16, the fourth son of Canaan, whose first possessions were in the
mountains of Judea, among the other families of Canaan: but, growing
strong above their fellows, and impatient of confinement within the
narrow boundaries of their native district, they passed the Jordan, and
extended their conquests over the finest provinces of Moab and Ammon;
seizing and maintaining possession of that extensive and almost
insulated portion of country included between the rivers Jordan, Jabbok,
and Arnon. This was the kingdom, and Heshbon the capital, of the
Amorites, under Sihon their king, when the Israelites, in their way from
Egypt, requested a passage through their country. This request, however,
Sihon refused; and came out against them with all his force, when he was
slain, his people extirpated, and his kingdom taken possession of by the
Israelites. It was subsequently divided between the tribes of Reuben and
Gad, Num. xiii, 29; xxi, 13, 25; Joshua v, 1; xi, 3; Judges xi, 19, 22.
AMOS, the fourth of the minor prophets, who in his youth had been a
herdsman in Tekoa, a small town about four leagues southward of
Jerusalem. He was sent to the people of Samaria, to bring them back to
God by repentance, and reformation of manners. Hence it is natural to
suppose that he must have been born within the territories of Israel,
and that he only retired to Tekoa, on being expelled from Bethel by
Amaziah, the priest of the calves at Bethel. He frequently complains of
the violence offered him by those who endeavoured to impose silence on
him. He boldly inveighs against the crying sins of the Israelites, such
as idolatry, oppression, wantonness, and obstinacy. Nor does he spare
the sins of Judah, such as their carnal security, sensuality, and
injustice. He utters frequent threatenings against them both, and
predicts their ruin. It is observable in this prophecy, that, as it
begins with denunciations of judgment and destruction against the
Syrians, Philistines, Tyrians, and other enemies of the Jews, so it
concludes with comfortable promises of the restoration of the tabernacle
of David, and the establishment of the kingdom of Christ. Amos was
called to the prophetic office in the time of Uzziah, king of Judah, and
Jeroboam, the son of Joash, king of Israel.
Some writers, in adverting to the condition of Amos, have, with a minute
affectation of criticism, pretended to discover a certain rudeness and
vulgarity in his style; and even Jerom is of opinion that he is
deficient in magnificence and sublimity. He applies to him the words
which St. Paul speaks of himself, that he was rude in speech, though not
in knowledge; and his authority, says Bishop Lowth, “has influenced many
commentators to represent him as entirely rude, and void of elegance;
whereas it requires but little attention to be convinced that he is not
a whit behind the very chiefest of the prophets;” equal to the greatest
in loftiness of sentiment, and scarcely inferior to any in the splendour
of his diction, and in the elegance of his composition. Mr. Locke has
observed, that his comparisons are chiefly drawn from lions, and other
animals, because he lived among, and was conversant with, such objects.
But, indeed, the finest images and allusions, which adorn the poetical
parts of Scripture, in general are drawn from scenes of nature, and from
the grand objects that range in her walks; and true genius ever delights
in considering these as the real sources of beauty and magnificence. The
whole book of Amos is animated with a fine and masculine eloquence.
AMULET, a charm or supposed preservative against diseases, witchcraft,
or any other mischief. They were very frequent among the Jews, the
Greeks, and the Romans, and were made of stone, metal, animal
substances, or, in short, any thing which a weak imagination suggested.
The Jews were very superstitious in the use of amulets, but the Mishna
forbids them, unless received from some person of whose cures, at least,
three instances could be produced. The phylacteries worn by the
Pharisees and others of the Jewish nation were a sort of amulets.
Amulets among the Greeks were called, φυλακτήρια, περιάπτα,
ἀποτέλεσματα, περιάμματα, βρήβια, and εξκόλπια. The Latins called them
_amuleta, appensa, pentacula, &c._ Remains of this superstition continue
among ignorant people even in this country, which ought to be strongly
discountenanced as weak or wicked. The word amulet is probably derived
from _amula_, a small vessel with lustral water in it, anciently carried
in the pocket for the sake of purification and expiation.
AMYRALDISM, a name given by some writers to the doctrine of universal
grace, as explained and asserted by Amyraldus, or Moses Amyraut, and his
followers, among the reformed in France, toward the middle of the
seventeenth century. This doctrine principally consisted of the
following particulars, viz. that God desires the happiness of all men,
from which none are excluded by a divine decree; that none can obtain
salvation without faith in Christ; that God refuses to none the power of
believing, though he does not grant to all his assistance, that they may
improve this power to saving purposes; and that many perish through
their own fault. Those who embraced this doctrine were called
Universalists, although, it is evident that they rendered grace
universal in words, but partial in reality, and are chargeable with
greater inconsistencies than the Supralapsarians. Amyraldus is said to
have formed his system with a view of producing a reconciliation between
the Lutherans and Calvinists. This theory was supported in England by
Baxter. See BAXTERIANISM.
ANABAPTISTS, a name given to those Christians who maintain that baptism
ought always to be performed by immersion; that it ought not to be
administered to children before the age of discretion; and that at this
age it ought to be readministered to those who have been baptized in
their infancy. They affirm that the administration of this sacrament is
neither valid nor useful, if it be done by sprinkling only, and not by
immersion; or if the persons who receive it be not in a condition to
give the reasons of their belief. The Anabaptists of Germany brought the
name into great odium by their turbulent conduct; but by the people of
this persuasion generally, the conduct of these fanatics was at all
times condemned. In England they form a most respectable, though not a
very numerous body.
The word Anabaptist is compounded of ἀνὰ, new, and βαπτιϛὴς, a baptist;
and has been indiscriminately applied to people of very different
principles. Many of them object to the name, because the baptism of
infants by sprinkling is, in their opinion, no baptism; and others hold
nothing in common excepting some one or other of the above mentioned
opinions concerning baptism. See BAPTISM.
ANAGOGICAL. This is one of the four senses in which Scripture may be
interpreted, viz. the literal, allegorical, anagogical, and
tropological. The anagogical sense is given when the text is explained
with regard to the end which Christians should have in view, that is,
eternal life: for example, the rest of the Sabbath, in the anagogical
sense, corresponds to the repose of everlasting blessedness.
ANAK, ANAKIM, famous giants in Palestine. Anak, father of the Anakim,
was son of Arba, who gave his name to Kirjath-Arba, or Hebron. Anak had
three sons, Sheshai, Ahiman, and Talmai, whose descendants were terrible
for their fierceness and stature. The Hebrew spies reported that in
comparison of those monstrous men, they themselves were but
grasshoppers. Some have thought that the name _Phœnician_, given to
the Canaanites, and particularly to the Sidonians, was originally from
_Bene-Anak_, sons of Anak. Caleb, assisted by the tribe of Judah, took
Kirjath-Arba, and destroyed the Anakim, A. M. 2559. Josh. xv, 14; Judg.
i, 20.
ANALOGY OF FAITH. This has been often and largely descanted upon as an
important rule for interpreting Scripture, founded, as it is said, upon
Rom. xii, 6, “Let us prophesy according to the proportion” (_analogy_)
“of faith.”
The principle of this rule has been thus stated: It is evident the
Almighty doth not act without a design in the system of Christianity,
any more than 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 sinners by free grace be the grand
design,--then, whatever doctrine, assertion, or hypothesis agrees not
with this, it is to be considered as false. The effect however of this
view of the case appears to be often delusive. If nothing more be meant
than that, what is obscure in a revelation should be interpreted by that
which is plain, the same rule applies to all sober interpretations of
any book whatever; but if we call our opinions, perhaps hastily taken
up, or admitted on some authority without examination by the light of
Scripture, “the analogy of faith,” we shall greatly err. On this subject
Dr. Campbell remarks:--
“In vain do we search the Scriptures for their testimony concerning
Christ, if, independently of these Scriptures, we have received a
testimony from another quarter, and are determined to admit nothing as
the testimony of Scripture which will not perfectly quadrate with that
formerly received. This was the very source of the blindness of the Jews
in our Saviour’s time. They searched the Scriptures as much as we do;
but, in the disposition they were in, they would never have discovered
what that sacred volume testifies of Christ. Why? because their great
rule of interpretation was _the analogy of the faith_; or, in other
words, the system of the Pharisean scribes, the doctrine then in vogue,
and in the profound veneration of which they had been educated. This is
that veil by which the understandings of that people were darkened, even
in reading the law, and of which the Apostle observed, that it remained
unremoved in his day, and of which we ourselves have occasion to
observe, that it remains unremoved in ours. And is it not precisely in
the same way that the phrase is used by every sect of Christians, for
the particular system or digest of tenets for which they themselves have
the greatest reverence? The Latin church, and even the Greek, are
explicit in their declarations on this article. With each, _the analogy
of the faith_ is their own system alone. And that different parties of
Protestants, though more reserved in their manner of speaking, aim at
the same thing, is undeniable; the same, I mean, considered relatively
to the speakers; for, absolutely considered, every party means a
different thing. ‘But,’ say some, ‘is not this mode of interpretation
warranted by Apostolical authority? Does not Paul, Rom. xii, 6, in
speaking of the exercise of the spiritual gifts, enjoin the prophets to
prophesy κατὰ τὴν ἀναλογίαν τῆς ϖίϛεως, _according to the proportion of
faith_, as our translators render it, but as some critics explain it,
_according to the analogy of the faith_?’ Though this exposition has
been admitted into some versions, and adopted by Hammond and other
commentators, and may be called literal, it is suited neither to the
ordinary meaning of the words, nor to the tenor of the context. The word
ἀναλογία strictly denotes proportion, measure, rate, but by no means
that complex notion conveyed in the aforesaid phrase by the term
_analogy_, which has been well observed by Whitby to be particularly
unsuitable in this place, where the Apostle treats of those who speak by
inspiration, not of those who explain what has been thus spoken by
others. The context manifestly leads us to understand ἀναλογία ϖίϛεως,
verse 6, as equivalent to μέτρον ϖίστεως, verse 3. And for the better
understanding of this phrase, _the measure of faith_, it may be proper
to observe, 1. That a strong conviction of any tenet, from whatever
cause it arises, is in Scripture sometimes termed _faith_. Thus in the
same epistle, Rom. xiv, 22, the Apostle says, ‘Hast thou faith? have it
to thyself before God.’ The scope of his reasoning shows that nothing is
there meant by faith, but a conviction of the truth in regard to the
article of which he had been treating, namely, the equality of days and
meats, in point of sanctity, under the Gospel dispensation. The same is
evidently the meaning of the word, verse 23, ‘Whatsoever is not of
faith, is sin;’ where, without regard to the morality of an action
abstractly considered, that is concluded to be sin which is done by one
who doubts of its lawfulness. 2. As to spiritual gifts, prophecy and
inspiration in particular, they appear to have been accompanied with
such a faith or conviction that they came from the Spirit, as left no
room for hesitation. And indeed it is easy to perceive that something of
this kind was absolutely necessary to enable the inspired person to
distinguish what proceeded from the Spirit of God, from what was the
creature of his own imagination. The prophets of God were not acted upon
like machines in delivering their predictions, as the diviners were
supposed to be among the Heathen, but had then, as at other times, the
free use of their faculties, both of body and mind.” This caution is
therefore with great propriety given them by the Apostle, to induce them
to be attentive in prophesying, not to exceed the precise measure
allowed them, (for different measures of the same gift were committed to
different persons,) and not to mingle aught of their own with the things
of God’s Spirit. Let him prophesy according to the proportion in which
he has received this gift, which is in proportion to his faith. Though a
sense somewhat different has been given to the words by some ancient
Greek expositors, none of them seems to have formed a conception of that
sense, which, as was observed above, has been given by some moderns.
This has, nevertheless, a sound and sober principle included in it,
although capable of great abuse. Undoubtedly there is a class of great
and leading truths in the Scriptures so clearly revealed as to afford
principles of interpretation in doubtful passages, and these are so
obvious that persons of sound minds and hearts will not need those
formal rules for the application of the analogy of faith to
interpretation, which have been drawn up by several writers, and which
when not misleading, are generally superfluous.
ANANIAS was the son of Nebedæus, high priest of the Jews. According to
Josephus, he succeeded Joseph, the son of Camith, in the forty-seventh
year of the Christian æra; and was himself succeeded by Ishmael, the son
of Tabæus, in the year 63. Quadratus, governor of Syria, coming into
Judæa, on the rumours which prevailed among the Samaritans and Jews,
sent the high priest Ananias to Rome, to vindicate his conduct to the
emperor. The high priest justified himself, was acquitted, and returned.
St. Paul being apprehended at Jerusalem by the tribune of the Roman
troops that guarded the temple, declared to him that he was a citizen of
Rome. This obliged the officer to treat him with some regard. As he was
ignorant of what the Jews accused him, the next day he convened the
priests, and placed St. Paul in the midst of them, that he might justify
himself. St. Paul began as follows: “Men and brethren, I have lived in
all good conscience before God until this day.” He had scarcely spoken
this, when the high priest, Ananias, commanded those who were near him
to smite him on the face. The Apostle immediately replied, “God shall
judge thee, thou whited wall; for, sittest thou to judge me after the
law, and commandest me to be smitten contrary to the law?” They that
stood by said, “Revilest thou God’s high priest?” And Paul answered, “I
wist not, brethren, that he was the high priest; for it is written, Thou
shalt not speak evil of the ruler of thy people,” Acts xxii, 23, 24;
xxiii, 1–5; by which words many suppose that the Apostle spake in bitter
irony; or at least that he considered Ananias as a usurper of the office
of the priesthood.
After this, the assembly being divided in opinion, St. Paul was sent by
the tribune to Cæsarea, that Felix, governor of the province, might take
cognizance of the affair. When it was known that the Apostle had arrived
at Cæsarea, Ananias the high priest, and other Jews, went thither to
accuse him; but the affair was adjourned, and St. Paul continued two
years in prison in that city, Acts xxiv.
The Apostle’s prediction that God would smite Ananias, was thus
accomplished: Albinus, governor of Judæa, being come into that country,
Ananias found means to gain him by presents; and Ananias, by reason of
this patronage, was considered as the first man of his nation. However,
there were in his party some violent persons, who plundered the country,
and seized the tithes of the priests; and this they did with impunity,
on account of the great credit of Ananias. At the same time, several
companies of assassins infested Judæa, and committed great ravages. When
any of their companions fell into the hands of the governors of the
province, and were about to be executed, they failed not to seize some
domestic or relation of the high priest Ananias, that he might procure
the liberty of their associates, in exchange for those whom they
detained. Having taken Eleazer, one of Ananias’s sons, they did not
release him till ten of their companions were liberated. By this means
their number considerably increased, and the country was exposed to
their ravages. At length, Eleazer, the son of Ananias, heading a party
of mutineers, seized the temple, and forbade any sacrifices for the
emperor. Being joined by the assassins, he pulled down the house of his
father Ananias, with his brother, hid himself in the aqueducts belonging
to the royal palace, but was soon discovered, and both of them were
killed. Thus God smote this whited wall, in the very beginning of the
Jewish wars.
2. ANANIAS, one of the first Christians of Jerusalem, who being
converted, with his wife Sapphira, sold his estate; (as did the other
Christians at Jerusalem, under a temporary regulation that they were to
have all things in common;) but privately reserved a part of the
purchase money to himself. Having brought the remainder to St. Peter, as
the whole price of the inheritance sold, the Apostle, to whom the Holy
Ghost had revealed this falsehood, rebuked him severely, as having lied
not unto men but unto God, Acts v. At that instant, Ananias, being
struck dead, fell down at the Apostle’s feet; and in the course of three
hours after, his wife suffered a similar punishment. This happened, A.
D. 33, or 34. It is evident, that in this and similar events, the
spectators and civil magistrates must have been convinced that some
extraordinary power was exerted; for if Peter had himself slain Ananias,
he would have been amenable to the laws as a murderer. But, if by
forewarning him that he should immediately die, and the prediction came
to pass, it is evident that the power which attended this word of Peter
was not from Peter, but from God. This was made the more certain by the
death of two persons, in the same manner, and under the same
circumstances, which could not be attributed to accident.
3. _Ananias_, a disciple of Christ, at Damascus, whom the Lord directed
to visit Paul, then lately converted. Ananias answered, “Lord, I have
heard by many of this man, how much evil he hath done to thy saints at
Jerusalem; and how he hath authority from the chief priests to bind all
that call upon thy name.” But the Lord said unto him, “Go thy way, for
he is a chosen vessel unto me.” Ananias, therefore, went to the house in
which God had revealed unto him that Paul was, and putting his hands on
him, said, “Brother Saul, the Lord Jesus who appeared unto thee in the
way, hath sent me that thou mightest receive thy sight, and be filled
with the Holy Ghost,” Acts ix, 10–12, &c. We are not informed of any
other circumstance of the life of Ananias.
ANATHEMA, from ἀνατίθημι, signifies something set apart, separated, or
devoted, Mic. iv, 13, or the _formula_ by which this is effected. To
anathematize is generally understood to denote the cutting off or
separating any one from the communion of the faithful, the number of the
living, or the privileges of society; or the devoting of an animal,
city, or other thing, to destruction. See ACCURSED.
ANATHEMA MARANATHA. “If any man love not the Lord Jesus Christ, let him
be Anathema Maranatha,” 1 Cor. xvi, 22. Why these two words, one Greek
and the other Syriac, were not translated, is not obvious. They are the
words with which the Jews began their greater excommunication, whereby
they not only excluded sinners from their society, but delivered them up
to the divine _cherem_, or anathema, that is, to misery in this life,
and perdition in the life to come. “Let him be Anathema” is, “Let him be
accursed.” Maranatha signifies, “The Lord cometh,” or, “will come;” that
is, to take vengeance. See See ACCURSED.
ANDREW, an Apostle of Jesus Christ, a native of Bethsaida, and the
brother of Peter. He was at first a disciple of John the Baptist, whom
he left to follow our Saviour, after the testimony of John, “Behold the
Lamb of God which taketh away the sin of the world,” John i, 29, and was
the first disciple received by our Saviour. Andrew then introduced his
brother Simon, and they went with him to the marriage in Cana, but
afterward returned to their ordinary occupation, not expecting, perhaps,
to be farther employed in his service. However, some months after, Jesus
meeting them, while fishing together, called them to a regular
attendance upon him, and promised to make them fishers of men, Matt. iv,
19.
After our Saviour’s ascension, tradition states that Andrew was
appointed to preach in Scythia and the neighbouring countries. According
to Eusebius, after this Apostle had planted the Gospel in several
places, he came to Patræ, in Achaia, where, endeavouring to convert the
pro-consul Ægeas, he was, by that governor’s orders, first scourged, and
then crucified. The time of his suffering martyrdom is not known; but
all the ancient and modern martyrologies of the Greeks and Latins agree
in celebrating his festival on the 30th of November. His body was
embalmed, and decently interred at Patræ, by Maximilla, a lady of great
quality and estate. It was afterward removed to Constantinople, by
Constantine the Great, who buried it in the great church which he had
built to the honour of the Apostles. It is not known for what reason
painters represent St. Andrew’s cross like an X. Peter Chrysologus says
that he was crucified upon a tree; and the spurious Hippolytus assures
us that it was an olive tree. Nevertheless, the tradition which
describes him to have been nailed to a cross is very ancient.
ANGEL, a spiritual, intelligent substance, the first in rank and dignity
among created beings. The word angel, ἀγγέλος, is not properly a
denomination of nature but of office; denoting as much as _nuncius_,
messenger, a person employed to carry one’s orders, or declare his will.
Thus it is St. Paul represents angels, Heb. i, 14, where he calls them
“ministering spirits;” and yet custom has prevailed so much, that angel
is now commonly taken for the denomination of a particular order of
spiritual beings, of great understanding and power, superior to the
souls or spirits of men. Some of these are spoken of in Scripture in
such a manner as plainly to signify that they are real beings, of a
spiritual nature, of high power, perfection, dignity, and happiness.
Others of them are distinguished as not having kept their first station,
Jude 6. These are represented as evil spirits, enemies of God, and
intent on mischief. The devil as the head of them, and they as his
angels, are represented as the rulers of the darkness of this world, or
spiritual wickednesses, or wicked spirits, τὰ ϖνευματικὰ τῆς ϖονηρίας ἐν
τοῖς ἐπȣρανίοις, Eph. vi, 12; which may not be unfitly rendered, “the
spiritual managers of opposition to the kingdom of God.”