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ANALOGY OF FAITH, is the pro- || our readers to bishop Butler's excellent portion that the doctrines of the gospel treatise on that subject. bear to each other, or the close con- ANACHORETS, or ANCHORITES, nexion between the truths of revealed a sort of monks in the primitive church, religion, Rom. xii. 6. This is considered who retired from the society of manas a grand rule for understanding the kind into some desert, with a view to true sense of scripture. It is evident that avoid the temptations of the world, and the Almighty doth not act without a to be more at leisure for prayer, medidesign in the system of Christianity any tation, &c. Such were Paul, Anthony, more than he does in the works of na- and Hilarion, the first founders of moture. Now this design must be uniform; nastic life in Egypt and Palestine. for as in the system of the universe ANAGOGICAL, signifies mysteevery part is proportioned to the whole, rious, transporting; and is used to exand made subservient to it, so in the sys-press whatever elevates the mind, not tem of the Gospel all the various truths, only to the knowledge of divine things, doctrines, declarations, precepts, and but of divine things in the next life. The promises, must correspond with and word is seldom used, but with regard to tend to the end designed. For instance, the different senses of Scripture. The supposing the glory of God in the salva- anagogical sense is when the sacred tion of man by free grace be the grand text is explained with regard to eternal design; then, whatever doctrine, asser-life, the point which Christians should tion, or hypothesis, agree not with this, have in view; for example, the rest of it is to be considered as false.-Great the sabbath, in the anagogical sense, care, however, must be taken in making signifies the repose of everlasting hapuse of this method, that the enquirer pre-piness. viously understand the whole scheme, and that he harbour not a predilection only for a part; without attention to this we shall be liable to error. If we come to the scriptures with any pre-conceived opinions, and are more desirous to put that sense upon the text which quadrates with our sentiments rather than the truth, it becomes then the analogy of our faith, rather than that of the whole system. This was the source of the error of the Jews, in our Saviour's time. They searched the scriptures: but, such were their favourite opinions, that they could not or would not discover that the sacred volume testified of Christ. And the reason was evident, for their great rule of interpretation was what they might call the analogy of faith; i. e. the system of the Pharisean scribes, the doctrine then in vogue, and in the profound veneration of which they had been educated. Perhaps there is hardly any sect but what has more or less been guilty in this respect. It may, however, be of use to the serious and candid enquirer; for, as some texts may seem to contradict each other, and difficulties present themselves, by keeping the analogy of faith in view, he will the more easily resolve those difficulties, and collect the true sense of the sacred ANGEL, a spiritual intelligent suboracles. What "the aphorisms of Hip-stance, the first in rank and dignity pocrates are to a physician, the axioms in geometry to a mathematician, 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

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 punishment 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.

among created beings. The word angel (s) is Greek, and signifies a messenger. The Hebrew word 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,

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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. 7. Matt. xviii. 10. Their number seems to be great, Ps. lxviii. 17. Heb. xii. 22; and perhaps have distinct orders, Col. i. 16, 17. 1 Pet. iii. 22. 1 Thes. iv. 16. Dan. x. 13. They are delighted with the grand scheme of redemption, and the conver sion of sinners to God, Luke ii. 12. 1 Pet. i. 12. Luke xv. 10. They not only wor ship God, and execute his commands at large, but are attendant on the saints of God while here below, Ps. xci. 11, 12. Heb. i. 13. Luke xvi. 22. Some conjecture that every good man has his particular guardian angel, Matt. xviii. 10. Acts xii. 15; but 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 particular 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.

especially by way of message or intercourse 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. Isa. Ixiii. 9.-4. Some add the dispensations of God's providence, either beneficial 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 adduced under this head do not prove to me that the providences of God are meant in distinction from created angels.-5. Created intelligences, both good and bad, Heb. i. 14. Jude 6. the subject of the present article.-As to the time when the angels were created, much has been said by the learned. Some wonder that Moses, in his account of the creation, should pass over this in silence. Others suppose that he did this because of the proneness of the Gentile world, and even the Jews, to idolatry; but a better reason has been assigned by others, viz. that this first history was purposely and principally written for information 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 Although the angels were criginally made, is very contracted. To suppose, created perfect, yet they were mutable: say they, that no creatures whatever, || some of them sinned, and kept not their neither angels nor other worlds, had first estate; and so, of the most blessed been created previous to the creation and glorious, became the most vile and of our world, is to suppose that a Being miserable of all God's creatures. They of infinite power, wisdom, and good- were expelled the regions of light, and ness, had remained totally inactive from with heaven lost their heavenly dispoall eternity, and had permitted the in-sition, and fell into a settled rancour finity 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; because it is said, that within this space God 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

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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,

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2. Eph. vi. 12. Col. ii. 15. Rev. xii. 7. they were construed into indications of Their constant employ is not only doing malice; the inducement which prompted evil themselves, but endeavouring by our adversary to act as he did, and how all arts to seduce and pervert mankind, powerfully the same inducement has, at 1 Pet. v. 8. Job i. 6. It is supposed they one time or other, operated upon ourwill be restrained during the millen- selves; that he is suffering, perhaps, nium, Rev. xx. 2, but afterwards again, under a contrition, which he is ashamed, for a short time, deceive the nations, Rev. or wants opportunity to confess; and XX. 8, and then be finally punished, Matt. how ungenerous it is to triumph by coldxxv. 41. The authors who have written ness or insult over a spirit already humon this subject have been very nume-bled in secret; that the returns of kindrous; we shall only refer to a few: Rey-ness are sweet, and that there is neither nolds's Enquiry into the State and Eco-honour, nor virtue, nor use, in resisting nomy of the Angelical World; Doddridge's Lect. p. 10. lect. 210. to 214; Milton's Paradise Lost; Bp. Newton's Works, vol. ii. p. 538, 568; Shepherd of Angels; Gilpin on Temptation; Casmanni Angelographia; Gill and Ridge-prejudices, their favourite aims, their ley'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. ANGELITES, a sect in the reign of the emperor Anastasius, about the year 494; so called from Angelium, a place in the city of Alexandria, where they held their first meetings. They were called likewise Severites, from Severus, who was the head of their sect; as also Theodosians, from one Theodosius, whom they made pope at Alexandria. They held that the persons of the trinity are not the same; that none of them exists of himself, and of his own nature; but that there is a common God or Deity existing in them all, and that each is God by a participation of this Deity.

ANGER, a violent passion of the mind, arising from 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. 26; 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

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

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 a quarrel, and imagine the same to be passing in our adversary's mind now: when we became sensible 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 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 irre trievable misconduct into which our irascibility 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 ourselves are, or shortly shall be, suppliants 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 ex-. posed; 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; ima

gine, I say, this, and you can hardly || particular solemnity. Anthems were feign to yourself an instance of more first introduced in the reformed service impious and unnatural arrogance." of the English church, in the beginning Paley's Mor. Phil. ch. 7. vol. i.; Faw- of the reign of queen Elizabeth. cett's excellent Treatise on Anger; ANTHROPOMORPHITES, a sect Seed's Posth. Ser. ser. 11. of ancient heretics, who, taking every ANGER OF GOD. See WRATH. thing spoken of God in the scripture in ANGLO-CALVINISTS, a literal sense, particularly that passage given by some writers to the members of Genesis in which it is said, “God of the church of England, as agreeing made man after his own image," mainwith the other Calvinists in most points, tained that God had a human shape. excepting church government. ANTHROPOPATHY, a figure, exANNIHILATION, the act of reduc-pression, or discourse, whereby some

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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 passions, as joy, grief. We have frequent instances of the use of these figures in holy scripture.

ing any created being into nothing. The sentiments of mankind have differed widely as to the possibility and impossibility of annihilation. According to some, nothing is so difficult; it requires the infinite power of God to effect it: according to others, nothing so easy. Existence, say they, is a state of violence; all things are continually endeavouring to return to their primitive nothing: it requires no power at all; it will do it itself: nay, more, it requires an infinite power to prevent it. With re- ANTIBURGHERS, a numerous and spect to human beings, it appears pro- respectable body of dissenters from the bable from reason; but it is confirmed church of Scotland, who differ from the by Scripture that they will not be anni- established church chiefly in matters of hilated, but exist in a future state, Matt. church government; and who differ, x. 28. Ecc. xii. 7. John v. 24. 1 Thess. v. also, from the Burgher seceders, with 10. Matt. xxv. 34, 41. Luke xvi. 22, 28. whom they were originally united, chiefLuke xx. 37, 38. 1 Cor. xv. See 158, &c.ly, if not solely, respecting the lawfulvol. i. Massilon's Ser. Eng, Trans.; No. 129, Guardian; Blair's Ser. vol. i. p. 461; and articles DESTRUCTIONISTS, RESURRECTION, SOUL.

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.

ANOMOEANS, the name by which the pure Arians were called in the fourth century, in contradistinction to the Semi-arians. The word is formed from the Greek avoμous, different. See ARIANS and SEMI-ARIANS.

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. Whiston's Josephus, Cockburn's Treatise on the 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 manner; but, at present, anthem is used in a more confined sense, being applied to certain passages taken out of the scriptures, and adapted to a

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ness of taking the Burgess oath. For an account of their origin and principles, see SECEDERS.

ANTICHRIST, an adversary to Jesus Christ. There have been various opinions concerning the Antichrist mentioned in the Scripture, 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 could not refer to the Roman empire then subsisting, but to a form of government afterwards to arise. As, therefore, none did arise, after Rome was broken to pieces by the barbarians, 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

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As to the cruelties of Antichrist, the persecutions that have been carried on, and the miseries to which mankind have been subject, by the power of the beast, the reader may consult the articles INQUISITION and PERSECUTION. In this we have to rejoice, that, however various, the opinions of the learned may be as to the time when Antichrist rose, it is evident to all that he is fast declining, and will certainly fall, Rev. xviii. 1, 5 What means the Almighty may farther use, the exact time when, and the manner how, all shall be accomplished, we must leave to him who ordereth all things after the counsel of his own will See Bp. Newton on the Prophecies; Simpson's Key to ditto; Moseley's Ser. on Fall of Babylon; Ward's Three Discourses on Prophecy, and books under that article.

Rev. xiii. Besides the time allowed for epoch agrees best with the time when, the continuance of the beast will not according to prophecy, he was to be reapply to heathen Rome; for power was vealed. The rise of Antichrist was to given to the beast for 1260 years, where- be preceded by the dissolution of the as heathen Rome did not last 400 years Roman empire, the establishment of a after this prophecy was delivered. Au- different form of government in Italy, thors have differed as to the time when and the division of the empire into ten Antichrist arose. Some suppose that kingdoms; all these events taking place, his reign did not commence till he be- make it very probable that the year 606 came a temporal prince, in the year 756, was the time of his rise. Nor have the when Pepin wrested the exarchate of events of the last century made it less Ravenna from the Lombards, and made probable. The power of the pope was it over to the pope and his successors. || never so much shaken as within a few Others think that it was in 727, when years: "his dominion is, in a great meaRome and the Roman dukedom came sure, taken from him;" and every thing from the Greeks to the Roman pontiff. seems to be going on gradually to terMede dates this rise in the year 456; but minate his authority; so that, by the others, and I think with the greatest time this 1260 years shall be concluded, reason, place it in the year 606. Now, it we may suppose that Antichrist shall is generally agreed that the reign of An- be finally destroyed. tichrist is 1260 years; consequently, if his rise is not to be reckoned till he was possessed of secular authority, then his fall must be when this power is taken away. According to the first opinion, he must have possessed his temporal power till the year 2016; according to the second, he must have possessed it till the year 1987. If this rise began, according to Mede, in 456, then he must have fallen in 1716. Now that these dates were wrong, circumstances have proved; the first and second being too late, and the|| third too early. As these hypotheses, therefore, must fall to the ground, it remains for us to consider why the last mentioned is the more probable. It was about the year 606 that pope Boniface III. by flattering Phocas, the emperor of Constantinople, one of the worst of tyrants, procured for himself the title of Universal Bishop. The bishops of Rome ANTIDORON, a name given by the and Constantinople had long been strug-Greeks to the consecrated bread; out of gling for this honour; at last, it was de- which the middle part, marked with cided in favour of the bishop of Rome; the cross, wherein the consecration reand from this time he was raised above sides, being taken away by the priest, all others, and his supremacy establish- the remainder is distributed after mass ed by imperial authority: it was now, to the poor. also, that the most profound ignorance, ANTINOMIANS, those who maindebauchery, and superstition, reigned. tain that the law is of no use or obligaFrom this time the popes exerted all tion under the gospel dispensation, or power in promoting the idolatrous who hold doctrines that clearly superworship of images, saints, reliques, and sede the necessity of good works. The angels. The church was truly deplora- Antinomians took their origin from John ble; all the clergy were given up to the Agricola, about the year 1538, who most flagrant and abominable acts of li- taught that the law is no way necessary centiousness. Places of worship resem-under the Gospel; that good works do bled the temples of heathens more than the churches of Christians; in fine, nothing could exceed the avarice, pride, and vanity of all the bishops, presbyters, deacons, and even the cloistered monks! All this fully answered the description St. Paul gave of Antichrist, 2 Thess. ii. It is necessary also to observe, that this

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not promote our salvation, nor ill one's hinder it; that repentance is not to be preached from the decalogue, but only from the Gospel. This sect sprang up in England during the protectorate of Cromwell, and extended their system of libertinism much farther than Agricola did. Some of them it is said, main

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