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 A

GENT.

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

AGAPE, or LOVE FEASTS (from ayann, “ 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 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 atple, are supposed to have great virtues. their ease. Notwithstanding these precautions, the abuses committed in them became so notorious, that the holding of them (in churches at least) was solemnly condemned at the council of Carthage, in the year 397. Attempts have been made of late years, to revive these feasts; but in a different manner from the primitive custom, and, perhaps, with little edification. They are, however, not very general.

AGAPETÆ, a name given to certain virgins and widows, who in the 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

AGNUS DEI, in the church of Rome, a cake of wax, stamped with the figure of a lamb supporting the banner of the cross. The name literally signifies

Lamb of God." These cakes. being consecrated by the pope with great solemnity, and distributed among the peo

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 ayar, "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 unlaw ful 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 ALASCANI, a sect of Anti-lutherans origin in a different country, and as being in the sixteenth century, whose distin- charged with divers heresies, particu guished tenet, besides their denying bap-larly Manicheism, from which the Waltism, is said to have been this, that the words, "This is my body," in the institution of the eucharist, are not to be understood of the bread, but of the whole action or celebration of the supper.

denses were exempt. See WALDEN

SES.

ALEXANDRIAN MANUSCRIPT, a famous copy of the scriptures, in four volumes quarto. In contains the whole bible in Greek, including the Old and New Testament, with the Apocrypha, and some smaller pieces, but not quite complete. It is preserved in the British Museum: it was sent as a present to king Charles 1. from Cyrillus Lucaris, patriarch of Constantinople, by Sir Thomas Rowe, ambassador from England to the Grand Seignior, about the year 1628. Cyrillus brought it with him

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 heaven. They rejected the doctrine of the resurrection, 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.

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 writ ten 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 ALBIGENSES, a party of reform- that power or attribute of his nature ers about Toulouse and the Albigeois in whereby he is able to communicate as Languedoc, who sprung up in the twelfth much blessedness to his creatures as he century, and distinguished themselves is pleased to make them capable of reby their opposition to the church ofceiving. As his self-sufficiency is that Rome. They were charged with many whereby he has enough in himself to errors by the monks of those days; but denominate him completely blessed, as from these charges they are generally a God of infinite perfection, so his allacquitted by the Protestants, who con- sufficiency is that by which he hath sider them only as the inventions of the enough in himself to satisfy the most Romish church to blacken their charac- enlarged desires of his creatures, and ter. The Albigenses grew so formida- to make them completely blessed. We ble, that the Catholics agreed upon a practically deny this perfection, when holy league or crusade against them. we are discontented with our present Pope Innocent III. desirous to put a stop condition, and desire more than God has to their progress, stirred up the great allotted for us, Gen. iii. 5. Prov. xix. 3. men of the kingdom to make war upon them. After suffering from their per secutors, 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

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. anil

C

xxvi.-4. When we distrust his providence, though we had large experience of his appearing for us in various instances, 1 Sam. xxvii. 1. Ps. lxxviii. 19. 2 Chron. xvi. 8. 2 Chron. xiv. 9. 13. Josh.

vii. 7.9.-5. When we doubt of the truth or certain acomplishment of the promises, Gen. xviii. 12. Ps. lxxvii. 74 Isa. xlix. 14.-6. When we decline great services, though called to them by God, under a pretence of our unfitness for them, Jer. i. 6, 8.

love to all mankind, &c. 4. That giving to the poor is not mentioned in St. Paul's description of charity, 1 Cor. xiii. 5. That they pay the poor rates; 6. That they employ many poor persons; 7. That the poor do not suffer so much as we imagine; 8. That these people, give them what you will, will never be thankful. 9. That we are liable to be imposed upon; 10. That they should apply to their parishes; 11. That giving money encourages idleness; 12. That we have The consideration of this doctrine too many objects of charity at home. O should lead us, 1. To seek happiness in the love of money, how fruitful is it in God alone, and not in human things, apologies for a contracted mercenary Jer. ii. 13.-2. To commit all our wants spirit! In giving of alms, however, the and trials to him, 1 Sam. xxx. 6. Heb. following rules should be observed: first, xi. 19. 2 Cor. xii. 8, 9.-3. To be coura- They should be given with justice; geous in the midst of danger and oppo- only our own, to which we have a just sition, Ps. xxvii. 1.-4. To be satisfied right, should be given. 2. With cheerwith his dispensations, Rom. viii. 28. fulness, Deut. xv. 10. 2 Cor. ix. 7. 3. 5. To persevere in the path of duty, With simplicity and sincerity, Rom. xii. however difficult, Gen. xvii. 1. Ridg- Matt. vi. 3. 4. With compassion and afley's Body of Div. ques. 17. Saurin's fection, Isa. lviii. 10. 1 John iii. 17. 5. SeaSer. ser. 5. vol. 1. Barrow's Works, vol. || sonably, Gal. vi. 10. Prov. iv. 27. 6. ii. ser. 11. 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 an half in preaching; Saurin's Ser. vol. iv. Eng. Trans. ser. 9. Paley's Mor. Phil. ch. 5. vol. i.

ALMARICIANS, a denomination that arose in the thirteenth century. They derived their origin from Almaric, professor of logic and theology at Paris. His adversaries charged him with having taught that every Christian was obliged to believe himself a member of Jesus Christ, and that without this belief none could be saved. His followers asserted that the power of the Father had continued only during the Mosaic dispensation, that of the Son twelve hundred years after his entrance upon earth; and that in the thirteenth century the age of the Holy Spirit commenced, in which the sacraments and 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 alıns of the house.

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

ALOGIANS, a sect of ancient heretics who denied that Jesus Christ was the Logos, and consequently rejected the Gospel of St. John. The word is compounded of the privative & and acos; 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 clergyman of Bonne, in the thirteenth century. He acknowledged the divine Three, to whom he attributed the empire of the world. But according to him religion had three epochas, which bore a similitude to the reign of the three persons in the Trinity. The

reign of God had existed as long as the like the fall of water, or the noise of law of Moses. The reign of the Son thunder. Nor is the practice of some would not always last. A time would || professors in our own time to be comcome when the sacraments should cease, mended, who, with a low though audiand then the religion of the Holy Ghost ble voice, add their amen to almost evewould begin, when men would render a ry sentence, as it proceeds from the lips spiritual worship to the Supreme Being. of him who is praying. As this has a This reign Amauri thought would suc- tendency to interrupt the devotion of ceed to the Christian religion, as the those that are near them, and may disChristian had succeeded to that of Mo- concert the thoughts of him who leads the worship, it would be better omitted, and a mental amen is sufficient. The term, as used at the end of our prayers, suggests that we should pray with understanding, faith, fervour, and expectation. See Mr. Booth's Amen to social prayer.

ses.

AMMONIANS. See NEW PLATO

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 the discovery of a clue. Hence an idea is conveyed of more than simple wonder; the mind is lost in won-teenth century, who took their name der. See WONDER. from Amsdorf, their leader. They maintained that good works were not only unprofitable, but were obstacles to salvation.

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.

NICS.

AMSDORFIANS, a sect, in the six

AMYRALDISM, a name given by some writers to the doctrine of universal grace, as explained and asserted by Amyraldus or Moses Amyrault, and others, his followers, among the reformed in France, towards the middle of the seventeenth century. This doctrine principally consisted of the following

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 breech-particulars, viz. that God desires the es, and girt themselves with a cord. They had twenty-eight convents, and were united by Pope Pius V. partly with the Bistercian order, and partly with that of the Socolanti, or wooden shoe wearers.

AMEN, a Hebrew word, which, when prefixed to an assertion, signifies assuredly, certainly, or emphatically, so it is; but when it concludes a prayer, so be it, or so let it be, is its manifest import. In the former case, it is assertive, or assures of a truth or a fact; and is an asseveration, and is properly translated verily, John iii. 3. In the latter case it is petitionary, and, as it were, epitomises all the requests with which it stands connected, Numb. v. 25. Rev. xxii. 20. This emphatical term was not used among the Hebrews by detached individuals only, but on certain occasions, by an assembly at large, Deut. xxvii. 14. 20. It was adopted also, in the public worship of the primitive churches, as appears by that passage, 1 Cor. xiv. 16, and was continued among the Christians in following times; yea, such was the extreme into which many run, that Jerome informs us, in his time, that, at the conclusion of every public prayer, the united amen of the people sounded

happiness of all men, and none are excluded by a divine decree; that none can obtain salvation without faith in Christ; that God refuses to none the power of believing, though he does not grant to all his assistance that they may improve this power to saving purposes; and that they may perish through their own fault. Those who embraced this doctrine were called Universalists; though it is evident they rendered grace universal in words, but partial in reality. See CAMERONITES.

ANABAPTISTS, those who maintain that baptism ought always to be performed by immersion. The word is compounded of ava, "new," and BioHS,

a Baptist," signifying that those who have been baptized in their infancy, ought to be baptized anew. It is a word which has been indiscriminately applied to Christians of very different principles and practices. The English and Dutch Baptists do not consider the word as at all applicable to their sect: because those persons whom they baptize they consider as never having been baptized before, although they have undergone what they term the ceremony of sprinkling in their infancy.

The Anabaptists of Germany, besides

their notions concerning baptism, de- governments, and magistrates of every pended much upon certain ideas which kind, under the chimerical pretext that they entertained concerning a perfect Christ himself was now to take the church establishment, pure in its mem- reins of all government into his hands: bers, and free from the institutions of but this seditious crowd was routed and human policy. The most prudent part|| dispersed by the elector of Saxony and of them considered it possible, by hu- || other princes, and Munzer, their leader, man industry and vigilance, to purify put to death. the church; and seeing the attempts of Luther to be successful, they hoped that the period was arrived in which the church was to be restored to this purity. Others, not satisfied with Luther's plan of reformation, undertook a more perfect plan, or, more properly, a visionary enterprise, to found a new church entirely spiritual and divine.