ticular sanctification; a designation to the service of God, to a holy and sacred use. God prescribed to Moses the manner of making the oil, or the perfumed ointment, with which the priests and the vessels of the tabernacle were to be anointed, Ex. xxx. 30, seq. It was composed of the most exquisite perfumes and balsams, and was prohibited for all other uses. Ezekiel upbraids his people with having made a like perfume for their own use, chap. xxiii. 41. The anointing of sacred persons and sacred ornaments, and utensils of the temple, tabernacle, altars, and basins, rem.oved them from ordinary and common use; separated them to an appropriate dignity, and rendered them holy, sacred, and reverend. The anointing received by Aaron and his sons, devolved on his whole race, which thereby became devoted to the service of the Lord, and consecrated to his worship, Lev. viii; Exod. xxix. 7; Psalm cxxxii. 2. The rabbins think the holy oil was poured on the head of Aaron in the form of an X; according to others, in the form of a caph-. Many are of opinion, that of the ordinary priests the hands only were anointed. The Levites did not receive any unction. The ceremonies of anointing were continued for seven days; and the rabbins inform us, that while the ointment or perfume, that was composed by Moses, lasted, they thus anointed all the high-priests that succeeded, for seven days. But when this perfume was exhausted, they contented themselves with installing the high-priest for seven days, in his sacred habit. The former, therefore, were called highpriests anointed, (Lev. iv. 3; v. 16.) the latter were said to be initiated in their habits. They say, also, that there was never made any new oil, after that of Moses was spent, which they think lasted to the captivity of Babylon. But the Christian fathers believe, that the unction of the high-priests continued to the coming of the true anointed, the Messiah, Jesus Christ. Besides, Moses nowhere forbids to renew, or compose again, this ointment. It even appears that he intended it should be repeated as occasion required, by setting down its composition so punctually. rias. (7.) The unbelief of Zacharias: he urges not only his own age-implying the extinction of corporal vigor in himself; but the same impediment with respect to his wife. (8.) The angel's answer: "I am Gabriel, who stand before God." (9.) The sign given to Zacharias, "thou shalt be dumb."-The effect of this on the people; and his telling them by action, and dumb show, that he had seen a vision. It should seem that he was deaf also, for he received information by signs, ver. 62. (10.) He remained in this state at the temple some days, till "the days of his ministration were accomplished;" so that all the priests in waiting might be informed of these circumstances: for though he could not speak, he could write the story. (11.) The conception of Elisabeth, which is, indeed, the main incident in this narrative. For suppose all the former to be void of truth suppose that a man of Zacharias's character and time of life, to make himself famous, (or rather infamous,) had forged all the former parts of the story-that his dumbness was obstinate, and wilful, yet what effect could all this have had to recall the departed vigor of his person? That is not all:-What effect could his relation of these things to Elisabeth, by writing, as must be supposed, have had on a woman of her time of life? If imagination had for a while invigorated Zacharias, could it have had the effect of overcoming even nature itself, in the person of Elisabeth? A woman at fifty, or more, (equal to a woman in England ten years older, at least,) and long barren, was surely past both fears and hopes of child-bearing: let this be duly weighed. (12.) Elisabeth hid herself full five months. This deserves notice; because her condition could not be known, much less could it be blazoned abroad. Now, in the sixth month, (i. e. while Elisabeth's pregnancy was private,) Gabriel visits Mary at Nazareth, and tells her the secret respecting Elisabeth, as a sign that he was no impostor. Mary believed him; but Mary also took rational methods to justify that belief: she went directly to visit Elisabeth.--On inquiry and inspection, she found what Gabriel had told her to be true; and from the accounts of Zacharias and Elisabeth, she acquired information which guided her conduct. The anointing of kings is not commanded by MoNow, if it be made a question, whether Zacharias ses; but we find it practised in sacred history. Samcould not be deceived, either by others, or by himself, uel anointed Saul, (1 Sam. x. 1.) which was renewed it is best answered, by asking-When did self-decep-some time after at Gilgal, (1 Sam. xi. 15.) when Saul tion produce such effects? He could certainly judge of his own incapacity (real incapacity) to speak: but, supposing it assumed, or fancied-what influence could this have had in forwarding the birth of John? The general inference is clear:if the birth of John, the forerunner of Jesus, vas miraculous, its whole weight is in favor of the miraculous conception, and the annunciation, of Jesus. See JOHN BAP TIST, &c. ANOINTING was a ceremony in frequent use among the Hebrews. They anointed and perfumed, from principles of health and cleanness, as well as religion. They anointed the hair, head, and beard, Psalm cxxxii. 2. At their feasts and rejoicings they anointed the whole body; but sometimes only the head or the feet, John xii. 3; Luke vii. 37; Matt. vi. 17. The anointing of dead bodies was also practised, to preserve them from corruption, Mark xiv. 8; xvi. 1; Luke xxiii. 56. They anointed kings and highpriests at their inauguration, (Exod. xxix. 7, 29; Lev. iv. 3; Judg. ix. 8; 1 Sam. ix. 16; 1 Kings xix. 15, 16.) had delivered Jabesh-Gilead from the violence of 15, 1 the .ebelled Je anointed was anointed by prophet Nathan, 2 at the kings of Israel genereremony. The prophet Elijah er from the Lord to anoint Hazael, s ruling over Syria; and also Jehu, son All, for his reigning over Israel, 1 Kings xix elf; but his disciple Elisha performed it on the . Elijah did not execute this commission himperson of Jehu, who is the only king of Israel Anointing, in general, was emblematical of a par- ture. Among the kings of Judah, however, we find whose anointing is expressly mentioned in Scrip as also the sacred vessels of the tabernacle and tem ple, Exod. xxx. 26, &c. many instances, even down to the fall of the kingdom; | Adam's Rom. Ant. p. 444. Hor. Od. ii. 7. ii. 11. especially when any difficulty occurred about the iii. 29. Joseph. Ant. xix. 4. 1. and 9. 1. Iliad succession to the crown; as under Joash and Jeho- xiv. 171. ahaz, sons of Josiah, 2 Kings xi. 12. After the return from the captivity, anointing was no longer practised on the kings; nor even on the priests, if the Jews may be believed. Lastly, it is said or implied in Scripture, that the prophets were anointed; but we have no particulars of the manner. It is even doubted, whether they did receive any real unction. Elijah is sent to anoint Elisha, (1 Kings xix. 19.) but as to the execution of this command, Elijah did nothing to Elisha but throw his cloak over his shoulders. It is therefore very probable | that the word anointing, in this place, only imports a particular appointment, designation, or call, to the office of prophet. The unction of Christ the Messiah, THE ANOINTED of the Lord, was represented by all these now mentioned. It was foretold in Psalm xlv. 7. "Thou lovest righteousness, and hatest iniquity; therefore God, thy God, hath anointed thee with the oil of gladness, above thy fellows." And in Isaiah Ixi. 1. "The Spirit of the Lord God is upon me, because the Lord hath anointed me,” &c. And Dan. ix. 24. "Seventy weeks are determined upon thy people, and upon thy holy city.... to seal up the vision and prophecy, and to anoint the Most Holy." In the Christian dispensation we acknowledge the spiritual unction of Jesus Christ, the true anointed of the Father, (Luke vi. 18; Acts iv. 27; x. 38.) who hath anointed us by his grace, sealed us with his scal, and given us the pledge of the Holy Spirit, which dwells in our hearts, 2 Cor. i. 21. Our Lord was anointed personally; at least, some parts of his person; (see MESSIAH;) but especially at his baptism, when the Shekinah settled on him. Some ancient sects thought, that at this time the Christ, i. e. the anointing, was peculiarly communicated to him. Was not the spitting in his face by the soldiers a mock unction; as the crown of thorns, and the purple robe, were mock ensigns of royalty? Mark (vi. 13.) informs us, that when the apostles were sent by Christ, to preach throughout Judea, they worked many miracles, anointed the sick, and healed them in the name of the Lord. James gives directions that the sick among the faithful should send for the priests of the church, who should pray for them, and anoint them with oil in the name of the Lord. He says, that prayer, accompanied with faith, shall heal the sick; that the Lord will comfort him, and if he have sinned, it shall be remitted to him. On this it is that the church of Rome founds her extreme unction, acknowledges it as an institution of Jesus Christ, and receives it as one of her seven sacraments, to which the sanctifying grace is promised; forging that the apostle directs this anointing for the purpose of restoring the sick to health; i. e. for life; whereas the church of Rome employs it for the purpose of dismissing the expiring soul: i. e. for death. The custom of anointing is common in the East, where it is used civilly, as part of personal elegance and dress; medically, as being beneficial in certain disorders, and even, as some say, preventing the plague. It is also used officially, as appears in the former parts of this article. [The custom of anointing with oil or perfume was also common among the Greeks and Romans; especially the anointing of guests at feasts and other entertainments. See Potter's Grec. Ant. ii. p. 385. The same custom is still prevalent in the East. Tavernier says that "among the Arabs olive oil is regarded as a very agreeable present. When any one offers it to them, they immediately take off their turban and anoint their head, face, and beard, raising their eyes at the same time to heaven and exclaiming: Thanks be to God." Roseum. A. u. N. Morgenland, iv. p. 117.-Sometimes rosewater and perfumes are substituted instead of the ancient custom. Niebuhr relates the following: (Descript. of Arabia, Copenh. 1772. p. 59.) "When the visitor rises to go away, a sign is made to the servants to bring rosewater and the chafing-dish of perfumes. This ceremony, however, is seen only on extraordinary occasions; or when a hint is very civilly to be given, that the master of the house has other business; for so soon as a guest has been sprinkled with rosewater, or has had his beard and wide sleeves fumigated with the perfume, he must not stay any longer. We were received for the first time with all the oriental ceremonies at Rosetta, at the house of a Greek merchant. One of our company was not a little startled, as a servant placed himself directly before him, and began to throw rosewater into his face and upon his clothes. Fortunately there was an European with us, who better understood the customs of these countries, and explained to us in few words how the thing was; otherwise we should have been the laughing-stock of all the orientals present." *R. ANSWER. In addition to the usage of the phrase, to answer, in the sense of a reply, it has the following significations:-1.) To sing in two choruses, or responses, Exod. xv. 21; Numb. xxi. 17; 1 Sam. xxix. 5.-(2.) It is also taken in the sense of an accusation or defence, Gen. xxx. 33; Deut. xxxi. 21; Hos. v. 5. [But the chief peculiarity lies in the circumstance, that the word to answer is frequently employed in the beginning of a discourse, when it does not indicate a response, but simply the commencement of speaking. The Heb. my, and Gr. &лorgivoa, are used in the same manner, and are chiefly translated in the English version by to answer. e. g. Zech. iii. 4; iv. 11, 12; Matt. xi. 25; xii. 38; xvii. 4; Mark ix. 5; Luke vii. 40, etc. In other instances, they are translated more according to the proper sense; e. g. Job iii. 2. Heb. "Then answered Job and said:" Eng. "And Job spake and said." Cant ii. 10. R. ANT, the devourer, a little insect, famous for its social habits, economy, unwearied industry, and prudent foresight. Proverbs vi. 6-8. is a passage for a long discourse: "Go to the ant, thou sluggard consider her ways, and be wise. Which having n guide, overseer, or ruler, provideth her meat in the summer, and gathereth her food in the harvest ;” bu a long discourse would be misplaced here. The same character of foresight is given to the ant, (appar ently by a different writer from Solomon,) in chap xxx. 25: "The ants are a people not strong, ye they prepare their meat in the summer." From these testimonies, and from many others among th ancients, we conclude, that in warmer climates, the ants do not sleep during winter; but continue mor or less in activity, and during this season enjoy th advantages arising from their summer stores; which does not invalidate the remark of our naturalists that in this colder climate ants are torpid durin winter. In our hot-houses-we speak from observa tion-ants are not torpid. We may appeal (as Scheuchzer does) to Aristotle, Pliny, Plutarch, Virgil, and Jerome; (Life of Malchus;) but we only quote Horace, who says, Parvula nam exemplo est magni formica laboris: "The ant, small as she is, sets us an example; she is very laborious, she carries in her little mouth whatever she can, and adds it to her constructed store heap, providing against a future period, with great precaution." "After the example of the ant, some have learned to provide against cold and hunger;" says Juvenal, Sat. 6. These testimonies may convince us that the ant in warmer climates provides against a day of want. As this insect is such a favorite with both naturalists and moralists, we shall quote Barbut's account of it, in his work on British insects, p. 277. "The outward shape of this insect is singular and curious, when seen through the microscope. With good reason it is quoted as a pattern of industry. A nest of ants is a small, well regulated republic; their peace, union, good understanding, and mutual assistance, deserve the notice of an observer. The males and females, provided with wings, enjoy all the pleasures of a wandering life; while the species of neuters, without wings or sex, labor unremittingly. Follow with your eye a colony that begins to settle, which is always in a stiff soil, at the foot of a wall or tree, exposed to the sun; you will perceive one, and sometimes several cavities, in the form of an arched vault, which lead into a cave contrived by their removing the mould with their jaws. Great policy in their little labors prevents disorder and confusion; each has its task; whilst one casts out the particle of mould that it has loosened, another is returning home to work. All of them employed in forming themselves a retreat of the depth of one foot, or more, they think not of eating, till they have nothing further left to do. Within this hollow den, supported by the roots of trees and plants, the ants come together, live in society, shelter themselves from summer storms, from winter frosts, and take care of the eggs which they have in their trust. The wood-ants are larger than the garden ones, and also more formidable. Armed with a small sting, concealed in the hinder part of their abdomen, they wound whoever offends them. Their puncture occasions a hot, painful itching. They are carnivorous; for they dissect, with the utmost neatness and delicacy, frogs, lizards, and birds, that are delivered over to them. The preservation of the species is in all animated beings the most important care. Behold, with what concern and caution the ants at the beginning of the spring load themselves between their two jaws with the new-hatched larvæ, in order to expose them to the early rays of the beneficent sun! The milder weather being come, the ants now take the field. Fresh cares, new labors, great bustling, and laying up of provisions. Corn, fruits, dead insects, carrion, all is lawful prize. An ant meeting another, accosts it with a salute worthy of notice. The ant overloaded with booty, is helped by her fellow-ant. One chances to make a discovery of a valuable capture, she gives information of it to another, and in a short time a legion of ants come and take possession of the new conquests. No general engagement with the inhabitants of the neighboring nest, only sometimes a few private skirmishes, soon determined by the conqueror. All those stores, collected with so much eagerness during the day, are immediately consumed. The subterraneous receptacle is the hall, where the feast is kept; every one repairs thither to take his repast; all is in common throughout the little republic, and at its expense are the larvæ fed. Too weak and helpless to go a foraging, it is chiefly in their behalf the rest go to and fro, bring home, and lay up. They shortly turn to chrysalids, in which state they take no food, but give occasion to new cares and solicitudes. All human precautions have not hitherto been able to supply that degree of warmth and minute attention, which the ants put in practice to forward the instant of their last metamorphosis. The insect issuing forth to a new life, tears its white transparent veil; it is then a real ant, destitute of wings, if it has no sex; winged, if it be male or female, always to be known by a small erect scale placed on the thread, which connects the body and thorax. The males, who are much smaller, seldom frequent the common habitation; but the females, much larger, repair to it to deposit their eggs, which is all the labor they undergo. The winter's cold destroys them. The fate which attends the males is not well ascertained; do they fall victims to the severity of winter? or are they made over to the rage of the neighboring ants? These latter pass the winter in a torpid state, as some other insects do, till spring restores them to their wonted activity: they have, therefore, no stores for winter, no consumption of provisions. What are commonly sold in markets for ants' eggs, are grubs newly hatched, of which pheasants, nightingales, and partridges, are very fond. In Switzerland, they are made subservient to the destruction of caterpillars; which is done by hanging a pouch filled with ants upon a tree; and they, making their escape through an aperture contrived on purpose, run over the tree, without being able to reach down to the ground, because care has been previously taken to besmear the foot of the tree with wet clay or soft pitch; in consequence of which, compelled by hunger, they fall upon the caterpillars and devour them." Forskal, speaking of the red ant, says, "It is less than the former, inhabits wood, and is in reputation among the husbandmen for the useful hatred with which it pursues the dharr, which greatly infests the date trees." ANTARADA, a city of Syria, or Phenicia, on the continent, opposite to, and east of, the island Arada, and of the city Arada, in that island. Scripture does not speak expressly of the city Antarada; but in several places, it mentions Arada, or Arva, or the Arvadites, who are reckoned among the Canaanites, whose country God gave to the Hebrews, Gen. x. 18; 1 Chron. i. 16. Antarada is at present called Tortosa, and is still considerable, chiefly on account of its fine harbor. See ARADUS. ANTELOPE. This animal is not mentioned in the English Bible, but there is little doubt among the best interpreters that the s tzebi, which our translators have taken for the roe, is really the gazelle or antelope. The roe is extremely rare in Palestine and the adjoining countries, but the antelope is very common in every part of the Levant; and when it is recollected that the as was allowed to the Hebrews as an article of food, and it is found that the antelope answers in character to it, we shall have little diffi culty in acquiescing in this interpretation. The names, from the verb as, to shine, be splendid, is very characteristic of the beauty and elegance of the gazelle, to which the ancients were accustomed to compare every thing which was beautiful and lovely, as Cant. ii. 9; iv. 5; vii. 4. &c. The gazelle or antelope is of a gregarious character, and is said to live together in large troops, to the number of two or three thousand; (Russell's Nat. Hist. of Aleppo, vol. ii. p. 153.) whereas the roe is an animal of a very different disposition, living in separate families, and seldom associating with strangers. The LXX uniformly translate the Hebrew name of this animal by doozus, dorcas, as it primarily signifies beauty, and is so translated in several places. In corroboration of the validity of this interpretation, Dr. Shaw observes, that the characteristics which are attributed to the dogzig, both in sacred and profane history, will well agree with the antelope. Thus, Aristotle describes it to be the smallest of the horned animals, as the antelope certainly is. The dorcas is described to have fine eyes, and those of the antelope are so to a proverb. The damsel whose name was Tabitha, which is by interpretation Dorcas, (Acts ix. 36.) might be so called from this circumstance. David's Gadites, (1 Chron. xii. 8.) together with Asahel, (2 Sam. ii. 18.) are said to be as swift of foot as the tzebi; and few creatures exceed the antelope in swiftness. The antelope is also in great esteem among the eastern nations as an article of food, having a very musky taste, which is highly agreeable to their palates; and therefore the tzebi, or antelope, might well be received as one of the dainties at Solomon's table, 1 Kings iv. 23. From Dr. Russell, we learn that the people of Syria distinguish between the antelope of the mountain and that of the plain. The former is the most beautifully formed, and it bounds with surprising agility; the latter is neither so handsome, so strong, nor so active. Both, however, are so fleet, that the greyhounds, though reckoned excellent, cannot, without aid of the falcon, come up with them, except in soft, deep ground. It is to the former species of this animal, no doubt, that the sacred writers allude, when they speak of its fleetness upon the mountain, 1 Chron. xii. 8; Cant. ii. 8, 9, 17; viii. 14. [The gazelle or antelope of the Bible, is the Antilopa cervicapra or dorcas of Linnæus, the common antelope. It is about 24 feet in height, of a reddish brown color, with the belly and feet white, has long naked cars, and a short, erect tail. The horns are black, about 12 inches long, and bent like a lyre. It inhabits Barbary, Egypt, Arabia, and Syria, and is about half the size of a fallow deer. It goes in large flocks, is easily tamed, though naturally very timid; and its flesh is reckoned excellent food. There are no less than 29 species of antelopes in all. This animal constitutes a genus between the deer and the goat. They are mostly confined to Asia and Africa, inhabiting the hottest regions of the old world, or the temperate zones near the tropics. None of them, except the chamois and the saiga, are found in Europe. In America only one species has yet been found, viz. the Missouri antelope, which inhabits the country west of the Mississippi. Antelopes chiefly inhabit hilly countries, though some reside in the plains; and some species form herds of two or three thousand, while others keep in small troops of five or six. These animals are elegantly formed, active, restless, timid, shy, and astonishingly swift, running with vast bounds, and springing or leaping with surprising elasticity; they frequently stop for a moment in the midst of their course to gaze at their pursuers, and then resume their flight. The chase of these animals is a favorite diversion among the eastern nations; and the accounts that are given of it, supply ample proofs of the swiftness of the antelope tribe. The greyhound, the fleetest of dogs, is usually outrun by them; and the sportsinan is obliged to have recourse to the aid of the falcon, which is trained to the work, for seizing on the animal and impeding its motion, that the dogs may thus have an opportunity of overtaking it. In India and Persia a sort of leopard is made use of in the chase; and this animal takes its prey not by swiftness of foot, but by its astonishing springs, which are similar to those of the antelope; and yet if the leopard should fail in its first attempt, the game escapes. The fleetness of this animal has been proverbial in the countries which it inhabits, from the earliest time; as also the beauty of its eyes. So that to say, "You have the eyes of a gazelle," is used as the greatest compliment that can be paid to a fine woman. *R. ANTHEDON, a city of Palestine, lying on the Mediterranean, about twenty furlongs south of Gaza. Herod the Great called it Agrippias, in honor of Agrippa. See AGRIPPIAS, and the MAP of CANAAN. ANTICHRIST, the name of that Man of Sin who is expected to precede the second coming of our Saviour; and who is represented in Scripture, and in the Fathers, as the epitome of every thing impious, cruel, and abominable. To him is referred what the prophets have said of Antiochus Epiphanes, of Gog and Magog, of the son of perdition, and of the man of sin, mentioned by Paul, which many have applied historically to Nero. For it may be said, that Nebuchadnezzar, Cambyses, Antiochus Epiphanes, and Nero, were so many antichrists, or forerunners of antichrist. John informs us, that in his time there were many antichrists; meaning heretics and persecutors, 1 John ii. 18. But antichrist, the true, real antichrist, who is to come before the universal judgment, will in himself include all the marks of wickedness, which have been separately extant in different persons, his types, or forerunners. Paul (2 Thess. ii. 3, 4.) says, "That this man of sin, this son of perdition, this enemy of God, shall exalt himself above all that is called God, or that is worshipped; so as to sit in the temple of God, showing himself that he is God." This terrible picture of antichrist seemed so like Nero, that many of the ancients thought that prince was antichrist, or at least his forerunner, and that antichrist would appear very soon after him. Others thought, that Nero would rise again before the consummation of ages, to accomplish what was said of antichrist in the Scriptures. John (Rev. xi. 7.) describes antichrist under the name of the "beast that ascendeth out of the bottomless pit, and killeth the two witnesses; who maketh war with the saints; killeth them, and leaveth their dead bodies exposed in the market-place of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified." He afterward (ch. xiii.) represents him as "a beast rising up out of the sea, with ten horns, and ten crowns on his horns, and on his head the name of blasphemy. The dragon (or the devil) gave him his strength and power. The beast was worshipped, and had a mouth given him, speaking great things, and blasphemies, and power to make war against the saints It has greatly perplexed the curious, to know whether the name of the beast, which John speaks of, should be written in Hebrew, Syriac, Greek, or Latin; whether this name be that of his person, or of his dignity, or that which his followers should give him; or that which he will deserve by his crimes. There are many conjectures on this matter; and alinost all commentators have tried their skill, without being able to say, positively, that any one has succeeded, in ascertaining the true mark of the beast, or the number of his name. The number 666, has been discovered in the names-Ulpius Trajanus (a), Dioclesian (b), Julian the Apostate (c), Luther (d), Evanthas (e), Latinus (f), Titan (g), Lampetis (h), Niketes (i), Kakos Hodegos (k) that is, bad guide; Arnoumai (1) I renounce; Romiit (m) Roman; Abinu Kadescha Papa (n) our holy father the pope; and, Elion Adonai Jehovah Kadosch (0) the Most High, the Lord, the Holy God. (u) o Y A II I 0 Σ for two and forty months: the beast overcame, and I will come before the consummation of ages, before was worshipped for two and forty months." In the second coming of Jesus Christ. But those who another place he says, "that the beast should oblige have attempted to determine the time of his appearall, both small and great, rich and poor, free and ance, have only discovered their ignorance and rashbond, to receive a mark in their right hands, or in ness. Ever since Paul's days, impostors have terrified their foreheads; so that no one might buy or sell, believers, by affirming, that the day of the Lord was save he that had the mark, or the name of the beast, at hand. He writes to the Thessalonians, (2 Epist. or the number of his name. Here is wisdom; let ii. 1, 2.) "We beseech you, brethren, be not soon him that hath understanding count the number of the shaken in mind, as if the day of Christ were at hand; beast; for it is the number of a man; and his number for that day shall not come, except there come a fallis six hundred three score and six." Some believe ing away first, and that man of sin be revealed, the this number 666, to be that of the letters in the name son of perdition." John says, (1 Epist. iv. 3.) "Every of antichrist, according to their numerical valuation, spirit that confesseth not that Christ is come in the for the letters of the Hebrew, Greek, and Latin alpha- flesh, is not of God; this is that spirit of antichrist, bets have their numerical values. whereof you have heard that it should come, and even now already is it in the world." The heretics of that period were true signs of antichrist; but these cautions show the expectations of the Christians of that tine. The same opinions and dispositions are observable in the generality of the early fathers. The churches of Vienne, and Lyons, in Gaul, seeing the violence of the persecution under Marcus Aurelius, believed that they then beheld the persecution of antichrist. An old ecclesiastical author, called Judas, who lived under Severus, asserted, that antichrist would very soon appear, because of the persecution then raging against the church. Judas Syrus, Tertullian, and Cyprian, who flourished soon after, did not doubt but that the coming of antichrist was very near. Hilary, observing the progress of Arianism, believed he saw those signs which were the forerunners of antichrist; and Basil, Jerome, Chrysostom, and Gregory the Great, were of opinion, that the end of the world was at hand, and the coming of antichrist not distant. After the tenth century, which concluded the sixth millenary, according to that opinion which reckoned 666 the birth of Jesus Christ to have happened about DCLXVI. A. M. 5000, people began to get the better of this DCLXVI. apprehension of the end of the world, which, accordDCLXVI. ing to a tradition of the ancients, was to take place after a duration of 6000 years. They began to build 666 larger churches and edifices. Jerome's translation of the Scriptures, which stated the world to have existed not above 4000 years before Christ, contributed likewise to the persuasion, that the final period of the world, and the coming of antichrist, were not extremely near: this, however, did not hinder some from attempting to fix the time of antichrist's appearance. The council of Florence (A. D. 1105) condemned Fluentius, bishop of that city, for maintain666|ing that antichrist was then born. Abbot Joachim, who lived in the twelfth century, pretended that an666 tichrist was to appear in the sixtieth year of his time. Arnaud de Villeneuve said, antichrist would come 666 A. D. 1326; Francis Melet said, in A. D. 1530, or 1540; John of Paris, A. D. 1560; Cardinal de Cusa, 666 A. D. 1730, or 1734; Peter Daillé was of opinion, that, according to his calculations, he must appear in A. D. 1789; Jerome Cardan, in A. D. 1800; John Pico, of Mirandola, in A. D. 1994. Events have already confuted the generality of these predictions; and we may affirm, without rashness, that the rest are not superior in certainty. A tradition seems to have been received among the ancients, that antichrist should be born of some Jewish family, and of the tribe of Dan. The most ancient commentators on the Revelation were of opinion, that John's omission of the name of Dan, in his enumeration of the tribes of Israel, (Rev. vii. 5.) proceeded from his foreknowledge, that antichrist should arise from this tribe. And how should he arise from this tribe, 70. 400. 30. 80. 10. 70. 6. (b) DIOCLES AUGUSTUS (c) C. F. JULIANUS CESAR. ATHEUS. Or, rather, C. F. JUL. CAES. AUG. n ל 1 (d) a (e) E YANO A Σ 5. 400. 1. 50. 9. 1. 200.. (g) T E I T AN 300. 5. 10. 300. 1. 50. (h) A AM II E T I Σ 30. 1. 40. 80. 5. 300. 10. 200. (i) o N I K H TH Σ 70. 50. 10. 20. 8. 300. 8. 200. (k) KAK 0 Σ 0 Анго Σ 20. 1. 20. 70. 200. 70. 4. 8. 3. 70. 200. (1) A P N 0 Y ME 1. 100. 50. 70. 400. 40. 5. ་ 400. 10. 10. 40. 6. 200. (m) (n) י א ג 10. 80. 10.80. 1. 1. 300. 6. 4. 100. 5. 6. 50. 10. 2. 1. |