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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 into 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 washanged. 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 woman to have her nose and cas 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 and Moral 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 EPISCOPACY.

between one married person and another, or between a married and an 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 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.-Although 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 extensive 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 so- AETIANS, those who maintained lemnity and religion, which approach that the Son and Holy Ghost were in to the nature of an oath The married all things dissimilar to the Father. They offender, therefore, incurs a crime little received their name from Aetius, one of short of perjury, and the seduction of a the most zealous defenders of Arianism, married woman is little less than sub- who was born in Syria, and flourished ornation of perjury. But the strongest | about the year 336. Besides the opinions apology for adultery is, the prior trans- which the Aetains held in common with gression of the other party; and so far, the Arians, they maintained that faith indeed, as the bad effects of adultery are without works was sufficient to salvaanticipated by the conduct of the hus- tion: and that no sin however, grievous, band or wife who offends first, the guilt would be imputed to the faithful. Aeof the second offender is extenuated. But tius, moreover, affirmed that what God this can never amount to a justification, had concealed from the apostles, he had unless it could be shown that the obli- revealed to him. gation of the marriage vow depends upon the condition of reciprocal fidelity; a construction which appears founded neither 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 ever be remembered, 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,

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

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distinguishable from passion, which, de- || 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

pending 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 objects. [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 incli-and Hayward's Cases of Conscience ; nation and will of the soul towards reli- Watts' Üse and Abuse of the Passions; M'Laurin's Essays, sect. 5 and 6, where gious objects" Whatever extremes AFFLICTION, that which causes a stoics or enthusiasts have run into, it is this subject is masterly handled. evident that the exercise of the affections is essential to the existence of true sensation of pain. Calamity or distress religion. It is true, indeed, "that all af- of any kind. The afflictions of the saints are represented in the scripture, as apfectionate devotion is not wise and rational but it is no less true, that all wise pointed, 1 Thes. iii. 3. Job v. 6, 7; nuand rational devotion must be affection-merous, Ps. xxxiv. 19; transient, 2 Cor. ate." The affections are the springs of iv. 17. Heb x. 37; and, when sanctified, action; they belong to our nature, so beneficial, 1 Pet. i. 6. Ps. cxix. 67, 71. that with the highest perceptions of truth They wean from the world work suband religion, we should be inactive with- mission; produce humility; excite to us to the divine image. To bear them out them. They have considerable in- diligence stir up to prayer; and conform fluence on men in the common concerns of life; how much more, then, should with patience, we should consider our they operate in those important objects own unworthiness; the design of God that relate to the Divine Being, the im in sending them, the promises of support mortality of the soul, and the happiness under them; and the real good they are or misery of a future state! The reli-productive of The afflictions of a good gion 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.

man, says an elegant writer, never befal without a cause, nor are sen. 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 in 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 madenovation 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-nows lie concealed the seeds of those sion, Ezek. xxxiii. 32; by a natural symfathy, 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.lege of, the earth, were it always to reNow, 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,

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 agreea fair and clear atmosphere, with cloudable to us to be always entertained with less skies, and perpetual sunshine; vet in such climates as we have most know

main 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 patient, or that which is acted upon. AGENTS. moral. See MORAL AGENT.

AGAPE, or LOVE FEASTS (from ayan, "love,") feasts of charity among the ancient christians, when liberal contributions were made by the rich to the poor. St. Chrysostom gives the following account of this feast, which he de- AGNOETÆ, (from agros "to be igrives from the apostolic practice. He norant of,") a sect which appeared about says, The first Christians had all things 370. They called in question the omniin common, as we read in the Acts of science of God; alleging that he knew the apostles; but when that equality of things past only by memory, and things possessions ceased, as it did even in the future only by an uncertain prescience. apostles' time, the Agape or love feast There arose another sect of the ame was substituted in the room of it. Upon name in the sixth century, who followcertain days, after partaking of the ed 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 this ther the Son, but the Father." The feast was held before or after the com- meaning of which, most probably, is, munion. St. Chrysostom is of the latter that this was not known to the Messiah opinion; the learned Dr. Cave of the himself in his human nature, or by virformer. These love feasts, during the tue of his unction, as any part of the first three centuries, were held in the mysteries he was to reveal; for, consichurch without scandal or offence; but dering him as God. he could not be igin after-times the heathens began to tax norant of any 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 them (in churches at least) was solemnly condemned at the council of Carthage, in the year 397. Attempts have been made of late vears, to revive these feasts; but in a different manner from AGONISTICI, a name given by Dothe primitive custom, and, perhaps. natus to such of his disciples as he sent with little edification. They are, how-to fairs, markets, and other public plaever, 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 DEA

CONESSES.

AGENDA among divines and philosophers, signifies the duties which a

AGNUSDEI, 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." Those cakes being consecrated by the pope with great solemnity, and distributed among the people 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.

ces, to propagate his doctrine. They were called Agonistici from the Greek ayav, "combat," because they were sent, as it were. to fight and subdue the people to their opinions. See DONATIST.

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.

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 origin in a different country, and as being charged with divers heresies, particularly Manicheism, from which the Waldenses were exempt. See WALDENSES.

ALASCANI, a sect of Anti-lutherans in the sixteenth century, whose distinguished tenet, besides their denying baptism, is said to have been this, that the words," This is my body," in the institution, of the eucharist, are not to be un- ALEXANDRIAN MANUSCRIPT, derstood of the bread, but of the whole a famous copy of the Scriptures, in four action or celebration of the supper. volumes quarto. It contains the whole ALBANENSES, a denomination bible in Greek, including the Old and which commenced about the year 796. New Testament, with the Apocrypha, They held with the Gnostics and Mani- and some smaller pieces, but not quite cheans, two principles, the one of good complete. It is preserved in the Briand the other of evil. They denied the tish 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 judg-from Alexandria, where probably it was ment 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 CA

THERIST.

ALBANOIS, a denomination which sprung up in the eighth century, and renewed the greatest part of the Manichean principles. They also maintained that the world was from eternity. See MANICHEANS.

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 Kome. 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 stop to their progress, stirred up the great men of the kingdom to make war upon them. After suffering from their persecutors, they dwindled by little and little, till the time of the reformation; when such of them as were left, fell in with the Vaudois, and conformed to the doctrine of Zuinglius, and the disciples

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 council 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 thinks 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, or somewhat later. See Dr. Woide's edition of it.

ALKORAN. See KORAN.

ALL-SUFFICIENCY OF GOD, is that power or attribute of his nature whereby he is able to communicate as much blessedness to his creatures as he is pleased to make them capable of receiving. As his self-sufficiency is that whereby he has enough in himself to denominate him completely blessed, as a God of infinite perfection; so his allsufficiency is that by which he hath enough in himself to satisfy the most enlarged desires of his creatures, and to make them completely blessed. We practically deny this perfection, when we are discontented with our present condition, and desire more than Ġod has allotted for us, Gen. iii. 5. Prov xix. 3. -2. When we seek blessings of what kind soever in an indirect way, as though God were not able to bestow them upon us in his own way, or in the use of lawful means, Gen. xxvii. 35.-3. When we use unlawful means to escape imminent dangers, 1 Sam. xxi. 13. Gen. xx. and

xxvi.-4. When we distrust his provi- || love to all mankind, &c. 4. That giving dence, though we had large experience to the poor is not mentioned in St. Paul's of his appearing for us in various instan- description of charity, 1 Cor. xiii. 5. ces, 1 Sam. xxvii. 1. Ps. lxxviii. 19. 2 That they pay the poor rates; 6. That Chron. xvi. 8. 2 Chron. xiv. 9. 13. Josh. they employ many poor persons; 7. vii. 7. 9.-5. When we doubt of the truth That the poor do not suffer so much as or certain accomplishment of the pro- we imagine; 8. That these people, give mises, Gen. xviii. 12. Ps. lxxvii. 74. Isa. them what you will, will never be thankxlix. 14.-6. When we decline great ful, 9. That we are liable to be imposed services, though called to them by God, upon; 10. That they should apply to under a pretence of our unfitness for their parishes; 11. That giving money them, Jer. i. 6, 8. 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, They should be given with justice; only our own, to which we have a just right, should be given. 2. With cheerfulness, Deut. xv. 10. 2 Cor. ix. 7. 3. With simplicity and sincerity, Rom. xii. Matt. vi. 3. 4. With compassion and affection, Isa. Iviii. 10. 1 John iii. 17. 5. Seasonably, Gal. vi. 10. Prov. iv. 27. 6. Bountifully. Deut. xviii. 11. 1 Tim. vi. 18. 7. Prudently, according to every one's need, 1 Tim. v. 8. Acts iv. 35. See Dr. Barrow's admirable Sermon on Bounty to the Poor, which took him 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.

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, 9.—3. To be courageous in the midst of danger and opposition, Ps. xxvii. 1.-4. To be satisfied with his dispensations, Rom. viii. 28. 5. To persevere in the path of duty, however difficult, Gen. xvii. 1. Ridgley's Body of Div. ques. 17. Saurin's Ser. ser. 5. vol. i; Barrow's Works, vol. ii. ser. 11.

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 all external worship were to be abolished; 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 primitive & and λogos; q. d. without logos, or word. They made their appearance toward the close of the second century.

ALTAR, a kind of table or raised place whereon the ancient sacrifices 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 shew bread an altar, but improperly, Exod. xx. 24, 25. 1 Kings xviii. 30. Exod. xxv. xxvii. and xxx. Heb. ix.

AMAURITES, the followers of Amauri, a clergyınan 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

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