their notions concerning baptism, depended much upon certain ideas which they entertained concerning a perfect church establishment, pure in its members, and free from the institutions of human policy. The most prudent part of them considered it possible, by human industry and vigilance, to purify the church; and seeing the attempts of Luther to be successful, they hoped that the period was arrived in which the church was to be restored to this purity. Others, not satisfied with Luther's plan of reformation, undertook a more perfect plan, or more properly, a visionary enterprise, to found a new church entirely spiritual and divine. governinents, 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. 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 was punished with 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 esca This sect was soon joined by great ped, and deposited the wealth in a pubnumbers, whose characters and capaci-fic treasury for common use. They ties were very different. Their progress was rapid; for in a very short space of time, their discourses, visions, and predictions, excited great commotions in a great part of Europe. The most pernicious faction of all those which composed this motley multitude, was that which pretended that the founders of this new and perfect church were under a divine impulse, and were armed against all opposition by the power of working miracles. It was this faction, that, in the year 1521, began their fanatical work under the guidance of Munzer, Stubner, Storick, &c. These men taught that, among Christians, who had the precepts of the gospel to direct, and the Spirit of God to guide them, the office of magistracy was not only unnecessary, but an unlawful encroachment on their spiritual liberty; that the distinctions occasioned by birth, rank, or wealth should be abolished; that all Christians, throwing their possessions into one stock, should live together in that state of equality which becomes members of the same family; that, as neither the laws of nature, nor the precepts of the New Testament, had prohibited polygamy, they should use the same liberty as the patriarchs did in this respect. They employed, at first, the various arts of persuasion, in order to propagate their doctrines, 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, 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 Anabaptists, 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. It is but justice to observe also, that the Baptists in England and Holland are to be considered in a different light from those above-mentioned: 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. 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, 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 pre-conceived opinions, and are more desirous to put that sense upon the text which quadrates 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 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 hap piness. 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 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 im mediate 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 (2x) is Greek, and signifies a messenger. The Hebrew word a signi fies 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 appointe pure spirits divested of all matter, or especially by way of message or intercourse between God and his creatures. Hence the word is used differently in various parts of the scripture, and signifies, 1. Human messengers, or agents for others, 2 Sam. ii. 5. "David sent Messengers (Heb. angels) to Jabesh Gilead, Prov. xiii. 17. Mark i. 2. James ii. 25.-2. Officers of the churches, whether prophets or ordinary ministers, Hag. i. 13. Rev. i. 20.-3. Jesus Christ, Mal. iii. 1. Isa. Ixiii. 9.-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 God as his angels or messengers for good or for evil, yet the passages generally adduced under this head do not prove to me that the providences of God are meant in distinction from created angels-5. Created intelligences, both good and bad, Heb. i. 14. Jude 6. the subject of the present article.-As to the time when the angels were created, much has been said by the learned. Some wonder that Moses, in his account of the creation, should pass over this in silence. Others suppose that he did this because of the proneness of the Gentile world, and even the Jews, to idolatry; but a better reason has been assigned by thers, viz. that this first history was purposely and principally written for information concerning the visible world; the invisible, of which we know but in part, being reserved for a better life. Some think that the idea of God's not creating them before this world was Although the angels were criginally 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 dispo all eternity, and had permitted the in-sition, and fell into a settled rancour finity of space to continue a perfect vacuum till within these 6000 years; that such an idea only tends to discredit revelation, instead of serving it. On the other hand it is alleged, that they must have been created within the six days; because it is said, that within this space God made heaven and earth, and all things that are therein. It is, however, a needless speculation, 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 against God, and malice against men What their offence was is difficult to determine, the scripture being silent about it. Some think envy, others unbelief; but most suppose it was pride. As to the time of their fall, we are certain it could not be before the sixth day of the creation, because on that day it is said, "God saw every thing that he had made, and behold it was very good;" but that it was not long after, is very probable, as it must have preceded the fall 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. d -0 t 3 3 ii. 2. Eph. vi. 12. Col. ii. 15. Rev. xii. 7. they were construed into indications of 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 Anastasins, 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. 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 offer- tion calculated above all others to allay ed to others as well as ourselves, and that haughtiness of temper which is sometimes prompts us to reclaim offen- ever finding out provocations, and which ders from sin and danger, Eph. iv. 26; renders anger so impetuous, is, that but it becomes sinful when conceived which the Gospel proposes; namely, upon trivial occasions or inadequate that we ourselves are, or shortly shall provocations; when it breaks forth into be, suppliants for mercy and pardon at outrageous actions; vents itself in re- the judgment seat of God. Imagine our viling language, or is concealed in our secret sins all disclosed and brought to thoughts to the degree of hatred. To light; imagine us thus humbled and exsuppress this passion the following re- posed; trembling under the hand of flections of arch-deacon Paley, may not God; casting ourselves on his compasbe unsuitable: "We should consider the sion; crying out for mercy; imagine Pssibility of mistaking the motives from such a creature to talk of satisfaction which the conduct that offends us pro-and revenge; refusing to be entreated, ceeded; how often our offences have disdaining to forgive; extreme to mark been the effect of inadvertency, when and to resent what is done amiss; ime gine, I say, this, and you can hardly feign to yourself an instance of more impious and unnatural arrogance." Paley's Mor. Phil. ch. 7. vol. i.; Fawcett's excellent Treatise on Anger; Seed's Posth. Ser. ser. 11. ANGER OF GOD. See WRATH. ANGLO-CALVINISTS, a name given by some writers to the members of the church of England, as agreeing with the other Calvinists in most points, excepting church government. 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. ANTHROPOPATHY, a figure, expression, or discourse, whereby some passion is attributed to God which properly belongs only to man. Anthropo 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. ANNIHILATION, the act of reducing any created being into nothing. The sentiments of mankind have differed widely 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 re- ANTIBURGHERS, a numerous and spect to human beings, it appears pro- respectable body of dissenters from the bable from reason; but it is confirmed church of Scotland, who differ from the by Scripture that they will not be anni-established church chiefly in matters of hilated, but exist in a future state, Matt. church government; and who differ, x. 28. Ecc. xii. 7. John v. 24. 1 Thess. v. also, from the Burgher seceders, with 10. Matt. xxv. 34, 41. Luke xvi. 22, 28. whom they were originally united, chiefLuke xx. 37, 38. 1 Cor. xv. See 158, &c. ly, if not solely, respecting the lawfulvol. i. Massilon's Ser. Eng. Trans.; No. ness of taking the Burgess oath. For an 129, Guardian; Blair's Ser. vol. i. p.account of their origin and principles, 461; and articles DESTRUCTIONISTS, see SECEDERS. 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 avoμcus, 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, sec 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 39 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 |