hell. On this a great shout is raised; and the cry is, "Let the does beards be made which is done by thrusting flaming furzes fastened to long poles against their faces, till their faces are burnt to a coal, which is accompanied with the loudest acclamations of joy. At last, fire is set to the furze at the bottom of the stake, over which the professed are chained so high, that the top of the flame seldom reaches higher than the seat they sit on; so that they rather seem roasted than burnt. There cannot be a more lamentable spectacle: the sufferers continually cry out while they are able, "Pity for the love of God!" Yet it is beheld by all sexes and ages with transports of joy and satisfaction.O merciful God! is this the benign, humane region thou hast given to men? Surely not. If such were the genius of Christianity, then it would be no honour to be a Christian. Let us, however, rejoice that the time is coming when the demon of Persecution shall be banished out this our world, and the true spirit of benevolence and candour pervade the universe; when none shall hurt or destroy, but the earth be filled with the knowledge of the Lord, as the waters cover the sea! See INQUISITION. ACTION FOR THE PULPIT. See DE CLAMATION. There have been several acts of the apostles, such as the acts of Abdias, of Peter, of Paul, St. John the Evangelist, St. Andrew, St. Thomas, St. Philip, and St. Matthias; but they have been all proved to be spurious. ACTS OF PILATE, a relation sent by Pilate to the Emperor Tiberius, concerning Jesus Christ, his death, resurrection, ascension, and the crimes of which he was convicted before him. It was a custom among the Romans, that the proconsuls and governors of provinces should draw up acts or memoirs of what happened in the course of their government, and send them to the emperor and senate. The genuine acts of Pilate were sent by him to Tiberius, who reported them to the senate; but they were rejected by that assembly, because not immediately addressed to them; as is testified by Tertullian, in his Apol. cap. 5, and 20, 21. The heretics forged acts in imitation of them; but both the genuine and the spurious are now lost. ACTS OF THE APOSTLES, the fifth and last of the historical books of the New Testament, containing a great part of the lives and transactions of Peter and Paul, and of the history of the infant church for the space of twenty-nine or thirty years from the ascension of our Lord to the time of Paul's arrival at Rome after his appeal to Cær, A. D. 65. That Luke was the author of the Acts of the Apostles is evident both from the introduction, and from the unanimous testimonies of the early Christians. This book, as well as the Gospel bearing his name, is inscribed to Theophilus, and in the very first verse of the Acts there is a reference made to his Gospel, which he calls the former treatise. From the frequent use of the first person plural it is clear ADAMITES, a sect that sprang up in the that he was present at most of the transactions second century. Epiphanius tells us that they be relates. The design of the author does not were called Adamites from their pretending to appear to have been to give a complete ecclesias-be re-established in the state of innocence, such tal history of the Christian church during the period embraced in the work; for he has almost dly omitted what passed among the Jews after the conversion of Paul, and is totally silent concerning the spread of Christianity in the East and in Egypt, as well as the foundation of the church of Christ at Rome, as also concerning the labours and sufferings of most of the other AposLes besides Peter and Paul; but to relate the most prominent events connected with the esta ent of Christianity, and such as may be asdered to have had the most important bearras upon its subsequent prosperity; among which may be reckoned the effusion of the Holy Sport on the day of Pentecost, the persecutions and dispersions of the carly disciples, the conver as Adam was at the moment of his creation, Jura, perjura, secretum prodere noli. ADOPTION ADIAPHORISTS, a name given in the six- | teenth century to the moderate Lutherans who adhered to the sentiments of Melancthon; and afterwards to those who subscribed the Interim of Charles V. [See INTERIM.] The word is of Greek origin (popos,) and signifies indifference or lukewarmness. ADMIRATION is that passion of the mind which is excited by the discovery of any great excellence in an object. It has by some writers been used as synonymous with surprise and wonder; but it is evident they are not the same. Surprise refers to something unexpected; wonder, to something great or strange; but admiration includes the idea of high esteem or respect. Thus, we say we admire a man's excellencies; but we do not say that we are surprised at them. We wonder at an extraordinary object or event, but we do not always admire it. ADOPTION adoption is an act of God's free grace, whereby we are received into the number, and have a right to all the privileges of the sons of God. 3. Glorious, is that in which the saints, being raised from the dead, are at the last day solemnly owned to be the children of God, and enter into the full possession of that inheritance provided for them. Rom. viii. 19, 23. Adoption is a word taken from the civil law, and was much in use among the Romans in the Apostles' time; when it was a custom for persons who had no children of their own, and were possessed of an estate, to prevent its being divided or descending to strangers, to make choice of such as were agreeable to them, and beloved by them, whom they took into this political relation of children; obliging them to take their name upon them, and to pay respect to them as though they were their natural parents, and engaging to deal with them as though they had been so; and accordingly to give them a right to their estates, as an inheritance. This new relation, founded in a mutual consent, is a thence is, that he, who is in this sense a father, takes care of and provides for the person whom he adopts, as though he were his son by nature; and therefore civilians call it an act of legitimation, imitating nature, or supplying the place of it. ADMONITION denotes a hint or advice given to another, whereby we reprove him for his fault, or remind him of his duty. Admonition was a part of the discipline much used in the an-bond of affection; and the privilege arising from cient church; it was the first act or step towards the punishment or expulsion of delinquents. In case of private offences, it was performed according to evangelical rule, prirately; in case of public offence, openly before the church. If either of these sufficed for the recovery of the fallen person, all further proceedings, in a way of censure, ceased; if they did not, recourse was had to excommunication.-Tit. iii. 10. 1 Thess. v. 14. Eph. vi. 4. It is easy, then, to conceive the propriety of the term as used by the apostle, in reference to this act, though it must be confessed there is some difference between civil and spiritual adoption. Civil adoption was allowed of and provided for ADONAI, Hebrew, a title of the Su- the relief and comfort of those who had no chilpreme Being in the Scriptures, rendered in En-dren; but in spiritual adoption this reason does glish by the word Lord. The original comes not appear. The Almighty was under no oblifrom Aden, a base, pillar, or supporter; and it is gation to do this; for he had innumerable spirits not a little remarkable that the etymology of our whom he had created, besides his own Son, who vernacular Lord is precisely similar, it being a had all the perfections of the divine nature, who contraction of the old Saxon laford, or hlafford, was the object of his delight, and who is styled from lacf, to support or sustain, the same root the heir of all things, Heb. i. 3. When men from which also comes the English word loaf. adopt, it is on account of some excellency in the The Hebrew JEHOVAH is likewise translated persons who are adopted: thus Pharaoh's daughLord in our Bibles, and this is known by its ter adopted Moses because he was exceeding fair, being printed in capital letters, whereas in the Acts vii. 20, 21; and Mordecai adopted Esther other case the common small character is employ-because she was his uncle's daughter, and exed. The Jews, from excessive reverence, never ceeding fair, Est. ii. 7; but man has nothing in pronounce the name JEHOVAH when they meet him that merits this divine act, Ezek. xvi. 5. In with it in reading the Hebrew Scriptures, but civil adoption, though the name of a son be given, invariably substitute Adonai, which has the same the nature of a son may not: this relation may vowel points. But there is no law forbidding the not necessarily be attended with any change of enunciation of the name JEHOVAH; nor does it disposition or temper. But in the spiritual adopappear to have been scrupled by the ancient tion we are made partakers of the divine nature, Jews.-B. and a temper or disposition given us becoming the relationship we bear. Jer. iii. 19. ADONISTS, a party among divines and critics, who maintain that the Hebrew points or- Much has been said as to the time of adoption. dinarily annexed to the consonants of the word Some place it before regeneration, because it is Jehovah are not the natural points belonging to supposed we must be in the family before we can that word, nor express the true pronounciation be partakers of the blessings of it. But it is diffiof it; but are the vowel points belonging to the cult to conceive of one before the other; for alwords Adonai and Elohim, applied to the con- though adoption may seem to precede regenerasonants of the ineffable name Jehovah, to warn tion in order of nature, yet not of time; they may the readers, that instead of the word Jehovah, be distinguished, but cannot be separated. "As which the Jews were forbid to pronounce, and many as received him, to them gave he power to the true pronunciation of which had been long become the sons of God, even to them that beunknown to them, they are always to read Ado-lieve on his name." John i. 12. There is no nai. They are opposed to Jehovists, of whom adoption, says the great Charnock, without rethe principal are Drusius, Capellus, Buxtorf, generation. "Adoption," says the same author, Alting, and Reland. "is not a mere relation: the privilege and the ADOPTION, an act whereby any person re-image of the sons of God go together. A state ceives another into his family, owns him for his of adoption is never without a separation from son, and appoints him his heir. 2. Spiritual[defilement." 2 Cor. vi. 17. 18. The new name ADULTERY in adoption is never given till the new creature be formed "As many as are led by the Spirit of God, they are the sons of God." Rom. viii. 14. Yet these are to be distinguished. Regeneration, as a physical act, gives us a likeness to God in our nature; adoption, as a legal act, gives us a right to an inheritance. Regeneration makes us formally his sons, by conveying a principle, 1 Pa i 23; adoption makes us relatively his sons, by conveying a power, John i. 12. By the one we are instated in the divine affection; by the other we are partakers of the divine nature." See Ridgley's and Gill's Body of Div. art. Adoption; Charnock's Works, vol. ii. p. 32-72; Flatel's Works, vol. ii. p. 601; Brown's System of Nat. and Rev. Religion, p. 442; Witsii Econ. Ford. p. 165. AERIANS affection is inflicted a wound the most painful and incurable that human nature knows. The infidelity of the woman is aggravated by cruelty to her children, who are generally involved in their parent's shame, and always made unhappy by their quarrel. The marriage vow is witnessed before God, and accompanied with circumstances of solemnity and religion which approach to the nature of an oath. The married offender, therefore, incurs a crime little short of perjury, and the seduction of a married woman is little less than subornation of perjury. But the strongest apology for adultery is, the prior transgression of the other party; and so far, indeed, as the bad effects of adultery are anticipated by the conduct of the husband or wife who offends first, the guilt of the second offender is extenuated. But this can never amount to a justification, unless it could be shown that the obligation of the marriage vow depends upon the condition of reciprocal fidelity: a construction which appears founded neither in expediency, nor in the terms of the vow, nor in the design of the legislature, which prescribed the marriage rite. To consider the offence upon the footing of provocation, therefore, can by no means vindicate retaliation. "Thou shalt not commit adultery," it must ever be remembered, was an has been punished in almost all ages and nations. By the Jewish law it was punished with death in both parties, where either the woman was married, or both. Among the Egyptians, adultery in the man was punished by a thousand lashes with rods, and in the woman by the loss of her nose. The Greeks put out the eyes of the adulterers. Among the Romans, it was punished by banishment, cutting off the ears, noses, and by sewing the adulterers in sacks, and throwing them into the sea; scourging, burning, &c. In Spain and Poland they were almost as severe. The Saxons formerly burnt the adulteress, and ADORATION, the act of rendering divine honours, including in it reverence, esteem, and love: this is called supreme, or absolute. The word is compounded of ad, "to," and os, oris, "mouth" and literally signifies to apply the hand to the mouth, "to kiss the hand;" this being, in the eastern countries, one of the great marks of respect and submission. See Job xxxi. 967. The attitude of adoration, however, we find has not been confined to this mode; standing, kneeling, uncovering the head, prostration, bow-interdict delivered by God himself. This crime ing, lifting up the eyes to heaven, or sometimes fixing them upon the earth with the body bending forward; sitting with the under parts of the thighs resting on the heels, have all been used, as expressive of veneration and esteem. Whatever be the form, however, it must be remembered, that adoration, as an act of worship, is due to God alone, Matt. iv. 10. Acts x. 25, 26. Rev. xix. 10. There is, 2 what may be called adoration human, or paying homage or respect to persons of great rank and dignity. This has been performed by bowing, bending the knee, falling on the face. The practice of adoration may be said to be still subsisting in England, in the ceremony of kiss-over her ashes erected a gibbet, whereon the ing the king's or queen's hand, and in serving them at table, both being performed kneeling on one knee. There is also, 3. adoration relative, which consists in worship paid to an object as belonging to or representative of another. In this sense the Romanists profess to adore the cross, not simply or immediately, but in respect of Jesus Christ, whom they suppose to be on it. This is generally, however, considered by Protestants as coming little short of idolatry. See IDOLATRY. ADULTERY, an unlawful commerce be-edition. tween one married person and another, or between a married and unmarried person.--2. It is also used in Scripture for idolatry, or departing from the true God, Jer. iii. 9.-3. Also for any species of inpurity or crime against the virtue of chastity, Matt. v. 28.-4. It is also used in ecclesiastical writers for a person's invading or intruding into a bishopric during the former bishop's life.-5. The word is also used in ancient customs for the punishment or fine imposed for that offence, or the privilege of prosecuting for it. Although adultery is prohibited by the law of God, yet some bave endeavoured to explain away the moral turpatude of it; but it is evident, observes Paley, that, on the part of the man who solicits the chastity of a married woman, it certainly includes the crime of seduction, and is attended with mischief still more extensive and complicated: it creates a new sufferer, the injured husband, upon whoso adulterer was hanged. King Edmund, in this kingdom, ordered adultery to be punished in the same manner as homicide. Canute ordered the man to be banished, and the women to have her nose and ears cut off. Modern punishments in different nations, do not seem to be so severe. In Britain it is reckoned a spiritual offence, and is cognizable by the spiritual courts, where it is punished by fine and penance. See Paley's Moral and Political Philosophy, p. 309. vol. i. 12th AERIANS, the name of a sect which arose in the fourth century, under the reign of Constantine, so called from Aerius, a presbyter of Sebastia in Pontus, their founder. The errors laid to the charge of Aerius by Epiphanius are, 1. That a presbyter or elder differs not in order and degree from a bishop, but he who is a presbyter is called a bishop. 2. That there is properly speaking no passover remaining to be observed or celebrated among Christians. 3. That fasts ought not to be fixed to certain and stated annual days and solemnities. 4. That prayers ought not to be offered for the dead. It must be accounted strange, that these doctrines should, with orthodox Christians, ever be adduced as evidence of heresy. And, accordingly, the reader will find in the works of Mr. John Glas, vol. iv. an able attempt to vindicate the character of Aerius from the opprobrium usually cast upon it by ecclesiastical writers.-B. AFFECTION AFFLICTION very zealous in externals; to be always conversing about ourselves, &c. These things are often found in those who are only mere professors of religion, Matt. vii. 21, 22. fellow-creatures. As this is a subject worthy of close attention, the reader may consult Lord Kaimes's Elements of Criticism, vol. ii. p. 517; Edwards on the Affections; Pike and Hayward's Cases of Conscience; Watts's Use and Abuse of the Passions; M'Laurin's Essays, sect. 5 and 6, where this subject is handled in a masterly manner. AETIANS, those who maintained that the Son and Holy Ghost were in all things dissimilar to the Father. They received their name from Aetius, one of the most zealous defenders of Arianism, who was born in Syria, and flourished Now, in order to ascertain whether our affecabout the year 336. Besides the opinions which tions are excited in a spiritual manner, we must the Actians held in common with the Arians, inquire whether that which moves our affections they maintained that faith without works was be truly spiritual; whether our consciences be sufficient to salvation; and that no sin, how-alarmed, and our hearts impressed; whether the ever grievous, would be imputed to the faithful.judgment be enlightened, and we have a percepAetius, moreover, affirmed, that what God hadtion of the moral excellency of divine things; and, concealed from the apostles, he had revealed to lastly, whether our affections have a holy tenhim. dency, and produce the happy effects of obedience AFFECTION, in a philosophical sense, re-to God, humility in ourselves, and justice to our fers to the manner in which we are affected by any thing for a continuance, whether painful or pleasant; but in the most common sense, it may be defined to be a settled bent of mind towards a particular being or thing. It holds a middle place between disposition on the one hand, and passion on the other. It is distinguishable from disposition, which, being a branch of one's nature originally, must exist before there can be any op- AFFLICTION, that which causes a sensaportunity to exert it upon any particular object; tion of pain. Calamity or distress of any kind. whereas affection can never be original, because, The afflictions of the saints are represented, in having a special relation to a particular object, it the Scripture, as appointed, 1 Thess. iii. 3. Job cannot exist till the object have once, at least, v. 6, 7; numerous, Ps. xxxiv. 19; transient, 2 been presented. It is also distinguishable from Cor. iv. 17. Heb. x. 37; and, when sanctified, passion, which, depending on the real or ideal beneficial, 1 Pet. i. 6. Ps. cxix. 67, 71. They presence of its object, vanishes with its object; wean from the world; work submission; produce whereas affection is a lasting connexion, and, humility; excite to diligence; stir up to prayer; like other connexions, subsists even when we do and conform us to the divine image. To bear not think of the object. [See DISPOSITION and them with patience, we should consider our own PASSION.] The affections, as they respect reli- unworthiness; the design of God in sending gion, deserve in this place a little attention. They them; the promises of support under them; and may be defined to be the "vigorous and sensible the real good they are productive of. The afflicexercises of the inclination and will of the soul tions of a good man, says an elegant writer, never towards religious objects." Whatever extremes befal without a cause, nor are sent but upon a prostoics or enthusiasts have run into, it is evident per errand. These storms are never allowed to rise that the exercise of the affections is essential to but in order to dispel some noxious vapours, and the existence of true religion. It is true, indeed, restore salubrity to the moral atmosphere. Who "that all affectionate devotion is not wise and that for the first time beheld the earth in the midst rational; but it is no less true, that all wise and of winter, bound up with frost, or drenched in floods rational devotion must be affectionate." The of rain, or covered with snow, would have imaaffections are the springs of action: they belonggined that nature, in this dreary and torpid state, to our nature, so that with the highest perceptions of truth and religion, we should be inactive without them. They have considerable influence on men, in the common concerns of life; how much more, then, should they operate in those important objects that relate to the Divine Being, the immortality of the soul, and the happiness or misery of a future state! The religion of the most eminent saints has always consisted in the exercise of holy affections. Jesus Christ himself affords us an example of the most lively and vigorous affections; and we have every reason to believe that the employment of heaven consists in the exercise of them. In addition to all which, the Scriptures of truth teach us, that religion is nothing, if it occupy not the affections, Deut. vi. 4 and 5. Deut. xxx. 6. Rom. xii. 11. 1 Cor. xiii. was working towards its own renovation in the spring? Yet we by experience know that those vicissitudes of winter are necessary for fertilising the earth; and that under wintry rains and snows lie concealed the seeds of those roses that are to blossom in the spring; of those fruits that are to ripen in the summer; and of the corn and wine which are, in harvest, to make glad the heart of man. It would be more agreeable to us to be always entertained with a fair and clear atmosphere, with cloudless skies, and perpetual sunshine; yet in such climates as we have most knowledge of, the earth, were it always to remain in such a state, would refuse to yield its fruits; and, in the midst of our imagined scenes of beauty, the starved inhabitants would perish for want of food. Let us, therefore, quietly submit to Providence. Let us conceive this life to be the winter A distinction, however, must be made between of our existence. Now the rains must fall, and what may be merely natural, and what is truly the winds must roar around us; but, sheltering spiritual. The affections may be excited in a ourselves under Him who is the "covert from the natural way under ordinances by a natural im-tempest," let us wait with patience till the storms pression, Ezek. xxxiii. 32; by a natural sympa- of life shall terminate in an everlasting calm. thy, or by the natural temperament of our con- Blair's Ser. vol. v. ser. 5; Vincent, Case, and stitution. It is no sign that our affections are Addington, on Affliction; Willison's Afflicted spiritual because they are raised very high; pro- Man's Companion. duce great effects on the body; excite us to be 13. Ps. xxvii. 14. AGAPA, or LOVE-FEASTS, (from ayze, AGNOETE ALBIGENSES AGONISTICI, a name given by Donatus to such of his disciples as he sent to fairs, markets, and other public places, to propagate his doctrine. They were called Agonistici from the Greek αγών, "combat," because they were sent, as it were, to fight and subdue the people to their opinions. See DONATIST. "love") feasts of charity among the ancient [ nature, or by virtue of his unction, as any part Christians, when liberal contributions were made of the mysteries he was to reveal; for, considering by the rich to the poor. St. Chrysostom gives him as God, he could not be ignorant of any thing. the following account of this feast, which he de- AGNUS DEI, in the church of Rome, a cake rives from the apostolic practice. He says, of wax, stamped with the figure of a lamb sup"The first Christians had all things in common, porting the banner of the cross. The name liteas we read in the Acts of the Apostles; but when rally signifies "Lamb of God." These cakes, that equality of possessions ceased, as it did even being consecrated by the pope with great soin the apostles' time, the Agape or love-feast was lemnity, and distributed among the people, are substituted in the room of it. Upon certain days, supposed to have great virtues. They cover them after partaking of the Lord's Supper, they met at with a piece of stuff cut in the form of a heart, a common feast; the rich bringing provisions, and and carry them very devoutly in their processions. the poor, who had nothing, being invited." It The Romish priests and religious derive considewas always attended with receiving the holy sa-rable pecuniary advantage from selling them to crament; but there is some difference between some, and presenting them to others. the ancient and modern interpreters as to the circumstance of time; viz. whether this feast was held before or after the communion. St. Chrysostom is of the latter opinion; the learned Dr. Cave of the former. These love-feasts, during the first three centuries, were held in the church without scandal or offence; but in after-times the heathens began to tax them with impurity. This gave occasion to a reformation of these Agape. The kiss of charity, with which the ceremony used to end, was no longer given between different sexes; and it was expressly forbidden to have any beds or couches for the conveuency of those who should be disposed to eat more at their ease. Notwithstanding these pre- ALASCANI, a sect of Anti-lutherans in the cautions, the abuses committed in them became sixteenth century, whose distinguishing tenet, so notorious, that the holding them (in churches besides their denying baptism, is said to have at least) was solemnly condemned at the council been this, that the words, "This is my body," in of Carthage in the year 397. Attempts have been the institution of the eucharist, are not to be unmade, of late years, to revive these feasts: but inderstood of the bread, but of the whole action or a different manner from the primitive custom, and, celebration of the supper. perhaps, with little edification. They are, however, not very general. AGAPETE, a name given to certain virgins and widows, who in the ancient church associated themselves with and attended on ecclesiastics, out of a motive of piety and charity. See DEACON AGENDA, among divines and philosophers, nify the duties which a man lies under an olization to perform: thus we meet with the agenda of a Christian, or the duties he ought to perform, in opposition to the credenda, or things be is to believe. It is also applied to the service or office of the church, and to church books compiled by public authority, prescribing the order to be observed; and amounts to the same as ritual, formulary, directory, missal, &c. AGENT, that which acts; opposed to patient, or that which is acted upon. AGONYCLITÆ, a sect of Christians in the seventh century, who prayed always standing, as thinking it unlawful to kneel. AGYNIANI, a sect which appeared about 694. They condemned all use of flesh and marriage as not instituted by God, but introduced at the instigation of the devil. ALBANENSES, a denomination which commenced about the year 796. They held, with the Gnostics and Manicheans, two principles, the one of good, and the other of evil. They denied the divinity and even the humanity of Jesus Christ; asserting that he was not truly man, did not suffer on the cross, die, rise again, nor really ascend into heaven. They rejected the doctrine of the resurrection, affirmed that the general judgment was past, and that hell torments were no other than the evils we feel and suffer in this life. They denied free-will, did not admit original sin, and never administered baptism to infants. They held that a man can give the Holy Spirit of himself, and that it is unlawful for a Christian to take an oath. This denomination derived their name from the place where their spiritual ruler resided. See MANICHEANS and CATHERIST. AGENTS, moral. See MORAL AGENT. ALBANOIS, a denomination which sprung AGNOETE, (from yv, "to be ignorant up in the eighth century, and renewed the greatof.") a sect which appeared about 370. They est part of the Manichean principles. They also called in question the omniscience of God; alleg-maintained that the world was from eternity. See Ing that he knew things past only by memory, MANICHEANS. and things future only by an uncertain prescience. There arose another sect of the same name in the sxth century, who followed Themistius, deacon et Alexandria. They maintained that Christ was ignorant of certain things, and particularly of the time of the day of judgment. It is supposed They bunit their hypothesis on that passage in Mark xiii. 32-"Of that day and that hour knoweth no man; no, not the angels which are r heaven, neither the Son, but the Father." The ning of which, most probably, is, that this was not known to the Messiah himself in his human ALBIGENSES, a party of reformers about Toulouse and the Albigeois, in Languedoc, who sprung up in the twelfth century, and distinguished themselves by their opposition to the church of Rome. They were charged with many errors by the monks of those days; but from these charges they are generally acquitted by the Protestants, who consider them only as the inventions of the Romish church to blacken their character. The Albigenses grew so formidable, that the Catholics agreed upon a holy league or crusade against them. Pope Innocent III., desirous to put a |