AFFECTION

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 disposition, which, being a branch of one's nature originally, must exist before there can be any op portunity 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 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 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. 13. Ps. xxvii. 14.

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.

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, 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 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.

AFFLICTION, that which causes a sensa tion of pain. Calamity or distress of any kind. The afflictions of the saints are represented, in the Scripture, as appointed, 1 Thess. 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 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 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 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, quictly 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 se 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 AGAPE, or LOVE-FEASTS, (from «y«)

AGNOETÆ

ALBIGENSES

nature, or by virtue of his unction, as any part of the mysteries he was to reveal; for, considering him as God, he could not be ignorant of any thing.

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 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.

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 "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 Christians, when liberal contributions 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 the Lord's Supper, they met at a common feast; the rich bringing provisions, and the poor, who had nothing, being invited." It was always attended with receiving the holy sacrament; but there is some difference between 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 forhidden to have any beds or couches for the conveniency 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 un made, 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 ecclesiasties, out of a motive of piety and charity. See DEACON

ESSES.

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.

an oath.

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 AGENDA, among divines and philosophers, heaven. They rejected the doctrine of the resursignify the duties which a man lies under an rection, affirmed that the general judgment was obligation to perform: thus we meet with the past, and that hell torments were no other than agenda of a Christian, or the duties he ought to the evils we feel and suffer in this life. They perform, in opposition to the credenda, or things denied free-will, did not admit original sin, and he is to believe. It is also applied to the ser- never administered baptism to infants. They vice or office of the church, and to church books held that a man can give the Holy Spirit of himcompiled by public authority, prescribing the or-self, and that it is unlawful for a Christian to take der 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, AGNOETE, (from "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. ALBIGENSES, a party of reformers about There arose another sect of the same name in the Tonlouse and the Albigeois, in Languedoc, who ixth century, who followed Themistius, deacon sprung up in the twelfth century, and distinguishof Alexandria. They maintained that Christed themselves by their opposition to the church of was ignorant of certain things, and particularly of the time of the day of judgment. It is supposed they built their hypothesis on that passage in Mark xii. 32.-"Of that day and that hour knoweth no man; no, not the angels which are in heaven, neither the Son, but the Father." The meaning of which, most probably, is, that this was not known to the Messiah himself in his human

This denomination derived their name from the place where their spiritual ruler resided. See MANICHEANS and CATHERIST.

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,

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

ALMARICIANS

AMAURITES

century the age of the Holy Spirit commenced, in which the sacraments, and all external wor ships were to be abolished; and that every one was to be saved by the internal operation of the Holy Spirit alone, without any external act of religion.

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

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 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 here- ALMS, what is given gratuitously for the resies, particularly Manicheism, from which the lief of the poor, and in repairing the churches. Waldenses were exempt. See WALDENSES. That alms-giving is a duty is every way evident ALEXANDRIAN MANUSCRIPT, a fa- from the variety of passages which enjoin it in mous copy of the Scriptures, in four volumes the sacred Scriptures. It is observable, however, quarto. It contains the whole Bible in Greek, what a number of excuses are made by those who including the Old and New Testament, with the are not found in the exercise of the duty; 1. Apocrypha and some smaller pieces, but not quite That they have nothing to spare; 2. That cha complete. It is preserved in the British Museum: rity begins at home; 3. That charity does not it was sent as a present to king Charles I, from consist in giving money, but in benevolence, Cyrillus Lucaris, patriarch of Constantinople, by love to all mankind, &c.; 4. That giving to the Sir Thomas Rowe, ambassador from England to poor is not mentioned in St. Paul's description of the Grand Seignior, about the year 1628. Cyril- charity, 1 Cor. xiii; 5. That they pay the poor lus brought it with him from Alexandria, where rates; 6. That they employ many poor persons, probably it was written. In a schedule annexed 7. That the poor do not suffer so much as we to it, he gives this account :-That it was written, imagine; 8. That these people, give them what as tradition informed them, by Thecla, a noble you will, will never be thankful; 9. That we are Egyptian lady, about 1300 years ago, not long liable to be imposed upon; 10. That they should after the council of Nice. But this high anti-apply to their parishes; 11. That giving money quity, 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.

ALEXANDRIAN VERSION, another name for the Septuagint, a Greek translation of the Old Testament, so called from its having been made at the command of Ptolemy Philadelphus, king of Egypt, for the use of the great library at Alexandria. See SEPTUAGINT.-B.

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 con tracted mercenary spirit! In giving of alms, how ever, 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, Is. Iviii. 10. 1 John iii. 17. 5. Season ably, 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. Phi.,

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 re-ch. 5. vol. i. ceiving. As his self-sufficiency is that whereby ALOGIANS, a sect of ancient heretics who he has enough in himself to denominate him denied that Jesus Christ was the Logos, and con completely blessed, as a God of infinite perfection; sequently rejected the Gospel of St. John. The so his all-sufficiency is that by which he hath word is compounded of the privative and enough in himself to satisfy the most enlarged q. d. without logos, or word. They made their ap desires of his creatures, and to make them com-pearance toward the close of the second century. pletely blessed. We practically deny this perfection, when we are discontented with our present condition, and desire more than God has allotted for us, Gen. iii. 5. Prov. xix. 3. 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 the ology 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

ALTAR, a kind of table or raised structure 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 clergyman of Bonne, in the thirteenth century. He acknowledged the divine Three, to whom he attributed the empire of the world. But, ac

ANABAPTISTS

AMYRALDISM cording to him, religion had three epochas, which | Amyrault and others his followers, among the bore a similitude to the reign of the three persons reformed in France, towards the middle of the in the Trinity. The reign of God had existed as seventeenth century. This doctrine principally long as the law of Moses. The reign of the Son consisted of the following particulars, viz. that would not always last. A time would come God desires the happiness of all men, and none when the sacraments should cease, and then the are excluded by a divine decree; that none can religion of the Holy Ghost would begin, when obtain salvation without faith in Christ; that men would render a spiritual worship to the Su-God refuses to none the power of believing, preme Being. This reign Amauri thought would succeed to the Christian religion, as the Christian had succeeded to that of Moses.

AMAZEMENT, a term sometimes employed to express our wonder; but it is rather to be considered as a medium between wonder and astonishment. It is manifestly borrowed from the extensive and complicated intricacies of a labyrinth, in which there are endless mazes, without

though he does not grant to all his assistance that they may improve this power to saving purown fault. Those who embraced this doctrine poses; and that they may perish through their were called Universalists, though it is evident they rendered grace universal in words, but partial in reality. See CAMERONITES. ANABAPTISTS, those who maintain that

the discovery of a clue. Hence an idea is consonism ought always to be performed by immer veyed of more than simple wonder; the mind is and BATTISTS, "a Baptist;" signifying that those The word is compounded of 261283 "anew," lost in wonder. See WONDER. be baptized anew. who have been baptized in their infancy ought to indiscriminately applied to Christians of very dif It is a word which has been ferent principles and practices. The English and Dutch Baptists do not consider the word as at all whom they baptize they consider as never having applicable to their sect; because those persons been baptized before, although they have under gone what they term the ceremony of sprinkling in their infancy.

AMBITION, a desire of excelling, or at least of being thought to excel, our neighbours in any thing. It is generally used in a bad sense for an immoderate or illegal pursuit of power or honour. See PRAISE.

AMEDIANS, a congregation of religious in Italy; so called from their professing themselves amantes Deum, "lovers of God," or rather amati Deo, "beloved of God." They wore a grey habit and wooden shoes, had no breeches, and girt themselves with a cord. They had twenty- notions concerning baptism, depended much upon The Anabaptists of Germany, besides their eight convents, and were united by pope Pius V. certain ideas which they entertained concerning a partly with the Cistercian order, and partly with perfect church establishment, pure in its members, that of the Soccolanti, or wooden shoe wearers. AMEN, a Hebrew word, which, when pre- The most prudent part of them considered it pos and free from the institutions of human policy. fixed to an assertion, signifies assuredly, cer-sible, by human industry and vigilance, to purify tainly, or emphatically so it is; but when it con- the church; and seeing the attempts of Luther dudes a prayer, so be it, or so let it be, is its ma- to be successful, they hoped that the period was nifest import. In the former case it is assertive, arrived in which the church was to be restored to assures of a truth or a fact; and is an asse- this purity. Others, not satisfied with Luther's veration and is properly translated, verily, John plan of reformation, undertook a more perfect ii. 3. In the latter case it is petitionary, and, as plan, or, more properly, a visionary enterprise, to it were, epitomises all the requests with which it found a new church, entirely spiritual and divine. stands connected. Numb. v. 25. Rev. xxii. 20. This emphatical term was not used among the whose characters and capacities were very dif This sect was soon joined by great numbers, Hebrews by detached individuals only, but, on ferent. Their progress was rapid: for, in a very certain occasions, by an assembly at large. Deut. short space of time, their discourses, visions, and xxii. 14. 20. It was adopted, also, in the public predictions, excited great commotions in a great worship of the primitive churches, as appears by part of Europe. The most pernicious faction of that passage, 1 Cor. xiv. 16, and was continued all those which composed this motley multitude, among the Christians in following times; yea, was that which pretended that the founders of this such was the extreme into which many ran, that new and perfect church were under a divine im Jerome informs us, that, in his time, at the con- pulse, and were armed against all opposition by dusion of every public prayer, the united amen the power of working miracles. It was this facof the people sounded like the fall of water, or tion, that, in the year 1521, began their fanatical the noise of thunder. Nor is the practice of some work under the guidance of Munzer, Stubner, professors in our own time to be commended, Storick, &c. These men taught, that, among who, with a low, though audible voice, add their Christians, who had the precepts of the Gospel to men to almost every sentence as it proceeds direct, and the Spirit of God to guide them, the from the lips of him who is praying. As this office of magistracy was not only unnecessary, but has a tendency to interrupt the devotion of those an unlawful encroachment on their spiritual lithat are near them, and may disconcert the berty; that the distinctions occasioned by birth, thoughts of him who leads the worship, it would rank, or wealth should be abolished; that all be better omitted, and a mental amen is sufficient. Christians, throwing their possessions into one The term, as used at the end of our prayers, sug-stock, should live together in that state of equality gests that we should pray with understanding, which becomes members of the same family; faith, fervour and expectation. See Mr. Booth's that, as neither the laws of nature, nor the preAMMONIANS. See NEW PLATONICS. cepts of the New Testament, had prohibited writers to the doctrine of universal grace, as ex-| AMYRALDISM, a name given by some patriarchs did in this respect. polygamy, they should use the same liberty as the

Amen to Social Prayer.

They employed, at first, the various arts of

plained persuasion, in order to propagate their doctrines

15