who loves not the Lord Jesus will be accursed at |tion, and we dare not indulge a spirit of conjechis coming. Anathema signifies a thing devoted ture. It is our happiness to know that they to destruction, and Maranatha is a Syriac word, are all ministering spirits, sent forth to minister signifying the Lord comes. It is probable in this to them who are heirs of salvation. 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.

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 ANDRONA, a term used for that part in time assume bodies, and appear in human_shape, churches which was destined for the men. An-Gen. xviii. xix. and xxxii. Matt. xxviii. Lukei. eiently, 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.

"What

&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. ANGEL, a spiritual intelligent substance, the xviii. 10. Their number seems to be great, Ps. first in rank and dignity among created beings. lxviii. 17. Heb. xii. 22; and perhaps have disThe word angel (ayy) is Greek, and signifies tinct orders, Col. i. 16, 17. 1 Pet. iii. 22. 1 Thes. a messenger. The Hebrew word signi- iv. 16. Dan. x. 13. They are delighted with the fies the same. Angels, therefore, in 'the proper grand scheme of redemption, and the conversion signification of the word, do not import the na- of sinners to God, Luke ii. 12. 1 Pet. i. 12. Luke ture of any being, but only the office to which xv. 10. They not only worship God, and exethey are appointed, especially by way of message cute his commands at large, but are attendant on or intercourse between God and his creatures. the saints of God while here below, Ps. xci. 11, Hence the word is used differently in various 12. Heb. i. 13. Luke xvi. 22. Some conjecture parts of the Scripture, and significs, 1. Human that every good man has his particular guardian messengers, or agents for others. 2 Sam. ii. 5. angel, Matt. xviii. 10. Acts xii. 15; but this is "David sent messengers (Heb. angels) to Jabesh easier to be supposed than to be proved; nor is Gilead." Prov. xiii. 17. Mark i. 2. James ii. it a matter of consequence to know. 25.-2. Officers of the churches, whether pro- need we dispute," says Henry, "whether every phets or ordinary ministers, Hag. i. 13. Rev. i. particular saint has a guardian angel, when we 20.-3. Jesus Christ, Mal. iii. 1. Is. Ixiii. 9.-are sure he has a guard of angels about him?" 4. Some add the dispensations of God's provi- They will gather the elect in the last day, attend dence, either beneficial or calamitous, Gen. xxiv. the final judgment, Matt. xxv. 31. Rev. xiv. 18. 7. Ps. xxxiv. 7. Acts xii. 23. 1 Sam. xiv. 14; but | Matt. xiii. 39; and live for ever in the world of I must confess, that, though I do not at all see the glory, Luke xx. 36. impropriety of considering the providences of Although the angels were originally created God as his angels or messengers for good or for perfect, yet they were mutable: some of them evil, yet the passages generally adduced under sinned, and kept not their first estate; and so, this head do not prove to me that the providences of the most blessed and glorious, became the most of God are meant in distinction from created an- vile and miserable of all God's creatures. They gels.-5. Created intelligences, both good and were expelled the regions of light, and with hea bad. Heb. i. 14. Jude vi.; the subject of the pre-ven lost their heavenly disposition, and fell into sent article.-As to the time when the angels a settled rancour against God, and malice against were created, much has been said by the learned. men. What their offence was is difficult to deSome wonder that Moses, in his account of the termine, the Scripture being silent about it. Some creation, should pass over this in silence. Others think envy, others unbelief; but most suppose it suppose that he did this because of the proneness was pride. As to the time of their fall, we are of the Gentile world, and even the Jews, to idola-certain it could not be before the sixth day of the try: but a better reason has been assigned by creation, because on that day it is said, "God saw others, viz. that this first history was purposely every thing that he had made, and behold it was and principally written for information concerning very good;" but that it was not long after, is very the visible world; the invisible, of which we probable, as it must have preceded the fall of our know but in part, being reserved for a better life. first parents. The number of the fallen angels Some think that the idea of God's not creating seems to be great, and, like the holy angels, perthem before this world was made, very con-haps, have various orders among them, Matt. tracted. To suppose, say they, that no creatures xii. 24. Eph. ii. 2. vi. 12. Col. ii. 15. Rev. xii. whatever, neither angels nor other worlds, had 7. Their constant employ is not only doing evil been created previous to the creation of our themselves, but endeavouring by all arts to seduce world, is to suppose that a Being of infinite and pervert mankind, 1 Pet. v. 8. Job. i. 6. It power, wisdom, and goodness, had remained is supposed they will be restrained during the totally inactive from all eternity, and had per- millennium, Rev. xx. 2; but afterwards again, for mitted the infinity of space to continue a perfect a short time, deceive the nations, Rev. xx. 8; and vacuum till within these 6000 years; that such then be finally punished, Matt. xxv. 41. The an idea only tends to discredit revelation, instead authors who have written on this subject have of serving it. On the other hand it is alleged, been very numerous; we shall only refer to a that they must have been created within the six few: Reynolds's Inquiry into the State and Ecodays; because it is said, that within this space nomy of the Angelical World; Cudworth's In God made heaven and earth, and all things that tellectual System; Doddridge's Lect. p. 10. leet. are therein. It is, however, a needless specula-1210 to 214; Milton's Paradise Lost; Ep. New

ANGER

ANNIHILATION

vol. i.; Fawcett's excellent Treatise on Anger; Seed'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.

ANNATES, an ecclesiastical term, signifying a year's income of a spiritual living. These were, in ancient times, given to the Pope throughout all Christendom, upon the decease of any bishop, abbot, or parish clerk, and were paid by his successor. At the Reformation they were taken from the Pope and vested in the king; and finally queen Anne restored them to the church, by appropriating them to the augmentation of poor livings.-B.

ton's Works, vol. iii. p. 538. 568; Shepherd of An- | always cost us. But the reflection calculated, gels, Gilpin on Temptation; Casmanni Angelo- above all others, to allay that haughtiness of temgraphia; Gill and Ridgeley's Bodies of Divinity. per which is ever finding out provocations, and ANGELITES, a sect in the reign of the Em- which renders anger so impetuous, is, that which peror Anastasius, about the year 494; so called the Gospel proposes; namely, that we ourselves from Angelium, a place in the city of Alexandria, are, or shortly shall be, supplicants for mercy and where they held their first meetings. They were pardon at the judgment-seat of God. Imagine called likewise Severites, from Severus, who was our secret sins all disclosed and brought to light; the head of their sect; as also Theodosians, from imagine us thus humbled and exposed; trembling one Theodosius, whom they made Pope at Alex- under the hand of God; casting ourselves on his andria. They held that the persons of the Tri- compassion: crying out for mercy; imagine such nity are not the same; that none of them exists a creature to talk of satisfaction and revenge; reof himself, and of his own nature; but that there fusing to be entreated, disdaining to forgive, exis a common God or Deity existing in them all, and treme to mark and to resent what is done amiss; that each is God by a participation of this Deity. imagine, I say, this, and you can hardly feign to ANGER, a violent passion of the mind, arising yourself an instance of more impious and unnatuupon the receipt, or supposed receipt, of any in-ral arrogance." Paley's Moral Phil. ch. 7. jury, 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 Archdeacon 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 has 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 ren- As to the idea that existence is a state of vioders us whilst it lasts the scorn and sport of all lence; that all things are continually endeavourabout us, of which it leaves us, when it ceases, ing to return to their primitive nothing; that no sensible and ashamed; the inconveniences, and positive power is required to effect it, but that the irretrievable misconduct into which our irascibi- inere withdrawal of the Creator's upholding enerlity has sometimes betrayed us; the friendships it gy is sufficient, we conceive that these are subhas lost us; the distresses and embarrassments in jects beyond the grasp of human intellect, and which we have been involved by it; and the re-that speculations upon them are entirely profitpentance which, on one account or other, it less.-B.

ANNIHILATION, the act of reducing any created substance, whether spirit or matter, into nothing. On this, as well as every other subject, on which revelation is not express, endless diversities of opinion have prevailed in the world. Dr. Thomas Bennett, in his Archæologia, undertakes to show that the first notions of the production of a thing from, or the reduction of it to, nothing, arose from the Christian theology; the words creation and annihilation, in the sense now given to them, having been equally unknown to the Hebrews, the Greeks, and the Latins. The ancient philosophers, he says, denying all annihilation as well as creation, resolved all changes in the world into new modifications, without supposing the production of any thing new, or the destruction of the old. In respect to annihilation, Christianity adds notl.ing to the light of reason and philosophy. That the power which created is able to destroy, cannot be doubted; but whether, as a matter of fact, omnipotence will ever reduce the smallest particle of matter to a state of nonentity, we are not informed; and throughout the whole extent of nature we meet with no changes or operations calculated to solve the question. The cternal existence of human and angelic spirits at least appears to be secured by the plain declarations of holy writ, though some have asserted the contrary. See DESTRUCTIONISTS.

ANTICHRIST

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 those tidings.

ANOMOEANS, the name by which the pure Arians were called in the fourth century, in contra-distinction to the Semi-arians. The word is formed from the Greek avoμosos, 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 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.

ANTICHRIST

tion. 1 John ii. 18-22. "As ye have heard that Antichrist shall come, even now are there many Antichrists. Who is a liar but he that denieth that Jesus is the Christ? He is Antichrist that denieth the Father and the Son." We may say then that wherever, under the profession of Christianity, the true doctrines and in stitutions of the Gospel are contravened, there is the working of Antichrist; and we are not to look upon the name as the designation of an individual person, or some single formidable adversary, who was to arise and be a scourge to the church in the latter day, as was anciently believed, but rather as the denomination of a power, a corrupt and baneful influence, existing in a wicked mystical body, directly opposed to the spiritual body of Christ. Such is Antichrist of the Scriptures, which frequently employs a singular title to point out a collective body united in a kind of corporate capacity, or assimilated by a common character, and actuated by the same spirit. Thus the expression, the new man, is used to signify the whole mass of real believers. Satan is also a term of collective import; and what is still more to the point, man of sin, and son of perdition, are both employed as appellations of a community of wicked men, setting themselves against God and his kingdom, whatever might be their pretences. Antichrist, therefore, is a word of great latitude of meaning, and not confined in the Scriptures exclusively to any particular society, church, or communion, but as descriptive of all, in every place, and every age, who under the form of Christianity renounce its spirit, corrupt its doctrines, pervert its institutions, and assume the prerogatives of its Head. Still it may be supposed, and can doubtless be shown, that this epithet is emphatically applied wherever this impious power is more especially concentrated and drawn to a head, where it manifests itself in the most unblushing manner, and does, as it were, fix its throne and dominion. Accordingly, Protestant writers, with scarce a dissenting voice, agree in re-applying it pre-eminently to the church of Rome, which, as we learn from history, answers to all the characters of Antichrist. 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 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,

ANTHROPOPATHY, a figure, expression, or discourse, 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 passions, as joy, grief. We have frequent instances of the use of these figures in holy Scripture.

ANTIBURGHERS, a numerous ard spectable body of dissenters from the church of Scotland, who differ from the established church chiefly in matters of church government; and who differ, also, from the Burgher seceders, with whom they were originally united, chiefly, if not solely, respecting the lawfulness of taking the Burgess oath. For an account of their origin and principles, see SECEDERS.

ANTICHRIST, from AVTI, against, and Xeros, Christ. The exact import of the name is important to a right determination of the character. The Greek αντι signifies pro, vice, loco, i. e. in the place of, instead of, as well as contra, adversus, i. e. against, in opposition to. Thus, αντιβασιλευς is pro-rex, or vice-king; avritids, like a god, equal to a god; avrixsor, like a lion. Although, therefore, Antichrist is usually defined an adversary of Jesus Christ, the word includes the twofold idea of rival and adversary, or one who becomes an adversary by claiming to be a rival. In order, then, to appropriate this title where it properly belongs, we must have recourse to the aids of history, and find if possible a power which combines the above attributes in itself, To bestow it where it is not due is to bear false-witness against our neighbour, and to become an accuser of the brethren. The words of an apostle furnish us with a luminous clue towards a right applica

Authors have differed as to the time when Antichrist arose. Some suppose that his reign did not commence till he became a temporal prince, in the year 756, when Pepin wrested the ex archate of Ravenna from the Lombards, and made it over to the pope and his successor«,

ANTICHRIST

ANTINOMIANS

Others think that it was in 727, when Rome and own will. See Bp. Newton on the Prophecies; the Roman dukedom came from the Greeks to Simpsons's Key to ditto; Moseley's Ser. on Fall the Roman pontiff. Mede dates his rise in the of Babylon; Ward's Three Discourses on Proyear 456; but others, and I think with the great-phecy, and books under that article. est reason, place it in the year 606. Now, it is ANTICHRISTIANISM, a state or quality generally agreed that the reign of Antichrist is in persons or principles, which denominates them 1260 years; consequently, if his rise is not to be antichristian or opposite to the kingdom of Christ, reckoned till he was possessed of secular autho- M. Jurieu takes the idea of the visible unity of rity, then his fall must be when this power is the church to have been the source of Antitaken away. According to the first opinion, he christianism. Had not mankind been infatuated must have possessed his temporal power till the with this, they would never have stood in such year 2016; according to the second, he must have awe of the anathemas of Rome. It was on this possessed it till the year 1987. If his rise began, the popes erected their monarchical power. 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 and Constantinople had long been struggling for this honour; at last, it was decided in favour of the bishop of Rome; and from this time he was raised above all others, and his supremacy established by imperial authority: it was now, also, that the most profound ignorance, debauchery, and superstition reigned. From this time the popes exerted all their power in promoting the idolatrous worship of images, saints, reliques, and angels. The church was truly deplorable; all the clergy were given up to the most flagrant and abominable acts of licentiousness. Places of worship resembled 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 epoch agrees best with the time when, according to prophecy, he was to be revealed. The 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 shall be finally destroyed.

ANTIDORON, a name given by the Greeks to the consecrated bread; out of which the middle part, marked with the cross, wherein the consecration resides, being taken away by the priest, the remainder is distributed after mass to the poor. ANTINOMIANS, those who maintain that the law is of no use or obligation under the Gospel dispensation, or who hold doctrines that clearly supersede the necessity of good works. The Antinomians took their origin from John Agricola, about the year 1538, who taught that the law is no way necessary under the Gospel; that good works do not promote our salvation, nor ill ones hinder it; that repentance is not to be preached from the decalogue, but only from the Gospel. This sect sprung 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, maintained, that if they should commit any kind of sin, it would do them no hurt, nor in the least affect their eternal state; and that it is one of the distinguishing characters of the elect, that they cannot do any thing displeasing to God. It is necessary, however, to observe here, and candour obliges us to confess, that there have been others, who have been styled Antinomians, who cannot, strictly speaking, be ranked with these men; nevertheless, the unguarded expressions they have advanced, the bold positions they have laid down.. and the double construction which might so easily be put upon many of their sentences, have led some to charge them with Antinomian principles. For instance; when they have asserted justification to be eternal, without distinguishing between the secret determination of God in eternity and the execution of it in time; when they have spoken lightly of good works, or asserted that believers have nothing to do with the law of God, without fully explaining what they mean; when they assert that God is not angry with his people for their sins, nor in any sense punishes them for them, without distinguishing between fatherly correction and vindictive punishment; these things, whatever be the private sentiments of those who advance them, have a tendency to inAs to the cruelties of Antichrist, the persecu-jure the minds of many. It has been alleged, tions 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 further 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

that the principal thing they have had in view, was to counteract those legal doctrines which have so much abounded among the self-righteous: but granting this to be true, there is no occasion to run from one extreme to another. Had many of those writers proceeded with more caution, been less dogmatical, mcre explicit in the explanation of their sentiments, and possessed more candour towards those who aiffered from them, they would have been more serviceable to the cause of truth and religion. Some of the chief of those who have been charged as favouring the

ANTITYPE

APOCRYPHA

above sentiments are, Crisp, Richardson, Salt- The word antitype occurs twice in the New marsh, Hussey, Eatom, Town, &c. These Testament, viz. in the Epistle to the Hebrews, have been answered by Gataker, Sedgwick, Wit- chap. ix. v. 24. and in the 1st Epistle of St. Peter, sius, Bull, Williams, Ridgley, Beart, De Fleu-chap. iii. v. 21. where its genuine import has ry, &c. See also Bellamy's Letters and Dia- been much controverted. The former says, that logues between Theron, Paulinus, and Aspasio; Christ is not entered into the holy places made with his Essay on the Nature and Glory of the with hands, which are TT, the figures or anGospel; Edwards's Crispianism unmasked. titypes of the true-now to appear in the preANTIPATHY, hatred, aversion, repugnan- sence of God. Now TUTTO, signifies the pattern cy. Hatred is entertained against persons, aver- by which another thing is made; and as Moses sion and antipathy against persons or things, was obliged to make the tabernacle, and all things and repugnancy against actions alone. Hatred in it, according to the pattern shown him in the is more voluntary than aversion, antipathy, or Mount, the tabernacle so formed was the antirepugnancy: these last have greater affinity with type of what was shown to Moses; any thing, the animal constitution. The causes of antipathy therefore, formed according to a model or pattern, are less known than those of aversion. Repug- is an antitype. In the latter passage, the Aposnancy is less permanent than either the one or tle, speaking of Noah's flood, and the deliverance the other. We hate a vicious character; we of only eight persons in the ark from it, says, feel an aversion to its exertions. We are affected a αντιτυπον VUV σώζει βαπτισμα : Βαρwith antipathy for certain persons at first sight; tism being an antitype to that, now saves us; there are some affairs which we transact with re- not the putting away of the filth of the flesh, but pugnancy. Hatred calumniates, aversion keeps the ansiner of a good conscience toward God, &c. us at a distance from certain persons. Antipathy The meaning is, that righteousness, or the anmakes us detest them; repugnancy hinders us swer of a good conscience towards God, now from.imitating them. saves us, by means of the resurrection of Christ, as formerly righteousness saved these eight persons by means of the ark during the flood. The word antitype, therefore, here signifies a general similitude of circumstances; and the particle, whereunto, refers not to the immediate antecedent

ANTIPEDOBAPTISTS (from UTI, against, and 15, ados, child, and Bar, baptize) is a distinguishing denomination given to those who object to the baptism of infants. See BAPTISTS, BAPTISM.

ANTIQUITIES, a term implying all testi-udaros, water, but to all that precedes. monies or authentic accounts that have come down to us of ancient nations. As the study of antiquity may be useful both to the inquiring Christian, as well as to those who are employed in, or are candidates for the Gospel ministry, we shall here subjoin a list of those which are esteemed the most valuable.-Fabricii Bibliographia Antiquaria; Spencer de Legibus Heb. Ritualibus; Godwyn's Moses and Aaron; Bingham's Antiquities of the Christian Church; Jennings's Jewish Antiquities; Potter's and Harwood's Greek, and Kennett's and Adams's Roman Antiquities; Preface to the Prussian Testament, published by L'Enfant and Beausobre; Prideaux and Shuckford's Connections; Jones's Asiatic Researches; and Maurice's Indian Antiquities; Brown's Jewish Antiquities; Lewis's Origines Hebraæ; Fleury's Manners of the Ancient Israelites.

ANTOSIANDRIANS, a sect of rigid Lutherans, who opposed the doctrine of Osiander relating to justification. These are otherwise denominated Osiandromastiges.-The Antosiandrians deny that man is made just, with that justice wherewith God himself is just; that is, they assert that he is not made essentially, but only imputatively just; or that he is not really made just, but only pronounced so.

ANTISABBATARIANS, a modern religious sect, who deny the necessity of observing the Sabbath Day. Their chief arguments are, 1. That the Jewish Sabbath was only of ceremonial, not of moral obligation; and consequently, is abolished by the coming of Christ.-2. That no other Sabbath was appointed to be observed by Christ or his apostles.-3. That there is not a word of Sabbath-breaking in all the New Testament.-4. That no command was given to Adam or Noah to keep any Sabbath.And, 5. That, therefore, although Christians are commanded "not to forsake the assembling of themselves together," they ought not to hold one day more holy than another. See article SAB

APATHY, among the ancient philosophers, implied an utter privation of passion, and an insensibility of pain. The word is compounded of «, priv. and as, affection. The Stoics affected an entire apathy; they considered it 'as the highest wisdom to enjoy a perfect calmness or tranquillity of mind, incapable of being ruffled by either plea. sure or pain. In the first ages of the church, the Christians adopted the term apathy to express a contempt of all earthly concerns; a state of mortification such as the Gospel prescribes. Clemens Alexandrinus, in particular, brought it exceedingly in vogue, thinking hereby to draw such philosophers to Christianity who aspired after such a sublime pitch of virtue.

APELLEANS, so called from Apelles, in the second century. They affirmed, that Christ, when he came down from heaven, received a body not from the substance of his mother, but from the four elements, which at his death he rendered back to the world, and so ascended into heaven without a body.

APOCALYPSE, or Revelation, from the Greek Tour, to unveil, discover, reveal; the name of the last of the sacred books of the New Testament, and so called from its containANTITRINITARIANS, those who denying important revelations concerning the future

BATH.

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.

destinies of the church. See REVELATION.-B. APOCRYPHA, books not admitted into the canon of Scripture, being either spurious, or at least not acknowledged as divine. The word is Greek, and is derived from az, from, and