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flourished in the middle of the 3d century; but St. Anthony, so famous in the biography of the popish saints, was the first, it is said, that arranged these recluse in society, and founded monasteries. The model of these saints is, however, to be found in paganism: Egypt, Syria, and India, produced, and still produce, examples of this "voluntary humility," which the Scriptures reprobate, and which is so inconsistent with the active benevolence of Christianity.[Mosheim's E. H. vol. i. pp. 275, 377. Ency. Brit. Monastic, &c.] ANDRONICIANS, a few disciples of one Andronicus, a Severian.

ANGELICS, worshippers of angels. Mr. Bell, who considers this as a sect of the apostolic age, considers St. Paul (Coloss. ii. 18) as cautioning Christians against a superstitious reverence of these celestial agents of the Deity, which he conceives (perhaps justly) to have been borrowed from the idolatrous reverence paid by the heathen to genii and demons. "Some Christians, (says Mr. B.) agreeably to these pagan notions, deemed the mediatorship of the angels more powerful with God, and better calculated to reconcile man with his offended Maker, than even that of Jesus Christ." Who from this would suppose Mr. B. to be a R. Catholic?-ANGELICS is also the name of a congregation of nuns at Milan.[Bell's Wanderings, p. 118. Ency. Brit.] ANGELIC BROTHERS. See Gichtellites. ANGELITES, a sect which sprung up at Angelium, in Alexandria, in the end of the 5th century. They were probably of the same opinions as the Damianists, which see.

ANNIHILATIONISTS. See Destruc

tionists.

ANOMOEANS, pure Arians, of the 4th century, so called because they believed the Son to be (anomoios,) dissimilar, or of a nature different from the Father. See Arians. Broughton's Dict.]

ANSARIANS, or Ensarians, the inhabitants of a chain of mountains in Syria, whose religion is a compound of paganism and Mahometanism, which they were taught by an old man, who inhabited the village of Nasar, near Koufa; who, by his austerities, passed for a saint and a prophet, for which his only qualifications were a life of outward austerity, and a high degree of enthusiasm-if he were not rather an impostor. He made many disciples, and their descendants partly worship the sun, or other material objects; and partly following no rule but

their own wild imaginations and depraved passions.-[Ency. Perth.] See Assassins. ANTHROPOMORPHITES, [from Anthropos, man; and morphe, shape or form;] so called, because, by an interpretation grossly literal, they considered the Deity (and his angels) of the human form: this they found, on a too literal interpretation of the Mosaic writings, particularly Gen. i. 26, where we read, that God "made man in his own image ;" and in this they are said to have been confirmed, by the images and paintings in the churches. The first we read of in ecclesiastical history, were the Andeans (which see) of the fourth century; and the sect seems to have been revived in the 10th century, in Italy, in the district of Vicenza, and is perhaps a popular error among the ignorant and superstitious of all ages; particularly in those churches decorated with paintings. It is far more extraordinary, that the learned Jos. Hussey, of the 17th century, interpreted the above text in a manner very similar. See Husseyites.-[Mosheim's E. H. vol. i. p. 430. ii. 432. Turner's Hist. p. 146.]

ANTIBAPTISTS. It is well known that the Society of Friends have, from the beginning, rejected water-baptism, as long since superseded by the baptism of the Holy Spirit-the "one baptism" of Christ, which they alone admit. That Christian baptism is not an external rite, they argue from 1 Pet. iii. 21, and other passages, which speak of baptism as a moral and spiritual rite. These, however, are not the persons here chiefly intended by Antibaptists. An ingenious writer, under the signature of Agnostos, has lately argued much at length, and with considerable force, that baptism is a proselyting ordinance, and to be applied only to converts from other religions to Christianity, and is not therefore applicable to their descendants, whether infant or adult. This he infers from the words of the commission-" Teach (or disciple) all nations, baptizing them;"-from the practice of the apostles and first Christians, who (so far as appears) baptized none but converts from Judaism or heathenism, and their families;-from baptizing not forming any part of the pastoral office, but being peculiar to apostles or evangelists; and from the facilities which his hypothesis affords to Christian union, as removing the great barrier between Pædobaptists and Anti-pædobaptists. From another writer, under the signature of Vinder, we learn that there are in Ireland

several societies of Antibaptists, which seem not unlikely to form a considerable denomination.

This view of baptism, however, admits of, and even requires, its perpetuity, so long as there are Jews, pagans, or infidels, to be baptized; but transfers the work rather to missionaries than settled ministers. At the same time, the admission of penitent Atheists, or even Deists, into the Christian church, appears to make them as properly the subjects of the ordinance as Jews or Pagans; and leaves open the question as to the mode of administration, and the qualification of infants to receive it. [Barclay's Apol. prop. 12. Emlyn on Baptism. Thoughts on Baptism, by Agnostos (1819). Vindex's Letter to a Member of the Church meeting in Stafford Street, Dublin.]

ANTICALVINISTS, those who reject the system of that great Reformer, which is generally called Calvinism, and its opposite, Arminianism, both which see.

ANTIBURGHERS, a denomination of seceders (or dissenters) from the church of Scotland, founded on their rejection of the Burgess oath. (See Burghers.) Happily this distinction in the church of Scotland is now no more; both denominations being cordially re-united. In May 1821, also, the Presbyterian and Associate Reformed Churches in the United States (N. A.) agreed upon a similar union to take place in the following spring. [Morison's Dict. Brown's Hist. of the Secession. Philanthropic Gazette, 1819.]

ANTICHRIST is a term of frequent recurrence, and momentous import, in the history of the church. The term itself admits of different interpretations, according to the different senses of the Greek preposition anti, which either means in place of the Christ, and so is applicable to false Christs, or impostors, which abounded about the time of St. John's writing; and in this sense therefore he uses it, 1 Epis. ii. 18, "Little children, it is the last time; and as ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time;" alluding, most probably, to our Lord's words, Matthew xxiv. 24, "There shall arise false Christs, and false prophets," &c.

But if we take the term in the sense of opposition to Christ, it seems to point to a power, or system, diametrically opposed to Christ; such as St. Paul personifies in "the man of sin," and St. John exhibits,

in various emblematic forms, in his sublime Revelations. It is impossible here to enter into a full enquiry on this subject, by examining the different systems of expositors. The Editor merely wishes to drop a few suggestions, that may be of some use to young enquirers.

1. He conceives that no individual is intended-it has reference to a power of too long duration; nor is it the manner of sacred writers to predict individual persons, but powers or monarchies. 2. Neither is it a church, for this " man of sin," this son of perdition, is sin personified, altogether sin, without any palliative feature; but even in the church of Rome, and in her darkest period, we may hope there were some sincere Christians, though much depraved; and instances might be pointed out of good men living and dying in her communion, in every age. But it is a system which supersedes the offices of Christ as a Saviour, opposes his authority, and persecutes his followers. It is, in short, a system of gross error and cruel persecution. Such is popery; by which is meant all in the religion of Roman Catholics, which belongs not toChristianity. Such is the doctrine of merit, which sets aside the atonement of Christ; the doctrine of tradition, which invalidates the Scriptures: the authority of the church, which (as they teach it) supersedes the divine authority; and, above all, their dominion over conscience, which is usurpation as respects God, and tyranny with regard to man.

It may be proper to remark here, that the reign of infidelity in France, during the dreadful crisis of the Revolution, answered very remarkably to the character of the "man of sin," and was so applied by the Rev. W. Jones, and others; but the scene was too confined, and the period too short, to admit of thus restraining the interpretation. It was, however, the same system of tyranny, combined with infidelity in the one case, which was, in the other, mixed up with superstition. There is also a nearer relation between Popery (properly so called), and the infidelity of Atheism, than is generally conceived. Extremes meet in a circle: so the extravagance of credulity leads to scepticism. Thus it certainly was in France; and when men, addicted to scientific enquiry, were required to believe the absurdities of the national creed, they rejected Christianity, under the mistaken apprehension that they were inseparable. And such, we are told, is the state of Italy and Spain.

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-The term Antichristian applies to every thing opposite to the Christian system. [Robinson's and Morison's Th. Dict. Bp. Newton on the Prophecies, Diss. 22, 23.] ANTIDICO-MARIANITES, or ANTIMARIANS, persons in the 4th century, who denied the perpetual virginity of our Lord's mother, believing that she had afterwards children by Joseph--the brethren of our Lord. [Mosheim, vol. i. p. 432.] ANTINOMIANS derive their name from anti, against, and nomos, law, as being against the moral law; not merely as a covenant, but also as a rule of life to believers.

In the 16th century, while Luther was eagerly employed in censuring and refuting the popish doctors, who mixed the law and gospel together, and represented eternal happiness as the fruit of legal obedience, a new teacher arose, whose name was John Agricola, a native of Isleben, and an eminent doctor in the Lutheran church, in the year 1536.

The doctrine of Agricola was in itself obscure, and is thought to have been represented worse than it really was by Luther, who wrote against him with acrimony, and first styled him and his followers Antinomians. Agricola defended himself, and complained that opinions were imputed to him which he did not hold.

The writings of Dr. Crisp, in the 17th century, have been generally considered as leading to Antinomianism, though he acknowledges that "in respect of the rule of righteousness, or the matter of obedience, we are under the law still; or else (as he adds) we are lawless, to live every man as seems good in his own eyes, which no true Christian dares so much as think." But he certainly used many unguarded, and, perhaps, improper expressions, which were softened, and, in a great measure, explained away, in an edition of his works, by Dr. Gill. See Crispites, under which name the controversy raised by Dr. Crisp's writings will be considered. Mr. Jos. Hussey, of Cambridge, Mr. Brine, of London, Mr. Saltmarsh, and the learned Dr. Gill, all more or less adopted these opinions; but no one has done so much to propagate them as the late Mr. Wm. Huntingdon, whose popularity among the lower classes gave an extensive circulation to these opinions, which he called Calvinism, and others high Calvinism, but many of which, it is certain, Calvin himself never entertained. And it is charitably hoped, that many have been led into the system either by

the love of paradox, or by a mistaken conception that they were calculated to magnify divine grace. Dr. Hawker, of Plymouth, is the first respectable writer that has, so far as we know, avowed the name of Antinomian, though he has put his own interpretation on it; and his estimable personal character, and popular pulpit talents, have greatly spread the system. His definition is, "He who is an Antinomian, is looking for justification before God, solely on the footing of Christ's person, blood, and righteousness, without an eye to the deeds of the law; yea, even against them." [True Portrait of Antinomianism, p. 26.] But Dr. H. must surely know that this is Calvinism, rather than Antinomianism, and that no Calvinist would object materially to this definition of justification, except to the latter clause, in which the doctor seems to forget that Christ" magnified the law, and made it honourable;" and that therefore believers are justified, not against, or in violation of the law, but with its full sanction and consent.

It is very true, that many persons use the term Antinomian as synonimous with Calvinism, and, indeed, apply the term to all who maintain "justification by faith alone;" but it is well known that Luther, the first opponent of Antinomianism, was the great champion of this doctrine of justification, which was no less clearly and fully maintained by one of the last and ablest opponents of Antinomianism— Mr. Andrew Fuller.

The distinguishing point of this system is, rejecting the authority of the divine law, as a rule of life and conduct; which, however it may be carried to the extreme of practical Antinomianism by bad men, who make the doctrines of grace a "cloak for their licentiousness," it would be both uncandid and unjust to charge on the writers above referred to. Dr. Mosheim thinks that Agricola himself, who was a pious and good man, meant to reject the moral law only in the form of "the ten commandments," as a part of the Jewish system, completely superseded by the more clear and spiritual morality taught in the New Testament, according to the expression of the apostle, as being "under the law to Christ." St. Paul, however, clearly states, in the same sentence, that these persons are "not without law to God," (1 Cor. ix. 21); that is, clearly, as we conceive, their relation to Christ does not exempt them from obedience to God.

The contemptuous manner, however,

in which such persons speak of the divine law, (" which is holy, just, and good," Rom. vii. 12.) and all attempts to " magnify the grace of God," by undervaluing that "holiness, without which no man shall see the Lord," (Heb. xii. 14,) is highly affronting to the character of God, and dangerous to the souls of men. It ought also to be a very serious enquiry whether such a disposition does not give evidence of a "carnal mind, which is not subject to the law of God, neither indeed CAN be?" (Rom. viii. 7.)-[Mosheim, vol. iv. p. 321, vol. v. pp. 411-12. Morison's Theo. Dict.]

ANTIOCHIANISM: So the Catholics sometimes call the schism which took place at Antioch, in the 4th century, and lasted many years; the church being divided into three parties; the friends of Eustathius expelled by the Arian interest; of his orthodox successor, Meletius, and the Arians. [Bell's Wanderings, p. 119.]

ANTIPÆDOBAPTISTS, those who reject the baptism of infants: the same also insist upon immersion, as the only authorised form of baptism. Here it has been suggested the subject of baptism ought to be considered; but the Editor refers it to the denomination of Baptists, for two reasons:-1. Because when practicable, he wishes every sect to choose its own denomination;-and, 2. Because the term Padobaptist expressed only one branch of the Baptist system. See Baptists.

ANTISABBATARIANS, those who reject both the Jewish and the Christian Sabbaths. They argue-1. That the Jewish sabbath was only of ceremonial and not of moral obligation; being a type of that "rest which remaineth for the people of God:"-2. That neither Christ nor his apostles enjoined the observation of another sabbath;-but, 3. On the contrary, the apostles cautioned Christians against the "observance of days and times," as of a dangerous and superstitious teudency.

Directly opposed to these are Sabbatarians, who adhere rigidly to the original institution: when we have stated their reasonings under the latter denomination, we may endeavour to ascertain the Scripture doctrine on this important subject. ANTISUPERNATURALISTS, a term applied by Dr. J. P. Smith, to those who endeavour to subtract from the character of Christ, and of Christianity, every thing miraculous and supernatural. See Index to his "Scripture Test. to Messiah."

ANTITACTE, a party of Gnostics, in the 2d century, who are said to have observed the divine precepts by "the rule of reverse;" a charge which might, perhaps, with equal reason, be alleged against some modern Christians, so called, who seem to read all the divine prohibitions as the seventh command was once printed-"Thou shalt commit adultery;" Thou shalt kill;" "Thou shalt steal;' &c. Other ecclesiastical writers, however, explain the terms somewhat differently, as believing two first principles, a good and evil God, and placing them, antitactæ, in opposition-as it were, in battle array.-Turner's Hist. p. 61.]

ANTITALMUDISTS. The word applies generally to all, whether Jews or Christians, who reject and oppose the Talmud, as the Caraites, &c., which see; but it applies particularly to a small society of Jews, founded 1756, in Podolia, (Polish Russia) whose profession of faith was almost Christian; who admitted that the Messiah was no longer to be expected; and that "it is possible that God became incarnate to expiate human sins," and at length acknowledged Jesus for the Messiah, and desired baptism. Whether they received it, our authority does not say; but they were protected by the king of Poland.-[Grégoire's Hist. ii. 310—12. Han. Adams's Hist.of the Jews, pp. 527-8.] ANTITRINITARIANS, all who deny the doctrine of the Trinity, and who call themselves Unitarians, as admitting of only one person in the Deity. These may be conveniently considered under four classes:-1. Sabellians, who maintain the Father, Son, and Spirit to be one in person as well as in essence. 2. Arians, who believe the person of Jesus to be in a sense divine, but not of the same essence with the Almighty Father. 3. Socinians, who consider our Lord to be only man; but still, considering the high honours to which he is advanced, as entitled to a degree of divine worship. And 4. Humanitarians, who contend, that the Lord Jesus is a man only "like ourselves, fallable and peccable," and entitled to no higher honour than that of a good man, a moral philosopher, and a prophet. Such were the sentiments of Dr. Priestley, and such are those of most Antitrinitarians of the present day. See the four principal denominations here named.

ANTOSIANDRIANS, the opponents of Osiander. See Osiandrians.

APELLEANS, or APELLITES, followers of Apelles, who flourished in the latter

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half of the 2d century. He was by birth, probably, a Syrian, and the disciple of Marcion, from whom, however, he differed in several particulars. He wrote two books, or more, on the Old Testament, in which he is said (for the books are lost) to have spoken disrespectfully of the writings of Moses, and to have 'denied their inspiration. He believed in one Supreme Being, good and perfect; and in an inferior being, a glorious angel, the creature of the former, but the Creator of this world, and the God of the Jews. He fancied souls to be of different sexes, according to which the bodies were formed. He denied the real incarnation of our Saviour; and maintained his body to be spiritual or etherial, and that at his ascension it had been restored to the elements from which it had been taken. He denied the resurrection of the dead, at least in the sense in which it was explained by other Christians. In other points he agreed with Marcion. See Marcionites.

He was connected with Philumene, a pretended prophetess, with whom he is charged with incontinence; for which Beausobre thinks there is no sufficient reason, as he is spoken of by Rhodon in Eusebius, as "C a man venerable for his age and abstemious course of life."[Lardner's Heretics, pp. 315-332.]

APHTHARTODOCITES, a small sect in the 6th century, who held (as their name implies) that the body of Jesus Christ was incorruptible, and not subject to death. They were a branch of the Eutychians. [Broughton, vol. i. p. 58.]

APOCARITÆ, another small sect in the 3d century, sprung from the Manichæans, who held that the soul of man was of the essence of God. See Manichæans. APOCRYPHAL [unknown,] applied to such antient writings as were presented to the church as sacred, but whose origin or authority was doubtful or unknown, in opposition to those received into the sacred canon. The Apocryphal books of the Old Testament are enumerated in the 6th of the Articles of the Church of England, and printed in most of our large Bibles; but it is certain they were not received in the Jewish church, nor in the three first ages of the Christian: nor are they of much value, except the first book of the Maccabees, and some good moral sentences in the books of Wisdom and Ecclesiasticus, which are not, however, of divine authority.-[Burnett on the Articles, Art. VI. Jones's Hist of the Canon.] A book has been lately published,

called, "The Apocryphal New Testament, the greater part of which consists of Wake's Epistles of the Fathers, some of which are curious; and the first Epistle of Clement, which is truly valuable; but has no claim to inspiration. The greater part of the work not in Wake, is, however, only calculated to bring the genuine Scriptures into contempt.-[ Horne's (T.H.) Introduction to the Crit. Study of the Scriptures, 3d ed. vol. iii. p. 687, ad finem.]

APOLLINARIANS, the followers of Apollinaris the younger, Bp. of Laodicea, in the 4th century. He was, confessedly, in point both of talents and piety, one of the most eminent characters of the age; but being a platonic philosopher, and speculating too rashly in metaphysics, he fell into the notion, that our Saviour had not a rational, but only a sensitive soul, and that the place of the former was supplied by the Divine Nature. Some other doubtful nostrums are attributed, whether justly or not, to this great man, and he made many disciples; but being pronounced a heretic by the second Council of Constantinople, and not having the contentious spirit of a heretic, they soon dwindled into obscurity.- [Mosheim's E. H. vol. i. pp. 423-4.]

APOLOGIES, in ecclesiastical history, were defences (so the Greek word means) of Christianity, presented to heathen emperors, by the Christian Fathers, who were therefore called Apologists. The first was presented to the emperor Adrian, by Quadratus, A. D. 126, a fragment of which is preserved by Eusebius; but another, presented soon after to the same, by Aristides, a converted Athenian philosopher, is totally lost. Justin Martyr wrote two apologies; the latter (to the Roman Senate) is imperfect at the beginning; but the former, addressed to Antoninus Pius, is preserved entire, and was published in English (1709) by the Rev. W. Reeve, together with one by Tertullian, the Octavius (a dialogue) of Minucius Felix, and the Commentary of Vincentius. Lurinensis, with notes and preliminary dissertations to each, in 2 vols. 8vo. These are curious and valuable remains of antiquity, as shewing what were the objections of the heathens, and the manner in which they were rebutted by the early Christians.-[Dr. Ad. Clarke's Concise View of Sacred Literature, pp. 112-15; 752, 3.]

APOSTOLICS. This name has been given to different persons and sects, who have attempted, or at least professed, to imitate the zeal of the apostles. 1. The

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