cation 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.

some versions, and adopted by Hammond and ether 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 avaλoyia 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 dvadoyla wl5cws, verse 6, as equivalent to pérpov wisews, 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 equal. ity 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 sup. posed 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 The Apostle's prediction that God would same gift were committed to different persons,) smite Ananias, was thus accomplished: Albiand not to mingle aught of their own with the nus, governor of Judæa, being come into that things of God's Spirit. Let him prophesy ac- country, Ananias found means to gain him by cording to the proportion in which he has presents; and Ananias, by reason of this pareceived this gift, which is in proportion to his tronage, was considered as the first man of his faith. Though a sense somewhat different has nation. However, there were in his party been given to the words by some ancient Greek some violent persons, who plundered the counexpositors, none of them seems to have formed try, and seized the tithes of the priests; and a conception of that sense, which, as was ob- this they did with impunity, on account of the served above, has been given by some moderns. great credit of Ananias. At the same time, This has, nevertheless, a sound and sober prin- several companies of assassins infested Judæa, ciple included in it, although capable of great and committed great ravages. When any of abuse. Undoubtedly there is a class of great their companions fell into the hands of the and leading truths in the Scriptures so clearly governors of the province, and were about to revealed as to afford principles of interpreta- be executed, they failed not to seize some dotion in doubtful passages, and these are so mestic or relation of the high priest Ananias, obvious that persons of sound minds and hearts that he might procure the liberty of their asso. will not need those formal rules for the appli-ciates, in exchange for those whom they de

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 af fair was adjourned, and St. Paul continued two years in prison in that city, Acts xxiv.

tained. Having taken Eleazer, one of Ana. nias'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 roy-perdition in the life to come. al 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 After our Saviour's ascension, tradition states that some extraordinary power was exerted; that Andrew was appointed to preach in Scyfor if Peter had himself slain Ananias, he would thia and the neighbouring countries. Accord. have been amenable to the laws as a murderer.ing to Eusebius, after this Apostle had planted 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.

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 Sy riac, 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 "Let him be Anathema" is, “Let him be accursed." Maranatha signifies, "The Lord cometh," or, "will come;" that is, to take vengeance. 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 ordi. nary 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 at tendance upon him, and promised to make them fishers of men, Matt. iv, 19.

His

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.
body was embalmed, and decently interred at
Patræ, by Maximilla, a lady of great quality
and estate. It was afterward removed to Con-
stantinople, 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.

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, ANGEL, a spiritual, intelligent substance, hath sent me that thou mightest receive thy the first in rank and dignity among created sight, and be filled with the Holy Ghost," Acts beings. The word angel, dyyos, is not proix, 10-12, &c. We are not informed of any perly a denomination of nature but of office; other circumstance of the life of Ananias. denoting as much as nuncius, messenger, a ANATHEMA, from varion, signifies some-person employed to carry one's orders, or dething 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.

clare 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, rà πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπυρανίοις, Eph. vi, 12; which may not be unfitly rendered, "the spiritual managers of opposition to the kingdom of God."

of Gabriel; the third, of Uriel; and the fourth, of Raphael. Following the Scripture account, we shall find mention made of different orders of these superior beings; for such a distinction of orders seems intimated in the names given to different classes. Thus we have thrones, dominions, principalities, or princedoms, powers, authorities, living ones, cherubin and seraphim. That some of these titles may indicate the same class of angels is probable; but that they all should be but different appellations of one common and equal order is improbable. We learn also from Scripture, that they dwell in the immediate presence of God; that they "excel in strength;" that they are immortal; and that they are the agents through which God very often accomplishes his special purposes of judgment and mercy. Nothing is more frequent in Scripture than the missions and appearances of good and bad angels, whom God employed to declare his will; to correct, teach, reprove, and comfort. God gave the law to Moses, and appeared to the old patriarchs, by the mediation of angels, who represented him, and spoke in his name, Acts vii, 30, 35; Gal. iii, 19: Heb. xiii, 2.

cepted, Acts xxiii, 8. Before the Babylonish captivity, the Hebrews seem not to have known the names of any angel. The Talmudists say they brought the names of angels from Baby. lon. Tobit, who is thought to have resided in Nineveh some time before the captivity, men. tions the angel Raphael, Tob. iii, 17; xi, 2, 7; and Daniel, who lived at Babylon some time after Tobit, has taught us the names of Michael and Gabriel, Dan. viii, 16; ix, 21; x, 21. In the New Testament, we find only the two latter mentioned by name.

The existence of angels is supposed in all religions, though it is incapable of being proved a priori. Indeed, the ancient Sadducees are represented as denying all spirits; and yet the Samaritans, and Caraites, who are reputed Sadducees, openly allowed them: witness Abusaid, the author of an Arabic version of the Pentateuch; and Aaron, a Caraite Jew, in his comment on the Pentateuch; both extant in manuscript in the king of France's library. In the Alcoran we find frequent mention of angels. The Mussulmen believe them of dif. ferent orders or degrees, and to be destined for Though the Jews, in general, believed the different employments both in heaven and on existence of angels, there was a sect among earth. They attribute exceedingly great power them, namely, the Sadducees, who denied the to the angel Gabriel, as that he is able to de-existence of all spirits whatever, God only exscend in the space of an hour from heaven to earth; to overturn a mountain with a single feather of his wing, &c. The angel Asrael, they suppose, is appointed to take the souls of such as die; and another angel, named Esraphil, they tell us, stands with a trumpet ready in his mouth to proclaim the day of judgment. The Heathen philosophers and poets were also agreed as to the existence of intelligent beings, superior to man; as is shown by St. Cyprian in his treatise of the vanity of idols; from the testimonies of Plato, Socrates, Trismegistus, &c. They were acknowledged under There are various opinions as to the time different appellations; the Greeks calling them when the angels were created. Some think dæmons, and the Romans genii, or lares. Epi- this took place when our heavens and the earth curus seems to have been the only one among the were made. For this opinion, however, there old philosophers who absolutely rejected them. is no just foundation in the Mosaic account. Authors are not so unanimous about the na-Others think that angels existed long before ture as about the existence of angels. Clemens Alexandrinus believed they had bodies; which was also the opinion of Origen, Cæsarius, Tertullian, and several others. Athanasius, St. Basil, St. Gregory Nicene, St. Cyril, St. Chrysostom, &c, held them to be mere spirits. It has been the more current opinion, especially in later times, that they are substances entirely spiritual, who can, at any time, assume bodies, and appear in human or other shapes. Ecclesiastical writers make a hierarchy of nine orders of angels. Others have distributed angels into nine orders, according to the names by which they are called in Scripture, and reduced these orders into three hierarchies; to the first of which belong seraphim, cherubim, and thrones; to the second, dominions, virtues, and powers; and to the third, principalities, archangels, and angels. The Jews reckon four orders or companies of angels, each headed by an archangel; the first order being that of Michael; the second,

the formation of our solar system; and Scripture seems to favour this opinion, Job xxxviii, 4, 7, where God says, "Where wast thou when I laid the foundations of the earth ?-and all the sons of God shouted for joy." Though it be a universal opinion that angels are of a spiritual and incorporeal nature, yet some of the fathers, misled by a passage in Gen. vi, 2, where it is said, "The sons of God saw the daughters of men, that they were fair, and they took them wives of all which they chose," imagined them to be corporeal, and capable of sensual pleasures. But, without noticing all the wild reveries which have been propagated by bold or ignorant persons, let it suffice to observe, that by "the sons of God" we are evidently to understand the descendants of Seth, who, for the great piety wherein they continued for some time, were so called; and that "the daughters of men" were the progeny of wicked Cain.

As to the doctrine of tutelary or guarding before him; thousand thousands ministered angels, presiding over the affairs of empires, unto him, and ten thousand times ten thousand nations, provinces, and particular persons, stood before him." Jesus Christ says, that his though received by the later Jews, it appears heavenly Father could have given him more to be wholly Pagan in its origin, and to have than twelve legions of angels, that is, more no countenance in the Scriptures. The pas-than seventy-two thousand, Matt. xxvi, 53; sages in Daniel brought to favour this notion and the Psalmist declares, that the chariots of are capable of a much better explanation; and God are twenty thousand, even thousands of when our Lord declares that the "angels" of angels, lxviii, 17. These are all intended not little children "do always behold the face of to express any exact number, but indefinitely God," he either speaks of children as being the a very large one. objects of the general ministry of angels, or, still more probably, by angels he there means the disembodied spirits of children; for that the Jews called disembodied spirits by the name of angels, appears from Acts xii, 15.

Though all the angels were created alike good, yet Jude informs us, verse 6, that some of them "kept not their first estate, but left their own habitation," and these God hath "reserved in everlasting chains under dark. ness, unto the judgment of the great day." Speculations on the cause and occasion of their fall are all vain and trifling. Milton is to be read on this subject, as on others, not as a divine, but as a poet. All we know, is, that they are not in their first "estate," or in their original place; that this was their own fault, for "they left their own habitation;" that they are in chains, yet with liberty to tempt; and that they are reserved to the general judgment.

Dr. Prideaux observes, that the minister of the synagogue, who officiated in offering the public prayers, being the mouth of the congregation, delegated by them, as their representative, messenger, or angel, to address God in prayer for them, was in Hebrew called sheliackzibbor, that is, the angel of the church; and that from hence the chief ministers of the seven churches of Asia are in the Revelation, by a name borrowed from the synagogue, called angels of those churches.

THE ANGEL OF THE LORD, or the Angel Jehovah, a title given to Christ in his different appearances to the patriarchs and others in the Old Testament.

On this question of guardian angels, Bishop Horsley observes: "That the holy angels are often employed by God in his government of this sublunary world, is indeed to be clearly proved by holy writ. That they have power over the matter of the universe, analogous to the powers over it which men possess, greater in extent, but still limited, is a thing which might reasonably be supposed, if it were not declared. But it seems to be confirmed by many passages of holy writ; from which it seems also evident that they are occasionally, for certain specific purposes, commissioned to exercise those powers to a prescribed extent. That the evil angels possessed before their fall the like powers, which they are still occasionally permitted to exercise for the punishment of wicked nations, seems also evident. That they have a power over the human sensory, which they are occasionally permitted to exercise, and by means of which they may inflict diseases, suggest evil thoughts, and be the instruments of temptation, must also be admitted. But all this amounts not to any thing of a discretional authority placed in the hands of tutelar angels, or to an authority to advise the When the Angel of the Lord found Hagar Lord God with respect to the measures of his in the wilderness, "she called the name of government. Confidently I deny that a single JEHOVAH that spake to her, Thou God seest text is to be found in holy writ, which, rightly me."-JEHOVAH appeared unto Abraham in the understood, gives the least countenance to the plains of Mainre. Abraham lifted up his eyes, abominable doctrine of such a participation of and three men, three persons in human form, the holy angels in God's government of the "stood by him." One of the three is called world. In what manner then, it may be asked, Jehovah. And JEHOVAH said, "Shall I hide from are the holy angels made at all subservient to Abraham the thing that I do?" Appearances the purposes of God's government? This ques- of the same personage occur to Isaac and to tion is answered by St. Paul in his Epistle to Jacob under the name of "the God of Abrathe Hebrews, in the last verse of the first chap- ham, and of Isaac." After one of these mani. ter; and this is the only passage in the whole festations, Jacob says, "I have seen God face Bible in which we have any thing explicit upon to face" and at another, "Surely the Lord the office and employment of angels: Are (JEHOVAH) is in this place." The same Jehovah they not all,' saith he, 'ministering spirits, sent was made visible to Moses, and gave him his forth to minister for them that shall be heirs of commission; and God said, "I AM THAT I AM; salvation? They are all, however high in thou shalt say to the children of Israel, I AM rank and order, nothing more than 'minister- hath sent me unto you." The same JEHOVAH ing spirits,' or, literally, serving spirits; not went before the Israelites by day in a pillar of invested with authority of their own, but 'sent cloud, and by night in a pillar of fire; and by forth,' occasionally sent forth, to do such serv. Him the law was given amidst terrible displays ice as may be required of them, for them that of power and majesty from Mount Sinai. "I shall be heirs of salvation."" am the Lord (JEHOVAH) thy God, which have brought thee out of the land of Egypt, out of the house of bondage: Thou shalt have no other gods before me," &c. The collation of a few passages, or of the different parts of the

The exact number of angels is no where mentioned in Scripture; but it is always represented as very great. Daniel, vii, 10, says of the Ancient of Days, "A fiery stream came from