them, every one was accounted accursed | who died on a tree. This serves to ex plain the difficult passage in Rom ix. 2, where the apostle wishes himself accursed after the manner of Christ; i. e. crucified, if happily he might by such a death save his countrymen. The preposition are here made use of is used in the same sense, 2 Tim. i. 3, where it ob viously signifies after the manner of.

jail-delivery, appointed as often as a competent number of prisoners in the Inquisition are convicted of heresy, either by their own voluntary or extorted confession, or on the evidence of ertain witnesses. The process is this:-In the morning they are brought into a great hall, where they have certain habits put on, which they are to wear in the procession, and by which they know ACEPHALI, such bishops as were their doom. The procession is led up exempt from the discipline and jurisdic by Dominican friars, after which come tion of their ordinary bishop or patri- the penitents, being all in black coats arch. It was also the denomination of without sleeves, and barefooted, with a certain sects; 1. of those who, in the afwax candle in their hands. These are fair of the council of Ephesus, refused followed by the penitents who have narto follow either St. Cyril or John of An- rowly escaped being burnt, who over tioch; 2. of certain heretics in the fifth their black coats have flames painted, century, who at first, followed Peter wit their points turned downwards. Mongus, but afterwards abandoned him, Next come the negative and relapsed, upon his subscribing to the council of || who are to be burnt, having flames on Chalcedon, they themselves adhering to their habits pointing upwards. After the Eutychian heresy; and, 3, of the fol- these come such as profess doctrines lowers of Severus of Antioch, and of all, contrary to the faith of Rome, who, in general, who held out against the besides flames pointing upwards, have council of Chalcedon. their picture painted on their breasts, with dogs, serpents, and devils, all openmouthed, about it. Each prisoner is attended with a familiar of the Inquisition; and those to be burnt have also a Jesuit on each hand, who are continually preaching to them to abjure. After the prisoners, comes a troop of familiars on horseback; and after them the Inquisitors, and other officers of the court, on mules: last of all, the Inquisitor general on a white horse, led by two men with black hats and green hat-bands. scaffold is erected big enough for two or three thousand people; at one end of which are the prisoners, at the other the Inquisitors. After a sermon made up of encomiums of the Inquisition, and invectives against heretics, a priest as

ACOEMETÆ, or ACOMETI, an or der of monks at Constantinople in the fifth century, whom the writers of that and the following ages called Axaμera; that is, Watchers, because they performed divine service day and night without intermission. They divided themselves into three classes, who alternately succeeded one another, so that they kept up a perpetual course of worship. This practice they founded upon that passage" pray without ceasing," 1 Thess. v 17.

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ACOLYTHI, or ACOLUTHI, young people who in the primitive times, aspired to the ministry, and for that purpose continually attended the bishop. In the Romish church, Acolythi were of longer continuance; but their func-cends a desk near the scaffold, and, tions were different from those of their first institution. Their business was to light the tapers, carry the candlesticks and the incense pot, and prepare the wine and water. At Rome there were three kinds; 1. those who waited on the pope; 2. those who served in the churches; S. and others, who, together with the deacons, officiated in other parts of the city

ACT OF FAITH (Auto da Fe,) in the Romish church, is a solemn day held by the inquisition for the punishment of heretics, and the absolution of the innocent a cused. They usually contrive the Auto to fall on some great festival, that|| the execution may pass with the more || awe; and it is always on a sunday. The Auto da Fe may be called the last act of the Inquisitorial tragedy: it is a kind of

having taken the abjuration of the penitents, recites the final sentence of those who are to be put to death, and delivers them to the secular arm, earnestly beseeching at the same time the secular power not to touch their blood, or put their lives in danger!!! The prisoners being thus in the hands of the civil magistrate, are presently loaded with chains, and carried first to the secular jail, and from thence, in an hour or two, brought before the civil judge; who after asking in what religion they intend to die, pronounces sentence on such as declare they die in the communion of the church of Rome, that they shall be first strangled, and then burnt to ashes; or such as die in any other faith, that they be burnt alive. Both are immediately carried to the Ribera,

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apostles, such as the acts of Abdias, of Peter, of Paul, St. John the Evangelist, St. Andrew, St. Thomas, St Philip, and St. Matthias; but they have been all proved to be spurious.

ACTS OF PILATE, a relation sent by Pilate to the emperor Tiberius, concerning Jesus Christ, his death, resur

which he was convicted before him. It was a custom among the Romans, that the pro-consuls and governors of provinces should draw up acts or memoirs of what happened in the course of their government, and send them to the emperor and senate. The genuine acts of Pilate were sent by him to Tiberius, who reported them to the senate; but they were rejected by that assembly, because not immediately addressed to them; as it is testified by Tertullian, in his Apol. cap. 5, & 20, 21. The heretics forged acts in imitation of them; but both the genuine and the spurious are now lost.

the place of execution, where there are as many stakes set up as there are prisoners to be burnt, with a quantity of dry furze about them. The stakes of the professed, that is, such as persist in the heresy, are about four yards high, having a small board towards the top for the prisoner to be seated on. The negative and relapsed being first stran-rection, ascension, and the crimes of bled and burnt, the professed mount their stakes by a ladder, and the Jesuits, after several repeated exhortations to be reconciled to the church, part with them; telling them that they leave them to the devil, who is standing at their elbow, to receive their souls, and carry them with him to the flames of hell. On this a great shout is raised; and the cry is," Let the dog's beards be made!" || which is done by thrusting flaming furzes fastened to long poles against their faces till their faces are burnt to a coal, which is accompanied with the loudest acclamations of joy. At last, fire is set to the furze at the bottom of the stake, over which the professed are chained so ADAMITES, a sect that sprang up high, that the top of the flame seldom in the second century. Epiphanius tells reaches higher than the seat they sit on; us, that they were called Adamites, so that they rather seem roasted than from their pretending to be re-establishburnt. There cannot be a more lamented in the state of innocence, such as able spectacle; the sufferers continually || cry out, while they are able," Pity, for the love of God!" Yet it is beheld, by all sexes and ages, with transports of joy and satisfaction- merciful God! is this the benign, humane religion thou hast given to men? Surely not. If such were the genius of Christianity, then it would be no honour to be a Christian. Let us however, rejoice that the time is coming when the demon of Persecuteenth century, these errors spread in tion shall be banished out of this our world, and the true spirit of benevolence and candour pervade the universe; when none shall hurt or destroy, but the earth be filled with the knowledge of the Lord, as the waters cover the sea! See INQUISITION.

ACTION FOR THE PULPIT.See DECLAMATION.

ACTS OF THE APOSTLES, one of the sacred books of the New Testament containing the history of the infant church during the space of twentynine or thirty years from the ascension of our Lord to the year of Christ 63. It was written by Luke, and addressed to Theophilus, the person to whom the evangelist had before dedicated his gospel. The style of this work, which was originally composed in Greek, is much purer than that of the other canonical writers. For the contents of this book we refer the reader to the book itself.

There have been several acts of the

Adam was at the moment of his creation, whence they ought to imitate him in going naked. They detested marriage; maintaining that the conjugal union would never have taken place upon earth, had sin been unknown. This obscure and ridiculous sect did not last long. It was, however, revived with additional absurdities in the twelfth century. About the beginning of the fif

Germany and Bohemia: it found also some partisans in Poland, Holland, and England. They assembled in the night; and, it is said, one of the fundamental maxims of their society was contained in the following verse:

Jura, perjura, secretum prodere noli.

Swear, forswear, and reveal not the secret. ADESSENARIANS, a branch of the Sacramentarians; so called from the Latin Adesse, to be present, because they believed the presence of Christ's body in the eucharist, though in a manner different from the Romanists.

ADIAPHORISTS, a name given in the sixteenth century to the moderate Lutherans who adhered to the sentiments of Melancthon; and afterwards to those who subscribed the interim of Charles V. [See INTERIM.] The word is of Greek origin (adogos,) and signifies indifference or lukewarmness.

ADMIRATION is that passion of the mind which is excited by the dis

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 in cludes 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.

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 ADMONÍTION denotes a hint or possession of that inheritance provided advice given to another, whereby we for them, Rom. viii. 19. 23. Adoption is reprove him for his fault, or remind him a word taken from the civil law, and of his duty. Admonition was a part of was much in use among the Romans in the discipline much used in the ancient the apostles' time; when it was a cuschurch; it was the first act or step to- tom for persons who had no children of wards the punishment or expulsion of their own, and were possessed of an esdelinquents. In case of private offences, tate, to prevent its being divided, or it was performed according to the evan- descending to strangers, to make choice gelical rule, privately; in case of public of such who were agreeable to them, offence, openly before the church. If and beloved by them, whom they took either of these sufficed for the recovery into this political relation of children; of the fallen person, all farther pro-obliging them to take their name upon ceedings in a way of censure, ceased; them, and to pay respect to them as if they did not, recourse was had to ex-though they were their natural parents, communication. 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 Ado ni 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.

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 aposADONISTS, a party among divines tle in reference to this act, though it and critics, who maintain that the He must be confessed there is some differbrew points ordinarily annexed to the ence between civil and spiritual adopconsonants of the word Jehovah are not tion. Civil adoption was allowed of and the natural points belonging to that provided for the relief and comfort of word, nor express the true pronuncia- those who had no children; but in spition of it; but are the vowel points be ritual adoption this reason does not longing to the words Adonai and Elo-appear. The Almighty was under no him, 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

ADOPTIONISTS, the followers of Felix of Urgil and Epiland of Toledo, who towards the end of the eighth century advanced the notion that Jesus

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 Mordicai 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 na ture, and a temper or disposition given us becoming the relationship we bear,

Jer. iii. 19.

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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 dwell. must be in the family before we can beings and quiet resting places." Isa. xxxii. partakers of the blessings of it. But it 18. Heb i 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 adopties, 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. filement, 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 sons, by conveying a power, John i. 12, By the one we are instated in the divine affection; by the other we are partakers of the divine nature."

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1 Pet. i. 4. "Now are we the sons of God, and it doth not yet appear what we shall be but we know that when he shall appear, we shall be like him, for 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, The evidences of adoption are, 1. Gal. iv. 7: 1 John, iii. 1, 2.-2. Inex- Renunciation of all former dependenhaustible provision and riches. They cics. When a child is adopted he relininherit all things. Rev. xxi. 7. All the quishes the object of his past confidence, blessings of a temporal kind that are for and submits himself to the will and pleatheir good shall be given them. Psalm sure of the adopter; so they who are lxxxiv. 11. All the blessings of grace brought into the family of God will are treasured up in Jesus Christ for evidence it by giving up every other obthem. Eph. i. 3. All the blessings of ject so far as it interferes with the will glory shall be enjoyed by them. Col. i. and glory of their heavenly Father. 27. "All things are yours," says the" Ephraim shall say, What have I to

do any more with idols?" Hos. xiv 8. || through Jesus Christ. Eph. i. 5. Applied "Other lords have had dominion over to believers by the Holy Spirit. Gal. iv. us; but by the only will we make 6 Rom. viii. 15, 16. A blessing of the mention of thy name." Is. xxvi. 13. greatest importance. 1 John iii 1, and Matt. xiii. 45, 46. Phil. iii. 8.-2. Affeclays us under an inviolable obligation of

tion. This may not always apply to submission, Heb zii. 9; imitation, Eph. civil adoption, but it always does to spi v. 1; and dependence, Matt. vi 32. See ritual. The children of God feel a re- Ridgley's and Gill's Body of Divinity, gard for him above every other cbject || art. Adoption; Charnock's Works, vol. His own excellency, his unspeakable. p. 32-72; Flavel's Works, vol. ii. p. goodness to them his promises of future || 601; Brown's System of Nat and Rev. blessings, are all grounds of the strongest Religion, p. 442; Witsii Econ. Fæd. p. love." Whom have I in heaven but || 165.` thee? and there is none upon earth that

ADORATION, the act of rendering

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 all been used, as expressive of veneration and esteem. Whatever be the form, however, it must be remembered, that adoration, as an act of worship, is due to God alone. Matt. iv 10 Acts x. 25, 26. Rev xix 10. There is, 2, what may be called adoration human, or paying homage or respect to persons of great rank and dignity This has been performed by bowing, bending, the knee, falling on the face. The practice of adoration may be said to be still subsisting in England, in the ceremony of kissing the king 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

I desire besides thee." Psalm lxxiii 25. || divine honours, including in it reverence, "Thou art my portion, saith my soul, esteem, and love; this is called supreme, therefore will I hope in thee." Lam. iiior absolute. The word is compounded, 24. Luke vii. 47 Ps xviii. 1.-3. Access || of ad, "to," and os, oris, “ mouth ;" and 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 dependance, 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, Fa | ther." Ġal. 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. 64. 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. Patiento or representative of another. In this yet joyful expectation of the inheritance In civil adoption, ind ed, an inheritance is not always certain; but in spiritual adoption it is "To them, who, by pa tient continuance in well doing, seek for glory, and honour, and immortality. eternal life" Rom. ii. 7. "We lock 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

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