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 cars, 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 over her ashes erected a gibbet, whereon the adulterer was hanged. King Edmund, in his kingdom, ordered adultery to be punished in the same manner as

be banished, and the woman 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 punishable by fine and penance. See Paley's Moral and Political Philosophy, p. 309, vol i. 12th edition.

AERIANS, a branch of Arians in the reign of Constantine, who held that there was no difference between bishops and priests, a doctrine maintained by many modern divines, particularly of the pres byterian and reformed churches. The sect received its denomination from Aerius, who founded his doctrine on 1 Tim. iv 14. See EPISCOPACY.

between one married person and another, or between a married and an un married 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 impurity 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 bishoprick 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.-Al-homicide. Canute ordered the man to though adultery is prohibited by the law of God, yet some have endeavoured to explain away the moral turpitude 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 ex tensive and complicated: it creates a new sufferer, the injured husband, upon whose 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 parents' 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 sub ordination 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 hus band 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 obliga || tion of the marriage vow depends upon the condition of reciprocal fidelity; a construction which appears founded nei ther in expediency, nor in 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 be ever re membered, was an interdict delivered by God himself. This crime 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,

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 about the year 336. Besides the opinions which the Aetians held in common with the Arians, they maintained that faith without works was sufficient to salvation; and that no sin, however grievous, would be imputed to the faithful Aetius, moreover, affirmed, that what God had concealed from the apostles, he had revealed to him.

AFFECTION, in a philosophical sense, refers 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 disposi ||tion, which, being a brauch of one's nature originally, must exist before there can be an opportunity to exert it upon any particular object; whereas affection can never be original, because having a special relation to a particular object, it cannot exist till the object have once, at least, been presented. It is also

and we have a perception of the moral excellency of divine things; and, lastly, whether our affections have a holy tendency, and produce the happy effects of obedience to God. humility in ourselves, and justice to our fellow creatures. As this is a subject worthy of close attention, the reader may consult Lord Kaim's Elements of Criticism, vol. ii. p. 517; Edwards on the Affections; Pike and Hayward's Cases of Conscience; Watts' Use and Abuse of the Passions; M'Lau. rin's Essays, sect. 5 and 6, where this subject is masterly handled

AFFLICTION, that which causes a sensation of pain. Calamity or distress of any kind. The afflictions of the saints are represented in the scriptures, as appointed, 1 Thess. iii. 3. Job v. 6, 7; nu

distinguishable from passion, which, depending on the real or ideal presence of its object, vanishes with its object; whereas affection is a lasting connexion, and, like other connexions, subsists, even when we do not think of the object [See DISPOSITION and PASSION.] The affections, as they respect religion, deserve in this place a little attention. They may be defined to be, "the vigo rous and sensible exercises of the inclination and will of the soul towards religious objects." Whatever extremes stoics or enthusiasts have run into, it is evident that the exercise of the affec tions is essential to the existence of true religion. It is true, indeed, "that all affectionate devotion is not wise and rational; but it is no less true, that all wise and rational devotion must be affection-merous, Ps. xxxiv. 19; transient, 2 Cor. ate." The affections are the springs of action; they belong to our nature, so that with the highest perceptions of truth and religion, we should be inactive without them. They have considerable in fluence on men is 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, 5. Deut. xxx. 6. Rom. xii. 11. 1 Cor. xiii. 13. Ps. xxvii. 14.

iv 17. Heb. x. 37; and, when sanctified, beneficial, 1 Pet. i. 6 Ps. cxix. 67.71. They wean from the world; work submission; produce humility; excite to diligence; stir up to prayer; and conform us to the divine image. To bear them with patience, we should consider our own unworthiness; the design of God in sending them; the promises of support under them; and the real good they are productive of. The afflictions of a good man, says an elegant writer, never befal without a cause, nor are sent but upon a proper errand. These sturms are never allowed to rise but, in order to dispel some noxious vapours, and restore salubrity to the moral atmosphere. Who that for the first time beheld the earth in the midst of winter, bound up with frost, or drenched with floods of rain, or covered with snow, would have imagined that Nature, in this dreary and torpid state, was working towards its own reA distinction, however, must be made novation in the spring? Yet we by expebetween what may be merely natural, ||rience know that those vicissitudes of and what is truly spiritual The affec- winter are necessary for fertilizing the tions may be excited in a natural way earth; and that under wintry rains and under ordinances by a natural impres- snows, lie concealed the seeds of those sion. Ezek. xxxiii 32: by a natural sym-roses that are to blossom in the spring; pathy, or by the natural temperament of our constitution. It is no sign that our affections are spiritual because they are raised very high; produce great effects on the body; excite us to be 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. Now, in order to ascertain whether our affections are excited in a spiritual manner, we must inquire whether that which moves our affections be truly spiritual, whether our consciences be alarmed, and our hearts impressed; whether the judgment be enlightened,

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 of our existence. Now

the rains must fall, and the winds must roar around us; but, sheltering ourselves under him who is the "covert from the tempest," let us wait with patience till the storms of life shall terminate in an everlasting calm. Blair's Ser vol v. ser. 5: Vincent, Case, and Addington, on Affliction; Willison's Afflicted Man's Companion

||

man lies under an obligation to perform : thus we meet with the agenda of a Christian, or the duties he ought to perform, in opposition to the credenda, or the things he 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

AGENTS, moral. See MORAL AGENT.

AGNOETÆ, (from aves, "to be ignorant of,") a sect which appeared about 370 They called in question the omniscience of God; alleging that he knew things past only by memory, and things future only by an uncertain prescience. There arose another sect of the same name in the sixth century, who follow

AGAPE, or LOVE FEASTS (from ayan, "love,") feasts of charity among the ancient Christians, when liberal con-patient, or that which is acted upon. tributions were made by the rich to the poor. St. Chrysostom gives the following account of this feast, which he derives from the apostolic practice. He says, "the first Christians had all things in common, as we read in the Acts of the Apostles; but when that equality of possessions ceased, as it did even in the apostles' time, the Agape or love feast was substituted in the room of it Upon certain days, after partaking of thed Themistius, deacon of Alexandria. Lord's supper, they met at a common They maintained that Christ was ignofeast; the rich bringing provisions, and rant of certain things, and particularly the poor, who had nothing, being invi- of the time of the day of judgment. It is ted." It was always attended with re- supposed they built their hypothesis on ceiving the holy sacrament; but there that passage in Mark xiii. 32-"Of that is some difference between the ancient day and that hour knoweth no man; no, and modern interpreters, as to the cir- not the angels which are in heaven, neicumstance of time; viz. whether thisther the Son, but the Father." The feast was held before or after the com- meaning of which, most probably, is, that munion. St. Chrysostom is of the latter this was not known to the Messiah himopinion; the learned Dr. Cave of the self, in his human nature, or by virtue former. These love feasts, during the of his unction, as any part of the mystefirst three centuries, were held in theries he was to reveal; for considering him church without scandal or offence; but as God, he could not be ignorant of any in after times the heathens began to tax thing.. them with impurity. This gave occasion to a reformation of these Agapes. 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 conveniency of those who should be disposed to eat more at their ease. Notwithstanding these precautions, the abuses committed in them became so notorious, that the holding of them (in churches at least) was solemnly condemned at the council of Carthage, in the year 397. Attempts have been made of late years to revive these feasts; but in a different manner from the primitive custom, and, perhaps, with little edification. They are, however, not very general.

AGAPETÆ, a name given to certain virgins and widows, who in the an cient church associated themselves with and attended on ecclesiastics, out of a motive of piety and charity. See DEA

CONESSES.

AGNUS DEI, in the church of Rome, a cake of wax, stamped with the figure of a lamb supporting the banner of the cross. The name literally signifies, "Lamb of God." These cakes, being consecrated by the pope with great solemnity, and distributed among the peo. ple, are supposed to have great virtues. They cover them with a piece of stuff cut in the form of a heart, and carry them very devoutly in their processions. The Romish priests and religious derive considerable pecuniary advantage from selling them to some, and presenting them to others.

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 aya "combat." because they were sent, as it were, to fight and subdue the people to their opinions See DONATIST

AGONYCLITA, a sect of Christians in the seventh century, who prayed always standing, as thinking it unlawful

AGENDA, among divines and philosophers, signifies, the duties which ato kneel.

AGNIANI. 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.

ALEXANDRIAN MANUSCRIPT, a famous copy of the scriptures, in four volumes quarto. It contains the whole bible in Greek, including the Old and New Testament, with the Apocrypha, and some smaller pieces, but not quite complete. It is preserved in the Bri

of Geneva. The Albigenses have been frequently confounded with the Waldenses; from whom it is said they differ in many respects, both as being prior to them in point of time, as having their ALASCANI, a sect of Anti-lutherans origin in a different country, and as being in the sixteenth century, whose distin- charged with divers heresies, particuguished tenet, besides their denying bap-larly Manicheism, from which the Waltism, is said to have been this, that the denses were exempt. See WALDENwords, "This is my body," in the insti- SES. tution of the eucharist, are not to be understood of the bread, but of the whole action or celebration of the supper. 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 thetish Museum: it was sent as a present to divinity, and even the humanity of Jesus king Charles I. from Cyrillus Lucaris, Christ, asserting that he was not truly patriarch of Constantinople, by Sir. man, did not suffer on the cross, die, rise Thomas Rowe, ambassador from Engagain, nor really ascend into heaven. land to the Grand Seignior, about the They rejected the doctrine of the resur-year 1628. Cyrillus brought it with him rection, 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.

THERIST.

from Alexandria, where probably it was written. In a schedule annexed to it, he gives this account:-That it was written, as tradition informed them, by Thecla, a noble Egyptian lady, about 1300 years ago, not long after the coun. cil of Nice. But this high antiquity, and the authority of the tradition to which the patriarch refers have been disputed; nor are the most accurate biblical writers agreed about its age.

Grabe

This denomination derived their name from the place where their spiritual ru ler resided. See MANICHEANS and CA-toinks that it might have been written before the end of the fourth century; others are of opinion that it was not written till near the end of the fifth century, somewhat later. See Dr. Woide's Edition of it.

ALBANOIS, a denomination which sprung up in the eighth century, and renewed the greatest part of the manior chean principles. They also maintained that the world was from eternity See ALKORAN. See KORAN. MANICHEANS. ALL SUFFICIENCY OF GOD, is ALBIGENSES, a party of reform-that power or attribute of his nature ers about Toulouse and the Albigeois in whereby he is able to communicate as Languedoc, who sprung up in the twelfth much blessedness to his creatures as he century, and distinguished themselves is pleased to make them capable of reby their opposition to the church of ceiving. As his self-sufficiency is that Rome. They were charged with many whereby he has enough in himself to errors by the monks of those days; but denominate him completely blessed, as from these charges they are generally a God of infinite perfection, so his allacquitted by the Protestants, who con- sufficiency is that by which he hath sider them only as the inventions of the enough in himself to satisfy the most Romish church to blacken their charac-enlarged desires of his creatures, and ter. The Albigenses grew so formida to make them completely blessed. We ble, that the Catholics agreed upon a practically deny this perfection, when holy league, or crusade against them. we are discontented with our present Pope Innocent III desirous to put a stop condition, and desire more than God has to their progress. stirred up the great allotted for us, Gen. iii. 5. Prov. xix. 3. men of the kingdom to make war upon-2. When we seek blessings of what them. After suffering from their per- kind soever in an indirect way, as though secutors, they dwindled by little and lit- God were not able to bestow them upon tle, till the time of the reformation; us in his own way, or in the use of lawful when such of them as were left, fell in means, Gen. xxvii. 35-3. When we with the Vaudois, and conformed to the use unlawful means to escape imminent doctrine of Zuinglius, and the disciples dangers, 1 Sam. xxi. 13. Gen. xx. and.

C

xxvi.-4. When we distrust his provi- || dence, though we had large experience of his appearing for us in various instances, 1 Sam. xxvii. 1. Ps. lxxviii. 19. 2 Chron. xvi. 8. 2 Chron. xiv 9 13. Josh. vii. 7. 9.-5. When we doubt of the truth or certain accomplishment of the promises. Gen. xviii. 12. Ps. lxxvii. 74. Isa. xlix. 14-6. When we decline great services, though called to them by God, under a pretence of our unfitness for them, Jer. i 6. 8.

love to all mankind, &c. 4. That giving to the poor is not mentioned in St. Paul's description of charity, 1 Cor. xiii. 5. That they pay the poor rates; 6. That they employ many poor persons; 7. That the poor do not suffer so much as we imagine; 8. That these people, give them what you will, will never be thankful; 9. That we are liable to be imposed upon; 10. That they should apply to their parishes; 11. That giving money encourages idleness; 12. That we have too many objects of charity at home. O the love of money, how fruitful is it in apologies for a contracted mercenary spirit! In giving of alms, however, the following rules should be observed : first, That they should be given with justice; only our own, to which we have a just right, should be given, 2. With cheer

The consideration of this doctrine should lead us, 1. To seek happiness in God alone, and not in human things, Jer. ii 13.-2. To commit all our wants and trials to him, 1 Sam. xxx 6. Heb. xi. 19. 2 Cor. xii. 8, 93. To be courageous in the midst of danger and opposition, Ps. xxvii. 1-4. To be satisfied with his dispensations, Rom. viii. 28.-fulness, Deut xv. 10. 2 Cor. ix. 7 3. 5. To persevere in the path of duty, however difficult. Gen. xvii. 1. Ridg. ley's Body of Div. ques. 17. Saurin's Ser. ser. 5. vol. 1. Barrow's Works, vol. ii. ser 11.

With simplicity and sincerity, Rom, xii. Matt. vi. 3. 4. With compassion and affection, Isa. lviii. 10. 1 John iii. 17. 5. Seasonably, Gal. vi. 10. Prov. iv. 27. 6. Bountifully, Deut. xviii. 11. 1 Tim. vi. 18. Prudently, according to every

e's need, 1 Tim. v. 8. Acts iv. 35. See Dr. Barrow's admirable Sermon on Bounty to the Poor, which took up three hours and a half in preaching; Saurin's Ser. vol. iv. Eng. Trans. ser. 9. Paley's Mor. Phil. ch. 5. vol. i,

ALMARICIANS, a denomination that arose in the thirteenth century. They derived their origin from Almaric, professor of logic and theology at Paris. His adversaries charged him with having taught that every Christian was obliged to believe himself a member of Jesus Christ, and that without this belief none could be saved. His followers asserted that the power of the Father had continued only during the Mosaic dispensation, that of the Son twelve hundred years after his entrance upon earth; and that in the thirteenth century the age of the Holy Spirit commenced, in which the sacraments and ALTAR, a kind of table or raised all external worship were to be abo-place whereon the ancient sacrifices lished; and that every one was to be saved by the internal operations of the Holy Spirit alone, without any external act of religion.

ALMONER, a person employed by another, in the distribution of charity. In its primitive sense it denoted an officer in religious houses, to whom belonged the management and distribution of the alms of the house.

ALMS, what is given gratuitously for the relief of the poor, and in repairing the churches. That alms-giving is a duty is every way evident from the variety of passages which enjoin it in the sacred scriptures. It is observable, however, what a number of excuses are made by those who are not found in the exercise of the duty: 1. That they have nothing to spare; 2. That charity begins at home; 3. That charity does not consist in giving money, but in benevolence,

ALOGIANS, a sect of ancient heretics who denied that Jesus Christ was the Logos, and consequently rejected the Gospel of St. John. The word is compounded of the privative and xogos: q. d without logos, or word. They made their appearance toward the close of the second century.

were offered. 2. The table, in Christian churches, where the Lord's supper is administered. Altars are, doubtless, of great antiquity; some suppose they were as early as Adam; but there is no mention made of them till after the flood, when Noah built one, and offered burnt offerings on it The Jews had two altars in and about their temple; 1. the altar of burnt offerings; 2. the altar of incense; some also call the table for show bread an altar, but improperly, Exod xx. 24, 25. 1 Kings xviii. 30. Exod. xxv. xxvii. and xxx. Нeb. ix.

AMAURITES, the followers of Amauri, a clergyman of Bonne, in the thirteenth century. He acknowledged the divine Three, to whom he attributed the empire of the world. But according to him, religion had three epochas, which bore a similitude to the reign of the three persons in the Trinity. The