covery 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 a 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. 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 ancient 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 the evangelical rule, privately; in case of public offence, openly before the church. If either of these sufficed for the recovery of the fallen person, all farther 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. ADONAI, one of the names of the Supreme Being in the Scriptures. The proper meaning of the word is "my Lords," in the plural number; as Adoni is my Lord, in the singular. The Jews, who either out of respect or superstition do not pronounce the name of Jehovah, read Adonai in the room of it, as often as they meet with Jehovah in the Hebrew text. But the ancient Jews were not so scrupulous; nor is there any law which forbids them to pronounce the name of God. ADONISTS, a party among divines and critics, who maintain that the Hebrew points ordinarily annexed to the consonants of the word Jehovah are not the natural points belonging to that word, nor express the true pronunciation of it; but are the vowel points belonging to the words Adonai and Elohim, applied to the consonants of the ineffable name Jehovah, to warn the readers, that instead of the word Jehovah, which the Jews were forbid to pronounce, and the true pronunciation of which had long been unknown to them, they are always to read Adonai. They are opposed to Jehovists, of whom the principal are Drusius, Capellus, Buxtorf, Alting, and Reland. ADOPTIANISTS, the followers of Felix of Urgil and Epiland of Toledo, who, towards the end of the eighth century, advanced the notion that Jesus Christ in his human nature is the Son of God, not by nature, but by adoption. ADOPTION, an act whereby any person receives another into his family, owns him for his son, and appoints him his heir. 2. Spiritual 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 apostle's 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 who 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 bond of affection; and the privilege arising from 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. 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 the relief and comfort of those who had no children; but in spiritual adoption this reason does not appear. The Almighty was under no obligation to do this; for he had innumerable spirits whom he had created, besides his own Son, who had all the perfections of the divine nature, who was the object of his delight, and who is styled the heir of all things, Heb. i. 3. When men adopt, it is on account of some excellency in the persons who are adopted; thus Pharaoh's daughter adopted Moses because he was exceeding fair, Acts vii. 20, 21; and Mordecai adopted Esther because she was his uncle's daughter, and exceeding fair, Est. ii. 7: but man has nothing in him that merits this divine act, Ezek. xvi. 5. In civil adoption, though the name of a son be given, the nature of a son may not: this relation may not necessarily be attended with any change of disposition or temper. But in spiritual adoption we are made partakers of the divine nature, and a temper or disposition given us becoming the relationship we bear, Jer. iii. 19. apostle," whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours. 1 Cor. iii. 22.-3. Divine protection. "In the fear of the Lord is strong confidence, and his children shall have a place of refuge." Prov. xiv. 26. As the master of a family is engaged to defend and secure all under his roof, and committed to his care, so Jesus Much has been said as to the time of Christ is engaged to protect and defend adoption. Some place it before regene- his people. They shall dwell in a ration, because it is supposed that we peaceable habitation, and in sure dwellmust be in the family before we can beings and quiet resting places." Isa. xxxii. partakers of the blessings of it. But it 18. Heb. 1. 14.-4. Unspeakable felicity. is difficult to conceive of one before the They enjoy the most intimate commuother; for although adoption may seem nion with the Father, and with his Son to precede regeneration in order of Jesus Christ. They have access to his nature, yet not of time; they may be throne at all times, and under all cirdistinguished, but cannot be separated. || cumstances. They see divine wisdom "As many as received him, to them regulating every affair, and rendering gave he power to become the sons of every thing subservient to their good. God, even to them that believe on his Heb. xii. 6-11. The laws, the libername," John i. 12. There is no adop- ties, the privileges, the relations, the tion, says the great Charnock, without provisions, and the security of this faregeneration. "Adoption," says the mily are all sources of happiness; but same author," is not a mere relation; especially the presence, the approbathe privilege and the image of the sons tion, and the goodness of God, as the of God go together. A state of adoption governor thereof, afford joy unspeakis never without a separation from de- able and full of glory, 1 Pet. i. 8. Prov. f'ement, 2 Cor. vi. 17, 18. The new name iii. 17. Heb. iv. 16-5. Eternal glory. in adoption is never given till the new In some cases, civil adoption might be creature be formed. As many as are made null and void, as among the Roled by the Spirit of God, they are the mans, when against the right of the sons of God,' Rom. viii. 14. Yet these pontifex, and without the decree of the are to be distinguished. Regeneration, college; but spiritual adoption, as it is as a physical act, gives us a likeness to divine as to its origin, so it is perpetual God in our nature; adoption, as a legal as to its duration. The Son abideth in act, gives us a right to an inheritance. the house for ever." John, viii. 35. "The Regeneration makes us formally his inheritance of the saints is incorruptisons, by conveying a principle, 1 Pet. i. ble, undefiled, and never fadeth away." 23; adoption makes us relatively his 1 Pet. i. 4. "Now are we the sons of sons, by conveying a power, John i. 12. God, and it doth not yet appear what By the one we are instated in the di- we shall be: but we know that when he vine affection; by the other we are par- shall appear, we shall be like him, for takers of the divine nature.' we shall see him as he is." 1 John, iii. 2. In the present state we are as children at school; but in heaven we shall be as children at home, where we shall always behold the face of our heavenly Father, for ever celebrating his praises, admiring his perfections, and enjoying his presence. "So shall we be ever with the Lord." 1 Thess. iv. 17. The privileges of adoption are every way great and extensive. 1. It implies great honour. They have God's name put upon them, and are described as his people, called by his name," 2 Chron. vii. 24. Eph. iii. 15. They are no longer slaves to sin and the world; but, emancipated from its dreadful bondage, are raised to dignity and honour, Gal: iv. 7. 1 John, iii. 1, 2.-2. Inexhaustible provision and riches. They inherit all things. Rev. xxi. 7. All the blessings of a temporal kind that are for their good shall be given them. Psalm lxxxiv. 11. All the blessings of grace are treasured up in Jesus Christ for them Eph. i. 3. All the blessings of glory shall be enjoyed by them. Col. i. 27. All things are yours," says the The evidences of adoption are, 1. Renunciation of all former dependencies. When a child is adopted, he relinquishes the object of his past confidence, and submits himself to the will and pleasure of the adopter; so they who are brought into the family of God, will evidence it by giving up every other object so far as it interferes with the will and glory of their heavenly Father. "Ephraim shall say, What have I to do any more with idols Hos. xiv. 8. "Other lords have had dominion over us; but by thee only will we make mention of thy name.' Is. xxvi. 13. Matt. xiii. 45, 46. Phil. iii. 8.-2. Affection. This may not always apply to civil adoption, but it always does to spiritual. The children of God feel a regard for him above every other object. His own excellency, his unspeakable goodness to them, his promises of future blessings, are all grounds of the strongest love. "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee." Psalm 1xxiii. 25. "Thou art my portion, saith my soul, therefore will I hope in thee." Lam. iii. 24. Luke, vii. 47. Ps. xviii. 1.-3. Access to God with a holy boldness. They who are children by adoption are supposed to have the same liberty of access as 'those who are children by nature; so those who are partakers of the blessings of spiritual adoption will prove it by a reverential, yet familiar address to the Father of spirits: they will confess their unworthiness, acknowledge their dependence, and implore the mercy and favour of God. "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." Gal. iv. 6. " Through Jesus Christ we have access by one Spirit unto the Father." Eph. ii. 18. Having such a privilege, they come boldly to the throne of grace, that they may obtain mercy and find grace to help in time of need." Heb.iv. 16.-4. Obedience. Those who are adopted into a family must obey the laws of that family; so believers prove themselves adopted by their obedience to the word and ordinances of God. "Ye are my friends, if ye do whatsoever I command you." John, xv. 14. "Whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. He that saith he abideth in him, ought himself also to walk even as he walked." 1 John, ii. 4, 5.-5. Patient yet joyful expectation of the inheritance. In civil adoption, indeed, an inheritance is not always certain; but in spiritual adoption it is." To them who, by patient continuance in well doing, seek for glory, and honour, and immortality, eternal life," Rom. #. 7. “ We look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal." 2 Cor. iv. 18. Rom. vi. 23. Heb. xi 26, 27. From the consideration of the whole of this doctrine, we may learn that adoption is an act of free grace through Jesus Christ. Eph. i. 5. Applied to believers by the Holy Spirit, Gal. iv. 6. Rom. viii. 15, 16. A blessing of the greatest importance, 1 John, iii. 1, and lays us under an inviolable obligation of submission. Heb. xii. 9, imitation, Eph. v. 1; and dependence, Matt. vi. 32. See Ridgley's and Gill's Body of Div. art. Adoption; Charnock's Works, vol. ii. p. 32-72; Flavel's Works, vol. ii. p. 601; Brown's System of Nat. and Rev. Religion, p. 442; Witsii Econ. Fad. p. 165. 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. 26, 27. The attitude of adoration, however, we find has not been confined to this mode; standing, kneeling, uncovering the head, prostration, bowing, 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 l 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 kissing 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. ADVERSARY, one who sets himself in opposition to another: one of the names of Satan. See SATAN. ADVERSITY, a state which is opposite to our wishes, and the cause of sorrow. It stands opposed to prosperity. See AFFLICTION. ADULTERY, an unlawful commerce 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 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 homicide. Canute ordered the man to 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 presbyterian and reformed churches. The sect received its denomination from Aerius, who founded his doctrine on 1 Tim. iv. 14. See EPISOCPACY. between one married person and ano- 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 Aetains 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 re 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 disposition, which being a branch 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' Úse and Abuse of the Passions; MLaurin'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 scripture, as appointed, 1 Thes. iii. 3. Job v. 6, 7; numerous, Ps. xxxiv. 19; transient, 2 Cor. 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 di 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 vigorous 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 affections 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 affectionate." 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-ligence; stir up to prayer; and conform fluence 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 im mortality 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. A distinction, however, must be made between what may be merely natural, and what is truly spiritual. The affections may be excited in a natural way under ordinances by a natural impression, Ezek. xxxiii. 32: by a natural sympathy, 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 enquire whether that which moves our affections be truly spiritual, whether our consciences be alarmed, and our hearts impressed; whether the judgment be enlightened, | 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 storms 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 renovation in the spring? Yet we by experience know that those vicissitudes of winter are necessary for fertilizing 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 of our existence. Now |