ANTI-LIBANUS. The Greeks give this name to that chain of mountains east 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.