of Libanus, which, properly speaking, forms, together with Libanus, but
one ridge of mountains, extending from north to south, and afterward
from south to north, in the shape almost of a horse shoe, for the space
of about fourscore leagues. The western part of these mountains was
called Libanus; the eastern was called Antilibanus; the former reached
along the Mediterranean, from Sidon, almost to Arada, or Symira. The
Hebrew text never mentions Antilibanus; but uses the general name
Libanus: and the coins struck at Laodicea and Hierapolis, have the
inscription, “cities of Libanus,” though they belong rather to
Antilibanus. The Septuagint, on the contrary, puts Antilibanus often
instead of Libanus. The valley which separates Libanus from Antilibanus
is very fruitful: it was formerly, on the side of Syria, inclosed with a
wall, whereof there are now no traces. Strabo says, that the name of
Cœlo-Syria, or “the hollow Syria,” belongs principally to the valley
between Libanus and Antilibanus.
ANTINOMIANS are those who maintain that the law is of no use or
obligation under the Gospel dispensation, or who hold doctrines that
clearly supersede the necessity of good works and a virtuous life. The
Antinomians took their origin from John Agricola, about the year 1538,
who taught that the law was in no wise necessary under the Gospel; that
good works do not promote our salvation, nor ill ones hinder it; that
repentance is not to be preached from the decalogue, but only from the
Gospel. This sect sprung up in England during the protectorate of Oliver
Cromwell; and extended their system of libertinism much farther than
Agricola, the disciple of Luther. Some of their teachers expressly
maintained, that as the elect cannot fall from grace nor forfeit the
divine favour, the wicked actions they commit are not really sinful, nor
are to be considered as instances of their violation of the divine law;
and that consequently they have no occasion either to confess their
sins, or to break them off by repentance. According to them, it is one
of the essential and distinctive characters of the elect, that they
cannot do any thing which is displeasing to God. Luther, Rutherford,
Schlusselburgh, Sedgwick, Gataker, Witsius, Bull, Williams, &c, have
written refutations; Crisp, Richardson, Saltmarsh, &c, defences, of the
Antinomians; Wigandus, a comparison between ancient and modern
Antinomians.
The doctrine of Agricola was in itself obscure, and is thought to have
been represented worse than it really was by Luther, who wrote against
him with acrimony, and first styled him and his followers Antinomians.
Agricola, in defending himself, complained that opinions were imputed to
him which he did not hold. The writings of Dr. Crisp in the seventeenth
century are considered as highly favourable to Antinomianism, though he
acknowledges that, “in respect of the rules of righteousness, or the
matter of obedience, we are under the law still, or else,” as he adds,
“we are lawless, to live every man as seems good in his own eyes, which
no true Christian dares so much as think of.” The following sentiments,
however, among others, are taught in his sermons: “The law is cruel and
tyrannical, requiring what is naturally impossible.” “The sins of the
elect were so imputed to Christ, as that though he did not commit them,
yet they became actually his transgressions, and ceased to be theirs.”
“The feelings of conscience, which tell them that sin is theirs, arise
from a want of knowing the truth.” “It is but the voice of a lying
spirit in the hearts of believers, that saith they have yet sin wasting
their consciences, and lying as a burden too heavy for them to bear.”
“Christ’s righteousness is so imputed to the elect, that they, ceasing
to be sinners, are as righteous as he was, and all that he was.” “An
elect person is not in a condemned state while an unbeliever; and should
he happen to die before God call him to believe, he would not be lost.”
“Repentance and confession of sin are not necessary to forgiveness. A
believer may certainly conclude before confession, yea, as soon as he
hath committed sin, the interest he hath in Christ, and the love of
Christ embracing him.” These dangerous sentiments, and others of a
similar bearing, have been fully answered by many writers; but by none
more ably than by the Rev. John Fletcher, in his “Checks to
Antinomianism.”
ANTIOCH, a city of Upper Syria, on the river Orontes, about twenty miles
from the place where it discharges itself into the Mediterranean. It was
built by Seleucus Nicanor, about three hundred years before Christ; and
became the seat of empire of the Syrian kings of the Macedonian race,
and afterward of the Roman governors of the eastern provinces; being
very centrally and commodiously situated midway between Constantinople
and Alexandria, about seven hundred miles from each, in 37° 17´ north
latitude, and 36° 45´ east longitude. No city perhaps, Jerusalem
excepted, has experienced more frequent revolutions, or suffered more
numerous and dire calamities, than Antioch; as, besides the common
plagues of eastern cities, pestilence, famine, fire, and sword, it has
several times been entirely overthrown by earthquakes.
In 362, the emperor Julian spent some months at Antioch; which were
chiefly occupied in his favourite object of reviving the mythology of
Paganism. The grove at Daphne, planted by Seleucus, which, with its
temple and oracle, presented, during the reigns of the Macedonian kings
of Syria, the most splendid and fashionable place of resort for Pagan
worship in the east, had sunk into neglect since the establishment of
Christianity. The altar of the god was deserted, the oracle was
silenced, and the sacred grove itself defiled by the interment of
Christians. Julian undertook to restore the ancient honours and usages
of the place; but it was first necessary to take away the pollution
occasioned by the dead bodies of the Christians, which were disinterred
and removed! Among these was that of Babylas, a bishop of Antioch, who
died in prison in the persecution of Decius, and after resting near a
century in his grave within the walls of Antioch, had been removed by
order of Gallus into the midst of the grove of Daphne, where a church
was built over him; the remains of the Christian saint effectually
supplanting the former divinity of the place, whose temple and statue,
however, though neglected, remained uninjured. The Christians of
Antioch, undaunted by the conspiracy against their religion, or the
presence of the emperor himself, conveyed the relics of their former
bishop in triumph back to their ancient repository within the city. The
immense multitude who joined in the procession, chanted forth their
execrations against idols and idolaters; and on the same night the image
and the temple of the Heathen god were consumed by the flames. A
dreadful vengeance might be expected to have followed these scenes; but
the real or affected clemency of Julian contented itself with shutting
up the cathedral, and confiscating its wealth. Many Christians, indeed,
suffered from the zeal of the Pagans; but, as it would appear, without
the sanction of the emperor.
In 1268, Antioch was taken by Bibars, or Bondocdar, sultan of Egypt. The
slaughter of seventeen thousand, and the captivity of one hundred
thousand of its inhabitants, mark the final siege and fall of Antioch;
which, while they close the long catalogue of its public woes, attest
its extent and population. From this time it remained in a ruinous and
nearly deserted condition, till, with the rest of Syria, it passed into
the hands of the Ottoman Turks, with whose empire it has ever since been
incorporated.
To distinguish it from other cities of the same name, the capital of
Syria was called _Antiochia apud Daphnem_, or Antioch near Daphne, a
village in the neighbourhood, where was a temple dedicated to the
goddess of that name; though, in truth, the chief deity of the place was
Apollo, under the fable of his amorous pursuit of the nymph Daphne; and
the worship was worthy of its object. The temple stood in the midst of a
grove of laurels and cypresses, where every thing was assembled which
could minister to the senses; and in whose recesses the juvenile devotee
wanted not the countenance of a libertine god to abandon himself to
voluptuousness. Even those of riper years and graver morals could not
with safety breathe the atmosphere of a place where pleasure, assuming
the character of religion, roused the dormant passions, and subdued the
firmness of virtuous resolution. Such being the source, the stream could
scarcely be expected to be more pure; in fact, the citizens of Antioch
were distinguished only for their luxury in life and licentiousness in
manners. This was an unpromising soil for Christianity to take root in.
But here, nevertheless, it was planted at an early period, and
flourished vigorously. It should be observed, that the inhabitants of
Antioch were partly Syrians, and partly Greeks; chiefly, perhaps, the
latter, who were invited to the new city by Seleucus. To these Greeks,
in particular, certain Cypriot and Cyrenian converts, who had fled from
the persecution which followed the death of Stephen, addressed
themselves; “and a great number believed, and turned unto the Lord.”
When the heads of the church at Jerusalem were informed of this success,
they sent Barnabas to Antioch, who encouraged the new disciples, and
added many to their number; and finding how great were both the field
and the harvest, went to Tarsus to solicit the assistance of Paul. Both
this Apostle and Barnabas then taught conjointly at Antioch; and great
numbers were, by their labours during a whole year, added to the rising
church, Acts xi, 19–26; xv, 22–35. Here they were also joined by Peter,
who was reproved by Paul for his dissimulation, and his concession to
the Jews respecting the observance of the law, Gal. ii, 11–14.
Antioch was the birthplace of St. Luke and Theophilus, and the see of
the martyr Ignatius. In this city the followers of Christ had first the
name of Christians given them. We have the testimony of Chrysostom, both
of the vast increase of this illustrious church in the fourth century,
and of the spirit of charity which continued to actuate it. It consisted
at this time of not less than a hundred thousand persons, three thousand
of whom were supported out of the public donations. It is painful to
trace the progress of declension in such a church as this. But the
period now referred to, namely, the age of Chrysostom, toward the close
of the fourth century, may be considered as the brightest of its history
subsequent to the Apostolic age, and that from which the church at
Antioch may date its fall. It continued, indeed, outwardly prosperous;
but superstition, secular ambition, the pride of life; pomp and
formality in the service of God, in place of humility and sincere
devotion; the growth of faction, and the decay of charity; showed that
real religion was fast disappearing, and that the foundations were laid
of that great apostasy which, in two centuries from this time,
overspread the whole Christian world, led to the entire extinction of
the church in the east, and still holds dominion over the fairest
portions of the west.
Antioch, under its modern name of Antakia, is now but little known to
the western nations. It occupies, or rather did till lately occupy, a
remote corner of the ancient enclosure of its walls. Its splendid
buildings were reduced to hovels; and its population of half a million,
to ten thousand wretched beings, living in the usual debasement and
insecurity of Turkish subjects. Such was nearly its condition when
visited by Pocock about the year 1738, and again by Kinneir in 1813. But
its ancient subterranean enemy, which, since its destruction in 587,
never long together withheld its assaults, has again triumphed over it:
the earthquake of the 13th of August, 1822, laid it once more in ruins;
and every thing relating to Antioch is past.
ANTIOCH, of Pisidia. Beside the Syrian capital, there was another
Antioch visited by St. Paul when in Asia, and called, for the sake of
distinction, _Antiochia ad Pisidiam_, as belonging to that province, of
which it was the capital. Here Paul and Barnabas preached; but the Jews,
jealous, as usual, of the reception of the Gospel by the Gentiles,
raised a sedition against them, and obliged them to leave the city, Acts
xiii, 14, to the end. There were several other cities of the same name,
sixteen in number, in Syria and Asia Minor, built by the Seleucidæ, the
successors of Alexander in these countries; but the above two are the
only ones which it is necessary to describe as occurring in Scripture.
ANTIOCHUS. There were many kings of this name in Syria, much celebrated
in the Greek, Roman, and Jewish histories, after the time of Seleucus
Nicanor, the father of Antiochus Soter, and reckoned the first king of
Syria, after Alexander the Great.
1. ANTIOCHUS SOTER was the son of Seleucus Nicanor, and obtained the
surname of Soter, or Saviour, from having hindered the invasion of Asia
by the Gauls. Some think that it was on the following occasion: The
Galatians having marched to attack the Jews in Babylon, whose army
consisted only of eight thousand men, reinforced with four thousand
Macedonians, the Jews defended themselves with so much bravery, that
they killed one hundred and twenty thousand men, 2 Mac. viii, 20. It was
perhaps, too, on this occasion, that Antiochus Soter made the Jews of
Asia free of the cities belonging to the Gentiles, and permitted them to
live according to their own laws.
2. ANTIOCHUS THEOS, or, the God, was the son and successor of Antiochus
Soter. He married Berenice, daughter of Ptolemy Philadelphus, king of
Egypt. Laodice, his first wife, seeing herself despised, poisoned
Antiochus, Berenice, and their son, who was intended to succeed in the
kingdom. After this, Laodice procured Seleucus Callinicus, her son by
Antiochus, to be acknowledged king of Syria. These events were foretold
by Daniel: “And in the end of years,” the king of Egypt, or of the
south, and the king of Syria, or of the north, “shall join themselves
together; for the king’s daughter of the south shall come to the king of
the north to make an agreement: but she shall not retain the power of
the arm; neither shall he stand, nor his arm: but she shall be given up,
and they that brought her, and he that begat her, and he that
strengthened her in these times,” Dan. xi, 6.
3. ANTIOCHUS THE GREAT was the son of Seleucus Callinicus, and brother
to Seleucus Ceraunus, whom he succeeded in the year of the world 3781,
and before Jesus Christ 223. He made war against Ptolemy Philopator,
king of Egypt, but was defeated near Raphia, 3 Mac. i. Thirteen years
after, Ptolemy Philopator being dead, Antiochus resolved to become
master of Egypt. He immediately seized Cœlo-Syria, Phenicia, and
Judea; but Scopas, general of the Egyptian army, entered Judea while
Antiochus was occupied by the war against Attalus, and retook those
places. However, he soon lost them again to Antiochus. On this occasion
happened what Josephus relates of this prince’s journey to Jerusalem.
After a victory which he had obtained over Scopas, near the springs of
Jordan, he became master of the strong places in Cœlo-Syria and
Samaria; and the Jews submitted freely to him, received him into their
city and furnished his army plentifully with provisions. In reward for
their affection, Antiochus granted them, according to Josephus, twenty
thousand pieces of silver, to purchase beasts for sacrifice, one
thousand four hundred and sixty measures of meal, and three hundred and
seventy-five measures of salt to be offered with the sacrifices, and
timber to rebuild the porches of the Lord’s house. He exempted the
senators, scribes, and singing men of the temple, from the capitation
tax; and he permitted the Jews to live according to their own laws in
every part of his dominions. He also remitted the third part of their
tribute, to indemnify them for their losses in the war; he forbade the
Heathens to enter the temple without being purified, and to bring into
the city the flesh of mules, asses, and horses to sell, under a severe
penalty.
In the year of the world 3815, Antiochus was overcome by the Romans, and
obliged to cede all his possessions beyond Mount Taurus, to give twenty
hostages, among whom was his own son Antiochus, afterward surnamed
Epiphanes, and to pay a tribute of twelve thousand Euboic talents, each
fourteen Roman pounds in weight. To defray these charges, he resolved to
seize the treasures of the temple of Belus, at Elymais; but the people
of that country, informed of his design, surprised and destroyed him,
with all his army, in the year of the world 3817, and before Jesus
Christ 187. He left two sons, Seleucus Philopator, and Antiochus
Epiphanes, who succeeded him.
4. ANTIOCHUS EPIPHANES, the son of Antiochus the Great, having continued
a hostage at Rome fourteen years, his brother Seleucus resolved to
procure his return to Syria, and sent his own son Demetrius to Rome in
the place of Antiochus. Whilst Antiochus was on his journey to Syria,
Seleucus died, in the year of the world 3829. When, therefore, Antiochus
landed, the people received him as some propitious deity come to assume
the government, and to oppose the enterprises of Ptolemy, king of Egypt,
who threatened to invade Syria. For this reason Antiochus obtained the
surname of Epiphanes, the illustrious, or of one appearing like a god.
Antiochus quickly turned his attention to the possession of Egypt, which
was then enjoyed by Ptolemy Philometor, his nephew, son to his sister
Cleopatra, whom Antiochus the Great had married to Ptolemy Epiphanes,
king of Egypt. He sent Apollonius, one of his officers, into Egypt,
apparently to honour Ptolemy’s coronation, but in reality to obtain
intelligence whether the great men of the kingdom were inclined to place
the government of Egypt in his hands during the minority of the king his
nephew, 2 Mac. iv, 21, &c. Apollonius, however, found them not disposed
to favour his master; and this obliged Antiochus to make war against
Philometor. He came to Jerusalem in 3831, and was received there by
Jason, to whom he had sold the high priesthood. He designed to attack
Egypt, but returned without effecting any thing. The ambition of those
Jews who sought the high priesthood, and bought it of Antiochus, was the
beginning of those calamities which overwhelmed their nation under this
prince. Jason procured himself to be constituted in this dignity in the
stead of Onias III; but Menelaus offering a greater price, Jason was
deprived, and Menelaus appointed in his place. These usurpers of the
high priesthood, to gratify the Syrians, assumed the manners of the
Greeks, their games and exercises, and neglected the worship of the
Lord, and the temple service.
War broke out between Antiochus Epiphanes and Ptolemy Philometor.
Antiochus entered Egypt in the year of the world 3833, and reduced
almost the whole of it to his obedience, 2 Mac. v, 3–5. The next year he
returned; and whilst he was engaged in the siege of Alexandria, a false
report was spread of his death. The inhabitants of Jerusalem testifying
their joy at this news, Antiochus, when returning from Egypt, entered
this city by force, treated the Jews as rebels, and commanded his troops
to slay all they met. Eighty thousand were killed, made captives, or
sold on this occasion. Antiochus, conducted by the corrupt high priest
Menelaus, entered into the holy of holies, whence he took and carried
off the most precious vessels of that holy place, to the value of one
thousand eight hundred talents. In the year 3835, Antiochus made a third
expedition against Egypt, which he entirely subdued. The year following,
he sent Apollonius into Judea, with an army of twenty-two thousand men,
and commanded him to kill all the Jews who were of full age, and to sell
the women and young men, 2 Mac. v, 24, 25. These orders were too
punctually executed. It was on this occasion that Judas Maccabæus
retired into the wilderness with his father and his brethren, 2 Mac. v,
29. These misfortunes were only preludes of what they were to suffer;
for Antiochus, apprehending that the Jews would never be constant in
their obedience to him, unless he obliged them to change their religion,
and to embrace that of the Greeks, issued an edict, enjoining them to
conform to the laws of other nations, and forbidding their usual
sacrifices in the temple, their festivals, and their Sabbath. The statue
of Jupiter Olympus was placed upon the altar of the temple, and thus the
abomination of desolation was seen in the temple of God. Many corrupt
Jews complied with these orders; but others resisted them. Mattathias
and his sons retired to the mountains. Old Eleazar, and the seven
brethren, suffered death with great courage at Antioch, 2 Mac. vii.
Mattathias being dead, Judas Maccabæus headed those Jews who continued
faithful, and opposed with success the generals whom king Antiochus sent
into Judea. The king, informed of the valour and resistance of Judas,
sent new forces; and, finding his treasures exhausted, he resolved to go
into Persia to levy tributes, and to collect large sums which he had
agreed to pay to the Romans, 1 Mac. iii, 5–31; 2 Mac. ix, 1, &c; 1 Mac.
vi, 1, &c. Knowing that very great riches were lodged in the temple of
Elymaïs, he determined to carry it off; but the inhabitants of the
country made so vigorous a resistance, that he was forced to retreat
toward Babylonia. When he was come to Ecbatana, he was informed of the
defeat of Nicanor and Timotheus, and that Judas Maccabæus had retaken
the temple of Jerusalem, and restored the worship of the Lord, and the
usual sacrifices. On receiving this intelligence, the king was
transported with indignation; and, threatening to make Jerusalem a grave
for the Jews, commanded the driver of his chariot to urge the horses
forward, and to hasten his journey. However, divine vengeance soon
overtook him: he fell from his chariot, and bruised all his limbs. He
was also tormented with such pains in his bowels, as allowed him no
rest; and his disease was aggravated by grief and vexation. In this
condition he wrote to the Jews very humbly, promised them many things,
and engaged even to turn Jew, if God would restore him to health. He
earnestly recommended to them his son Antiochus, who was to succeed him,
and entreated them to favour the young prince, and to continue faithful
to him. He died, overwhelmed with pain and grief, in the mountains of
Paratacene, in the little town of Tabes, in the year of the world 3840,
and before Jesus Christ 164.
5. ANTIOCHUS EUPATOR, son of Antiochus Epiphanes, was only nine years
old when his father died and left him the kingdom of Syria. Lysias, who
governed the kingdom in the name of the young prince, led against Judea
an army of one hundred thousand foot, twenty thousand horse, and thirty
elephants, 1 Mac. vi; 2 Mac. xiii. He besieged and took the fortress of
Bethsura, and thence marched against Jerusalem. The city was ready to
fall into his hands when Lysias received the news that Philip, whom
Antiochus Epiphanes had entrusted with the regency of the kingdom, had
come to Antioch to take the government, according to the disposition of
the late king. He therefore proposed an accommodation with the Jews,
that he might return speedily to Antioch and oppose Philip. After
concluding a peace, he immediately returned into Syria, with the young
king and his army.
In the meantime, Demetrius Soter, son of Seleucus Philopator, and nephew
to Antiochus Epiphanes, to whom by right the kingdom belonged, having
escaped from Rome, came into Syria. Finding the people disposed for
revolt, Demetrius headed an army, and marched directly to Antioch,
against Antiochus and Lysias. However, the inhabitants did not wait till
he besieged the city; but opened the gates, and delivered to him Lysias
and the young king Antiochus Eupator, whom Demetrius caused to be put to
death, without suffering them to appear in his presence. Antiochus
Eupator reigned only two years, and died in the year of the world 3842,
and before Jesus Christ 162.