between God and his creatures. Hence the word is used differently in various parts of the scripture, and signifies, 1. Human messengers, or agents for others, 2 Sam. ii. 5. David sent messengers (Heb. angels) to Jabesh Gilead, Prov. xiii. 17. Mark i, 2. James ii. 25.-2. Officers of the churches, whether prophets or ordinary ministers, Hag. i. 13. Rev. i. 20.-3. Jesus Christ, Mal. iii. 1. Is. lxiii 9.-4. Some add the dispen

analogy of faith in view, he will the more easily resolve those difficulties, and collect the true sense of the sacred oracles. What "the aphorisms of Hippocrates are to a physician, the axioms in geometry to a ma. thematician, the adjudged cases in law to a counsellor, or the maxims of war to a general, such is the analogy of faith to a Christian." Of the analogy of religion to the constitution and course of nature, we must refer our readers to bishop Butler's excel-sations of God's providence, either beneficial lent treatise on that subject.

ANACHORETS, or ANCHORITES, a sort of minks in the primitive church, who retired from the society of mankind into some desert with a view to avoid the temptations of the world, and to be more at leisure for prayer, meditation, &c. Such were Paul, Anthony, and Hilarion, the first founders of monastic life in Egypt and Palestine.

or calamitous, Gen. xxiv. 7. Ps. xxxiv. 7. Acts xii. 23. 1 Sam. xiv. 14; but I must confess, that, though I do not at all see the impropriety of considering the providences of God as his angels or messengers for good or for evil, yet the passages generally educed under this head do not prove to me that the providences of God are meant in distinction from created angels.-5. Created intelligenANAGOGICAL, signifies mysterious, ces, both good and bad, Heb. i. 14. Jude 6, transporting; and is used to express what- the subject of the present article.-As to the ever elevates the mind, not only to the time when the angels were created, much knowledge of divine things, but of divine has been said by the learned. Some wonder things in the next life. The word is seldom that Moses, in his account of the creation, used, but with regard to the different senses || should pass over this in sile. Others supof scripture. The anagogical sense is, when pose that he did this becau of the pronethe sacred text is explained with regard to ness of the Gentile world, andven the Jews, eternal life, the point which Christians should to idolatry; but a better reason has been ashave in view; for example, the rest of the signed by others, viz. that this first history sabbath, in the anagogical sense, signifies the was purposely and principally written for inrepose of everlasting happiness. formation concerning the visible world; the invisible, of which we know but in part, being reserved for a better life. Some think that the idea of God's not creating them before this world was made, is very contracted. To suppose, say they, that no creatures whatever, neither angels nor other worlds. had been created previous to the creation of our world, is to suppose that a Being of infinite power, wisdom, and odness, had remained totally inactive from all eternity, and had permitted the infinity of space to continue a perfect vacuum till within these 6000 years; that such an idea only tends to discredit revelation, instead of serving it. On the other hand it is alleged, that they must have been created within the six days;

ANATHEMA, imports whatever is set apart, separated, or divided; but is most usually meant to express the cutting off of a person from the communion of the faithful. It was practised in the primitive church against notorious offenders Several councils also have pronounced anathemas against such as they thought corrupted the purity of the faith. Anathema Maranatha, mentioned by Paul, (1 Cor. xiv. 22.) imports that he who loves not the Lord Jesus will be accursed at his coming. Anathema signifies a thing devoted to destruction, and Maranatha is a Syriac word, signifying the Lord comes. It is probable in this passage there is an allusion to the form of the Jews, who, when unable to inflict so great a punish-because it is said, that within this space God ment as the crime deserved, devoted the culprit to the immediate vindictive retribution of divine vengeance, both in this life and in a future state.

ANDRONA, a term used for that part in churches which was destined for the men. Anciently, it was the custom for the men and women to have separate apartments in places of worship, where they performed their devotions asunder, which method is still religiously observed in the Greek church. ANGEL, a spiritual intelligent substance, the first in rank and dignity among created beings. The word angel (ayyeλos) is Greek and signifies a messenger. The Hebrew word 7 signifies the same. Angels, therefore, in the proper signification of the word, do not import the nature of any being, but only the office to which they are appointed, especially by way of message or intercourse

made heaven and earth, and all things that are therein It is, however, a needless speculation, and we dare not indulge a spirit of conjecture. It is our happiness to know that they are all ministering spirits, sent forth to minister to them who are heirs of salvation.

As to the nature of these beings, we are told that they are spirits; but whether pure spirits divested of all matter, or united to some thin bodies, or corporeal vehicles, has been a controversy of long standing the more general opinion is, that they are substances entirely spiritual, though they can at any time assume bodies, and appear in human shape, Gen. xviii. and xix. Gen. xxxii. Matt xxviii. Luke i. &c. The scriptures represent them as endued with extraordinary wisdom and power, 2 Sam. xiv. 20. Ps. ciii 20; holy, and regular in their inclinations; zealous in their employ, and completely

happy in their minds, Job xxxviii. 7. Heb. i. ANGELITES, a sect in the reign of the 7. Matt. xviii. 10. Their number seems to be emperor Anastasius, about the year 494; so great. Ps.lxviii. 17. Heb. xii. 22; and perhaps called from Angelium, a place in the city of have distinct orders, Col, i. 16, 17. 1 Pet. iii. || Alexandria where they held their first meet22. 1 Thes. iv. 16. Dan. x. 13. They are de-ings. They were called likewise Severites, lighted with the grand scheme of redemp- from Severus, who was the head of their tion, and the conversion of sinners to God, sect; as also Theodosian's from one TheoLuke ii. 12. 1 Pet. i. 12. Luke xv. 10. They dosius, whom they made pope at Alexannot only worship God, and execute his com- dria. They held that the persons of the trimands at large, but are attendant on the saints nity are not the same; that none of them of God while here below, Ps. xci. 11, 12.|| exists of himself, and of his own nature; but Heb. i. 13. Luke xvi. 22. Some conjecture that there is a common God or Deity existthat every good man has his particular guar- ing in them all, and that each is God by a dian angel, Matt. xviii. 10. Acts xii. 15; but participation of this Deity. this is easier to be supposed than to be proved; nor is it a matter of consequence to know. "What need we dispute," says Henry, "whether every partícular saint has a guardian angel, when we are sure he has a guard of angels about him?" They will gather the elect in the last day, attend the final judgment, Matt. xxv. 31. Rev. xiv. 18. Matt. xiii. 39, and live for ever in the world of glory, Luke xx. 36.

Although the angels were originally created perfect, yet they ere mutable: some of them sinned, and k not their first estate; and so, of the moblessed and glorious, became the most vile and miserable of all God's creatures. They were expelled the regions of light, and with heaven lost their heavenly disposition, and fell into a settled rancour against God, and malice against men. What their offence was is difficult to determine, the scripture being silent about it. Some think envy, others unbelief; but most suppose it was pride. As to the time of their fall, we are certain it could not be before the sixth day of the creation, because on that day it is said, "God saw every thing that he had made, and behold it was very good;" but that it was not long after, is very probable, as it must have preceded the fall of our first parents. The number of the fallen angels seems to be great, and, like the holy angels, perhaps have various orders among them, Matt. xii. 24. Eph. ii. 2. Eph. vi. 12. Col. ii. 15. Rev. xii. 7. Their constant employ is not only doing evil themselves, but endeavouring by all arts to seduce and pervert mankind, 1 Pet. v. 8. Job i. 6. It is supposed they will be restrained during the millennium, Rev. xx. 2, but afterwards again for a short time, deceive the nations, Rev. xx 8, and then finally punished, Matt. xxv. 41. The authors who have written on this subject have been very numerous, we shall only refer to a few: Reynold's Enquiry into the State and Economy of the Angelical World; Doddridge's Lect. p. 10. lect. 210 to 214; Milton's Paradise Lost; Bh. Newton's Works. vol. iii. p. 538, 568; Shepherd of Angel's; Gilpin on Temptation; Casmanni Angelographia; Gill and Ridgeley's Bodies of Divinity.

ANGELICS, an ancient sect, supposed by some to have got this appellation from their excessive veneration of angels, and by others from maintaining that the world was created by angels.

ANGER, a violent passion of the mind, arising upon the receipt, or supposed receipt of any injury, with a present purpose of revenge. All anger is by no means sinful; it was designed by the Author of our nature for self defence; nor is it altogether a selfish passion, since it is excited by injuries offered to others as well as ourselves, and sometimes prompts us to reclaim offenders from sin and danger, Eph. iv. 27; but it becomes sinful when conceived upon trivial occasions or inadequate provocations; when it breaks forth into outrageous actions; vents itself in reviling language, or is concealed in our thoughts to the degree of hatred. To suppress this passion, the following reflections of arch-deacon Paley, may not be unsuitable: "We should consider the possibility of mistaking the motives from which the conduct that offends us proceeded; how often our offences have been the effect of inadvertency, when they were construed into indications of malice, the inducement which prompted our adversary to act as he did, and how powerfully the same inducement has, at one time or other, operated upon ourselves; that he is suffering, perhaps under a contrition, which he is ashamed, or wants opportunity to confess; and how ungenerous it is to triumph by coldness or insult over a spirit already humbled in secret; that the returns of kindness are sweet, and that there is neither honour, nor virtue, nor use, in resisting them; for some persons think themselves bound to cherish and keep alive their indignation, when they find it dying away of itself. We may remember that others have their passions, their prejudices, their favourite aims, their fears, their cautions, their interests, their sudden impulses, their varieties of apprehension, as well as we: we may recollect what hath sometimes passed in our own minds, when we have got on the wrong side of quarrel, and imagine the same to be passing in our adversary's mind now: when we become insensible of our misbehaviour, what palliations we perceived in it, and expected others to perceive; how we were affected by the kindness, and felt the superiority of a generous reception, and ready forgiveness; how persecution revived our spirits with our enmity, and seemed to justify the conduct in ourselves, which we before blamed. Add to this the indecency of extravagant anger; how it renders us

different. See ARIANS and SENIARIANS ANTEDILUVIANS, a general name for all mankind who lived before the flood, including the whole human race from the creation to the deluge. For the history of the Antediluvians, see Book of Genesis, Whis ton's Josephus, Cockburn's Treatise on Deluge, and article DELUGE.

ANTHEM, a church song performed in cathedral service by choristers who sung alternately. It was used to denote both psalms and hymns, when performed in this manners but, at present, anthem is used in a more

while it lasts the scorn and sport of all about us, of which it leaves us, when it ceases,] sensible and ashamed; the inconveniences and irretrievable misconduct into which our irrascibility has sometimes betrayed us: the friendships it has lost us; the distresses and embarrassments in which we have been involved by it; and the repentance which, on one account or other, it always costs us. But the reflection, calculated above all others to allay that haughtiness of temper which is ever finding out provocations, and which renders anger so impetuous, is, that which the Gospel proposes; namely, that we our-confined sense, being applied to certain passaselves are, or shortly shall be, supplicants for mercy and pardon at the judgment seat of God. Imagine our secret sins all disclosed and brought to light; imagine us thus humbled and exposed; trembling under the hand of God: casting ourselves on his compassion; crying out for mercy; imagine such a creature to talk of satisfaction and revenge; refusing to be entreated, disdaining to forgive; extreme to mark and to resent what is done amiss; imagine, I say, this, and you can hardly feign to yourself an instance of more impious and unnatural arrogance." Paley's Mor. Phil. ch. 7. vol. i.; Fawcets excellent Treatise on Anger; Sced's Posth. Serm. ser. 11.

ANGER OF GOD. See WRATH. ANGLO-CALVINISTS, a name given by some writers to the members of the church of England, as agreeing with the other Calvinists in most points, excepting church government.

ges taken out of the scriptures, and adapted to a particular solemnity. Anthems were first introduced in the reformed service of the English church, in the beginning of the reign of queen Elizabeth.

ANTHROPOMORPHITES, a sect of ancient heretics, who, taking every thing spoken of God in the scripture in a literal sense, particularly that passage of Genesis in which it is said, "God made man after his own image," maintained that God had a human shape.

ANTHROPOPATHY, a figure, expres sion or discoure, whereby some passion is attributed to God which properly belongs only to man. Anthropopathy is frequently used promiscuously with anthropology; yet in strictness they ought to be distinguished, as the genus from the species Anthropology may be understood of any thing human attributed to God, as eyes, hands, &c.; but anthropopathy only of human affections and ANNIHILATION, the act of reducing passions, as joy, grief. We have frequent any created being into nothing. The senti-instances of the use of these figures in "holy ments of mankind have differed widely as to scripture. the possibility and impossibility of annihila- ANTIBURGHERS, a numerous and retion. According to some, nothing is so diffi- spectable body of dissenters from the church cult it requires the infinite power of God of Scotland, who differ from the established to effect it: according to others, nothing so church chiefly in matters of church governeasy. Existence, say they, is a state of vio-ment; and who differ, also, from the Burgher lence; all things are continually endeavour-seceders, with whom they were originally ing to return to their primitive nothing; it united, chiefly, if not solely, respecting the requires no power at all; it will do itself: lawfulness of taking the Burgess oath. For nay, more, it requires an infinite power to an account of their origin and principles, see prevent it With respect to human beings, SECEDERS. it appears probable from reason; but it is confirmed by scripture that they will not be annihilated, but exist in a future state, Matt. x. 28. Ecc. xii. 7. Jolin v. 24. 1 Thess. v. 10 Matt xxv. 34, 41. Luke xvi. 22. 28. Luke xx. 37, 38, 1 Cor. xv. See 158, &c. vol. i. Massilon's Ser. Eng. Trans.; No. 129, Guardian; Blair's Ser. vol. i. p. 461; and articles DESTRUCTIONISTS, RESURRECTION, SOUL.

ANTICHRIST, an adversary to Jesus Christ. There have been various opinions concerning the Antichrist mentioned in the Scripture, 1 John ii. 18. Some have held that the Jews are to be reputed as Antichrist; others Caligula; others Mahomet : others Simon Magus; others infidelity; and others, that the devil himself is the Antichrist. Most authors agree, however, that it applies to the church of Rome. Grotius, Hammond, Bossuet, and others, supposed Rome pagan to be designed; but Rome Christian seems more evident, for John "saw the beast rise up out of the sea," Rev. xiii. 1. Now, as heathen Rome had risen and been established long before his time, this ANOMOEANS, the name by which the could not refer to the Roman empire' then Pure Arians were called in the fourth cen- subsisting, but to a form of government aftertury, in contradistinction to the Semi-arians.wards to arise. As, therefore, none did arise, The word is formed from the Greek avotos, after Rome was broken to pieces by the bar

ANNUNCIATION, the tidings brought by the angel Gabriel to the virgin Mary of the incarnation of Christ. It is also used to denote a festival kept by the church on the 25th of March, in commemoration of these tidings.

barians, but that of the papal power, it must be considered as applying to that The descriptions, also, of the beast as the great apostacy, the man of sin, the mystery of iniquity, and the son of perdition will apply only to Christian Rome. See Daniel vii. 2 Thess. ii. and Rev. xiii. Besides, the time allowed for the continuance of the beast will not apply to heathen Rome; for power was given to the beast for 1260 years, whereas heathen Rome did not last 400 years after this prophecy was delivered.

rise of Antichrist was to be preceded by the dissolution of the Roman empire, the establishment of a different form of government in Italy, and the division of the empire into ten kingdoms; all these events taking place, make it very probable that the year 606 was the time of his rise. Nor have the events of the last century made it less probable. The power of the pope was never so much shaken as within a few years: "his dominion is, in a great measure, taken from him;" and every thing seems to be going on gradually to terminate his authority; so that, by the time this 1260 years shall be concluded, we may suppose that Antichrist

sobre; Prideaux and Shuckford's Connections; Jones' Astatic Researches; and Maurice's Indian Antiquities.

construction which might so easily be put || come down to us of ancient nations. As the upon many of their sentences, have led some study of antiquity may be useful both to the to charge them with Antinomian principles. enquiring Christian, as well as to those who For instance; when they have asserted jus- are employed in. or are candidates for the tification to be eternal, without distinguish- Gospel ministry, we shall here subjoin a list ing between the secret determination of God of those which are esteemed the most valuain eternity and the execution of it in time; ble.-Fabrici Bibliographia, Antiquaria; when they have spoken lightly of good Spencer de Legibus Heb Ritualibus; Godworks, or asserted that believers have no- wyn's Moses and Aaron; Bingham's Antithing to do with the law of God, without quities of the Christian Church; Jennings' fully explaining what they mean; when they Jewish Antiquities; Potter's and Harwood's assert that God is not angry with his peo- Greek, and Kennett's and Adams' Roman ple for their sins, nor in any sense punishes Antiquities; Preface to the Prussian_Testhem for them, without distinguishing be-tament, published by L Enfant and Beautween fatherly corrections and vindictive punishment: these things, whatever be the private sentiments of those who advance || them, have a tendency to injure the minds ANTISABBATARÍANS, a modern reof many. It has been alleged, that the prin- ligious sect, who deny the necessity of obcipal thing they have had in view, was, to serving the Sabbath Day. Their chief arcounteract those legal doctrines which have guments are, 1. That the Jewish Sabbath so much abounded among the self-righteous; was only of ceremonial, not of moral obligabut, granting this to be true, there is no oc- tion; and, consequently, is abolished by the casion to run from one extreme to another. coming of Christ-2. That no other SabHad many of those writers proceeded with bath was appointed to be observed by Christ more caution, been less dogmatical, more or his apostles.-3. That there is not a word explicit in the explanation of their senti- of Sabbath breaking in all the New Testaments, and possessed more candour towards ment.-4. That no command was given to those who differed from them, they would Adam or Noah to keep any Sabbath-And, have been more serviceable to the cause of 5. That, therefore, although Christians are truth and religion. Some of the chief of commanded "not to forsake the assembling those who have been charged as favouring of themselves together," they ought not to the above sentiments are, Crisp, Richard-hold one day more holy than another. See son, Saltmarsh, Hussey, Eaton, Town, &c. article SABBATH. These have been answered by Gataker, ANTITACTÆ, a branch of Gnostics, Sedgwick, Witstus, Bull, Williams, Ridg- || who held that God was good and just, but ley, Beart, De Fleury, &c. See also Bel- that a creature had created evil; and, conlamy's Letters and Dialogues between The-sequently, that it is our duty to oppose this ron, Paulinus and Aspasio: with his Es- author of evil, in order to avenge God of say on the Nature and Glory of the Gos- his adversary. pel: Edward's Crispianism unmasked.

ANTITRINITARIANS, those who deny the Trinity, and teach that there are not three persons in the Godhead. See TRINITY.

ANTITYPE, a Greek word, properly signifying a type or figure corresponding to some other type.

ANTIPATHY, hatred, aversion, repugnancy. Hatred is entertained against persons, aversion and antipathy against persons or things, and repugnancy against actions alone. Hatred is more voluntary than aversion, antipathy or repugnancy: these last have The word antitype occurs twice in the greater affinity with the animal constitution. New Testament, viz. in the Epistle to the The causes of antipathy are less known than Hebrews, chap. ix. v. 24. and in the 1 Epis those of aversion. Repugnancy is less per- tle of St. Peter, chap. iii. v. 21. where its manent than either the one or the other. genuine import has been much controverted. We hate a vicious character; we feel an The former says, that "Christ is not enaversion to its exertions. We are affected tered into the holy places made with hands, with antipathy for certain persons at first which are avrira, the figures or antitypes sight; there are some affairs which we of the true-now to appear in the presence transact with repugnancy. Hatred calum- of God. Now Tuños signifies the pattern by niates, aversion keeps us at a distance from which another thing is made; and as Mocertain persons. Antipathy makes us de-ses was obliged to make the tabernacle, and test them; repugnancy hinders us from imitating them.

ANTIPÆDOBAPTISTS (from av, "against," and was raides, “child," and Bara, baptize.") is a distinguishing denomination given to those who object to the baptism of infants. See BAPTISTS, BAPTISM

ANTIQUITIES, a term implying all testimonies or authentic accounts that have

all things in it, according to the pattern shewn him in the Mount, the tabernacle so formed was the antitype of what was shewn to Moses: any thing, therefore, formed according to a model or pattern, is an antitype. In the latter passage, the apostle, speaking of Noah's flood, and the deliverance only of eight persons in the ark from it, says | Ω και ημας αντίτυπον νυνσώζει βαπτιςμα ; Baptism being an antitype to that, now