in his original state, was sinless, both in act and in principle. Hence it is said that "God made man UPRIGHT." That this signifies moral rectitude cannot be doubted; but the import of the word is very extensive. It expresses, by an easy figure, the exactness of truth, justice, and obedience; and it comprehends the state and habit both of the heart and the life. Such, then, was the condition of primitive man; there was no obliquity in his moral principles, his mind, or affections; none in his conduct. He was perfectly sincere and exactly just, rendering from the heart all that was due to God and to the creature. Tried by the exactest plummet, he was upright; by the most perfect rule, he was straight. The knowledge" in which the Apostle Paul, in the passage quoted above from Colossians iii. 10, places "the image of God" after which man was created, does not merely imply the faculty of understanding, which is a part of the natural image of God; but that which might be lost, because it is that in which we may be "renewed." It is, therefore, to be understood of the faculty of knowledge in right exercise; and of that willing reception, and firm retaining, and hearty approval, of religious truth, in which knowledge, when spoken of morally, is always understood in the scriptures. We may not be disposed to allow, with some, that Adam understood the deep philosophy of nature, and could comprehend and explain the sublime mysteries of religion. The circumstance of his giving names to the animals, is certainly no sufficient proof of his having attained to a philosophical acquaintance with their qualities and distinguishing habits, although we should allow their names to be still retained in the Hebrew, and to be as expressive of their peculiarities as some expositors have stated. Sufficient time appears not to Lave been afforded him for the study of the properties of animals, as this event took place previous to the formation of Eve; and as for the notion of his acquiring knowledge by intrition, this is contradicted by the revealed fact, that angels themselves acquire their knowledge by observation and study, though, no doubt, with great rapidity and certainty. The whole of this transaction was supernatural; the beasts were " brought" to Adam, and it is probable that he named them under a divine suggestion. He has been also supposed to be the inventor of language, but his history shows that he was never without speech. From the first he was able to converse with God; and we may, therefore, infer that language was in him a supernatural and miraculous endowment. That his understanding was, as to its capacity, deep and large beyond any of his posterity, must follow from the perfection in which he was created; and his acquisitions of knowledge would, therefore, be rapid and easy. It was, however, in moral and reli gious truth, as being of the first concern to him, that we are to suppose the excellency of his knowledge to have consisted. "His reason would be clear, his judgment uncorrupted, and his conscience upright and sensible." The best knowledge would, in him, be placed first, and that of every other kind be made subservient to it, according to its relation to that. The Apostle adds to knowledge, “ righteousness and true holiness;" terms which express, not merely freedom from sin, but positive and active virtue. Sober as these views of man's primitive state are, it is not, perhaps, possible for us fully to conceive of so exalted a condition as even this. Below this standard it could not fall; and that it implied a glory, and dignity, and moral greatness of a very exalted kind, is made sufficiently apparent from the degree of guilt charged upon Adam when he fell for the aggravating circumstances of his offence may well be deduced from the tremendous consequences which followed. Occa 5. The salvation of Adam has been disputed; for what reason does not appear, except that the silence of scripture, as to his after life, has given bold men sion to obtrude their speculations upon a subject which called for no such expression of opinion. As nothing to the contrary appears, the charitable inference is, that as he was the first to receive the promise of redemption, so he was the first to prove its virtue. It is another presumption, that as Adam and Eve were clothed with skins of beasts, which could not have been slain for food, these were the skins of their sacrifices; and as the offering of animal sacrifice was an expression of faith in the appointed propitiation, to that refuge we may conclude they resorted, and through its merits were accepted. 6. The Rabbinical and Mahometan traditions and fables respecting the first man are as absurd as they are numerous. Some of them indeed are monstrous, unless we suppose them to be allegories in the exaggerated style of the orientals. Some say that he was nine hundred cubits high; whilst others, not satisfied with this, affirm that his head touched the heavens. The Jews think that he wrote the ninety-first Psalm, invented the Hebrew letters, and composed several treatises; the Arabians, that he preserved twenty books which fell from heaven; and the Musselmen, that he himself wrote ten volumes. 7. That Adam was a type of Christ, is plainly affirmed by St. Paul, who calls him 'the figure of him who was to come." Hence our Lord is sometimes called, not inaptly, the Second Adam. This typical relation stands sometimes in SIMILITUDE, Sometimes in coxTRAST. Adam was formed immediately by God, as was the humanity of Christ. each the nature was spotless, and richly endowed with knowledge and true holiness. Both are seen invested with dominion over the earth and all its creatures; and this may In explain the eighth Psalm, where David seems to make the sovereignty of the first man over the whole earth in its pristine glory, the prophetic symbol of the dominion of Christ over the world restored. Beyond these particulars fancy must not carry us; and the typical conTRAST must also be limited to that which is stated in scripture, or supported by its allusions. Adam and Christ were each a public person, a federal head to the whole race of mankind; but the one was the fountain of sin and death, the other of righteousness and life. By Adam's transgression "many were made sinners," Rom. v. 14-19. Through him "death passed upon all men, because all have sinned" in him. But he thus prefigured that one man, by whose righteousness the "free gift comes upon all men to justification of life." The first man communicated a living soul to all his posterity; the other is a quickening Spirit, to restore them to newness of life now, and to raise them up at the last day. By the imputation of the first Adam's sin, and the communication of his fallen, depraved nature, death reigned over those who had not sinned after the similitude of Adam's transgression; and through the righteousness of the Second Adam, and the communication of a divine nature by the Holy Spirit, favour and grace shall much more abound in Christ's true followers unto eternal life. See REDEMPTION. ADAMA, one of the five cities which were destroyed by fire from heaven, and buried under the waters of the Dead Sea, Gen. xiv. 2; Deut. xxix. 23. It was the most easterly of all those which were swallowed up; and there is some probability that it was not entirely sunk under the waters; or that the inhabitants of the country built a new city of the same name upon the eastern shore of the Dead Sea : for Isaiah, according to the Septuagint, says, "God will destroy the Moabites, the city of Ar, and the remnant of Adama." ADAMANT, pw, 'Adduas, Ecclus. xvi. 16. A stone of impenetrable hardness. Sometimes this name is given to the diamond; and so it is rendered, Jer. xvii. 1. But the Hebrew word rather means a very hard kind of stone, probably the smiris, which was also used for cutting, engraving, and polishing other hard stones and crystals. The word occurs also in Ezek. iii. 9, and Zech. vii. 12. In the former place the Lord says to the prophet, "I have made thy forehead as an adamant, firmer than a rock;" that is, endued thee with undaunted courage. In the latter, the hearts of wicked men are declared to be as adamant; neither broken by the threatenings and judgments of God, nor penetrated by his promises, invitations, and mercies. See DIAMOND. ADAMITES, sects reputed to have professed the attainment of a perfect innocence, so that they wore no clothes in their assemblies. But Lardner doubts their existence in ancient, and Beausobre in modern, times. ADAR, the twelfth month of the ecclesiastical, and the sixth of the civil, year among the Hebrews. It contains but twentynine days, and answers to our February, and sometimes enters into March, according to the course of the moon, by which they regulated their seasons. ADARCONIM, 1778, a sort of money, mentioned 1 Chron. xxix. 7, and Ezra viii. 27. The Vulgate translates it, golden pence, the LXX., pieces of gold. They were darics, a gold coin, which some value at twenty drachms of silver. ADER. Jerom observes, that the place where the angels declared the birth of Jesus Christ to the shepherds, was called by this name, Luke ii. 8, 9. The empress Helena built a church on this spot, the remains of which are still visible. ADDER, a venomous serpent, more usually called the viper. In our translation of the Bible we find the word adder five times; but without sufficient authority from the original. Dw, in Gen. xlix. 17, is probably the cerastes; a serpent of the viper kind, of a light brown colour, which lurks in the sand and the tracks of wheels in the road, and unexpectedly bites not only the unwary traveller, but the legs of horses and other beasts. By comparing the Danites to this artful reptile, the patriarch intimated that by stratagem, more than by open bravery, they should avenge themselves of their enemies and extend their conquests.-, in Psalm lviii, 4 ; xci. 13, signifies an asp. We may perhaps trace to this the Python of the Greeks, and its derivatives. (See Asp.)-way, found only in Psalm cxl. 3, is derived from a verb which signifies to bend back on itself. The Chaldee Paraphrasts render it way, which we translate elsewhere, spider: they may therefore have understood it to be the tarantula. It is rendered asp by the Septuagint and Vulgate, and is so taken, Rom. iii. 13. The name is from the Arabic achasa. But there are several serpents which coil themselves previously to darting on their enemy; if this be a character of the asp, it is not peculiar to that reptile.-yay, or yy, Prov. xxiii. 32, Isaiah xi, 8, xiv. 29, lix. 5, and Jer. viii. 17, is that deadly serpent called the basilisk, said to kill with its very breath. See COCKATRICE. In Psalm lviii. 5, reference is made to the effect of musical sounds upon serpents. That they might be rendered tame and harmless by certain charms, or soft and sweet sounds, and trained to delight in music, was an opinion which prevailed early and universally. Many ancient authors mention this effect Virgil speaks of it particularly, En. vii. 750; Vipereo generi, et graviter spirantibus hydris "Libro, the brave Marrubian priest, was there, PITT rings of the fascinated serpent were by degrees expanded, and sunk one after another upon the ground, in concentric circles. The shades of azure, green, white, and gold, recovered their brilliancy on his quivering skin, and slightly turning his head, he remained motionless, in the attitude of attention and pleasure. At this moment, the Canadian advanced a few steps, producing with his The reptile, Mr. Boyle quotes the following passage from Sir H. Blunt's Voyage into the Le-flute sweet and simple notes. vant : Many rarities of living creatures I saw in Grand Cairo; but the most ingenious was a nest of serpents of two feet long, black and ugly, kept by a Frenchman, who, when be came to handle them, would not endure him, but ran and hid in their hole. Then he would take his cittern and play upon it. They, hearing his music, came all crawling to his feet, and began to climb up him, till he gave over playing, then away they ran." The wonderful effect which music produces on the serpent tribes, is confirmed by the testimony of several respectable moderns. Adders swell at the sound of a flute, raising themselves up on the one half of their body, turning themselves round, beating proper time, and following the instrument. Tacir head, naturally round and long like an cel, becomes broad and flat like a fan. The tame serpents, many of which the orientals keep in their houses, are known to leave their holes in hot weather, at the sound of a musical instrument, and run upon the performer. Dr. Shaw had an opportunity of seeing a number of serpents keep exact time with the Dervishes in their circulatory dances, running over their heads and arms, turning when they turned, and stopping when they stopped. The rattle-snake acknowledges the power of music as much as any of his family; of which the following instance is a decisive proof: When Chateaubriand was in Canada, a snake of that species entered their encampment; a young Canadian, one of the party, who could play on the flute, to divert his associates, advanced against the serpent with his new species of weapon: on the approach of his enemy, the haughty reptile curled himself into a spiral line, flattened his head, inflated his cheeks, contracted his lips, displayed his envenomed fangs, and his bloody throat; his double tongue glowed like two flames of fire; his eyes were burning coals; his body, swollen with rage, rose and fell like the bellows of a forge; his dilated skin assumed a dull and scaly appearance; and his tail, which sounded the denunciation of death, vibrated with so great rapidity as to resemble a light vapour. The Canadian now began to play upon his flute, the serpent started with surprise, and drew back his head. In proportion as he was struck with the magic effect, his eyes lost their fierceness, the oscillations of his tail became slower, and the sound which it emitted became weaker, and gradually died away. Less perpendicular upon their spiral line, the inclining his variegated neck, opened a passage with his head through the high grass, and began to creep after the musician, stopping when he stopped, and beginning to follow him again, as soon as he moved forward. In this manner he was led out of their camp, attended by a great number of spectators, both savages and Europeans, who could this wonderful effect of harmony. The asscarcely believe their eyes, when they beheld sembly unanimously decreed, that the serpent which had so highly entertained them, should be permitted to escape. Many of them are carried in baskets through Hindostan, and procure a maintenance for a set of people who play a few simple notes on the flute, with which the snakes seem much delighted, and keep time by a graceful motion of the head, crecting about half their length from the ground, and following the music with gentle curves, like the undulating lines of a swan's neck. But on some serpents, these charms seem to have no power; and it appears from scripture, that the adder sometimes takes precautions to prevent the fascination which he shutteth her ear, and will not hear the voice sees preparing for him: "for the deaf adder of the most skilful charmer." The threatening of the prophet Jeremiah proceeds upon the same fact: "I will send serpents" (cockatrices)" among you, which will not be charmed, and they shall bite you." In all these quotations, the sacred writers, while they take it for granted that many serpents are disarmed by charming, plainly admit that the powers of the charmer are in vain exerted upon others. It is the opinion of some interpreters, that the word w, which in some parts of scripture denotes a lion, in others means an adder, or some other kind of serpent. Thus, in the ninety-first Psalm, they render it the basilisk: "Thou shalt tread upon the adder and the basilisk, the young lion and the dragon thou shalt trample under foot." Indeed, all the ancient expositors agree, that some species of serpent is meant, although they cannot determine what particular serpent the sacred writer had in view. The learned Bochart thinks it extremely probable that the holy Psalmist in this verse treats of serpents only; and, by consequence, that both the terms 5 and 7 mean some kind of snakes, as well as in and because the coherence of the verse is by this view better preserved, than by mingling lions and serpents together, as our translators and ;תנין other interpreters have commonly done; nor is it easy to imagine what can be meant by treading upon the lion, and trampling the young lion under foot; for it is not possible in walking to tread upon the lion, as upon the adder, the basilisk, and other serpents. To ADJURE, to bind by oath, as under the penalty of a fearful curse, Joshua vi. 26; Mark v. 7. 2. To charge solemnly, as by the authority, and under pain, of the displeasure of God, Matth. xxvi. 63; Acts xix. 13. ADONAI, one of the names of God. This word in the plural number signifies my Lords. 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. Neither is there any law which forbids them to pronounce any name of God. ADONIS. The text of the Vulgate in Ezek. viii. 14, says, that the prophet saw women sitting in the temple, and weeping for Adonis; but according to the reading of the Hebrew text, they are said to weep for Thamuz, or Tammuz, the hidden one. Among the Egyptians Adonis was adored under the name of Osiris, the husband of Isis. But he was sometimes called by the name of Ammuz, or Tamnuz, the concealed, probably to denote his death or burial. The Hebrews, in derision, sometimes call him the dead, Psalm cvi. 28; Lev. xix. 28; because they wept for him, and represented him as dead in his coffin; and at other times they denominate him the image of jealousy, Ezek. viii. 3, 5, because he was the object of the jealousy of Mars. The Syrians, Phoenicians, and Cyprians, called him Adonis; and Calmet is of opinion that the Ammonites and Moabites designated him by the name of Baal-peor. The manner in which they celebrated the festival of this false deity was as follows: they represented him as lying dead in his coffin, wept for him, bemoaned themselves, and sought for him with great eagerness and inquietude. After this, they pretended that they had found him again, and that he was still living. At this good news they exhibited marks of the most extravagant joy, and were guilty of a thousand lewd practices, to convince Venus how much they congratulated her on the return and revival of her favourite, as they had before condoled with her on his death. The Hebrew women, of whom the prophet Ezekiel speaks, celebrated the feasts of Tammuz, or Adonis, in Jerusalem; and God showed the prophet these women weeping for this infamous god, even in his temple. Fabulous history gives the following account of Adonis: he was a beautiful young shepherd, the son of Cyniras, king of Cyprus, by his own daughter Myrrha. The goddess Venus fell in love with this youth, and fre quently met him on mount Libanus. Mars, who envied this rival, transformed himself into a wild boar, and, as Adonis was hunting, struck him in the groin and killed him. Venus lamented the death of Adonis in an inconsolable manner. The eastern people, in imitation of her mourning, generally established some solemn days for the bewailing of Adonis. After his death, Venus went to the shades, and obtained from Proserpine, that Adonis might be with her six months in the year, and continue the other six in the infernal regions. Upon this were founded those public rejoicings, which succeeded the lamentations of his death. Some say that Adonis was a native of Syria; some, of Cyprus; and others, of Egypt. ADOPTION. An act by which one takes another into his family, owns him for his son, and appoints him his heir. The Greeks and Romans had many regulations concerning adoption. It does not appear that adoption, properly so called, was formerly in use among the Jews. Moses makes no mention of it in his laws; and the case of Jacob's two grandsons, Gen. xlviii. 14, seems rather a substitution. 2. Adoption in a theological sense is that act of God's free grace by which, upon our being justified by faith in Christ, we are received into the family of God, and entitled to the inheritance of heaven. This appears not so much a distinct act of God, as involved in, and necessarily flowing from, our justification; so that at least the one always implies the other. Nor is there any good ground to suppose that in the New Testament the term adoption is used with any reference to the civil practice of adoption by the Greeks, Romans, or other heathens, and therefore it is not judicious to illustrate the texts in which the word occurs by their formalities. The apostles in using the term appear to have had before them the simple view, that our sins had deprived us of our sonship, the favour of God, and the right to the inheritance of eternal life; but that, upon our return to God, and reconciliation with him, our forfeited privileges were not only restored, but greatly heightened through the paternal kindness of God. They could scarcely be forgetful of the affecting parable of the prodigal son; and it is under the same view that St. Paul quotes from the Old Testament, "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." Adoption, then, is that act by which we who were alienated, and enemies, and disinherited, are made the sons of God, and heirs of his eternal glory. "If children, then heirs, heirs of God and joint-heirs with Christ;" where it is to be remarked, that it is not in our own right, nor in the right of any work done in us, or which we ourselves do, though it should be an evangelical work, that we become heirs; but jointly with Christ, and in his right. 3. To this state belong, freedom from a servile spirit, for we are not servants but sons; the special love and care of God our heavenly Father; a filial confidence in him; free access to him at all times and in all circumstances; a title to the heavenly inheritance; and the Spirit of adoption, or the witness of the Holy Spirit to our adoption, which is the foundation of all the comfort we can derive from those privileges, as it is the only means by which we can know that they are ours. 4. The last-mentioned great privilege of adoption merits special attention. It consist in the inward witness or testimony of the Holy Spirit to the sonship of believers, from which flows a comfortable persuasion or conviction of our present acceptance with God, and the hope of our future and eternal glory. This is taught in several pasages of scripture :— Rom. viii. 15, 16. "For ye have not received the spirit of bondage again to fear, but the Spirit of adoption, whereby we cry, Aba, Father. The Spirit itself beareth witness with our spirit that we are the children of God." In this passage it is to be remarkel, 1. That the Holy Spirit takes away "fear," a servile dread of God as offended. 2. That the Spirit of God" here mentioned, is not the personified spirit or genius of the gospel, as some would have it, but "the Spirit itself," or himself, and hence he is called in the Galatians, "the Spirit of his Son," which cannot mean the genius of the gospel. 3. That he inspires a filial confidence in God as our Father, wbich is opposed to "the fear" produced by the "spirit of bondage." 4. That he excites this filial confidence, and enables us to call God our Father, by witnessing, bearing testimony with our spirit, "that we are the children of God." Gral. iv. 4-6." But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons; and because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." Here also are to be noted, 1. The means of our redemption from under the curse of) the law,-the incarnation and sufferings of Christ. 2. That the adoption of sons follows upon our actual redemption from that curse, or, in other words, upon our pardon. 3. That upon our being pardoned, the "Spirit of the Son" is "sent forth into our hearts," producing the same effect as that mentioned in the Epistle to the Romans, viz, filial confidence in God,-"crying, Abba, Father." To these texts are to be added all those passages, so numerous in the New Testament, which express the confidence and the joy of Christians; their friendship with God; their confident access to him as their God; their entire union and delightful intercourse with him in spirit. This has been generally termed the doctrine of assurance, and, perhaps, the expressions of St. Paul, "the full assurance of faith," and "the full assurance of hope," may warrant the use of the word. But as there is a current and generally understood sense of this term, implying that the assurance of our present acceptance and sonship implies an assurance of our final perseverance, and of an indefeasible title to heaven; the phrase, a comfortable persuasion, or conviction of our justification and adoption, arising out of the Spirit's inward and direct testimony, is to be preferred. There is, also, another reason for the sparing and cautious use of the term assurance, which is, that it seems to imply, though not necessarily, the absence of all doubt, and shuts out all those lower degrees of persuasion which may exist in the experience of Christians. For, our faith may not at first, or at all times, be equally strong, and the testimony of the Spirit may have its degrees of clearness. Nevertheless the fulness of this attainment is to be pressed upon every one: "Let us draw near," says St. Paul to all Christians, "with full assurance of faith." It may serve, also, to remove an objection sometimes made to the doctrine, and to correct an error which sometimes pervades he statement of it, to observe that this assurance, persuasion, or conviction, whichever term be adopted, is not of the essence of justifying faith; that is, justifying faith does not consist in the assurance that I am now forgiven, through Christ. This would be obviously contradictory. For we must believe before we can be justified; much more before we can be assured, in any degree, that we are justified:-this persuasion, therefore, follows justification, and is one of its results. But though we must not only distinguish, but separate, this persuasion of our acceptance from the faith which justifies, we must not separate it, but only distinguish it, from justification itself. With that come in as concomitants, adoption, the "Spirit of adoption," and regeneration. 66 ADORATION, the act of rendering divine honours; or of addressing God or any other being as supposing it to be god. (See Worship.) The word is compounded of ad, “to,” and os, mouth;" and literally signifies to apply the hand to the mouth; manum ad os admovere, "to kiss the hand;" this being in eastern countries one of the great marks of respect and submission. To this mode of idolatrous worship Job refers, xxxi. 26, 27. See also 1 Kings xix. 18. The Jewish manner of adoration was by prostration, bowing, and kneeling. The Christians adopted the Grecian, rather than the Roman, method, and always adored uncovered. The ordinary posture of the ancient Christians was kneeling: but on Sundays, standing. |