our readers to bishop Butler's excellent treatise on that subject.

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 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 different senses of 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 connexion 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, it is to be considered as false.-Great care, however, must be taken in making use of this method, that the enquirer previously understand the whole scheme, ANATHEMA, imports whatever is and that he harbour not a predilection set apart, separated, or divided; but is only for a part; without attention to this most usually meant to express the cutwe shall be liable to error. If we come ting off of a person from the communion to the scriptures with any pre-conceived of the faithful. It was practised in the opinions, and are more desirous to put primitive church against notorious offenthat sense upon the text which quad-ders. Several councils also have prorates with our sentiments rather than the truth, it becomes then the analogy of our faith, rather than that of the whole system. This was the source of the error of the Jews, in our Saviour's time. They searched the scriptures: but, such were their favourite opinions, that they could not or would not discover that the sacred volume testified of Christ. And the reason was evident, for their great rule of interpretation was what they might call the analogy of faith; i. e. the system of the Pharisean scribes, the doctrine then in vogue, and in the profound veneration of which they had been educated. Perhaps there is hardly any sect but what has more or less been guilty in this respect. It may, however, be of use to the serious and candid enquirer; for, as some texts may seem to contradict each other, and difficulties present themselves, by keeping the analogy of faith in view, he will the more easily resolve those difficulties, and collect the true sense of the sacred oracles. What "the aphorisms of Hippocrates are to a physician, the axioms in geometry to a mathematician, the adjudged cases in law to a counsellor, or the maxims of war to a general, such is the analogy of faith to a Christian." Of the analogy of religion to the constitution and course of nature, we must refer

nounced anathemas against such as they thought corrupted the purity of the faith. Anathema Maranatha, mentioned by Paul, (1 Cor. xiv. 22.) imports that he who loves not the Lord Jesus will be accursed at his coming. Anathema signifies a thing devoted to destruction, and Maranatha is a Syriac word, signifying the Lord comes. It is probable in this passage there is an allusion to the form of the Jews, who when unable to inflict so great a punishment as the crime deserved, devoted the culprit to the immediate vindictive retribution of divine vengeance, both in this life and in a future state.

ANDRONA, a term used for that part in churches which was destined for the men. Anciently it was the custom for the men and women to have separate apartments in places of worship, where they performed their devotions asunder, which method is still religiously observed in the Greek church.

ANGEL, a spiritual intelligent substance, the first in rank and dignity among created beings. The word angel (77) is Greek, and signifies a messenger. The Hebrew word signifies the same. Angels, therefore in the proper signification of the word, do not import the nature of any being, but only the office to which they are appointed

especially by way of message or inter-pure spirits divested of all matter, or course between God and his creatures. united to some thin bodies, or corporeal Hence the word is used differently in vehicles, has been a controversy of long various parts of the scripture, and signi- standing: the more general opinion is, fies, 1. Human messengers, or agents that they are substances entirely spifor others, 2 Sam. ii. 5. "David sent ritual, though they can at any time asMessengers (Heb. angels) to Jabesh sume bodies, and appear in human Gilead, Prov. xiii. 17. Mark i. 2. James shape, Gen. xviii. and xix. Gen. xxxii. ii. 25.-2. Officers of the churches, Matt. xxviii. Luke i. &c. The scripwhether prophets or ordinary minis- tures represent them as endued with ters, Hag. i. 13. Rev. i. 20.-3. Jesus extraordinary wisdom and power, 2 Christ, Mal. iii. 1. Isa. lxiii. 9.-4. Some Sam. xiv. 20. Ps. ciii. 20; holy and readd the dispensations of God's provi- gular in their inclinations; zealous in dence, either beneficial or calamitous, their employ, and completely happy in Gen. xxiv. 7. Ps. xxxiv. 7. Acts xii. 23. their minds, Job xxxviii. 7. Heb. i. 7. 1 Sam. xiv. 14; but I must confess, that, Matt. xviii. 10. Their number seems to though I do not at all see the impro- be great, Ps. Ixviii. 17. Heb. xii. 22; and priety of considering the providences of perhaps have distinct orders, Col. í. 16, God as his angels or messengers for 17. 1 Pet. iii. 22. 1 Thes. iv. 16. Dan. x. good or for evil, yet the passages gene- 13. They are delighted with the grand rally adduced under this head do not scheme of redemption, and the converprove to me that the providences of sion of sinners to God, Luke ii. 12. 1 Pet. God are meant in distinction from cre- i. 12. Luke xv. 10. They not only worated angels.-5. Created intelligences, ship God, and execute his commands at both good and bad, Heb. i. 14. Jude 6. large, but are attendant on the saints of the subject of the present article.-As God while here below, Ps. xci. 11, 12. to the time when the angels were crea- Heb. i. 13. Luke xvi. 22. Some conjected, much has been said by the learned. ture that every good man has his parSome wonder that Moses, in his account ticular guardian angel, Matt. xviii. 10. of the creation, should pass over this in Acts xii. 15; but this is easier to be supsilence. Others suppose that he did this posed than to be proved; nor is it a because of the proneness of the Gentile matter of consequence to know. "What world, and even the Jews, to idolatry; need we dispute," says Henry, "whether but a better reason has been assigned by every particular saint has a guardian others, viz. that this first history was angel, when we are sure he has a guard purposely and principally written for in- of angels about him?" They will gather formation concerning the visible world; the elect in the last day, attend the final the invisible, of which we know but in judgment, Matt. xxv. 31. Rev. xiv. 18. part, being reserved for a better life. Matt. xiii. 39, and live for ever in the Some think that the idea of God's not world of glory, Luke xx. 36. creating them before this world was Although the angels were originally made, is very contracted. To suppose, created perfect, yet they were mutable: say they, that no creatures whatever, some of them sinned, and kept not their neither angels nor other worlds, had first estate; and so, of the most blessed been created previous to the creation and glorious, became the most vile and of our world, is to suppose that a Being miserable of all God's creatures. They of infinite power, wisdom, and good- were expelled the regions of light, and ness, had remained totally inactive from with heaven lost their heavenly dispoall eternity, and had permitted the in-sition, and fell into a settled rancour finity of space to continue a perfect va- against God, and malice against men. cuum till within these 6000 years; that What their offence was is difficult to such an idea only tends to discredit re- determine, the scripture being silent velation, instead of serving it. On the about it. Some think envy, others unother hand it is alleged, that they must belief; but most suppose it was pride. have been created within the six days; As to the time of their fall, we are cerbecause it is said, that within this space tain it could not be before the sixth day God made heaven and earth, and all of the creation, because on that day it things that are therein. It is, however, is said, "God saw every thing that he a needless speculation, and we dare not had made, and behold it was very good;" indulge a spirit of conjecture. It is our but that it was not long after, is very prohappiness to know that they are all mi-bable, as it must have preceded the fall nistering 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

of our first parents. The number of the fallen angels seems to be great, and, like the holy angels, perhaps have various orders among them, Matt. xii. 24. Eph.

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f. 2. Eph. vi. 12. Col. ii. 15. Rev. xii. 7. they were construed into indications of Their constant employ is not only doing malice; the inducement which prompted evil themselves, but endeavouring by our adversary to act as he did, and how all arts to seduce and pervert mankind, powerfully the same inducement has, at 1 Pet. v. 8. Job i. 6. It is supposed they one time or other, operated upon ourwill be restrained during the millen-selves; that he is suffering, perhaps, nium, Rev. xx. 2, but afterwards again, under a contrition, which he is ashamed, for a short time, deceive the nations, Rev. or wants opportunity to confess; and xx. 8, and then be finally punished, Matt. how ungenerous it is to triumph by coldxxv. 41. The authors who have written ness or insult over a spirit already humon this subject have been very nume-bled in secret; that the returns of kindrous; we shall only refer to a few: Rey-ness are sweet, and that there is neither nolds's Enquiry into the State and Economy of the Angelical World; Doddridge's Lect. p. 10. lect. 210. to 214; Milton's Paradise Lost; Bp. Newton's Works, vol. iii. p. 538, 568; Shepherd of Angels; Gilpin on Temptation; Casmanni Angelographia; Gill and Ridgeley's Bodies of Divinity.

ANGELICS, an ancient sect, supposed by some to have got this appellation from their excessive veneration of angels, and by others from maintaining that the world was created by angels.

ANGELITES, a sect in the reign of the emperor Anastasius, about the year 494; so called from Angelium, a place in the city of Alexandria, where they held their first meetings. They were called likewise Severites, from Severus, who was the head of their sect; as also Theodosians, from one Theodosius, whom they made pope at Alexandria. They held that the persons of the trinity are not the same; that none of them exists of himself, and of his own nature; but that there is a common God or Deity existing in them all, and that each is God by a participation of this Deity.

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 hath sometimes passed in our own minds when we have got on the wrong side of a quarrel, and imagine the same to be passing in our adversary's mind now: when we became sensible of our misbehaviour, what palliations we perceived in it, and expected others to perceive; how we were affected by the kindness, and felt the superiority of a generous reception, and ready forgiveness; how persecution revived our spirits with our enmity, and seemed to justify the conduct in ourselves, which we before blamed. Add to this the indecency of extravagant anger; how it renders us while it lasts, the scorn and sport of all about us, of which it leaves us, when it ceases, sensible and ashamed; the inconveniences and irre ANGER, a violent passion of the trievable misconduct into which our mind, arising from the receipt, or sup- irascibility has sometimes betrayed us; posed receipt, of any injury, with a pre- the friendships it has lost us; the dissent purpose of revenge. All anger is tresses and embarrassments in which by no means sinful; it was designed by we have been involved by it; and the the Author of our nature for self-de- repentance which, on one account or fence; nor is it altogether a selfish pas-other, it always costs us. But the reflecsion, since it is excited by injuries offered to others as well as ourselves, and sometimes prompts us to reclaim offenders from sin and danger, Eph. iv. 26; but it becomes sinful when conceived upon trivial occasions or inadequate provocations; when it breaks forth into outrageous actions; vents itself in reviling language, or is concealed in our thoughts to the degree of hatred. To suppress this passion the following reflections of arch-deacon Paley, may not be unsuitable: "We should consider the possibility of mistaking the motives from which the conduct that offends us proceeded; how often our offences have been the effect of inadvertency, when

tion calculated above all others to allay that haughtiness of temper which is ever finding out provocations, and which renders anger so impetuous, is, that which the Gospel proposes; namely, that we ourselves are, or shortly shall be, suppliants for mercy and pardon at the judgment seat of God. Imagine our secret sins all disclosed and brought to light; imagine us thus humbled and exposed; trembling under the hand of God; casting ourselves on his compassion; crying out for mercy; imagine such a creature to talk of satisfaction and revenge; refusing to be entreated, disdaining to forgive; extreme to mark and to resent what is done amiss; ima

ANGER OF GOD. See WRATH. ANGLO-CALVINISTS, given by some writers to the members of the church of England, as agreeing with the other Calvinists in most points, excepting church government.

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.

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.

ANTHROPOPATHY, a figure, exANNIHILATION, the act of reduc- pression, or discourse, whereby some ing any created being into nothing. The passion is attributed to God which prosentiments of mankind have differed perly belongs only to man. Anthropowidely as to the possibility and impos-pathy is frequently used promiscuously sibility of annihilation. According to some, nothing is so difficult; it requires the infinite power of God to effect it: according to others, nothing so easy. Existence, say they, is a state of violence; all things are continually endeavouring to return to their primitive nothing: it requires no power at all; it will do it itself: nay, more, it requires an infinite power to prevent it. With respect to human beings, it appears probable from reason; but it is confirmed by Scripture that they will not be annihilated, but exist in a future state, Matt. x. 28. Ecc. xii. 7. John v. 24. 1 Thess. v. 10. Matt. xxv. 34, 41. Luke xvi. 22, 28. Luke xx. 37, 38. 1 Cor. xv. See 158, &c. vol. i. Massilon's Ser. Eng. Trans.; No. 129, Guardian; Blair's Ser. vol. i. p. 461; and articles DESTRUCTIONISTS, RESURRECTION, SOUL.

ANNUNCIATION, the tidings brought by the angel Gabriel to the virgin Mary of the incarnation of Christ. It is also used to denote a festival kept by the church on the 25th of March, in commemoration of these tidings.

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

ANTEDILUVIANS, a general name for all mankind who lived before the flood, including the whole human race from the creation to the deluge. For the history of the Antediluvians, see Book of Genesis. Whiston's Josephus, Cockburn's Treatise on the Deluge, and

article DELUGE.

ANTHEM, a church song performed in cathedral service by choristers who sung alternately. It was used to denote both psalms and hymns, when performed in this manner; but, at present, anthem is used in a more confined sense, being applied to certain passages taken out of the scriptures, and adapted to a

ANTIBURGHERS, à numerous and respectable 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, an adversary to Jesus Christ. There have been various opinions concerning the Antichrist mentioned in the Scripture, 1 John ii. 18. Some have held that the Jews are to be reputed as Antichrist; others Caligula; others Mahomet; others Simon Magus; others infidelity; and others, that the devil himself is the Antichrist. Most authors agree, however, that it applies to the church of Rome. Grotius, Hammond, Bossuet, and others, supposed Rome pagan to be designed; but Rome Christian seems more evident, for John "saw the beast rise up out of the sea," Rev. xiii. 1. Now, as heathen Rome had risen and been established long before his time, this could not refer to the Roman empire then subsisting, but to a form of government afterwards to arise. As, therefore, none did arise, after Rome was broken to pieces by the barbarians, but that of the papal power, it must be considered as applying to that. The descriptions also, of the beast as the great apostacy, the man of sin, the mystery of iniquity, and the son of perdition, will apply only to Christian Rome. See Daniel vii. 2 Thess. ii. and