ANTITYPE

APOCRYPHA

above sentiments are, Crisp, Richardson, Saltmarsh, Hussey, Eatom, Town, &c. The word antitype occurs twice in the New have been answered by Gataker, Sedgwick, Wit- chap. ix. v. 24. and in the 1st Epistle of St. Peter, These Testament, viz. in the Epistle to the Hebrews, 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; with his Essay on the Nature and Glory of the Gospel; Edwards's Crispianism unmasked. ANTIPATHY, hatred, aversion, repugnancy. Hatred is entertained against persons, aversion and antipathy against persons or things, and repugnancy against actions alone. Hatred is more voluntary than aversion, antipathy, or repugnancy: these last have greater affinity with the animal constitution. The causes of antipathy are less known than those of aversion. Repugnancy is less permanent than either the one or the other. We hate a vicious character; we feel an aversion to its exertions. We are affected with antipathy for certain persons at first sight; there are some affairs which we transact with repugnarey. Hatred calumniates, aversion keeps us at a distance from certain persons. Antipathy makes us detest them; repugnancy hinders us from imitating them.

Christ is not entered into the holy places made with hands, which are TT, the figures or ansence of God. Now Tos signifies the pattern titypes of the true-now to appear in the preby which another thing is made; and as Moses was obliged to make the tabernacle, and all things in it, according to the pattern shown him in the Mount, the tabernacle so formed was the antitype of what was shown to Moses; any thing, therefore, formed according to a model or pattern, is an antitype. In the latter passage, the Apostle, speaking of Noah's flood, and the deliverance of only eight persons in the ark from it, says,

tism being an antitype to that, now saves us; AVTITUTOY VUV σώζει βαπτισμα : Βαρ not the putting away of the filth of the flesh, but the answer of a good conscience toward God, &c. The meaning is, that righteousness, or the answer of a good conscience towards God, now saves us, by means of the resurrection of Christ, sons by means of the ark during the flood. The as formerly righteousness saved these eight perword antitype, therefore, here signifies a general similitude of circumstances; and the particle, whereunto, refers not to the immediate antecedent

ANTIPEDOBAPTISTS (from T, against, and is, wados, 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-vares, 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 Hebrae; Fleury's Manners of the Ancient Israelites.

therans, who opposed the doctrine of Osiander ANTOSIANDRIANS, a sect of rigid Lurelating to justification. These are otherwise denominated Osiandromastiges.-The Antosian drians 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.

implied an utter privation of passion, and an inAPATHY, among the ancient philosophers, sensibility of pain. The word is compounded of a, priv. and 5, 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 tification such as the Gospel prescribes. Clemens contempt of all earthly concerns; a state of morAlexandrinus, in particular, brought it exceed ingly in vogue, thinking hereby to draw such philosophers to Christianity who aspired after such a sublime pitch of virtue.

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 second century. They affirmed, that Christ, APELLEANS, so called from Apelles, in the observed by Christ or his apostles.-3. That when he came down from heaven, received a there is not a word of Sabbath-breaking in all the body not from the substance of his mother, but New Testament.-4. That no command was from the four elements, which at his death he given to Adam or Noah to keep any Sabbath.-rendered back to the world, and so ascended into And, 5. That, therefore, although Christians are heaven without a body. commanded "not to forsake the assembling of themselves together," they ought not to hold one Greek T, to unveil, discover, reveal; APOCALYPSE, or Revelation, from the day more holy than another. See article SAB- the name of the last of the sacred books of the ANTITRINITARIANS, those who denying important revelations concerning the future New Testament, and so called from its containdestinies of the church. See REVELATION.-B.

BATH.

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

ANTITYPE, a Greek word, properly signiother type. fying a type or figure corresponding to some

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canon of Scripture, being either spurious, or at APOCRYPHA, books not admitted into the least not acknowledged as divine. The word is Greek, and is derived from are, from, and

AFFECTION

AETIANS, those who maintained that the Son and Holy Ghost were in all things dissimilar to the Father. They received their name from Aetius, one of the most zealous defenders of Arianism, who was born in Syria, and flourished about the year 336. Besides the opinions which the Aetians held in common with the Arians, they maintained that faith without works was sufficient to salvation; and that no sin, however grievous, would be imputed to the faithful. Aetius, moreover, affirmed, that what God had concealed from the apostles, he had revealed to him.

AFFLICTION

very zealous in externals; to be always conversing about ourselves, &c. These things are often found in those who are only mere professors of religion, Matt. vii. 21, 22.

Now, in order to ascertain whether our affections are excited in a spiritual manner, we must inquire whether that which moves our affections be truly spiritual; whether our consciences be alarmed, and our hearts impressed; whether the judgment be enlightened, and we have a perception of the moral excellency of divine things; and, lastly, whether our affections have a holy tendency, and produce the happy effects of obedience AFFECTION, in a philosophical sense, re-to God, humility in ourselves, and justice to our fers to the manner in which we are affected by fellow-creatures. As this is a subject worthy of any thing for a continuance, whether painful or close attention, the reader may consult Lord pleasant; but in the most common sense, it may Kaimes's Elements of Criticism, vol. ii. p. 517; be defined to be a settled bent of mind towards a Edwards on the Affections; Pike and Hayward's particular being or thing. It holds a middle place Cases of Conscience; Watts's Use and Abuse of between disposition on the one hand, and passion the Passions; M'Laurin's Essays, sect. 5 and 6, on the other. It is distinguishable from disposi- where this subject is handled in a masterly mantion, which, being a branch of one's nature ori- ner. ginally, must exist before there can be any opportunity to exert upon any particular object; whereas affection can never be original, because, having a special relation to a particular object, it cannot exist till the object have once, at least, been presented. It is also distinguishable from passion, which, depending on the real or ideal presence of its object, vanishes with its object; whereas affection is a lasting connexion, and, like other connexions, subsists even when we do not think of the object. [See DISPOSITION and PASSION.] The affections, as they respect religion, deserve in this place a little attention. They may be defined to be the "vigorous and sensible exercises of the inclination and will of the soul towards religious objects." Whatever extremes stoics or enthusiasts have run into, it is evident that the exercise of the affections is essential to the existence of true religion. It is true, indeed, "that all affectionate devotion is not wise and rational; but it is no less true, that all wise and rational devotion must be affectionate." The affections are the springs of action: they belong to our nature, so that with the highest perceptions of truth and religion, we should be inactive without them. They have considerable influence on men, in the common concerns of life; how much more, then, should they operate in those important objects that relate to the Divine Being, the immortality of the soul, and the happiness or misery of a future state! The religion of the

most eminent saints has always consisted in the exercise of holy affections. Jesus Christ himself affords us an example of the most lively and vigorous affections; and we have every reason to believe that the employment of heaven consists in the exercise of them. In addition to all which, the Scriptures of truth teach us, that religion is nothing, if it occupy not the affections, Deut. vi. 4 and 5. Deut. xxx. 6. Rom. xii. 11. 1 Cor. xiii. 13. Ps. xxvii. 14.

A distinction, however, must be made between what may be merely natural, and what is truly spiritual. The affections may be excited in a natural way under ordinances by a natural impression, Ezek. xxxiii. 32; by a natural sympathy, or by the natural temperament of our constitution. It is no sign that our affections are spiritual because they are raised very high; produce great effects on the body; excite us to be

AFFLICTION, that which causes a sensa tion of pain. Calamity or distress of any kind. The afflictions of the saints are represented, in the Scripture, as appointed, 1 Thess. iii. 3. Job v. 6, 7; numerous, Ps. xxxiv. 19; transient, Cor. iv. 17. Heb. x. 37; and, when sanctified, beneficial, 1 Pet. i. 6. Ps. cxix. 67, 71. They wean from the world; work submission; produce humility; excite to diligence; stir up to prayer; and conform us to the divine image. To bear them with patience, we should consider our own unworthiness; the design of God in sending them; the promises of support under them; and the real good they are productive of. The afflictions of a good man, says an elegant writer, never befal without a cause, nor are sent but upon a proper errand. These storms are never allowed to rise but in order to dispel some noxious vapours, and restore salubrity to the moral atmosphere. Who that for the first time beheld the earth in the midst of winter, bound up with frost, or drenched in floods of rain, or covered with snow, would have imagined that nature, in this dreary and torpid state, was working towards its own renovation in the spring? Yet we by experience know that those vicissitudes of winter are necessary for fertilising the earth; and that under wintry rains and snows lie concealed the seeds of those roses that are to blossom in the spring; of those fruits that are to ripen in the summer; and of the corn and wine which are, in harvest, to make glad the heart of man. It would be more agreeable to us to be always entertained with a fair and clear atmosphere, with cloudless skies, and perpetual sunshine; yet in such climates as we have most knowledge of, the earth, were it always to remain in such a state, would refuse to yield its fruits; and, in the midst of our imagined scenes of beauty, the starved inhabitants would perish for want of food. Let us, therefore, quictly submit to Providence. Let us conceive this life to be the winter of our existence. Now the rains must fall, and the winds must rear around us; but, sheltering ourselves under Him who is the "covert from the tempest," let us wait with patience till the storms of life shall terminate in an everlasting calm Blair's Ser, vol. v. ser. 5; Vincent, Case, and Addington, on Affliction; Willison's Afflicted Man's Companion.

AGAPE, or LOVE-FEASTS, (from y

AGNOETÆ

"love") feasts of charity among the ancient Christians, when liberal contributions were made by the rich to the poor. St. Chrysostom gives the following account of this feast, which he derives from the apostolic practice. He says, "The first Christians had all things in common, as we read in the Acts of the Apostles; but when that equality of possessions ceased, as it did even in the apostles' time, the Agape or love-feast was substituted in the room of it. Upon certain days, after partaking of the Lord's Supper, they met at a common feast; the rich bringing provisions, and the poor, who had nothing, being invited." It was always attended with receiving the holy sacrament; but there is some difference between the ancient and modern interpreters as to the circumstance of time; viz. whether this feast was held before or after the communion. St. Chrysostom is of the latter opinion; the learned Dr. Cave of the former. These love-feasts, during the first three centuries, were held in the church without scandal or offence; but in after-times the heathens began to tax them with impurity. This gave occasion to a reformation of these Agape. The kiss of charity, with which the ceremony used to end, was no longer given between different sexes; and it was expressly forbidden to have any beds or couches for the conveniency of those who should be disposed to eat more at their ease. Notwithstanding these precautions, the abuses committed in them became sixteenth century, whose distinguishing tenet, ALASCANI, a sect of Anti-lutherans in the so notorious, that the holding them (in churches besides their denying baptism, is said to have at least) was solemnly condemned at the council been this, that the words, "This is my body," in of Carthage in the year 397. Attempts have been the institution of the eucharist, are not to be un made, of late years, to revive these feasts: but inderstood of the bread, but of the whole action or a different manner from the primitive custom, and, celebration of the supper. perhaps, with little edification. They are, however, not very general.

nature, or by virtue of his unction, as any part ALBIGENSES of the mysteries he was to reveal; for, considering him as God, he could not be ignorant of any thing. of wax, stamped with the figure of a lamb supAGNUS DEI, in the church of Rome, a cake porting the banner of the cross. rally signifies "Lamb of God." These cakes, being consecrated by the pope with great soThe name litelemnity, and distributed among the people, are supposed to have great virtues. They cover them with a piece of stuff cut in the form of a heart, and carry them very devoutly in their processions. The Romish priests and religious derive considerable pecuniary advantage from selling them to some, and presenting them to others.

such of his disciples as he sent to fairs, markets, AGONISTICI, a name given by Donatus to and other public places, to propagate his doctrine. They were called Agonistici from the Greek ayev, "combat," because they were sent, as it were, to fight and subdue the people to their opinions. See DONATIST.

AGAPETE, a name given to certain virgins and widows, who in the ancient church associated themselves with and attended on ecclesiastics, out of a motive of piety and charity. See DEACON

ESSES.

AGENDA, among divines and philosophers, signify the duties which a man lies under an obligation to perform: thus we meet with the agenda of a Christian, or the duties he ought to perform, in opposition to the credenda, or things he is to believe. It is also applied to the service or office of the church, and to church books compiled by public authority, prescribing the order to be observed; and amounts to the same as ritual, formulary, directory, missal, &c. AGENT, that which acts; opposed to patient, or that which is acted upon. AGENTS, moral. See MORAL AGENT. AGNOETE, (from y of a sect which appeared about 370. They "to be ignorant called in question the omniscience of God; alleging that he knew things past only by memory, and things future only by an uncertain prescience. There arose another sect of the same name in the sixth century, who followed Themistius, deacon of Alexandria. They maintained that Christ was ignorant of certain things, and particularly of the time of the day of judgment. It is supposed they built their hypothesis on that passage in Mark xiii. 32.-"Of that day and that hour knoweth no man; no, not the angels which are in heaven, neither the Son, but the Father." The meaning of which, most probably, is, that this was not known to the Messiah himself in his human

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seventh century, who prayed always standing, as AGONYCLITE, a sect of Christians in the thinking it unlawful to kneel.

694. They condemned all use of flesh and marAGYNIANI, a sect which appeared about riage as not instituted by God, but introduced at the instigation of the devil.

ALBANENSES, a denomination which comGnostics and Manicheans, two principles, the one menced about the year 796. They held, with the of good, and the other of evil. They denied the divinity and even the humanity of Jesus Christ; asserting that he was not truly man, did not suffer heaven. They rejected the doctrine of the resuron the cross, die, rise again, nor really ascend into rection, affirmed that the general judgment was past, and that hell torments were no other than the evils we feel and suffer in this life. They denied free-will, did not admit original sin, and held that a man can give the Holy Spirit of himnever administered baptism to infants. They self, and that it is unlawful for a Christian to take

an oath.

the place where their spiritual ruler resided. See

This denomination derived their name from

MANICHEANS and CATHERIST.

ALBANOIS, a denomination which sprung est part of the Manichean principles. They also up in the eighth century, and renewed the greatmaintained that the world was from eternity. See MANICHEANS,

Tonlouse and the Albigeois, in Languedoc, who ALBIGENSES, a party of reformers about sprung up in the twelfth century, and distinguished themselves by their opposition to the church of Rome. They were charged with many errors by the monks of those days; but from these charges they are generally acquitted by the Protestants, who consider them only as the inventions of the Romish church to blacken their character. The Albigenses grew so formidable, that the Catholics agreed upon a holy league or crusade against them. Pope Innocent III. desirous to put a

B

ALL-SUFFICIENCY OF GOD, is that power or attribute of his nature whereby he is able to communicate as much blessedness to his creatures as he is pleased to make them capable of re-ch. 5. vol. i. ceiving. As his self-sufficiency is that whereby he has enough in himself to denominate hum completely blessed, as a God of infinite perfection; so his all-sufficiency is that by which he hath enough in himself to satisfy the most enlarged desires of his creatures, and to make them completely blessed. We practically deny this perfection, when we are discontented with our present condition, and desire more than God has allotted for us, Gen. iii. 5. Prov. xix. 3. Ridgley's Body of Div. ques. 17; Saurin's Ser. ser. 5. vol. i. Barrow's Works, vol. ii. ser. 11.

ALMARICIANS, a denomination that arose in the thirteenth century. They derived their origin from Almaric, professor of logic and the ology at Paris. His adversaries charged him with having taught that every Christian was obliged to believe himself a member of Jesus Christ, and that without this belief none could be saved. His followers asserted that the power of the Father had continued only during the Mosaic dispensation, that of the Son twelve hundred years after his entrance upon earth; and that in the thirteenth

ALTAR, a kind of table or raised structure whereon the ancient sacrifices were offered. The table, in Christian churches, where the Lord's Supper is administered. Altars are, doubt less, of great antiquity; some suppose they were as early as Adam; but there is no mention made of them till after the flood, when Noah built one and offered burnt-offerings on it. The Jews had two altars in and about their temple; 1. the altar of burnt offerings; 2. the altar of incense: some also call the table for shew-bread an altar, but improperly, Exod. xx. 24, 25. 1 Kings xvii. 30. Exod. xxv. xxvii, and xxx. Heb. ix.

AMAURITES, the followers of Amauri, a clergyman of Bonne, in the thirteenth century. He acknowledged the divine Three, to whom he attributed the empire of the world. But, ac

AMYRALDISM

ANABAPTISTS

cording to him, religion had three epochas, which | Amyrault and others his followers, among the bore a similitude to the reign of the three persons reformed in France, towards the middle of the in the Trinity. The reign of God had existed as seventeenth century. This doctrine principally long as the law of Moses. The reign of the Son consisted of the following particulars, viz. that would not always last. A time would come God desires the happiness of all men, and none when the sacraments should cease, and then the are excluded by a divine decree; that none can religion of the Holy Ghost would begin, when obtain salvation without faith in Christ; that men would render a spiritual worship to the Su- God refuses to none the power of believing, preme Being. This reign Amauri thought would though he does not grant to all his assistance succeed to the Christian religion, as the Christian that they may improve this power to saving purhad succeeded to that of Moses. own fault. Those who embraced this doctrine poses; and that they may perish through their were called Universalists, though it is evident they rendered grace universal in words, but partial in reality. See CAMERONITES.

AMAZEMENT, a term sometimes employed to express our wonder; but it is rather to be considered as a medium between wonder and astonishment. It is manifestly borrowed from the extensive and complicated intricacies of a labyrinth, in which there are endless mazes, without the discovery of a clue. Hence an idea is conveyed of more than simple wonder; the mind is lost in wonder. See WONDER.

AMBITION, a desire of excelling, or at least of being thought to excel, our neighbours in any thing. It is generally used in a bad sense for an immoderate or illegal pursuit of power or honour. See PRAISE.

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baptism ought always to be performed by immer ANABAPTISTS, those who maintain that sion. The word is compounded of ava, and TITS, "a Baptist;" signifying that those anew, be baptized anew. who have been baptized in their infancy ought to indiscriminately applied to Christians of very dif It is a word which has been ferent principles and practices. The English and Dutch Baptists do not consider the word as at all whom they baptize they consider as never having applicable to their sect; because those persons been baptized before, although they have undergone what they term the ceremony of sprinkling in their infancy.

AMEDIANS, a congregation of religious in Italy; so called from their professing themselves amantes Deum, "lovers of God" or rather amati Deo, "beloved of God." They wore a grey habit and wooden shoes, had no breeches, and girt themselves with a cord. They had twenty-notions concerning baptism, depended much upon The Anabaptists of Germany, besides their eight convents, and were united by pope Pius V. certain ideas which they entertained concerning a partly with the Cistercian order, and partly with perfect church establishment, pure in its members, that of the Soccolanti, or wooden shoe wearers. AMEN, a Hebrew word, which, when pre- The most prudent part of them considered it pos and free from the institutions of human policy. fixed to an assertion, signifies assuredly, cer- sible, by human industry and vigilance, to purify tainly, or emphatically so it is; but when it con- the church; and seeing the attempts of Luther dudes a prayer, so be it, or so let it be, is its ma- to be successful, they hoped that the period was nifest import. In the former case it is assertive, arrived in which the church was to be restored to assures of a truth or a fact; and is an asse- this purity. Others, not satisfied with Luther's veration and is properly translated, verily, John plan of reformation, undertook a more perfect ii. 3. In the latter case it is petitionary, and, as plan, or, more properly, a visionary enterprise, to it were, epitomises all the requests with which it found a new church, entirely spiritual and divine. stands connected. Nunb. v. 25. Rev. xxii. 20. This emphatical term was not used among the whose characters and capacities were very dif This sect was soon joined by great numbers, Hebrews by detached individuals only, but, on ferent. Their progress was rapid: for, in a very certain occasions, by an assembly at large. Deut. short space of time, their discourses, visions, and xxii. 14. 20. It was adopted, also, in the public predictions, excited great commotions in a great worship of the primitive churches, as appears by part of Europe. The most pernicious faction of that passage, 1 Cor. xiv. 16, and was continued all those which composed this motley multitude, among the Christians in following times; yea, was that which pretended that the founders of this such was the extreme into which many ran, that new and perfect church were under a divine im Jerome informs us, that, in his time, at the con-pulse, and were armed against all opposition by clusion of every public prayer, the united amen the power of working miracles. It was this fac of the people sounded like the fall of water, or tion, that, in the year 1521, began their fanatical the noise of thunder. Nor is the practice of some work under the guidance of Munzer, Stubner, professors in our own time to be commended, Storick, &c. who, with a low, though audible voice, add their Christians, who had the precepts of the Gospel to These men taught, that, among amen to almost every sentence as it proceeds direct, and the Spirit of God to guide them, the from the lips of him who is praying. As this office of magistracy was not only unnecessary, but has a tendency to interrupt the devotion of those an unlawful encroachment on their spiritual li that are near them, and may disconcert the berty; that the distinctions occasioned by birth, thoughts of him who leads the worship, it would rank, or wealth should be abolished; that all be better omitted, and a mental amen is sufficient. Christians, throwing their possessions into one The term, as used at the end of our prayers, sug-stock, should live together in that state of equality gests that we should pray with understanding, which becomes members of the same family; faith, fervour and expectation. See Mr. Booth's that, as neither the laws of nature, nor the preAMMONIANS. See NEW PLATONICS. cepts of the New Testament, had prohibited AMYRALDISM, a name given by some patriarchs did in this respect. polygamy, they should use the same liberty as the writers to the doctrine of universal grace, as explained and asserted by Amyraldus, or Moses persuasion, in order to propagate their doctrines

Amen to Social Prayer.

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They employed, at first, the various arts of