ANAGOGICAL

and related a number of visions and revelations, with which they pretended to have been favoured from above: but, when they found that this would not avail, and that the ministry of Luther and other reformers was detrimental to their cause, they then madly attempted to propagate their sentiments by force of arms. Munzer and his associates, in the year 1525, put themselves at the head of a numerous army, and declared war against all laws, governments, and magistrates of every kind, under the chimerical pretext, that Christ himself was now to take the reins of all government into his hands: but this seditious crowd was routed and dispersed by the elector of Saxony and other princes, and Munzer, their leader, put to death.

Many of his followers, however, survived, and propagated their opinions through Germany, Switzerland, and Holland. In 1533, a party of them settled at Munster, under two leaders of the names of Matthias and Bockholdt. Having made themselves masters of the city, they deposed the magistrates, confiscated the estates of such as had escaped, and deposited the wealth in a public treasury for common use. They made preparations for the defence of the city; invited the Anabaptists in the Low Countries to assemble at Munster, which they called Mount Sion, that from thence they might reduce all the nations of the earth under their dominion. Matthias was soon cut off by the bishop of Munster's army, and was succeeded by Bockholdt, who was proclaimed by a special designation of heaven, as the pretended king of Sion, and invested with legislative powers like those of Moses. The city of Munster, however, was taken, after a long siege, and Bockholdt punished with death.

ANATHEMA

the mind, not only to the knowledge of divine things, but of divine things in the next life. The word is seldom used, but with regard to the dif ferent senses of the Scripture. The anagogical sense is when the sacred text is explained with regard to eternal life, the point which Christians should have in view; for example, the rest of the sabbath, in the anagogical sense, signifies the repose of everlasting happiness.

ANALOGY OF FAITH, is the proportion that the doctrines of the Gospel bear to each other, or the close connection between the truths of revealed religion, Rom. xii. 6. This is considered as a grand rule for understanding the true sense of Scripture. It is evident that the Almighty doth not act without a design in the system of Christianity, any more than he does in the works of nature. Now this design must be uniform; for as in the system of the universe every part is proportioned to the whole, and made subservient to it, so in the system of the Gospel all the various truths, doctrines, declarations, precepts, and promises, must correspond with and tend to the end designed. For instance, supposing the glory of God in the salvation of man by free grace be the grand design; then, whatever doctrine, assertion, or hypothesis, agree not with this, is to he considered as false.-Great care, however, must be taken, in making use of this method, that the inquirer previously 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 preconceived opinions, and are more desirous to put that sense upon the text which quadrates with our sentiments, rather than the truth, it be comes 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

It must be acknowledged that the true rise of the insurrections of this period ought not to be attributed to religious opinions. The first insurgents groaned under severe oppressions, and took up arms in defence of their civil liberties; and of these commotions the Anabaptists seem rather to have availed themselves, than to have been the prime movers. That a great part were Anabap-might call the analogy of faith, i. e. the system tists seems indisputable; at the same time, it appears from history, that a great part also were Roman Catholics, and a still greater part of those who had scarcely any religious principles at all. Indeed, when we read of the vast numbers that were concerned in these insurrections, of whom it is reported that 100,000 fell by the sword, it appears reasonable to conclude that they were not all Anabaptists.

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 inore or less been guilty in this respect. It may, however, be of use to the serious and candid inquirer; for, as some texts may seem to contradict each other, and difficulties present themselves, by keeping the analogy of faith view, he will the more easily resolve those difficul It is but justice to observe also, that the Bap-ties, and collect the true sense of the sacred oratists in England and Holland are to be considered cles. What "the aphorisms of Hippocrates are in a different light from those above mentioned: to a physician, the axioms in geometry to a ma they profess an equal aversion to all principles of rebellion on the one hand, and to enthusiasm on the other. See Robertson's Hist. of Charles V.; Enc. Brit. vol. i. p. 644; and articles BAPTISTS and MENNONITES.

ANACHORETS, or ANCHORITES, a sort of monks 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.

ANAGOGICAL, signifies mysterious, transporting: and is used to express whatever elevates

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 excellent treatise on that subject.

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 anathe mas against such as they thought corrupted the purity of the faith. Anathema Maranatha, mentioned by Paul, (1 Cor. xiv. 22,) imports that he

ANGELS

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.

ANGELS

|tion, 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 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. Luke i. ciently, 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.

&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. Ixviii. 17. Heb. xii. 22; and perhaps have disThe word angel (y) 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 Ged 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 sert messengers (Heb. angels) to Jabesh easier to be supposed than to be proved; nor is Gilead." Prov. xiii. 17. Mark 1. 2. James ii. it a matter of consequence to know. "What 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. I. Is. Ixiii. 9.—are sure he has a guard of angels about him?" 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 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 Sad. 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, is 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 mited 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 Inquiryinto 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. leot. are therein. It is, however, a needless sperula-210 to 214; Milton's Paradise Lost Bp. New

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.

ANGER

ANGER of GOD. See WRATH. ANGLO-CALVINISTS, a name given by ome 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 deccase 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 ap propriating them to the augmentation of poor livings.-B.

ANNIHILATION 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 wind, arising yourself an instance of more impious and unnatu upon the receipt, or supposed receipt, of any in- ral arrogance." Paley's Moral Phil. ch. 7. jury, with a present purpose of revenge All vol. i.; Fawcett's excellent Treatise on Anger; anger is by no means sinful; it was designed by Seed's Posth. Serm. ser. 11. the Author of our nature for self-defence: not 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, no 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 renders us whilst 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 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 repontance which, on one account or other, it

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 nothing 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.

As to the idea that existence is a state of violence; that all things are continually endeavouring to return to their primitive nothing; that no positive power is required to effect it, but that the mere withdrawal of the Creator's upholding energy is sufficient, we conceive that these are subjects beyond the grasp of human intellect, and that speculations upon them are entirely profit

less.-B.

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 barbari. ans, 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, of 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 T, against, and Xs, Christ. The exact import of the name is important to a right determination of the character. The Greek T. signifies pro, rice, loco, ie, in the place of, instead of, as well as contra adversus, i. e. against, in opposition to. Thus, is pro-rex, or vice-king; av, like agod, equal to a god, 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 ds of history, and find if possible a power which Authors have differed as to the time when Anti. combines the above attributes in itself. To be-christ arose. Some suppose that his reign did stow it where it is not due is to bear false-witness not commence till he became a temporal prince, against our neighbour, and to become an accuser in the year 756, when Pepin wrested the ex of the brethren. The words of an apostle furnish archate of Ravenna from the Lombards, and with a luminous clue towards a right applica-made it over to the pope and his successors,

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 Fal the Roman pontiff. Mede dates his rise in the of Babylon; Ward's Three Discourses on Provear 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 ANTIDORON, a name given by the Greeks fallen in 1716. Now that these dates were to the consecrated bread; out of which the midwrong, circumstances have proved; the first and dle part, marked with the cross, wherein the consecond being too late, and the third too early. secration resides, being taken away by the priest, As these hypotheses, therefore, must fall to the the remainder is distributed after mass to the poor. ground, it remains for us to consider why the ANTINOMIANS, those who maintain that last-mentioned is the more probable. It was the law is of no use or obligation under the Gosabout the year 606 that pope Boniface III., by pel dispensation, or who hold doctrines that clearly flattering Phocas, the emperor of Constantinople, supersede the necessity of good works. The Anone of the worst of tyrants, procured for himself tinomians took their origin from John Agricola, the title of Universal Bishop. The bishops of about the year 1538, who taught that the law is Rome and Constantinople had long been strug- no way necessary under the Gospel; that good gling for this honour; at last, it was decided in works do not promote our salvation, nor ill ones favour of the bishop of Rome; and from this time hinder it; that repentance is not to be preached he was raised above all others, and his supremacy from the decalogue, but only from the Gospel. established by imperial authority: it was now, This sect sprung up in England during the proalso, that the most profound ignorance, debauch-tectorate of Cromwell, and extended their system ery, 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. . 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.

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 As 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

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 dowr.. 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 deter cination 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 injure the minds of many. It has been alleged, 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, more explicit in the expla nation of their sentiments, and possessed more candour towards those who differed 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