Jerusalem, to oblige Simon to restore to him Gazara and Joppa, with the citadel of Jerusalem; and to demand of him five hundred talents more, as reparation for injuries the king had suffered, and as tribute for his own cities. At the same time he threatened to make war upon him, if he did not comply. Simon shewed Athenobius all the lustre of his wealth and power, told him he had in his possession no place which belonged to Antiochus, and said that the cities of Gazara and Joppa had greatly injured his people, and he would give the king for the property of them one hundred talents. Athenobius returned with great indignation to Antiochus, who was extremely offended at Simon's answer. In the mean time, Tryphon having escaped privately from Dora, embarked in a vessel and fled. Antiochus pursued him, and sent Cendebeus with troops into the maritime parts of Palestine, and commanded him to rebuild Cedron, and fight the Jews. John Hircanus, son of Simon Maccabæus, was then at Gaza, and gave notice to his father of the coming of Cendebeus. Simon furnished his sons, John Hircanus and Judas with troops, and sent them against Cendebeus, whom they routed in the plain, and pursued to Azotus. Antiochus followed Tryphon, till he forced him to kill himself in the year of the world 3569. After this, Antiochus thought only of reducing to his obedience those cities which, in the beginning of his father's reign, had shaken off their subjection. Simon Maccabæus, prince and High Priest of the Jews, being treacherously murdered by Ptolemy, his son-in-law, in the castle of Docus, near Jericho, the murderer immediately sent to Antiochus Sidetes to demand troops, that he might recover for him the country and cities of the Jews. Antiochus came in person with an army, and besieged Jerusalem, which was bravely defended by John Hircanus. The siege was long protracted; and the king divided his army into seven parts, and guarded all the avenues of the city. It being the time for celebrating the feast of tabernacles, the Jews desired of Antiochus a truce for seven days. The king not only granted this request, but sent them balls with gilded horns, and vessels of gold and silver filled with incense, to be offered in the temple. He also ordered such provisions as they wanted, to be given to the Jewish soldiers. This courtesy of the king so won the hearts of the Jews, that they sent ambassadors to treat of peace, and to desire that they might live according to their own laws. Antiochus required that they should surrender their arms, demolish the city walls, pay tribute for Joppa and the other cities they possessed out of Judæa, and receive a garrison into Jerusalem. To these conditions, except the last, the Jews consented; for they could not be induced to see an army of strangers in their capital, and chose rather to give hostages and five

hundred talents of silver. The king entered the city, beat down the breast-work above the walls, and returned to Syria, in the year of the world 3870, and before Jesus Christ 134. Three years after, Antiochus marched against the Persians, or Parthians, and demanded the liberty of his brother Demetrius Nicanor, who had been made prisoner long before by Arsaces, and was detained for the purpose of being employed in exciting a war against Antiochus. This war, therefore, Antiochus thought proper to prevent. With an army of eighty thousand, or, as Orosius says, of one hundred thousand men, he marched towards Persia, and no sooner appeared on the frontiers of that country, than several eastern princes, detesting the pride and avarice of the Persians, came and surrendered. Antiochus defeated his enemies in three engagements, and took Babylon. He was accompanied in these expeditions by John Hircanus, High Priest of the Jews, who, it is supposed, obtained the surname of Hircanus from some gallant action which he performed.

As the army of Antiochus was too numerous to continue assembled in any one place, he was obliged to divide it, to put it into winter quarters. These troops behaved with so much insolence, that they alienated the minds of all men. The cities in which they were, privately surrendered to the Persians; and all resolved to attack, in one day, the garrisons they contained, that the troops being separated might not assist each other. Antiochus at Babylon obtained intelligence of this design, and, with the few soldiers about him, endeavoured to succour his people. He was attacked in the way by Phraates, king of Persia, whom he fought with great bravery; but being at length deserted by his own forces, according to the generality of historians, he was overpowered and killed by the Persians or Parthians. Appian, however, says that he killed himself, and Ælian, that he threw himself headlong from a precipice. This event took place in the year of the world 3874, and before Jesus Christ 130. After the death of Sidetes, Demetrius Nicanor, or Nicetor, re-ascended the throne of Syria.

ANTIPÆDOBAPTISTS, a denomination given to those who object to the baptism of infants. The word is derived from al, against, wâis, waidds, a child, and BarrisW, I baptize. See BAPTISM.

ANTIPAS, Antipas-Herod, or HerodAntipas, was the son of Herod the Great, and Cleopatra of Jerusalem. Herod the Great, in his first will, declared him his successor in the kingdom; but he afterwards named his son Archelaus king of Judæa, and gave to Antipas only the title of tetrarch of Galilee and Peræa. Archelaus going to Rome, to persuade the emperor to confirm his father's will, Antipas also went thither. The emperor bestowed on Archelaus one moiety of what had been assigned him by

Herod, with the quality of ethnarch, and promised to grant him the title of king when he had shown himself deserving of it by his virtues. To Antipas Augustus gave Galilee and Peræa; and to Philip, Herod's other son, the Batanæa, Trachonitis, and Auranitis, with some other places.

Antipas, returning to Judæa, took great pains in adorning and fortifying the principal places of his dominions. He married the daughter of Aretas, king of Arabia, whom he divorced about A. D. 33, that he might marry his sister-in-law, Herodias, the wife of his brother Philip, who was still living. John the Baptist, exclaiming against this incest, was seized by order of Antipas, and imprisoned in the castle of Machærus. Josephus says, that Antipas caused John to be taken, because he drew too great a concourse after him; and Antipas was afraid he should use his influence over the people to induce them to revolt. But Josephus has reported the pretence for the true cause. The evangelists, who were better informed than Josephus, as being eye-witnesses of what passed, and particularly acquainted with John and his disciples, assure us, that the true reason of imprisoning John was the aversion of Herod and Herodias against him, on account of his liberty in censuring their scandalous marriage, Matt. xiv. 3, 4; Mark vi. 14, 17, 18; Luke iii. 19, 20. When the king was celebrating his birth-day, with the principal persons of his court, the daughter of Herodias danced before them, and pleased him so well that he swore to give her whatever she should ask. She consulted her mother, who advised her to ask the head of John the Baptist. Returning, therefore, to the hall, she addressed herself to the king, and said, "Give me here John Baptist's head in a charger." The king was afflicted at this request; but in consideration of his oath, and of the persons at table with him, he sent one of his guards, who beheaded John in prison. The head was brought in, and given to the young woman, who delivered it to her mother, Matt. xiv. 5, 6, &c. Aretas, king of Arabia, to revenge the affront which Herod had offered to his daughter, declared war against him, and vanquished him in a very obstinate contest. Josephus tells us, that the Jews attributed the defeat of Herod to the death of John the Baptist. In the year of the Christian æra 39, Herodias being jealous of the prosperity of her brother Agrippa, who from a private person had become king of Judæa, persuaded her husband, Herod-Antipas, to visit Rome, and desire the same dignity of the emperor Caius. She resolved to accompany him; and hoped that her presents and appearance would contribute to procure the emperor's favour. However, Agrippa obtaining intelligence of this design, wrote to the emperor, and accused Antipas. The messenger of Agrippa arrived at Baiæ, where the emperor was, at the very time when Herod received his first audience.

Caius, on the delivery of Agrippa's letters, read them with great earnestness. In these letters, Agrippa accused Antipas of having been a party in Sejanus's conspiracy against Tiberius, and said that he still carried on a correspondence with Artabanus, king of Parthia, against the Romans. As a proof of this, he affirmed that Antipas had in his arsenals arms for seventy thousand men. Caius being angry, demanded hastily of Antipas, if it were true that he had such a quantity of arms? The king not daring to deny it, was instantly banished to Lyons in Gaul. The emperor offered to forgive Herodias, in consideration of her brother Agrippa; but she chose rather to follow her husband, and to share his fortune in banishment. This is that Antipas, who, being at Jerusalem at the time of our Saviour's passion, ridiculed Jesus whom Pilate had sent to him, dressed him in worn-out royalty, and sent him back to Pilate as a mock king, whose ambition gave him no umbrage, Luke xxiii. 7, 11. The year of the death of Antipas is unknown; but it is certain that he, as well as Herodias, died in exile. Josephus says, that he died in Spain, whither Caius, on his coming into Gaul the first year of his banishment, might order him to be sent.

2. ANTIPAS, the faithful martyr or witness mentioned in the book of Revelation, ii. 13. He is said to have been one of our Saviour's first disciples, and to have suffered martyrdom at Pergamus, of which he was bishop. His Acts relate that he was burnt in a brazen bull. Though ancient ecclesiastical history furnishes no account of this Antipas, yet it is certain that, according to all the rules of language, what is said concerning him by St. John must be understood literally, and not mystically, as some interpreters have done.

ANTIPATRIS, Acts xxiii. 31, a town in Palestine, anciently called Caphar-Saba, according to Josephus; but named Antipatris by Herod the Great, in honour of his father Antipater. It was situated in a pleasant valley, near the mountains, in the way from Jerusalem to Cæsarea. Josephus places it at about the distance of seventeen miles from Joppa. To this place St. Paul was brought in his way to the governor of Judea at Cæsarea, Acts xxiii. 31.

ANTITYPE, that which answers to a type or figure. A type is a model, mould, or pattern; that which is formed according to it is an antitype. See TYPE.

ANTONIA, one of the towers of Jerusalem, called by Herod after M. Antony. The Romans generally kept a garrison in this tower; and from thence it was that the tribune ran with his soldiers to rescue St. Paul out of the hands of the Jews, who had seized him in the temple, and designed to have murdered him, Acts xxi. 31, 32.

APE, P, Kipos and κîπos, cephus, 1 Kings x. 22; 2 Chron. ix. 21. This animal seems to be the same with the ceph of the Ethiopi. ans, of which Pliny speaks, 1. viii. c. 19

"At the games given by Pompey the Great," says he, "were shown cephs brought from Ethiopia, which had their fore feet like a human hand, their hind legs and feet also resembled those of a man." The scripture says that the fleet of Solomon brought apes, or rather monkeys, &c., from Ophir. The learned are not agreed respecting the situation of that country; but Major Wilford says that the ancient name of the river Landi sindh in India was Cophes. May it not have been so called from the Dp inhabiting its banks?

We now distinguish this tribe of creatures into 1. Monkeys, those with long tails; 2. Apes, those with short tails; 3. Baboons, those without tails. The ancient Egyptians are said to have worshipped apes; it is certain that they are still adored in many places in India. Maffeus describes a magnificent temple dedicated to the ape, with a portico for receiving the victims sacrificed, supported by seven hundred columns.

With glittering gold and sparkling gems they shine, But apes and monkeys are the gods within."" Fures of apes are also made and reverenced as idols, of which we have several in Moore's "Hindoo Pantheon;" also in the avatars, given in Maurice's "History of India," &c. In some parts of the country the apes are held sacred, though not resident in temples; and incautious English gentlemen, by attempting to shoot these apes, (rather, perhaps, monkeys,) have been exposed, not only to all manner of insults and vexations from the inhabitants of the villages, &c., adjacent, but have even been in danger of their lives. APHARSACHITES, a people sent by the kings of Assyria to inhabit the country of Samaria, in the room of those Israelites who had been removed beyond the Euphrates, Ezra v. 6. They, with the other Samaritans, opposed the rebuilding of the walls of Jerusalem, Ezra iv. 9.

APIS, a symbolical deity worshipped by the Egyptians. It was an ox having certain exterior marks, in which animal the soul of the great Osiris was supposed to subsist. The ox was probably made the symbol of Osins because he presided over agriculture.

APOCALYPSE, 'Аñокáλvs, signifies rerelation. It is, however, particularly applied to the Revelations which St. John had in the wie of Patmos, whither he had been banished. The testimonies in favour of the book of the Revelation being a genuine work of St. Joan the evangelist are very full and satisfactory. Andrew, bishop of Cæsarea in Cappadocia, in the fifth century, assures us that Papias acknowledged the Revelation to be inspired. But the earliest author now extant who mentions this book is Justin Martyr, who lived about sixty years after it was written, and he ascribes it to St. John. So does Iræneus, whose evidence is alone sufficient upon this point; for he was the disciple of Polycarp, who was the disciple of John himself; and he expressly tells us that he

66

had the explanation of a certain passage in this book from those who had conversed with St. John the author. These two fathers are followed by Clement of Alexandria, Theophilus of Antioch, Tertullian, Origen, Cyprian, Lactantius, Jerome, Athanasius, and many other ecclesiastical writers, all of whom concur in considering the apostle John as the author of the Revelation. Some few persons, however, doubted the genuineness of this book in the third and fourth centuries; but since that time it has been very generally acknowledged to be canonical; and, indeed, as Mr. Lowman observes, hardly any one book has received more early, more authentic, and more satisfactory attestations." The omission of this book in some of the early catalogues of the scriptures, was probably not owing to any suspicion concerning its authenticity or genuineness, but because its obscurity and mysteriousness were thought to render it less fit to be read publicly and generally. It is called the Revelation of John the Divine ; and this appellation was first given to St. John by Eusebius, not to distinguish him from any other person of the same name, but as an honourable title, intimating that to him was more fully revealed the system of divine counsels than to any other prophet of the Christian dispensation.

St. John was banished to Patmos in the latter part of the reign of Domitian, and he returned to Ephesus immediately after the death of that emperor, which happened in the year 96; and as the apostle states, that these visions appeared to him while he was in that island, we may consider this book as written in the year 95 or 96.

At

In the first chapter, St. John asserts the divine authority of the predictions which he is about to deliver; addresses himself to the churches of the Proconsular Asia; and describes the first vision, in which he is commanded to write the things then revealed to him. The second and third chapters contain seven epistles to the seven churches in Asia; namely, of Ephesus, Smyrna, Pergamus, Thyatira, Sardis, Philadelphia, and Laodicea, which relate chiefly to their then respective circumstances and situation. the fourth chapter the prophetic visions begin, and reach to the end of the book. They contain a prediction of all the most remarkable revolutions and events in the Christian church from the time of the apostle to the final consummation of all things. An attempt to explain these prophecies does not fall within the design of this work; and therefore those who are disposed to study this sublime and mysterious book are referred to Mede, Daubuz, Sir Isaac Newton, Lowman, Bishop Newton, Bishop Hurd, and many other excellent commentators. These learned men agree in their general principles concerning the interpretation of this book, although they differ in some particular points; and it is not to be expected that there should be a

perfect coincidence of opinion in the explanation of those predictions which relate to still future times; for, as the incomparable Sir Isaac Newton observes, "God gave these and the prophecies of the Old Testament, not to gratify men's curiosity, by enabling them to foreknow things, but that after they were fulfilled they might be interpreted by the event, and his own prescience, not that of the interpreters, be then manifested thereby to the world." "To explain this book perfectly," says Bishop Newton," is not the work of one man, or of one age; but probably it never will be clearly understood, till it is all fulfilled." It is graciously designed, that the gradual accomplishment of these predictions should afford, in every succeeding period of time, additional testimony to the divine origin of our holy religion.

re

APOCRYPHA, books not admitted into the sacred canon, being either spurious, or at least not acknowledged to be divine. The word Apocrypha is of Greek origin, and is either derived from the words and τîs Kρúπτîs, because the books in question were moved from the crypt, chest, ark, or other receptacle in which the sacred books were deposited whose authority was never doubted, or more probably from the verb άяокрúлт, to hide or conceal, because they were concealed from the generality of readers, their authority not being recognised by the church, and because they are books which are destitute of proper testimonials, their original being obscure, their authors unknown, and their character either heretical or suspected. The advocates of the church of Rome, indeed, affirm that some of these books are divinely inspired; but it is easy to account for this: the apocryphal writings serve to countenance some of the corrupt practices of that church. The Protestant churches not only account those books to be apocryphal and merely human compositions which are esteemed such by the church of Rome, as the Prayer of Manasseh, the Third and Fourth Books of Esdras, the addition at the end of Job, and the hundred and fifty-first Psalm; but also the books of Tobit, Judith, the additions to the book of Esther, Wisdom, Ecclesiasticus, Baruch the Prophet, with the Epistle of Jeremiah, the Song of the Three Children, the Story of Susanna, the Story of Bel and the Dragon, and the First and Second Books of Maccabees. The books here enumerated are unanimously rejected by Protestants for the following reasons:

1. They possess no authority whatever, either external or internal, to procure their admission into the sacred canon. None of them are extant in Hebrew; all of them are in the Greek language, except the Fourth Book of Esdras, which is only extant in Latin. They were written for the most part by Alexandrian Jews, subsequently to the cessation of the prophetic Spirit, though before the promulgation of the gospel. Not one of the writers in direct terms advances a

claim to inspiration; nor were they ever received into the sacred canon by the Jewish church, and therefore they were not sanctioned by our Saviour. No part of the apocrypha is quoted, or even alluded to, by him or by any of his apostles; and both Philo and Josephus, who flourished in the first century of the Christian æra, are totally silent concerning them.

2. The apocryphal books were not admitted into the canon of scripture during the first four centuries of the Christian church. They are not mentioned in the catalogue of inspired writings made by Melito bishop of Sardis, who flourished in the second century, nor in those of Origen in the third century, of Athanasius, Hilary, Cyril of Jerusalem, Epiphanius, Gregory Nazianzen, Amphilochius, Jerom, Rufinus, and others of the fourth century; nor in the catalogue of canonical books recognised by the council of Laodicea, held in the same century, whose canons were received by the catholic church; so that, as Bishop Burnet well observes, we have the concurring sense of the whole church of God in this matter. To this decisive evidence against the canonical authority of the apocryphal books, we may add that they were never read in the Christian church until the fourth century; when, as Jerom informs us, they were read "for example of life, and instruction of manners; but were not applied to establish any doctrine." And contemporary writers state, that although they were not approved as canonical or inspired writings, yet some of them, particularly Judith, Wisdom, and Ecclesiasticus, were allowed to be perused by catechumens. As a proof that they were not regarded as canonical in the fifth century, Augustine relates, that when the book of Wisdom and other writings of the same class were publicly read in the church, they were given to the readers or inferior ecclesiastical officers, who read them in a lower place than those which were universally acknowledged to be canonical, which were read by the bishops and presbyters in a more eminent and conspicuous manner. To conclude: notwithstanding the veneration in which these books were held by the western church, it is evident that the same authority was never ascribed to them as to the Old and New Testament until the last council of Trent, at its fourth session, presumed to place them all (except the Prayer of Manasseh and the Third and Fourth Books of Esdras) in the same rank with the inspired writings of Moses and the prophets.

APOLLINARIANS, or Apollinarists, or, as they are called by Epiphanius, Dimaritæ, a sect who derived their principal name from Apollinaris, bishop of Laodicea, in the fourth century. Apollinaris strenuously defended the divinity of Christ against the Arians; but, by indulging too freely in philosophical distinctions and subtleties, he denied in some measure his humanity. He maintained that the body which Christ assumed was endowed

with a sensitive, and not a rational, soul; and that the divine nature performed the functions of reason, and supplied the place of the intellectual principle in man. Hence it seemed to follow, that the divine nature in Christ was blended with the human, and suffered with it the pains of crucifixion and death. Apollinaris and his followers have been charged with other errors by certain ancient writers; but it is not easy to determine how far their charge is worthy of credit. The doctrine of Apollinaris was first condemned by a council at Alexandria in 362, and afterwards in a more formal manner by a council at Rome in 375, and by another council in 378, which deposed Apollinaris from his bishopric. In short, it was attacked at the same time by the laws of the emperors, the decrees of councils, and the writings of the learned; and sunk by degrees under their united force.

APOLLOS was a Jew of Alexandria, who came to Ephesus in the year of our Lord 54, during the absence of St. Paul, who had gone to Jerusalem, Acts xviii. 24. He was an eloquent man, and mighty in the scriptures; but he knew only the baptism of John, and was not fully informed of the higher branches of gospel doctrine. However, he acknowledged that Jesus Christ was the Messiah, and declared himself openly as his disciple. At Ephesus, therefore, he began to speak boldly in the synagogue, and demonstrated by the scriptures that Jesus was the Christ. Aquila and Priscilla, having heard him there, took him with them, and instructed him more fully in the ways of God. Some time after, he was inclined to go into Achaia, and the brethren wrote to the disciples there, desiring them to receive him. He was very useful at Corinth, where he watered what St. Paul had planted, 1 Cor. iii. 6. It has been sup. posed, that the great admiration of his disciples for him tended to produce a schism. Some said, "I am of Paul;" some, "I am of Apollos;" and others, "I am of Cephas." But this division, which St. Paul mentions and reproves in his first Epistle to the Corinthians, did not prevent Paul and Apollos, personally, from being closely united in the bonds of Christian charity and affection. Apollos, hearing that the apostle was at Ephesus, went to meet him, and was there when St. Paul wrote the first Epistle to the Corinthians; in which he observes, that he had earnestly entreated Apollos to return to Corinth but though he had not prevailed with him, Apollos gave him room to hope that he would visit that city at a favourable opportunity. Some have supposed, that the apostle names Apollos and Cephas, not as the real persons in whose name parties had been formed in Corinth, but that, in order to avoid provoking a temper which he wished to subside, he transfers "by a figure" to Apollos and himself what was really meant of other parties, whom from prudence he declines to mention. However this might be,

the reluctance of Apollos to return to Corinth seems to countenance the general opinion. St. Jerom says that Apollos was so dissatisfied with the division which had happened on his account at Corinth, that he retired into Crete with Zeno, a doctor of the law; but that the evil having been corrected by the letter of St. Paul to the Corinthians, Apollos returned to that city, of which he afterwards became bishop. The Greeks say that he was bishop of Duras; some, that he was bishop of Iconium, in Phrygia; and others, of Cæsarea.

APOLLYON. See ABADDON.

APOLOGIES, in ecclesiastical history, were defences (so the Greek word means) of Christianity, presented to heathen emperors, by the Christian Fathers, who were therefore called Apologists. The first was presented to the emperor Adrian, by Quadratus, A. D. 126, a fragment of which is preserved by Eusebius; but another, presented soon after to the same, by Aristides, a converted Athenian philosopher, is totally lost. Justin Martyr wrote two apologies; the latter (to the Roman senate) is imperfect at the beginning; but the former, addressed to Antoninus Pius, is preserved entire, and was published in English, in 1709, by the Rev. W. Reeves, together with one by Tertullian, the Octavius (a dialogue) of Minucius Felix, and the Commentary of Vin. centius Lirinensis, with notes and preliminary dissertations to each, in 2 vols. 8vo. The Apologies are curious and valuable remains of antiquity, as showing what were the objections of the heathens, and the manner in which they were rebutted by the early Christians.

APOSTASY, a deserting or abandoning of the true religion. The word is borrowed from the Latin apostatare, or apostare, to despise or violate anything. Hence apostatare leges anciently signified to transgress the laws. The Latin apostatare, again, comes from and, from, and tsnu, I stand. Among the Romanists, apostasy also signifies the forsaking of a religious order, whereof a man had made profession, without a lawful dispensation. The ancients distinguished three kinds of apostasy: the first, a supererogatione, is committed by a priest, or religious, who abandons his profession, and returns to his lay state; the second, a mandatis Dei, by a person of any condition, who abandons the commands of God, though he retains his faith; the third, a fide, by him who not only abandons his works, but also the faith. There is this difference between an apostate and a heretic; that the latter only abandons a part of the faith, whereas the former renounces the whole. The primitive Christian church distinguished several kinds of apostasy. The first was that of those who relapsed from Christianity into Judaism; the second, that of those who blended Judaism and Christianity together; and the third was that of those who, after having been