*• ¦> ...» M r^r.^ " < ;'r« ag^lR-, »,^^ '*'«& ¦; \ - ,d?r>i*-' SSr-- ^¦^^-ii -:^:f: --,^%\K >-:^ ..^i a^»e^;'^;.*>-f1t.J 5^alter g>. aie^antier '¥^LE"¥MS¥IE]^S2ir¥" ILKIBIS^IEllf » "^ Cifl of Constance Grosvenor Alexander 1917 CHURCH DICTIONARY. BY THE SAME AUTHOE. THE NONENTITY OF THE EOMISH SAINTS, AND THE INANITY OF ROMAN ORDINANCES. Third Edition, 2s. 6d. ON THE MEANS OF EENDEEING MOEE EFFECTUAL THE EDUCATION or THE PEOPLE. Tenth Edition, 2s. 6d. THE THEEE EEFOEMATIONS ; LUTHEEAN,— EOMAN,— AND ANGLICAN. Third Edition, 3s. THE DUTY OF ENGLISH CHUECHMEN, AND THE PEOGEESS OF THE CHURCH AT LEEDS. Is. THE LOED'S DAY. Second Edition, Is. ON THE PEESENT CRISIS IN THE CHUECH. 9d. A CHURCH DICTIONARY. Bl WAITER FAEQCHAE HOOK, D.D., DEAN OF CHICHESTER. TENTH EDITION. LONDON: JOHN MURRAY, ALBEMARLE STREET. 1867. Mhf 1^ TO HENRY HALL, OF BANK LODGE, LEEDS, ESQUIEE, SENIOE TEUSTEE OE TIIE ADVOWSON OE THE VICAEAGE OE LEEDS, A LOTAL MAGISTEATE, A CONSISTENT CHEISTIAN, A EAITHEITL EEIEND, THIS VOLUME IS, WITH AFFECTION AND RESPECT, INSCRIBED. PEEFACE TO THE SIXTH EDITION. The Church Dictionary, of which the Sixth Edition is now published, appear ed originally in the shape of monthly tracts, intended by the writer to explain to his parishioners the more important doctrines of the Church, and the fundamental verities of our religion. The title of Church Dictionary was adopted from a work published with a similar object in America, by the Eev. Mr. Staunton; and the work itself assumed the character of short dissert ations on those theological terms and ecclesiastical practices, which were mis represented or misunderstood by persons who had received an education ex ternal to the Church. Por these tracts there was a considerable demand ; and the monthly issue amounting to four thoxisand, the author was persuaded to extend his plan, and to make the Church Dictionary a work of more general utility than was at iirst designed. It was, in consequence, gradually enlarged in each successive Edition until now, when it has assumed its last and permanent character. In this Edition, which has been enlarged by an addition of more than one hundred articles, the authorities are quoted upon which the statements are made in the more important articles ; and where it has been possible, the ipsissima verba of the authors referred to have been given. But as this publication has no pretensions beyond those of an elementary work, it has been thought, for the most part, sufficient only to refer to se- cpndary authorities, such as Bingham, Comber, "Wheatly, Palmer, tists.) Cer tain sectaries whose title is compounded of two Greek words, {ava and /SaTm^M,) one of which signifies " anew," and the other "to baptize;" and whose distinctive tenet it is, that those who have been bap tized in their infancy ought tc be baptized. anew. 26 ANABAPTISTS. John of Leyden, Miinzer, Knipperdohng, and other German enthusiasts about the time of the Reformation, were caUedby this name, and held that Christ was not the son of Mary, nor true God ; that we were righteous by our own merits and sufferings, that there -was no original sin, and that infants were not to be baptized. They rejected, also, communion with other churches, magistracy, and oaths ; main tained a communion of goods, polygamy, and that a man might put away his wife if not of the same religion with himself; that the godly should enjoy monarchy here on earth ; that man had a free wUl in spfritual things ; and that any man might preach and administer the sacraments. The Anabaptists of Moravia called them selves apostohcal, going barefoot, washing one another's feet, and having community of goods ; they had a common steward, who distributed equaUy things necessary ; they admitted none but such as would get their livelihood by working at some trade ; they had a common father for their spirituals, who instructed them in thefr religion, and prayed with them every morning before they went abroad ; they had a general governor of the church, whom none knew but themselves, they being obliged to keep it secret. They would be silent a quarter of an hour before meat, covering their faces with their hands, and meditating, doing the like after meat, their governor observing them in the mean time, to re prove what was amiss ; they were gener ally clad in black, discoursing much of the last judgment, pains of hell, and cruelty of devils, teaching that the way to escape these was to be rebaptized, and to embrace their religion. They caused considerable disturbance in Germany, but were at length subdued. To this sect allusion is made in our 38th Article. By the present Ana baptists in England, the tenets subversive of civil government are no longer pro fessed. The practice of rebaptizing proselytes was used by some ancient heretics, and other sectaries, as by the Montanists, the Novatians, and the Donatists. In the third century, the Church was much agi tated by the question whether baptism re ceived out of the Catholic communion ought to be acknowledged, or whether converts to the Church ought to be rebap tized. Tertullian, St. Cyprian, and the Africans generally, held that baptism with out the Church was null, as did also Firmi- lian, bishop of Crosarea in Cappadocia, and the Asiatics of his time. On this account, Stephen, bishop of Rome, declined com- ANCHORET. munion with the Churches of Africa and of the East. To meet the difficulty, a method was devised by the Council ot Aries, Can. 8, viz. to rebaptize those newly converted, if so be it was found that they had not been baptized in the name of the Father, Son, and Holy Ghost ; and so the ffi-st CouncU of Nice, Can. 19, ordered that the PauUanists, or foUowers of Paul of Samosata,and the Cataphrygians should be rebaptized. The CouncU of Laodicea, Can. 7, and the second of Aries, Can. 16, decreed the same as to some heretics. But the notion of the invahdity of in fant baptism, which is the foundation of the modern Anabaptism, was not taught until the twelfth century, when Peterall Bruis, a Frenchman, preached it. ANABATA. A cope, or sacerdotal vestment, to cover the back and shoulders of a priest. This is no longer used in the English Church. ANALOGY OF FAITH, [taranslated in our version, proportion of faith,] is the proportion that the doctrines of the gospel bear to each other, or the close connexion between the truths of revealed religion. (Rom. xii. 6.) ANAPHORA. That part of the hturgy of the Greek Church, which foUows the introductory part, beginning at the Sur sum corda, or. Lift up your liearts, to the end, including the solemn prayers of con secration, &c. It resembles, but does not exactly correspond to, the Roman Canon. (See Renandot.) — Jebb. ANATHEMA, imports whatever is set apart, separated, or divided ; but is most usually meant to express the cutting off of a person from the communion of the faithful. It was practised in the primitive Church against notorious offenders. Se veral councils, also, have pronounced ana themas against such as they thought cor rupted the purity of the faith. The Church of England in her I8th Article anathema tizes those who teach that eternal salva tion is to be obtained otherwise than through the name of Christ, and in her Canons excommunicates all who say that the Church of England is not a frue and apostolic Church. — Can. 3. All impugn- ers of the public worship of GoD, estab lished in the Church of England. — Can. 4. All impngners of the rites and ceremonies of the Church. — Can. 6. All impugneris of episcopacy. — Can. 7. All authors of schism. — Can. 9. AU maintainers of schismatics. — Can. 10. All these persons lie under the anathema of the Church of England. ANCHORET. A name given to a her- ANDREWS DAY. mit, from his dwelling alone, apart from society ('Aj/ax'^P'f'Jc)- The anchoret is distinguished from the coenobite, or the monk who dwells in a fraternity, or Koivo- Pia. (See Monks.) _ ANDREW'S {Saint) DAY. This fes tival is celebrated by the Church of Eng land, Nov. 30, in commemoration of St. Andrew, who was, first of all, a disciple of St. John the Baptist, but being assured by his master that he was not the Messias, and hearing him say, upon the sight of our Saviour, " Behold the Lamb of God ! " he left the Baptist, and being convinced him self of our Saviour's divine mission, by conversing with him some time at the place of his abode, he went to his brother Simon, afterwards surnamed Peter by our Savioue, and acquainted him with his having found out the Messias ; but he did not become our Lord's constant attendant until a special call or invitation. After the ascension of Christ, when the apos tles distributed themselves in various parts of the world, St. Andrew is said to have preached the gospel in Scythia, in Epirus, in Cappadocia, Galatia, Bithynia, and the vicinity of Byzantium, and finally, to have suffered death by crucifixion, at .Slgea, by order of the proconsul of the place. The instrument of his death is said to have been in the form of the letter X, being a cross decussate, or saltier, two pieces of timber crossing each other in the middle ; and hence usually known by the name of St. Andrew's cross. ANGEL. (See Idolatry, Marlolatry, Invocation of Saints.) By an angel is meant a messenger who performs the will of a superior. The scriptural words, both in Hebrew and Greek, mean a messen ger. Thus, in the letters addressed by St. John to the seven churches in Asia Minor, the bishops of those churches are addressed as angels; ministers not ap pointed by the people, but sent by God. But the word is generaUy applied to those spfritual beings who surround the throne of glory, and who are sent forth to minis ter to them that be heirs of salvation. It is supposed by some that there is a sub ordination of angels in heaven, in the se veral ranks of seraphim, cherubim, thrones, dominions, principalities, &c. We recog nise in the service of the Church, the three orders of archangels, cherubim, and sera phim. The only archangel, as Bishop Horsley remarks, mentioned in Scripture, is St. Michael. (See Cherub.) The word seraph signifies in the Hebrew to burn. It is possible that these two orders of ano-els are aUuded to in Psal. civ. 4, " He ANGELITES. 27 maketh his angels spirits; and his min isters a fiamhig fire." The worship of angels is one of the sins of the Romish Church. It was fc-st invented by a sect in the fourth century, who, for the purpose of exercising this unlawful worship, held private meetings separate from those of the Catholic Church, in which it was not permitted. The CouncU of Laodicea, the decrees of which were received and ap proved by the whole Church, condemned the sect in the following terms : " Chris tians ought not to forsake the Church of God, and depart and call on angels, and make meetings, which are forbidden. If any one, therefore, be found, giving him self to this hidden idolatry, let him be anathema, because he hath left the Lord Jesus Christ, the Son of God, and hath betaken himself to idolatry." The same principle applies to prayers made to any- created being. The worship of the crea ture was regarded by the Church in the fourth century as idolatry. See Bishop Beveridge's Expos, of Acts xxii. -. see also Bishop Bull, on the Corruption of the Church of Rome, sect, iii., who, whilst showing that the ancient fathers and coun cUs were express in their denunciation of it, (e. g. the Council of Laodicea, Theo doret, Origen, Justin Martyr, &c.,) says, " It is very evident that the Catholic Chris tians of Origen's time made no prayers to angels or saints, but directed all thefr prayers to God, through the alone media tion of Jesus Christ our Saviour. In deed, against the invocation of angels and saints we have the concurrent testimonies of aU the Catholic Fathers of the first three centuries at least." Bishop Bull then refers to his own Def. Fid. Nic. ii. to 8, for a refutation of Bellarmine's unfafr cita tion of Justin Martyr, {Apol. i. 6, p. 47,) where he says, " I have evidently proved that that plan of Justin, so far from giving countenance to the religious -worship of angels, makes directly against it." Also the most ancient Liturgies, &c. ANGELIC HYMN. A title given to the hymn or doxology beginning with " Glory be to GoD on high," &c. It is so called from the former part of it having been sung by the angels on their appear ance to the shepherds of Bethlehem, to announce to them the bfrth of the Re deemer. (See Gloria in Excelsis.) ANGELICI. A sort of Christian here tics, who were supposed to ha-\ e their rise in the apostles' time, but ^\io were most numerous about A. D. 180. They worshipped angels, and from thence had their name. ANGELITES. A sort of SabeUian 28 ANGLO-CATHOLIC CHURCH. heretics, so called from Agelius or Ange- lius, a place in Alexandria, where they used to meet. ANGLO-CATHOLIC CHURCH. (See Church of England.) Any branch of the Church reformed on the principles of the Enghsh Reformation. In certain considerations of the ffist spfritual importance, the Church of Eng land occupies a singularly felicitous posi tion. The great majority of Christians — the Roman, Greek, and Eastern Churches — regard Episcopacy as indispensable to the integrity of Christianity ; the Presby terians and others, who have no bishops, nor, as far as we can judge, any means of obtaining the order, regard episcopacy as unnecessary. Supposing for a moment the question to be dubious, the position of the Presbyterian is, at the best, unsafe ; the position of the member of the Church of England is, at the worst, perfectly safe : at the worst, he can only be in the same position at last as the Presbyterian is in at present. On the Anti-episcopahan's own ground, the Episcopalian is on this point doubly fortified; whilst, on the opposite admission, the Presbyterian is doubly con demned, first, in the subversion of a Divine institution ; and, secondly, in the invalidity of the ordinances of grace. Proceeding, therefore, on mere reason, it would be most unwise for a member of the Church of England to become a Presbyterian ; he can gain nothing by the change, and may lose everything. The case is exactly the reverse with the Presbyterian. Again: by aU apostolic Churches the apostolic succession is maintained to be a sine qud non for the valid administration of the eucharist and the authoritative re mission of sins. The sects beyond the pale of the apostolic succession very naturally reject its indispensability ; but no one is so fanatical as to imagine its possession invalidates the ordinances of the Church possessing it. Now, of all branches of the Catholic Church, the Church of England is most impregnable on this point ; she unites in her priesthood the triple successions of the ancient British, the ancient Irish, and the ancient Roman Church. Supposing, therefore, the apostolic Churches to hold the right dogma on the succession, the member of the Church of England has not the slightest occasion to disturb his soul; he is trebly safe. Supposing, on the other hand, the apostolic succession to be a fortunate historical fact, not a divinely perpetuated authority, he is stiU, at the least, as safe as the dissenter ; whereas, if it is, as the Church holds, the only author- ANNATES. ity on earth which the Saviour has com missioned with his power, _ what is the spiritual state ofthe schismatic who usurps, or of the assembly that pretends to bestow, what God alone can grant and has grant ed to his Church only. No plausible in ducement to separate from the_ Church of England can counterbalance this necessity for remaining in her communion : and her children have great cause to be grateful for being placed by her in a state of such complete security on two such essential articles of administrative Christianity. — Morqan. ANNATES, or FIRST-FRUITS. These are the profits of one year of every vacant bishopric in England, claimed at first by the pope, upon a pretence of de fending the Christians from the infidels; and paid by every bishop at his accession, before he could receive his investiture from Rome. Afterwards the pope prevailed on all those who were sph-itual patrons to oblige their clerks to pay these annates ; and so by degrees they became payable by the clergy in general. Some of our his torians tell us that Pope Clement was the first who claimed annates in England, in the reign of Edward I. ; but Selden, in a short account which he has given us of the reign of WUliam Rufus, affirms that they were claimed by the pope before that reign. Chronologers differ also about the time when they became a settled duty. Platina asserts that Boniface IX., who was pope in the first year of Henry IV., Annatarum usum beneficiis ecclesiasticis primum imposuit {viz. J dimidium annui proventus fisco apostoUco persolvere. Wal singham affirms it to be abov^ eighty years before that time, (viz.) in the time of Pope John XXII., who was pope about the middle of the reign of Edward IL, and that he reservavit camera suas primos fruc tus beneficiorum. But a learned bishop of Worcester has made this matter more clear. He states that the old and accustomed fees paid here to the feudal lords were called benificia ; and that the popes, assuming to be lords or spiritual heads of the Church, were not contented with an empty though very great title, without some temporal advantage, and therefore Boniface VIIL, about the latter end of the reign of Ed ward I., having assumed an absolute do minion in beneficiary matters, made him self a kind of feudal lord over the benefices of the Church, and as a consequence there of, claimed a year's profits of the Church, as a beneficiary fee due to himself, the chief lord. But though the usurped power of the pope was then very great, the king ANNATES. 29 and the people did not comply with this demand; insomuch that, bythe statute of Carlisle, which was made in the last year of his reign, and about the beginning of the popedom of Clement V., this was caU ed a new imposition gravis et intolerabilis, et contra leges et consuetudines regni ; and by reason of this powerful opposition the matter rested for some time : but the suc cessors of that pope found more favourable opportunities to insist on this demand, -which was a year's profits of each vacant bishopric, at a reasonable valuation, viz. a moiety ofthe full value ; and having obtain ed what they demanded, they afterwards endeavoured to raise the value, but were opposed in this likewise by the parliament, in the Oth of Henry IV., and a penalty was infiicted on those bishops who paid more for thefr first-fruits than was accustomed. But, notwithstanding these statutes, such was the plenitude of the pope's power, and so great was the profit which accrued to him by this invention, that in little more than half a century, the sum of £16,000 was paid to him, under the name of annates, for expediting bulls of bishoprics only. The payment of these was continued till about the 25th year of Henry VIIL, and then an act was made, reciting, that since the beginning of that parliament another statute had been made (which act is not printed) for the suppressing the exaction of annates of archbishops and bishops. But the parliament being unwilhng to proceed to extremities, remitted the put ting that act in execution to the king him self : that if the pope would either put down annates, or so moderate the payment that they might no longer be a burthen to the people, the king, by letters patent, might declare the act should be of no force. 'The pope, having notice of this, and taking no care to reform those exactions, that statute was confirmed ; and because it only extended to annates paid for arch bishoprics and bishoprics, in the next year another statute was made, (26 Henry VIII. cap. 3,) that not only those first-fruits for merly paid by bishops, but those of every other spfritual living, should be paid to the king. Notwithstanding these laws, there were still some apprehensions, that, upon the death of several prelates who were then very old, great sums of money would be conveyed to Rome by their suc cessors ; therefore. Anno 33 Henry VIIL, it was enacted, that aU contributions of annates for bishoprics, or for any buUs to be obtained from the see of Rome, should cease ; and if the pope should deny any bulls of consecration by reason of this pro hibition, then the bishop presented should be consecrated in England by the arch bishop of the province ; and if it was in the case of an archbishop, then he should be consecrated by any two bishops to be appointed by the king ; and that, instead of annates, a bishop should pay to the pope £5 per cent, of the clear yearly value of his bishopric. But before this time (viz. 31 Henry VIII. cap. 22) there was a court erected by the parliament, for the levying and government of these first- fruits, which court was dissolved by Queen Mary ; and in the next year the payment was ordered to cease as to her. But in the first of Elizabeth they were again re stored to the crown, and the statute 'S'l Hen. VIIL, which directed the grant and order of them, was recontinued ; and that they should be from thenceforth within the government of the exchequer. But vicarages not exceeding £10 per annum, and parsonages not exceeding ten marks, according to the valuation in the ffi-st- fruits' office, were exempted from payment of first-fruits ; and the reason is because vicarages, when this valuation was made, had a large revenue, arising from volun tary oblations which ceased upon the dis solution, &c., and therefore they had this favour of exemption allowed them after wards. By the before-mentioned statute, a new officer was created, called a remem brancer of the ffi-st-fruits, whose business it was to take compositions for the same ; and to send process to the sheriff against those who did not pay it ; and by the act 26 Henry VIII. he who entered into a living without compounding, or paying the ffrst-fruits, was to forfeit double the value. To prevent which forfeiture, it was usual for the clerk ncAvly presented, to give four bonds to pay the same, within two years next after induction, by four equal payments. But though these bonds were executed, yet if the clergyman died, or was legally deprived before the pay ments became due, it was a good discharge by virtue of the act 1 Elizabeth before- mentioned. And thus it stood, until Queen Anne, taking into consideration the insufficient maintenance of the poor clergy, sent a message to the House of Commons by one of her principal secre taries, signifying her intention to grant the first-fruits for the better support of the clergy ; and that they would find out some means to make her intentions more effect ual. Thereupon an act was passed, by which the queen was to incorporate per sons, and to settle upon them and their successors the revenue of the ffrst-fruits; 30 ANNATES. but that the statutes before-mentioned should continue in force, for such intents and purposes as should be directed in her grant ; and that this new act should not extend to impeach or make void any former grant made of this revenue. And likewise any person, except infants and femme-coverts, without their husbands, niight, by bargain and sale enrolled, dis pose lands or goods to such corporation, for the maintenance of the clergy officiat ing in the Established Church, without any settled competent provision ; and the corporation might also purchase lands for that purpose, notwithstanding the statute of mortmain. Pursuant to this law, the queen (in the third year of her reign) in corporated several of the nobility, bishops, judges, and gentry, &c., by the name of the Governors of the Bounty of Queen Anne, for the augmentation of the main tenance of the poor clergy, to whom she gave the ffist-fruits, &c., and appointed the governors to meet at the Prince's Chamber, in Westminster, or in any other place in London or Westminster, to be appointed by any seven of them ; of which number a privy-counsellor, a bishop, a judge, or counsellor at law, must be one ; there to consult about the distribution of this bounty. That four courts shall be held by these governors in every year, viz. in the months of December, March, June, and September; and that seven of the said governors (quorum tres, ^-c.) shaU be a court, and that the business shall be despatched by majority of votes : that such com-ts may appoint committees out of the number of the governors, for the better managing their business ; and at thefr ffrst or any other meeting, dehver to the queen what methods they shall think fit for the government of the corporation ; which being approved under the great seal, shall be the rules of the government thereof. That the lord keeper shaU issue out writs of inquiry, at their request, directed to three or more persons, to inquire, upon oath, into the value of the maintenance of poor parsons who have not £80 per annum, and the distance of their churches from London ; and which of them are in market or corporate towns, or not ; and how the churches are supphed ; and if the incum bents have more than one living; that care may be taken to increase their main tenance. That after such inquiry made, they do prepare and exhibit to the queen a true state of the yearly value of the maintenance of all such ministers, and of the present yearly value of the first-fruits and ai-rears thereof, and of such pensions ANNUNCIADE. as are now payable out of the same by virtue of any former grants. That there shaU be a secretary, and a treasurer, w-ho shall continue in thefr office during the pleasure of the corporation; that they shall take an oath before the court for the faithful execution of their office. Ihat the treasurer must give security to account for the money which he receives ; and that his receipt shall be a discharge for what he receives; and that he shaU be subject to the examination of four or more of the governors. That tbe governors shall col lect and receive the bounties of other per sons; and shall admit into their corpora tion any contributors, (whom they think fit for so pious a work,) and appoint persons under their common seal, to take subscrip tions, and collect the money contributed ; and that the names of the be-hefactors shall be registered in a book to be kept for that purpose. Owing mainly to the exertion of Dean Swift, a similar remission of the ffrst-fruits was made in Ireland during the reign of Queen Anne, and a corporation for the distribution of this fruit was appointed under the designation ofthe Board of First- fruits, consisting of aU the archbishops and bishops of Ireland, the dean of St. Patrick's, and the chief officers of the Crown. The Board was dissolved by the act of parlia ment which estabhshed the ffrst Ecclesi astical Commission, which now discharges its functions. ANNIVELAIS, or Annualais. The chantry priests, whose duty it was to say private masses at particular altars, were so called; as at Exeter cathedral, &c. They were also called chaplains. ANNUNCIADA. A society founded at Rome, in the year 1460, by Cardinal John Turrecremata, for the mari-ying of poor maids. It now bestows, every Lady- day, sixty Roman crowns, a suit of white serge, and a fiorin for slippers, to above 400 maids for their portion. Tlie popes have so great a regard for this charitable foundation, that they make a cavalcade, attended with the cardinals, &c., to distri bute tickets for these sixty crowns, &c., for those who are to receive them. If any of the maids are desirous to be nuns, they have each of them 120 crowns, and are distinguished by a chaplet of flowers on their head. ANNUNCIADE, otherwise caUed the Order of the Ten Vfrtues, or Delights, of the Virgin Mary ; a Popish order of women, founded by Queen Jane, of Prance, wife to Lewis XIL, -whose rule and chief business was to honour, v.ith a great many beads ANNUNCIATION. and rosaries, the ten principal virtues or delights of the Virgin Mary ; the first of whicli they make to be when the angel Gabriel annunciated to her the mystery of the incarnation, from whence they have thefr name ; the second, when she saw her son Jesus brought into the world; the third, when the wise men came to worship him ; the fourth, when she found him dis puting with the doctors in the temple, &c. This order was confirmed by the pope in 1501, and by Leo X. again in 1517. ' ANNUNCIATION of the BLESSED VIRGIN MARY. This festival is ap pointed by the Church, in commemoration of that day on which it was announced to Mary, by an angel, that she should be the mother of the Messiah. The Church of England observes this festival on the 25th of March, and in the calendar the day is called the " Annunciation of our Lady," and hence the 25th of March is called Lady-day. It is observed as a " scarlet day " at the Universities of Cambridge and Oxford. ANOMCEANS. (From ai/ofioioc, un like.) The name of the extreme Arians in the fourth century, because they held the essence of the Son of God to be unlike unto that of the Father. These heretics were condemned by the semi-Arians, at the Council of Seleucia, A. d. 359, but they revenged themselves of this censure a year after, at a pretended synod in Constanti nople. ANTELUCAN. In times of persecu tion, the Christians being unable to meet for divine worship in the open day, held their assemblies in the night. The like assemblies were afterwards continued from feelings of piety and devotion, and called Antelucan, or assemblies before daylight. ANTHEM. A hymn, sung in parts alternately. Such, at least, would appear to be its original sense. The word is de rived from the Greek 'Avn^wvij, which sig nifies, as Isidorus interprets it, " Vox reci- proca," &o., one voice succeeding another ; that is, two dioruses singing by turns. ^See Antiphon.) In the Greek Church it was more particularly apphed to one of the AUeluia Psalms sung after those of the day. In the Roman and unreformed Western offices it is ordinarily applied to a short sentence sung before and after one of the Psalms of the day : so called, ac cording to Cardinal Bona, because it gives the tone to the Psalms which are sung antiphonely, or by each side of the choir alternately; and then at the end both choirs join in the anthem. The same term is given to short sentences said or ANTHEM. 31 sung at different parts of the service ; also occasionally to metrical hymns. The real reason of the application of the term in these instances seems to be this, that these sentences are a sort of response to, or alternation with, the other parts of the office. The preacher's text was at the be ginning of the Reformation sometimes called the Antliem. {Strype, Ann. of tiie Ref. chap. ix. A. D. 1559.) In this sense it is applied in King Edward's First Book to the sentences in the Visitation of the Sick, " Remember not," &c., &o., " O Saviour ofthe world," &c., which were ob viously never intended to be sung. In the same book it is applied to the hymns peculiar to Easter day, and to the prayer in the Communion Service, "Tum thou us," &c., both of which are prescribed to be said or sung. In our present Prayer Book it occurs only in reference to the Easter Hymn, and in the rubrics after the third Collects of Morning and Evening Prayer. These rubrics were first inserted at the last Review, though there is no doubt that the anthem had always been customarily performed in the same place. To the anthem so performed MUton alluded in the well-known words, " In service high and anthems clear ; " these expressions, as well as the whole phraseology of that un rivalled passage, being technicaUy correct : the service meaning the Church Hymns, set to varied harmonies ; the anthem, (of which two were commonly performed in the full Sunday morning service,) the com positions now in question. The Enghsh Anthem, as the term has long been practicaUy understood, sanc tioned by the universal use of the Church of England, has no exact equivalent in the service of other Churches. It resembles, but not exactly, the Motets of foreign chofrs, and occasionally their Responsories or Antiphons. There are a few metrical anthems, corresponding to the hymns of those chofrs. But, generally speaking, the English anthem is set to words from Holy Scripture, or the Liturgy ; sung, not to a chant, or an air, hke that of a hymn, but to varied consecutive strains, admitting of every diversity of solo, verse, and chorus. The Easter-day Anthem, at the time of the last Review, was not usually sung, as now, to a chant, but to varied harmonies, (as is StiU the case at Salisbury cathedral,) ¦ — and in the sealed book it is to be ob served, that it is not printed hke the Psalms, in verses, but in paragraphs. Properly speaking, our services, technically so caUed, (see Service,) are anthems ; as are also the hymns in the Communion and 32 ANTHOLOGIUM. Burial Service. The responses to ¦ the Commandments, and the sentence " O Lord, arise," &c., in the Liturgy, give a tolerably correct notion of the Roman An tiphon. The Church of England anthems con sist of three kinds : Full ; or those sqng throughout by the whole choir. FuU with verse ; that is, consisting of a chorus for the most part, but with an occasional pas sage sung by but a few voices. Verse; consisting mainly of solos, duets, trios, &c., the chorus being the appendage, not the substance. Objections have been made of late to verse anthems ; but there is no question that they are nearly, if not quite, coeval with the Reformation. In many choirs, besides the anthem in its proper place after the third Morning Col lect, another was sung on Sundays after the sermon. In the Coronation Service several anthems are prescribed to be used. —Jebb. An anthem in choirs and places where they sing- is appointed by the rubric in the daUy service in the Prayer Book, after the third CoUect, both at Morning and Evening Prayer. ANTHOLOGIUM. (In Latin, Flori- legium.) The title of a book in the Greek church, divided into twelve months, con taining the offices sung throughout .the whole year, on the festivals of our Saviour, the Vfrgin Mary, and other remarkable saints. It is in two volumes ; the ffist contains six months, from the first day of September to the last day of February; the second comprehends the other six months. It is observable from this book that the Greek Church celebrates Easter at the same time with the Church of Eng land, notwithstanding that they differ from us in the lunar cycle. — Broughton. ANTHROPOLATR^. {Man - wor shippers.) A name of abuse given to churchmen by the ApoUinarians, because they maintained that Christ, whom both admitted to be the object of the Chi'istian's worship, was a perfect man, of a reasonable soul and human flesh subsisting. This the ApoUinarians denied. It was always the way with heretics to apply to church men terms of reproach, while they assumed to themselves distinctive appellations of honour : thus the Manichees, for instance, whUe they called themselves the elect, the blessed, and the jiure, gave to the chm-ch- men the name of simple ones. It is not less a sign of a sectarian spirit to assume a distinctive name of honour, than to im pose on the Church a name of reproach, for both tend to divided communion in ANTICHRIST. spirit or in fact. There is this good, how ever, to be gathered from these slanderous and vain-glorious arts of heretics ; that their terms of reproach serve to indicate some true doctrine of the Church : as,_ for instance, that of Anthropolatris determines the opinion of Catholics touching Christ's human nature; while the names of dis tinction which heretics themselves assume, usually serve to throw Ught on the histoiy of their o-wn error. ANTHROPOMORPHITES. Heretics who were so called because they main tained that God had a human shape. They are mentioned by Eusebius as the opponents of Origen, and their accusation of Origen implies their own heresy. " Whereas," they said, " the sacred Scrip tures testify that God has eyes, ears, hands, and feet, as men have, the partisans of Dioscorus, being followers of Origen, in troduce the blasphemous dogma that GoD has not a body." The Anthropomorphite error was common among the monks of Egypt about the end of the fourth cen tury. Dioscorus was a leader ofthe opposite party. ANTICHRIST. The man of sin, who is to precede the second advent of our blessed Saviour Jesus Christ. " Little childi-en," saith St. John, " ye have heard that Antichrist shall come." And St. Paul, in the Second Epistle to the Thessalonians, describes him: "That day (the day of our Lord's second advent) shaU not come except there come a faihng away ffist, and that man of sin be revealed, the son of perdition, who opposeth and exalteth him self above all that is called God, or that is worshipped ; so that he, as God, sitteth in the temple of God, sho-ning himself that he is God. Then shall that wicked be revealed, whom the Lord shall consume with . the spirit of his mouth, and shaU destroy with the brightness of his coming ; even him whose coming is after the woit ing of Satan, with all power and signs and lying -wonders, and with aU deceivableness of um-ighteousness in them that perish." Under the image of a horn that had eyes, and a mouth that spake very great things ; that made war with the saints, and prevaUed against them till the Ancient of days came ; and under the image of a littie horn, which attacked the very heavens, and trod down and trampled on the state, Daniel is supposed to predict Antichrist. St. John in the Apocalypse describes Antichrist as a beast that ascendeth out of the bottomless pit, and maketh war upon the saints ; as a beast rising out of the sea with two horns and two crowns upon his ANTINOMIANS. 33 horns, and upon his heads the name of blasphemy. In another place, he speaks of the number of tbe beast, and says, it is six hundred threescore and six. It is not the purpose of this dictionary to state the various ways in which this prophecy has been understood. We there fore pass on to say, that Antichrist is to lay the foundation of his empire in Baby lon, i. e. (as many have supposed,) in Rome, and he is to be destroyed by the second coming of our Lord. ANTINOMIANS. The Antinomians derive their name from avH, against, vo/iog, law, their distinguishing tenet being, that the law is not a rule of life to believers under the gospel. The founder of the Antinomian heresy was John Agricola, a Saxon divine, a contemporary, a country man, and at first a disciple, of Luther. He was of a restless temper, and wrote against Melancthon ; and having obtained a pro fessorship at Wittemberg, he first taught Antinomianism there, about the year 1535. The Papists, in thefr disputes with the Protestants of that day, carried the merit of good works to an extravagant length ; and this induced some of their opponents, as is too often the case, to run into the opposite extreme. The doctrine of Agri- cola was in itself obscure, and perhaps represented worse than it reaUy was by Luther, who wrote with acrimony against him, and ffi-st styled him and his followers Antinomians — perhaps thereby "intend ing," as Dr. Hey conjectures, " to disgrace the notions of Agricola, and make even him ashamed of them." Agricola stood in his own defence, and complained that opinions were imputed to him which he did not hold. About the same time, Nicholas Amsdorf, bishop of Naumburg in Saxony, fell under the same odious name and imputation, and seems to have been treated more un- fafrly than even Agricola himself. The bishop died at Magdeburg in 1541, and some say that his followers were called for a time Amsdorfians, after his name. This sect sprung up among the Presby terians in England, during the Protector ate of Oliver Cromwell, who was himself an Antinomian of the worst sort. The supporters of the Popish doctrines de ducing a considerable portion of the argu ments on which they rested thefr defence from the doctrines of the old law, Agri cola, in the height of his zeal for reform ation, was encouraged by the success of his master, Luther, to attack the >ery foundation of their arguments, and to deny that any part of the Old Testament was intended as a rule of faith or practice to the disciples of Christ. He is said to have taught that the law ought not to be proposed to the people as a rule of manners, nor used in the Church as a means of instruction ; and, of course, that repentance is not to be preached from the Decalogue, but only from the gospel ; that the gospel alone is to be inculcated and explained, both in the churches and the schools of learning ; and that good works do not promote our salvation, nor evil works hinder it. Some of his followers in England, in the seventeenth century, are said to have ex- pres,sly maintained, that as the elect can not faU from grace, nor forfeit the Divine favour, the wicked actions they commit are not reaUy sinful, nor are they to be considered as instances of thefr violation of the Divine law ; and that, consequently, they have no occasion either to confess thefr sins, or to seek renewed forgiveness. According to them, it is one of the essen tial and distinctive characters ofthe elect, that they cannot do anything displeasing to God, or prohibited by the law. " Let me speak freely to you, and teU you," says Dr. Tobias Crisp, (who may be styled the primipilus of the more modern scheme of Antinomianism, and was the great Anti nomian opponent of Baxter, Bates, Ho-vre, &c.,) " that the Lord hath no more to lay to the charge of an elect person, yet in the height of his iniquity, and in the excess of riot, and committing all the abominations that can be committed ; I say, even then, when an elect person runs such a course, the Lord hath no more to lay to that per son's charge, than God hath to lay to the charge of a believer: nay, God hath no more to lay to the charge of such a person than he hath to lay to the charge of a saint triumphant in glory. The elect of God, they are the heirs of God ; and as they are heirs, so the ffist being of them puts them into the right of inheritance, and there is no time but such a person is the child of God." That the justification of sinners is an immanent and eternal act of God, not only preceding all acts of sin, but the existence of the sinner himself, is the opinion of most of those who are styled Antinomians, though some suppose, with Dr. Crisp, that the elect were justified at the time of Christ's death. In answer to the question, " "When did the Lord justify us ? " Dr. Crisp says, "He did, from eternity, in respect of obhgation ; but in respect of execution, he did it when Christ was on the cross; and in respect of application, he doth it while children are yet unborn." 34 ANTINOMIANS. The other principal doctrines which at present bear tne appellation of Antinomian, are said to be as foUow : 1. That justification by faith is no more than a manifestation to us of what was done before we had a being. 2. That men ought not to doubt of their faith, or question whether they beheve in Christ. 3. That by God's laying our iniquities upon Christ, and our being imputed right eous through him, he became as completely sinful as we, and we as completely right eous as Christ. 4. That believers need not fear either their own sins or the sins of others, since neither can do them any injury. 6. That the new covenant is not made properly with us, but with Christ for us ; and that this covenant is all of it a pro mise, having no conditions for us to per form ; for faith, repentance, and obedience, are not conditions on our part, but on Christ's; and that he repented, believed, and obeyed for us. 6. That sanctification is not a proper evidence of justification — that our right eousness is nothing but the imputation of the righteousness of Christ — that a be liever has no holiness in himself, but in Christ only ; and that the very moment he is justified, he is wholly sanctified, and he is neither more nor less holy from that hour to the day of his death. Justification by a faith not necessarily productive of good works, and right eousness imputed to such a faith, are the doctrines by which the members of this denomination are chiefly distin guished. While the Socinian Unitarians place the whole of their religion in morality, in dis regard of Christian faith, the Antinomians rely so on faith as to undervalue moral ity. Thefr doctrines at least have too much that appearance. In short, according to Dr. Williams, Dr. Crisp's scheme is briefly this : " That by God's mere electing decree all saving blessings are by Divine obligation made ours, and nothing more is needful to our title to these blessings : that on the cross all the sins of the elect were transferred to Christ, and ceased ever after to be their sins : that at the ffist moment of concep tion a title to all those decreed blessings is personally applied to the elect, and they are invested actually therein. Hence the elect have nothing to do, in order to an in terest in any of those blessings, nor ought they to intend the least good to themselves in what they do : sin can do them no harm because it is none of theirs ; nor can God afflict them for any sin." And all the rest of his opinions " foUow in a chain, adds Dr. W., " to the dethroning of Christ, enervating his laws and pleadings, obstruct ing the great design of redemption, op posing the very scope of the gospel, and the ministry of Christ and his prophets and apostles." — Adams. High Calvinism, or Antinomianism, ab solutely withers and destroys the consci ousness of human responsibility. It con founds moral with natural impotency, forgetting that the former is a crime, the latter only a misfortune ; and thus treats the man dead in trespasses and sins, as if he were afready in his grave. It prophe sies smooth things to the sinner going on in his transgressions, and soothes to slum ber and the repose of death the souls of such as are at ease in Zion. It assumes that, because men can neither believe, re pent, nor pray acceptably, unless aided by the grace of God, it is useless to call upon them to do so. It maintains that the gos pel is only intended for elect sinners, and therefore it ought to be preached to none but such. In deflance, therefore, of the command of God, it refuses to preach the glad tidings of mercy to every sinner. In opposition to Scripture, and to every rational consideration, it contends that it is not man's duty to beheve the truth of God — justifying the obvious inference, that it is not a sin to reject it. In short, its whole tendency is to produce an impression on the sinner's mind, that if he is not saved it is not his fault, but God's; that if he is condemned, it is more for the glory of the Divine Sovereignty, than as the punish ment of his guilt. So far from regarding the moral cure of human nature as the great object and de sign of the gospel, Antinomianism does not take it in at all, but as it exists in Christ, and becomes ours by a figure of speech. It regards the grace and the pardon as everything — the spiritual design or effect as nothing. Hence its opposition to pro gressive and its zeal for imputed sanctifi cation : the -former is intelligible and tangi ble, but the latter a mere figment of the imagination. Hence its dehght in expati ating on the eternity of the Divine decrees, which it does not understand, but which serve to amuse and to deceive; and its dislike to all the sober realities of God's present deahngs and commands. It exults in the contemplation of a Christ who is a kind of concretion of all the moral attri butes of his people ; to the overlooking of that Christ who is the Head of aU that in ANTI-P^DOBAPTISTS. heavenand on earth bear his likeness. It boasts in the doctrine of the perseverance of the saints, while it believes in no saint but one, that is, Jesus, and neglects to per severe. — Orme's Life of Baxter, vol. ii. p. ANTI-PiEDOBAPTISTS. (From Avrl, against, Traic, child, lidnvKfixa, baptism.) Persons who are opposed to the baptism of infants. In this country, this sect ar rogate to themselves the title of Baptists par excellence, as though no other body of Christians baptized : just as the Soclnians extenuate their heresy by calling them selves Unitarians ; thereby insinuating that those who hold the mystery of the Holy Trinity do not believe in one God. (See Anabaptists, Baptism.) ANTIPHON, or ANTIPHONY. (ivri and ^uvij.) The chant or alternate sing ing of a Christian choir. This is the most ancient form of church music. Diodorus and Flavian, the leaders of the orthodox party at Antioch during the ascendency of Arianism, in the fourth century, and St. Ambrose at MUan, instead of leaving the chanting to the choristers, as had been usual, divided the whole congregation into two choirs, which sang the psalms alter nately. That the chanting of the psalms alternately is even older than Christianity, cannot be doubted, for the custom pre vailed in the Jewish temple. Many of the psalms are actually composed in alternate verseSj evidently with a view to their being used in a responsive manner. "I make no doubt," says NichoUs, " but that it is to this way of singing used in the temple, that that vision in Isaiah vi. alluded, when he saw the two cherubims, and heard them singing, ' Holy, holy,' &c. For these words cannot be otherwise explained, than of their singing an them- wise,; 'they called out this to that cherubim,' properly re lates to the singing in a chofr, one voice on one side, and one on the other." In the earlier days of the Christian Church, this practice was adopted, and became universal. The custom is said, by So crates the historian, to have been first in troduced among the Greeks by Ignatius. St. Basil teUs us that, in his time, about A. D. 470, the Christians, "rising from their prayers, proceeded to singing of psalms, dividing themselves into two parts, and singing by turns." TertuUian remarks, that " when one side of the chofr sing to the other, they both provoke it by a holy contention, andreUeveit by a mutual sup ply and change." For these or similar reasons, the reading of the Psalter is, m nlaces where there is no choir, divided be- *^ D 2 ANTI-POPE. 33 tween the minister and people. In the cathe dral worship of the Church Universal, the psalms of the day are chanted throughout. And in order to preserve their responsive character, two full choirs are stationed one on each side of the church. One of these having chanted one or two verses (the usual compass of the chant-tune) remains silent, while the opposite choir replies in the verses succeeding ; and at the end of each psalm, (and of each division of the 119th Psalm,) the Gloria Patri is sung by the united choirs in chorus, accompanied by the peal of the great organ. The usage, now prevalent in foreign churches subject to Rome, of chanting one verse by a single voice, and the other by the full choir, is not ancient, and is admitted to be incorrect by some continental ritualists themselves. This method is quite destructive of the genuine effect of antiphonal chanting, which ought to be equally balanced on each side of the choir. It may indeed be accepted as a sort of modification of the ordinary paro chial mode ; but in regular choirs it would be a clear innovation, a retrograde move ment, instead of an improvement. In some choirs the Gloria Patri is sung anti phonally, but always to the great organ. — Jebb. ANTIPHON AR. The book which con tains the invitatories, responsories, verses, collects, and whatever else is sung in the chofr ; but not including the hymns pe culiar to the Communion Service, which are contained in the Gradual, or Grail. —Jebb. ANTI-POPE. He that usurps the pope dom in opposition to therightpope. Geddes gives the history of no less than twenty- four schisms in tho Roman Church caused by anti-popes. Some took their rise from a diversity of doctrines or belief, which led different parties to elect each their several pope ; but they generally took their rise from dubious controverted rights of election. During the great schism, which, commencing towards the close of the 14th century, lasted for fifty years, there was always a pope and anti-pope; and as to the fact which of the two rivals was pope, and which anti-pope, it is im possible even now to decide. The great est powers of Europe were at this time divided in thefr opinions on the subject. As is observed by some Roman Catholic writers, many pious and gifted persons, who are now numbered among the saints of the Church, • were to be found indif ferently in either obedience ; which suf ficiently proved, as they assert, that the eternal salvation of the faithful was not, 36 ANTI-TYPE. in this case, endangered by their error. The schism began soon after the election of Urban VL, and was terminated by the Council of Constance. By that Council three rival popes were deposed, and the peace of the Chm-ch was restored by the election of Martin V. ANTLTYPE. A Greek word, pro perly signifying a type or figure corre sponding to some other type : the word is commonly used in theological writings to denote the person in whom any prophetic type is fulfilled : thus, our blessed Saviour is called the Anti-type of the Paschal lamb under the Jewish law. APOCALYPSE. A revelation. The name sometimes given to the last book of the New Testament, the Revelation of St. John the Divine, from its Greek title, aTroKa\v\(/ie, which has the same meaning. This is a canonical book of the New Testament. It was written, according to Irenaeus, about the year of Christ 96, in the island of Patnios, whither St. John had been banished by the emperor Domi tian ; but Sir Isaac Newton fixes the time of writing this book earlier, viz. in the time of Nero. In support of this opinion he alleges the sense of the earliest comment ators, and the tradition of the Churches of Syria preserved to this day in the title of the Syriac version of that book, which is this : " The Revelation which was made to John the Evangelist by God in the island of Patmos, into which he was ban ished by Nero the Caesar." This opinion, he tells us, is further conffimed by the al lusions in the Apocalypse to the temple, and altar, and holy city, as then standing ; as also by the style of it, which is fuller of Hebraisms than his Gospel ; whence it may be inferred, that it was written when John was newly come out of Judea. It is con firmed also by the many Apocalypses ascribed to the apostles, which appeared in the apostolic age : for Caius, who was contemporary with Tertullian, tells us, that Cerinthus wrote his Revelation in imi tation of St. John's, and yet he lived so early that he opposed the apostles at Jeru salem twenty-six years before the death of Nero, and died before St. John. To these reasons he adds another, namely, that the Apocalypse seems to be aUuded to in the Episties of St. Peter, and that to the He brews ; and if so, must have been written before them. The allusions he means, are the discourses concerning the high priest in the heavenly tabernacle; the aafi^a- TiafibQ, or the millennial rest; the earth, " whose end is to be bumed," &c. ; whence this learned author is of opinion, that APOCALYPSE. Peter and John stayed in Judea andSjTia till the Romans made war upon their na tion, that is, till the twelfth year of Nero ; that they then retired into Asia, and that Peter went from thence by Corinth to Rome ; that the Romans, to prevent in surrections from the Jews among them, secured thefr leaders, and banished St. John into Patmos, where he wrote his Apocalypsis ; and that very soon after, the Epistle to the Hebrews and those of Peter were written to the churches, with refer ence to this prophecy, as what they were particularly concerned in. Some attribute this book to the arch-heretic Cerinthus : but the ancients unanimously ascribe it to John the son of Zebedee, and brother of James. The Revelation has not at aU times been esteemed canonical. There were many Churches of Greece, as St. Je rome informs us, which did not receive it ; neither is it. in the catalogue of the canon ical books prepared by the Council of Laodicea ; nor in that of St. Cyril of Jeru salem; but Justin, Irenaeus, Origen, Cy prian, Clemens of Alexandria, Tertullian, and all the fathers of the fourth, fifth, and foUowing centuries, quote the Revelations as a book then acknowledged to be canon ical. It is a part of this prophecy, that it should not be understood before the last age of the world ; and therefore it makes for the credit of the prophecy that it is not yet understood. — The folly of inter preters has been to foreteU times and things by this prophecy, as if God de signed to make them prophets. By this rashness, they have not only exposed them selves, but brought the prophecy also into contempt. The design of God was much otherwise. He gave this, and the pro phecies of the Old Testament, not to gra tify men's curiosities by enabling them to foreknow things, but that, after they were fulffiled, they might be interpreted by the event ; and his own pro-vidence, not the in terpreters, be then manifested thereby to the world. — There is afready so much of the prophecy fulfiUed, that as many as will take pains in this study, may see sufficient instances of GoD's providence. The Apocalypse of John is -wi-itten in the same style and language with the pro phecies of Daniel, and hath the same rela tion to them which they have to one an other : so that all of them together make but one consistent prophecy, pointing out the various revolutions that should happen both to the Church and the State, and at length the final destmction and downfal of the Roman empire. APOCRYPHA. APOCRYPHA. (See Bible, Scriptures.) From aTTo and KpuvrTw, to hide, " because they were wont to be read not openly and in common, but as it were in secret and apart." {Bible of 1539, Preface to Apo crypha.) Certain books appended to the sacred writings. There is no authority, internal or external, for admitting these books into the sacred canon. They were not received as portions of the Old Testa ment by the Jews, to whom " were com mitted the oracles of God ; " they are not cited and alluded to in any part of the New Testament; and they are expressly rejected by St. Athanasius and St. Jerome in the fourth century, though these two fathers speak of them w^th respect. There is, therefore, no ground for applying the books of the Apocrypha " to establish any doctrine, but they are highly valuable as ancient -writings, which throw considerable light upon the phraseology of Scripture, and upon the history and manners of the East; and as they contain many noble sentiments and useful precepts, the Church of England doth read them for " example of lU'e and instruction of manners." {Art. VI.) They are freqiiently quoted with great respect in the Homihes, although parties who bestow much praise upon the Homi lies are wont to follow a very contrary course. The corrupt Church of Rome, at the fourth session of the Council of Trent, admitted them to be of equal authority with Scripture. Thereby the modern Church of Rome differs from the Catholic Church ; and by altering the canon of Scripture, and at the same time making her dictum the rule of communion, renders it impos sible for those Churches which defer to antiquity to hold communion with her. Divines differ in opinion as to the degree of respect due to those ancient writings. The reading of the Apocryphal books in churches formed one of the grievances of the Puritans : our Reformers, however, have made a selection for certain holy days ; and for the first lesson from the evening of the 27th of September, till the morning of the 23rd of November, inclu sive. Some clergymen take upon them selves to alter these lessons; but for so doing they are amenable to the ordinary, and should be presented by the church wardens, at the yearly episcopal or archi- diaconal visitation ; to say nothing of thefr moral obligation. There were also Apo cryphal books of the New Testament; but Uiese were manifest forgeries, and of course were not used or accepted by the Church. (See the Acts of tlie Apostles.) APOLLINARIANS. An ancient sect APOSTLE. 37 -lyho were foUowers of ApoUinaris or Apol- hnarius, bishop of Laodicea, about the middle of the fourth century. He denied that our Saviour had a reasonable human soul, and asserted that the Logos or Divine nature supplied the place of it. This is one of the sects we anathematize when we read the Athanasian Creed. The doctrine of ApoUinaris was condemned by several provincial councils, and at length by the General Council of Constantinople, in 381. 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. APOLOGY. A word derived from two Greek words, signifying from and speech, and thus in its primary sense, and always in theology, it means a defence from at tack; an answer to objections. Thus the Greek word, awoXoyia, from which it comes, is, in Acts xxii. 1, translated by defence; in xxv. 16, by answer; and in 2 Cor. vii. II, by " clearing of yourselves." There were several Apologies for Chris tianity composed in the second century, and among these, those of Justin Martyr and TertuUian are best known. APOSTASY. {&7roiTTame, falling away) A forsaking or renouncing of our religion, either formally, by an open declaration in words, or virtuaUy, by our actions. The word has several degrees of signification. The primitive Christian Church distin guished several kinds of apostasy : the first, of those who went entirely from Chris tianity to Judaism. The second, of those who mingled Judaism and Christianity to gether. The third, of those who complied so far with the Jews, as to communicate with them in many of their unlawful prac tices, without formally professing thefr re ligion ; and the fourth, of those who, after having been some time Christians, volun tarily relapsed into Paganism. It is ex pressly revealed in Holy Scripture that there will be a very general falling away from Christianity, or an apostasy, be fore the second coming of our Lord. (2 Thess. ii. 3 ; I Tim. iv. I ; 2 Tim. iv. 3,4.) In the Romish Chm-ch the term ajjostasy is also applied to a renunciation of the monastic vow. APOSTLE. A missionary, messenger, or envoy. The highest order in the min istry were at first called Apostles ; but the term is now generally confined to those first bishops of the Church who received their commission from our blessed Lord himself, and who were distinguished from 38 APOSTLE the bishops who succeeded them, by their having acted under the immediate inspira tion of the Holy Spirit, and by thefr having frequently exercised the power of working miracles. Matthias was chosen into the place of Judas Iscariot, when it was necessary that " another should take his bishopric," (Acts i. 20,) and is called an apostle. St. Paul also and St. Barnabas are likewise styled apostles. So that, when we speak of the twelve apostles, we allude to them only as they were when our Lord was on earth. Afterwards, even in the restricted sense, there were more than twelve. But both while there were but eleven, and afterwards when there were more, they were called the twelve, as the name of their coUege, so to speak; as the LXXII. translators of the Old Testament into Greek are called the LXX. All the apostles had equal power ; a fact which is emphatically asserted by St. Paul. Our Lord's ffi-st commission to his apos tles was in the third year of his public ministry, about eight months after their solemn election ; at which time he sent them out by two and two. (Matt. x. 5, &c.) They were to make no provision of money for their subsistence in their journey, but to expect it from those to whom they preached. They were to declare, that the kingdom of heaven, or the Messiah, was at hand, and to conffim their doctrine by miracles. They were to avoid going either to the Gentiles or the Samaritans, and to confine their preaching to the peo ple of Israel. In obedience to their Mas ter, the apostles went into all the parts of Palestine inhabited by the Jews, preach ing the gospel, and working miracles. (Mark vi. 12.) The evangelical history is silent as to the particular cfrcumstances attending this ffist preaching of the apos tles, and only informs us, that they re turned, and told their Master all that they had done. (Luke ix. 10.) Their second commission, just before our Lord's ascension into heaven, was of a more extensive and particular nature. They were now not to confine their preach ing to the Jews, but to " go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." (Matt, xxviii. 19, 20.) Ac cordingly they began publicly, after our Loed's ascension, to exercise the office of their ministry, working miracles daily in proof of their mission, and making great nlimbers of converts to the Christian faith. (Acts u. 42—47.) Thisalarmed the Jewish Sanhedi-im ; whereupon the apostles were apprehended, and, being examined before the high priest and elders, were com manded not to preach any more in the name of Cheist. But this injunction did not terrify them from persisting in the duty of their calling ; for they continued daily, in the temple, and in private houses, teaching and preaching the gos pel. (Acts ii. 46.) After the apostles had exercised their ministry for twelve years in Palestine, they resolved to disperse themselves in different parts of the world, and agreed to determine by lot what parts each should take. {Clem. Alex. Apollonius.) Ac cording to this division, St. Peter went into Pontus, Galatia, and those other pro vinces of the Lesser Asia. St. Andrew had the vast northern countries of Scythia and Sogdiana allotted to his portion. St. John's was partly the same with St. Peter's, namely the Lesser Asia. St. Phihp had the Upper Asia assigned to him, with some parts of Scythia and Colchis. AralSa Felix fell to St. Bartholomew's share. St. Matthew preached in Chaldaea, Persia, and Parthia. St. Thomas preached like wise in Parthia, as also to the Hyrcanians, Bactrians, and Indians. St. James the Less continued in Jerusalem, of which Church he was bishop. St. Simon had for his portion Egypt, Cyrene, Libya, and Mauritania ; St. .lude, Syria and Mesopo tamia ; and St. Matthias, who was chosen in the room of the traitor Judas, Cappa docia and Colchis. Thus, by the dispersion of the apostles, Christianity was very early planted in a great many parts of the world. We have but very short and imperfect ac counts of thefr travels and actions. In order to qualify the apostles for the arduous task of converting the world to the Christian religion, (Acts ii.,) they were, in the first place, miraculously enabled to speak the languages of the several nations to whom they were to preach ; and, in the second place, were endowed with the power of working miracles, in conffimation of the doctrines they taught ; gifts which were unnecessary, and therefore ceased, in the future ages of the Church, when Chris tianity came to be established by the civil power. The several apostles are usually repre sented with their respective badges or at tributes; St. Peter with the keys; St. Paul with a sword ; St. Andrew with a cross ; St. James the Less with a fuller's pole ; St. John with a cup, and a wingeti serpent flying out of it ; St. Bartholomew with a knife ; St. Philip with a long staff, whose upper end is formed into a cross : APOSTLES' CREED. 39 St. Thomas with a lance ; St. Matthew with a hatchet ; St. Matthias with a battie- axe ; St. James the Greater with a pil grim's staff, and a gourd-bottle ; St. Simon with a saw ; and St. Jude with a club. APOSTLES' CREED is used by the Church between the third part of the daily service, namely, the lessons, and the fourth part, namely, the petitions, that we' may express that faith in what we have heard, which is the ground of what we are about to ask. For as " faith cometh by hearing, and hearing by the word of God," (Rom. X. 17,) so we must " ask in faith," if we " think to receive anything of the Lord." (James i. 6, 7.) For " how shall we call upon him, in whom we have not believed ? " (Rom. X. 14.) But as all the doctrines of Scripture, though equally true, are not of equal importance, the more necessary articles have been, from the beginning of Christianity, coUected into one body, called in Scripture, " the form of sound words " (2 Tim. i. 13); "the words of faith" (I Tim. iv. 6) ; " the principles of the doc trine of Christ " (Heb. vi. 1) ; but in our common way of speaking at present, " the Creed," from the Latin word, credo, which signifies "I believe." Now the ancient Churches had many such creeds ; some longer, some shorter ; differing on several heads in phrase, but agreeing in method and sense, of which that called "the Apos tles' Creed " is one. And it deserves this name, not so much from any certainty, or great likelihood, that the apostles drew it up in these very expressions ; though some, pretty early, and many since, have imagined they did ; as because it contains the chief apostohc doctrines, and was used by a Church which, before it grew corrupt, was justly respected as the chief apostolic set tlement, I mean, the Roman. — Abp. Seeker. The opinion which ascribes the framing of this Creed to the apostles in person, though as ancient as the first account we have of the Creed itself from Ruffinus, in the year 390, is yet rendered highly im probable, as by many collateral reasons, so especially by this argument, that it is not appealed to in elder times as the sacred and unalterable standard. And therefore our exceUent Church with due caution styles it, in her 8th Article, "that which is commonly called the Aposties' Creed." But though it seems not to have been com piled or formally drawn up by the apostles themselves, yet is its authority of sufficient strength ; since it may stiU be demonstrated to be the apostles', or rather the apostolic, creed, in three several respects. First, as it is drawn from the fountains of apos- -tolical Scripture. Secondly, as it agrees in substance with the confessions of all orthodox Churches, which make up the Apostolic Church in the extended meaning of the word. Thirdly, as it was the creed of an Apostohc Church in the restrained sense of that term, denoting a Church founded by the apostles, as was that of Rome. — Kennet. Though this Creed be not of the apostles' immediate framing, yet it may I* truly styled apostohcal, not only because it con tains the sum of the apostles' doctrine, but also because the age thereof is so great, that its birth must be fetched from the very apostolic times. It is true, the exact form of the present Creed cannot pretend to be so ancient by four hundred years ; but a form, not much different from it, was used long before. Irenteus, the scholar of Polycarp, the disciple of St. J'ohn, where he repeats a creed not much unhke to ours, assures us, that "the Church, dis,- persed throughout the whole world, had received this faith from the apostles and their disciples ;" which is also affirmed by Tertulhan of one of his creeds, that " that rule of faith had been current in the Church from the beginning of the gospel : " and, which is observable, although there was so great a diversity of creeds, as that scarce two Churches did exactly agree therein, yet the form and substance of every creed was in a great measure the same ; so that, except there had been, from the very plantation of Christianity, a form of sound words, or a system of faith, delivered by the first planters thereof, it is not easy to conceive how aU Churches should har monize, not only in the articles themselves into which they were baptized, but, in a great measure also, in the method and order of them. — Lord Chancellor King. The Creed itself was neither the work of one man, nor of one day ; but the com posure of it was gradual. First, several of the articles therein were derived from the very days of the apostles : these were the articles of the existence of GoD, the Trinity; that Jesus was Christ, or the Savioue of the world; the remission of sins ; and the resurrection of the dead. Secondly, the others were afterwards add ed by the primitive doctors and bishops, in opposition to gross heresies and errors that sprung up in the Church.— It hath been received in all ages with the greatest veneration and esteem. The ancients de clare thefr respect and reverence for it with the most noble and majestic expressions ; and in these latter times, throughout several centuries of years, so great a deference 40 APOSTLES' CREED. hath been rendered thereunto, that it hath not only been used in baptism, but in every public assembly it hath been usually, if not always, read as the standard and basis of the Christian faith. — Lord King. But neither this, nor any other creed, hath authority of its own equal to Scrip ture, but derives its principal authority from being founded on Scripture. Nor is it in the power of any man, or number of men, either to lessen or increase the fun damental articles of the Christian faith: which yet the Church of Rome, not content with this its primitive creed, hath profanely attempted, adding twelve articles more, founded on its own, that is, on no author ity, to the ancient twelve, which stand on the authority of GoD's word. (See Creed of Pope Pius IV.) But our Church hath wisely refused to go a step beyond the original form; since all necessary truths are briefly comprehended in it, which it is the duty of every one of us firmly to be lieve, and openly, to profess. " For with the heart man believeth unto righteous ness, and with the mouth confession is made unto salvation." (Rom. x. 10.) — Abp. Seeker. The place of the Creed in our liturgy is, ffrst, immediately after the lessons of Holy Scripture, out of which it is taken; and since faith comes by hearing God's word, and the gospel doth not profit without faith, therefore it is very fit, upon hearing thereof, we should exercise and profess our faith. Secondly, the Creed is placed just before the prayers, as being the foundation of our petitions ; we cannot " call on liim, on whom we have not beUeved " (Rom. x. 14) ; and since we are to pray to GoD the Fathee in the name of the Son, by the assistance of the Spirit, for remission of sins and a joyful resurrection, we ought ffist to declare that we believe in God the Fathee, the Son, and the Holy Ghost, and that there is remission here and resurrection hereafter to be had for all true members of the Catholic Church, and then we may be said to pray in faith. And hence St. Ambrose and St. Augustine advise Christians to say it daily in their private devotions ; and so our old Saxon councils command all to learn and use it, not as a prayer, (as some ignorantly or maliciously object,) but as a ground for our prayers, and a reason for our faith and hope of their acceptance : upon which ac count also, as soon as persecution ceased, and there was no danger of the heathens overhearing it, the Creed was used in the public service. And there are many benefits which we may receive by this daily use of it. For, first, this fixes it firmly in our memories, that we may never forget this blessed rule of our prayers, nor be at any time -without this necessary touchstone to try aU doc trines by. Secondly, thus we daily renew our profession of fidelity to Almighty God, and repeat that watchword which was given us when we were ffist hsted under Christ's banner, declaring thereby that we retain our aUegiance to him and remain his faith ful servants and soldiers; and no doubt that will move him the sooner to hear the prayers which we are now making to him for his aid. Thirdly, by this we declare our unity amongst ourselves, and show ourselves to be members of that holy Cathohc Church, by and for which these common prayers are made. Those who hold this one faith, and those only, have a right to pray thus ; nor can any other ex pect to be admitted to join in them ; and therefore this Creed is the symbol and badge to manifest who are fit to make these prayers, and receive the benefit of them. Wherefore, in our daily use of this sacred form, let us observe these rules : — First, to be heartUy thankful to God for revealing these divine, mysterious; and saving truths to us ; and though the Gloria be only set at the end of St. Athanasius's Creed, yet the duty of thanksgiving must be performed upon every repetition of this Creed,also. Se condly, we must give our positive and par ticular assent to every article as we go along, and receive it as an infallible oracle from the mouth of GoD ; and for this reason we must repeat it with an audible voice after the minister, and in our mind annex that -word, "I believe," to every particular article; for, though it be but once expressed in the beginning, yet it must be supplied and is understood in every article ; and to show consent the more evidently, we must stand up when we repeat it, and resolve to stand up stoutly in defence thereof, so as, if need were, to defend it, or seal the truth of it, with our blood. Thirdly, we must devoutly apply every article, as we go along, to be both a ground for our prayers and a guide to our lives ; for if we rightiy believe the power of the Father, the love of the Son, and the grace of the Holy Ghost, it will encour age us (who are members of the Catholic Church) to pray heartily for all spiritual and temporal blessings, and give us very live ly hopes of obtaining all oar requests. Again, since these holy principles were not revealed and selected out from all other ti-uths, for any other end but to make APOSTOLIC. us live more holily, therefore we must consider, how it is fit that man should hve, who beheves that God the Father is his Creator, God the Son his Redeemer, and God the Holy Ghost his Sanctifier ; who believes that he is a member of that Ca thohc Church, wherein there is a com munion of saints, and remission for sins, and shall be a resm-rection of the body, and a life everlasting afterwards. No man is so ignorant but he can tell what manner of persons they ought to be who believe this ; and it is evident, that whoever ffimly and fuUy believes all this, his faith wUl certainly and necessarily produce a holy life. — Dean Comber. In the First Book of King Edward VL, the Aposties' Creed followed the lesser litany, " Lord, have mercy upon us," — and immediatley after it was repeated the Lord's Prayer. The alteration, as it at present stands, was made in the Second Book. — Jebb. APOSTOLIC, APOSTOLICAL, some thing that relates to the apostles, or de scends from them. Thus we say, the apos tolical age, apostolical character, apostolical doctrine, constitutions, toaditions, &c. In the primitive Church it was an appellation given to aU such Churches as were founded by the apostles, and even to the bishops of those Churches, as the reputed successors of the apostles. These were confined to four: Rome, Alexandria, Antioch, and Jerusalem. In succeeding ages, the other Chm'ches assumed the same title, on ac count, principally, of the conformity of their doctrine with that of the Churches which were apostohcal by foundation, and because all bishops held themselves suc cessors of the apostles, or acted in their respective dioceses with the authority of apostles. The first time the term aposto lical is attributed to bishops, is in a letter of Clovis to the CouncU of Orleans, held in oil ; though that king does not in it ex pressly denominate them apostolical, but apostolica sede dignissimi, highly worthy of the apostoUcal see. In 581, Guntram caUs the bishops, assembled at Macon, aposto lical pontiffs. In progress of time, the bishop of Rome increasing in power above the rest, and the three patriarchates^ of Alexandria, Antioch, and Jerusalem having fallen into the hands of the Saracens, the title apostohcal came to be restricted to the pope and his Church alone. At length some of the popes, and among them Gre gory the Great, not content to hold the title by this tenure, began to insist that it belonged to them by another and peculiar right, as the successors of St. Peter. In APOSTOLICAL CANONS. 41 1046, the Romish Council of Rheims declared, that the pope was the sole apostolical primate of the Universal Church. APOSTOLICAL CONSTITUTIONS AND CANONS. These two collections of ecclesiastical rules and formularies were attributed, in the early ages of the Church of Rome, to Clement of Rome, who was supposed to have committed them to writ ing from the mouths ofthe apostles, whose words they pretended to record. The authority thus claimed for these writings has, however, been entirely disproved ; and it is generaUy supposed by critics, that they were chiefly compiled during the second and third centuries ; or that, at least, the greater part must be assigned to a period before the first Nicene Council. We find references to them in the writings of Eusebius, Epiphanius, and Athanasius, writers of the third and, fourth centuries. A modern critic supposes them not to have attained their present form until the fifth century. The Constitutions are comprised in eight books. In these the apostles are frequently introduced as speakers. They contain rules and regulations concerning the duties of Christians in general, the constitution of the Church, the offices and duties of ministers, and the celebration of Divine worship. The tone of morality which runs through them is severe and ascetic. They forbid the use of all personal decorations and attention to appearance, and prohibit the reading of the works of heathen authors. They enjoin Christians to assemble twice every day in the church for prayers and psalmody, to observe various fasts and festivals, and to keep the sabbath (i. e. the seventh day of the week) as well as the Lord's day. They require extraordinary marks of respect and rever ence towards the ministers of religion ; commanding Christians to honour a bishop as a king or a prince, and even as a kind of God upon earth, to render to him abso lute obedience, to pay him tribute, and to approach him through the deacons or serv ants of the Church, as we come to GoD only through Christ ! This latter kind of (profane) comparison is carried to a still greater extent, for the deaconesses are de clared to resemble the Holy Spirit, inas much as they are not able to do anything without the deacons. Presbyters are said to represent the apostles ; and the rank of Christian teachers is declared to be higher than that of magistrates and princes. We find here, also, a complete liturgy or form of worship for Christian churches ; contain ing not only a description of ecclesiastical 42 APOSTOLICAL CONSTITUTIONS AND CANONS. ceremonies, but the prayers to be used at their celebration. This general description of the contents of the books of Constitutions is alone enough to prove that they are no produc tions of the apostolic age. Mention also occurs of several subordinate ecclesiastical officers, such as readers and exorcists, who were not introduced into the Church until the third century. And there are manifest contradictions between several parts of the work. The general style in which the Constitutions are written is such as had become prevalent during the third cen tury. It is useless to inquire who was the real author of this work ; but the date and probable design of the forgery are of more importance, and may be more easily ascer tained. Epiphanius, towards the end of the fourth century, appears to be the first author who speaks of these books under thefr present title. Apostolical Constitu tions. But he refers to the work only as one containing much edifying matter, with out including it among the writings of the apostles ; and indeed he expressly says that many persons had doubted of its genuineness. One passage, however, to which Epiphanius refers, speaks a lan guage directly the reverse of what we find in the corresponding passage of the work now extant ; so that it appears probable that the Apostolical Constitutions, which that author used, have been corrupted and interpolated since his time. On the whole, it appears probable, from internal evi dence, that the Apostolical Constitutions were compiled during the reigns of the heathen emperors, towards the end of the third century, or at the beginning of the fourth ; and that the compilation was the work of some one writer (probably a bishop) of the Eastern Church. The ad vancement of episcopal dignity and power appears to have been the chief design of the forgery. If we regard the Constitutions as a pro duction of the thfrd century, (containing remnants of earlier compositions,) the work possesses a certain kind of value. It con tributes to give us an insight into the state of Christian faith, the condition of the clergy and inferior ecclesiastical officers, the worship and discipline of the Church, and other particulars, at the period to which the composition is referred. The growth of episcopal power and infiuence, and the derivation of the episcopal author ity from the apostles, is here clearly shown. Many of the regulations prescribed, and many of the moral and religious remarks. are good and edifying; and the prayers especiaUy breathe, for the most part, a spirit of simple and primitive Christianity. But the work is by no means free from traces of superstition ; and it is occasion ally disfigured by mystical interpretations and apphcations of Holy Scripture, and by needless refinements in matters of cere mony. We find several allusions to the events of apostohcal times ; but occur rences related exclusively in such a work, are altogether devoid of credibility, espe cially as *they are connected with the de sign of the compiler to pass off his book as a work of the apostles. The Canons relate chiefly to various par ticulars of ecclesiastical polity and Chris tian worship ; the regulations which they contain being, for the most part, sanc tioned with the threatening of deposition and excommunication against offenders. The flrst allusion to this work by name, is found in the Acts of the Council which as sembled at Constantinople in the year 394, under the presidency of Nectarius, bishop of that see. But there are expressions in earlier councils, and writers of the same century, which appear to refer to the Ca nons, although not named. In the be ginning of the sixth century, fifty of these Canons were translated from the Greek into Latin by the Roman abbot, Dionysius the Younger; and, about the same time, thirty- five others were appended to them in a coUection made by John, pata-iarch of Con stantinople. Since that time, the whole number have been regarded as genuine in the East; while only the flrst fifty have been treated with equal respect in the West. It appears highly probable, that the original coUection was made about the middle of the third century, or somewhat later, in one of the Asiatic Churches. The author may have had the same design as that which appears to have influenced the compUer of the Apostolical Constitutions. The eighty-fifth Canon speaks of the Con stitutions as sacred books; and from a comparison of the two books, it is plain that they are either the production of one and the same writer, or that, at least, the t-wo authors were contemporary, and had a good understanding with each other. The rules and regulations contained in the Canons are such as were gradually intro duced and established during the second and third centuries. In the canon or list of sacred books of the New Testament, given in this work, the Revelation of St. John is omitted ; but the two Epistles of St. Clement and Apostolical Constitutions are inserted. — Augusti. APOSTOLICAL FATHERS. APOSTOLICAL FATHERS. An ap pellation usually given to the writers of the first century, who employed their pens in the cause of Christianity. Of these writers, Cotelerius, and after him Le Clerc, have pubUshed a collection in two volumes, accompanied both with thefr own annota tions and the remarks of, other learned men. Among later editions may be par ticularly mentioned that by the Rev. Dr. Jacobson, Regius Professor of Divinity at Oxford, which, however, does not include Bamabasor Hermas. See also The Genuine Epistles of the Apostolic Fathers, by Arch bishop Wake, and a translation of them in one volume 8vo, by the Rev. Temple Chevallier, B. D., formerly Hulsean lec turer in the University of Cambridge. The names of the apostolical fathers are, Cle ment, bishop of Rome, Ignatius, bishop of Antioch, Polycarp, bishop of Smyrna, and Hermas. To these Barnabas the apostle is usually added. The epistles and other writings of these eminent men are still ex tant. A more admirable appendix to the pure word of God, and a more trustworthy comment on the principles taught by in spired men, cannot be conceived. As eye witnesses of the order and discipline of the Church, whUe all was fresh and new from the hands of the apostles, their testimony forms the very summit of lininspfred au thority. None could better know these things than those who hved and wrote at the very time. None deserve a greater reverence than they who proclaimed the gospel, while the echo of inspired tongues yet lingered in the ears of the people. APOSTOLICAL SUCCESSION. (See Succession.) The line in which the minis try of the Church is handed on from age to age : the corporate lineage of the Chris tian clergy, just as in the Jewish Church there was a family lineage. The Church of England maintains the apostolical suc cession in the preface to her Ordination Service. Those are said to be in apos tolical succession who have been sent to labour in the Lord's vineyard, by bishops who were consecrated by those who, in thefr turn, were consecrated by others, and these by others, until the derived author ity is traced to the apostles, and through them to the great Head of the Church. The apostolical succession of the ministry is essential to the right administration of the holy sacraments. The clergy of the Church of England can trace their con nexion -with the aposties by links, not one of which is wanting, from the times of St. Paul and St. Peter to our own. — See Ap pendix to Rose's Commission and consequent APPEAL. 43 Duties of the Clergy ; Perceval's Doctrine of the Apostolical Succession, 2nd edition ; Sinclair {Rev. John) on the Episcopial Suc cession; and Courayer's Defence of the English Ordinations. APOSTOLICI, or APOTACTICL He retics in Christianity, who sprung from the Encratites and Cathari, and took these names because they pretended to be the only followers of the apostles, and because they made a profession of never marrying, and renounced riches. Epiphanius ob serves, that these vagabonds, who appeared about the year 260, for the most part made use of the apocryphal Acts of St. Andrew and St. Thomas. There was another sect of this name, about the twelfth century, who were against marriage, and never went without lewd women : they also de spised infant baptism, would not allow of purgatory, invocation of saints, and prayers for the dead, and called themselves the' true body of the Church, condemning all use of flesh with the Manichaeans.. — Bing ham, Antiq. Chr. Ch. APOTACTIT^, or APOTACTICL (See Apostolici.) APPARI'TOR. Apparitors (so caUed from the principal branch of their office, which consists m summoning persons to appear) are officers appointed to execute the orders and decrees of the ecclesiastical courts. The proper business and employ ment of an apparitor is to attend in court ; to receive such commands as the judge shall please to issue forth ; to convene and cite the defendants into court ; to admon ish or cite the parties to produce witnesses, and the like. Apparitors are recognised by the I38th English Canon, which wholly relates to them. — Jebb. APPEAL. The provocation of a cause from an inferior to a superior judge. (1 Kings xviii. ; Acts xxv.) Appeals are divided into judicial and extra-judicial. Judicial appeals are those made from the actual sentence of a court of judicature. In this case the force of such sentence is suspended until the cause is determined by the superior judge. Extra-judicial ap peals are those made from extra-judicial acts, by which a person either is, or is hkely to be, WTonged. He therefore re sorts to the legal protection of a superior judge. By the civil law, appeals ought to be made gradatim ; but by the canon law, as it existed before the Reformation, they might be made omisso medio, and im mediately to the pope; who v/as reputed to be the ordinary judge of all Christians in aU causes, having a concurrent power with all ordinaries. Appeals to the pope 44 APPEAL. were ffist sent from England to Rome in the reign of King Stephen, by the pope's legate, Henry of Blois, bishop of "VVin- chester (a. D. II35— 1154). Prior to that period, the pope was not permitted to en joy any appeUate jurisdiction in England. William the Conqueror refused to do him homage. Anglo-Saxon Dooms do not so much as mention the pope's name: and the laws of Edward the Confessor assert the royal supremacy in the following words : — " Rex autem, qui vicarius Summi Regis est, ad hoc constitutus est, ut regnum et populum Domini, et super omnia sanctam ecclesiam, regat et defendat ab injuriosis ; maleficos autem destruat et evellat." The Penitential of Archbishop Theodore (a. D. 668 — 690) contains no mention of appeals to Rome; and in the reign of Henry II. , at the Council of Clarendon, (a. d. 1164,) it was enacted, " De appellationibus si emerserint ab archidiacono debebit procedi ad episcopum, ab episcopo ad archiepis copum, et si archiepiscopus defuerit in justitia exhibenda, ad dominum regem per- veniendum est postremo, ut praecepto ip sius in curia archiepiscopi controversia terminetur ; ita quod non debeat ultra procedi absque assensu domini regis." Notwithstanding this law, and the statutes made against "provisors" in the reigns of Edward I., Edward IIL, Richard IL, and Henry V., appeals used to be forwarded to Rome until the reign of Henry VIIL, when, by the statutes of the 24 Henry VIII. c. 12, and the 25 Henry VIII. c. 19, all appeals to the pope from England were legally abolished. By these statutes, appeals were to be finally determined by the High Court of Delegates, to be ap pointed by the king in chancery under the great seal. This jurisdiction was, in 1832, by 2 & 3 Wilham IV. c. 92, transferred from the High Court of Delegates to the Judicial Committee of the Privy Council ; whose " report or recommendation," when sanctioned by the Crown, is a final judg ment. The Crown, however, used to have the power to grant a commission of review after the decision of an appeal by the High Court of Delegates. (26 Henry VIII. c. I ; 1 Eliz. c. 1, Goodman's case in Dyer's Reports.) This prerogative Queen Mary exercised by granting a review after a review in Goodman's case, regarding the deanery of Wells. (See Lord Campbell's Judgment in the Court of Queen's Bench in Gorham v. the BisJiop of Exeter.) It is a remarkable fact that, although the statutes for restraint of appeals had been repealed on Queen Mary's accession, no APPROPRIATION. appeal in Goodman's case was permitted to proceed out of England to the pope. The commissions of review were not granted by Queen Mary under the au thority of Protestant enactments, but by virtue of the common law, regarding the regahties of the Crown of England. It does not appear that by the 2 & 3 Wil ham IV. c. 92, 3 & 4 WUham IV. c. 41, 7 & 8 Vict., the prerogative is interfered with ; and that the Crown is compelled to adopt the " report or recommendation " of the Judicial Committee of the Privy CouncU : on the contrary, the sovereign is quite free to sanction or reject such re port, which only becomes valid as a de cision on the royal assent being given. The ancient Appellant Court of Delegates still subsists in Ireland. APPELLANT. Generally, one who ap peals from the decision of an inferior court to a superior. Particularly those among the French clergy were called appellants, who appealed from the bull Unigenitus, issued by Pope Clement in 1713, either to the pope better informed, or to a general council. This is one of the many instances in which the boasted unity of the Roman obedience has been signaUy broken ; the whole body of the French clergy, and the several monasteries, being divided into appellants and non-appellants. APPROPRIATION is the annexing of a benefice to the use of a spiritual corpor ation. This was frequently done in Eng land after the Norman Conquest. The secular clergy were then Saxons or Eng lishmen ; and most of the nobility, bishops, and abbots being Normans, they had no kind of regard to the secular clergy, but reduced them as low as they could to enrich the monasteries ; and this was the reason of so many appropriations. But some persons are of opinion, that it is a question undecided, whether princes or popes first made appropriations: though the oldest of which we have any account were made by princes ; as, for instance, by the Saxon kings, to the abbey of Crow land ; by William the Conqueror, to Battle Abbey ; and by Henry I., to the church of Salisbury. It is true the popes. Who were always jealous of their usurped supremacy in ecclesiastical affairs, did in their decre tals assume this power to themselves, and granted privileges to several religious orders, to take appropriations from lay men: but in the same grant they were usually required to be answerable to the bishop in spiritualibus, and to the abbot or prior in temporaUbus, which was the common form of appropriations tUl the APPROPRIATION. 45 latter end of the reign of Henry II. For at first those grants were not in proprios usus: it was always necessary to pre sent a clerk to the bishop upon the avoid ance of a benefice, who, upon his insti tution, became vicar, and for that reason an appropriation and a rectory were then inconsistent. But because the form ation of an appropriation was a thing merely spfritual, the patron usually pe titioned the bishop to appropriate the church ; but the king was first to give li cence to the monks that, quantum in nobis est, the bishop might do it. The king being supreme ordinary, might of his own author ity make an appropriation without the con sent of the bishop, though this was seldom done. Appropriations at first were made only to spiritual persons, such as were qualified to perform Divine service ; then by degrees they -were extended to spiritual corporations, as deans and chapters ; and lastly to priories, upon the pretence that they had to support hospitality ; and lest preaching should by this means be neglect ed, an invention was found out to supply that defect by a vicar, as aforesaid; and it was left to the bishop to be a moderator between the monks and the vicar, for his maintenance out ofthe appropriated tithes; for the bishop could compel the monastery to which the church was appropriated to set out a convenient portion of tithes, and such as he .should approve, for the main tenance of the vicar, before he confirmed the appropriation. It is true the bishops in those days favoured the monks so much, that they connived at their setting out a portion of small tithes for the -vicar, and permitted them to reserve the great tithes to them selves. This was a fault intended to be remedied by the statute 15 Rich. II. cap. 6; by which it was enacted, that in every licence made of an appropriation this clause should be contained, viz. that the diocesan should ordain that the vicar shall be well and sufficientiy endowed. But this statute was eluded; for the abbots appointed one of thefr own monks to of ficiate ; and therefore the parliament, in the 4th year of Henry IV. cap. 12, pro vided that the vicar should be a secular clergyman, canonically instituted and in ducted into the church, and sufficiently endowed ; and that no regular should be made vicar of a church appropriate. But long before the making of these statutes the kings of England made appropriation of the churches of Feversham and Milton in Kent, and other churches, to the abbey of St. Augustine in Canterbury, by these words : " Concessimus, &c., pro nobis, &c., abbati et conventui, &c., quod ipsi eccle sias predictas appropriare ac eas sic ap propriatas in proprios usus tenere possint sibi et successoribus in perpetuum." The like was done by several of the Norman nobility, who came over with the king, upon whom he bestowed large manors and lands ; and out of which they found tithes were then paid, and so had continued to be paid even from the time they were possessed by the Saxons : but they did not regard their law of tithing, and there fore they held it reasonable to appropriate all, or at least some part of, those tithes to those monasteries which they had founded, or to others as they thought fit ; and in such cases they reserved a power to pro vide for him who served the cure; and this was usually paid to stipendiary curates. But sometimes the vicarages were en dowed, and the very endowment was ex pressed in the grant of the appropriation, viz. that the church should, be appro priated upon condition that a vicarage should be endowed ; and this was left to the care of the bishop. But whenever the vicar had a competent subsistence by en dowment, the monks took all opportunities to lessen it; and this occasioned several decretals prohibiting such usage without the bishop's consent, and that no custom should be pleaded for it, where he that served the cure had not a competent sub sistence. And it has been a question whether an appropriation is good when there is no endo-wment of a vicarage, be cause the statute of Henry TV", positively provides that vicarages shall be endowed. But it is now settled, that if it is a vicarage in reputation, and vicars have been insti tuted and hiducted to the church, it shall be presumed that the vicarage was ori ginally endowed. Thus much for the tithes : but the abbot and convent had not only the tithes of the appropriate churches, but the right of patronage too ; for that was extinct, as to the former patron, by the appropriation, unless he had reserved the presentation to himself; and that made the advowson disappropriate, and the church presentable as before, but not by the old patron, but by the abbot and convent, who were then bound, upon a vacancy, to present a person to the bishop. Sometimes the bishop would refuse the person presented unless they consented to such ah allowance for his maintenance as he thought fit, and therefore they would present none. This occasioned the making another decretal, which gave the bishop power to present ; but this did not often 46 APPROPRIATION. happen, because the monks were favoured by the bishops ; that is, the poorer sort, for the rich would not accept his kindness. They always got thefr appropriations con firmed by the pope, and thefr churches exempted from the jurisdiction of the bishop. But now aU those exemptions are taken away by the statute 31 Henry VIII. cap. 13, and the ordinary is restored to his ancient right. Before giving an account of that statute, it wUl not be im proper to mention the forms of appropri ations both before and since that time. A licence being obtained of the king as supreme ordinary, and the consent from the diocesan, patron, and incumbent, there upon the bishop made the grant. By the aforesaid statute, those appro priations wliich were made formerly by bishops, and enjoyed only by religious houses, are now become the inheritance of laymen ; and though the bishop's po-wer in suoh cases is not mentioned in the statute, yet the law leaves all matters of right just as they were before ; for when those re ligious houses were surrendered, the king was to have the tithes in the same manner as the abbots had them in right of their monasteries ; and there is a saving of the rights and interests of all persons ; so that, if before the dissolution the vicar had an antecedent right to a competent mainte nance, and the bishop had power to aUow it, it is not taken away now. This is the law of England, and it is founded on good reason : for tithes were originally given for the service of the Church, and not for the private use of monasteries ; and it may be a question, whether a monastery was capable of taking an appropriation, because it is not an ec clesiastical body ; for by the canons they could not preach, baptize, or visit the sick, and they had no cure of souls. This mat ter was disputed between St. Bernard, a Cistercian monk, and Peter the Venerable : the ffi-st was dissatisfied that monks should take tithe from the secular clergy, which was given to support them in attending the cure of souls ; the other answered him, that monks prayed for souls, but tithes were not only given for prayers, but for preaching, and to support hospitality. Upon the whole matter, appropriations may be made by the joint consent ofthe queen, the ordinary, and the pation who hath the inheritance of the advowson ; and he must haye the queen's licence, because she hath an interest in it as supreme ordinary : for it might happen that the presentation may be devolved on her by lapse, and such hcence was usually granted when the APSE. church was void ; but if it is granted when the church is fuU, it does not make the appropriation void, though such grant should be in general words, because, where it may be taken in two intents, the one good, the other not, it shaU be expounded in that sense which may make the grant good. It is true, the best way is to give a licence in particular words, importing that the appropriation shall take effect after the death of the incumbent : however, if it is a license per verba de prmsenti, yet it is good for the reason already mentioned. The bishop must likewise concur, for he has an interest in the presentation, which may come to him by lapse before it can be vested in the queen. Besides, an appro priation deprives him of institution, for it not only carries the glebe and tithes, but gives to the corporation a spfritual func tion, and supplies the institution of the ordinary: for in the very instrument of appropriation it is united and given to the body corporate in proprios usus, that is, that they shall be perpetual parsons there : this must be intended where there are no vicarages endowed, and yet they cannot have the cure of souls because they are a body politic ; but the vicar who is endow ed and comes in by thefr appointment, has the cure. APSE, or APSIS. A semicfrcular or polygonal termination of the choir, or other portion of a church. The word sig nifies in Greek a spherical arch. It was called in Latin testudo, or concha, from the same reason that a hemispherical recess in the school-room at Westminster was called the shell. The ancient Basilicas, as may still be seen at Rome, had universaUy a semicfrcular apse, round which the superior clergy had their seats ; at the upper end was the bishop's throne ; the altar was placed on the chord ofthe arc; the tran sept, or gallery, intervened between the apse or the chofr. There the inferior clergy, singers, &c., were stationed, and there the lessons were read from the ambos. (See Choir and Chaunt.) This form was gener aUy observed, at least in large churches, for many ages, of which Germany affords frequent specimens. And as Mr. Neale has shown in his very valuable remarks on the Eastern churches, {Hist, ofthe Holy Greek Church,) the apse is the almost in variable form even in parish churches in the East. Of this arrangement there are traces in England. Then large Saxon churches, as we coUect from history, ge nerally had an eastern apse at least, and often several others. In Norman churches of large size, the apse was very frequent. APSE. and it was repeated in several parts of the church. These inferior apses represented the oriental exedrce, which usually terminate their sacristies. Norwich and Peter borough cathedrals convey a good im pression of the general character of Nor man churches in this respect. Traces of the apse are found also at Winchester, Rochester, Ely, Lincoln, Ripon, Gloucester, and Worcester cathedrals, besides St. Al ban's, Tewkesbury, and other conventual churches. So also at Canterbury, where the apse seems to have been disturbed by subsequent arrangements. But it is re markable that the ancient archiepiscopal chair stood behind the 'altar in a sort of apse till late in the last century. Traces of the ancient apse at Chester have been discovered of late years. In small churches, as Steetley, Derbyshire, and Birkiii, York shire, the eastern apse alone is found, nor is this at all a universal feature. See Mr. Hussey's Notice of recent discoveries in Chester Cathedral. There are three very interesting English specimens in Hereford shire, viz. as at Kilpech, Moccas, and Peter Church ; all small parish churches, and of Norman date; and with regular chancel below the apse. In the early British and Irish churches there is no trace of an apse, even in those which the learned Dr. Petrie, in his essay on round towers, attributes to the 5th and 6th cen turies. With the Norman style the apse was almost wholly discontinued, though an early English apse occurs at Tidmarsh, Berkshire, and a decorated apse at Little Maplestead ; the latter is, however, alto gether an exceptional case. There seems to have been some tendency to reproduce the apse in the fifteenth century, as at Trinity church, Coventry, and Henry VII.'s chapel, Westminster; but the latter ex amples entfrely miss the breadth and grandeur of the Norman apse. Yet the later styles might have had one great ad vantage in the treatment of this featm-e in their flying buttresses spanning the outer aisle of the apse, which is often so striking a feature in foreign churches, and to which the perpendicular clerestory to the Nor man apse ofNorwich makes some approach. Some writers have confounded the apse with the choir or chancel ; and think that, according to primitive usage, the holy table ought to stand between the latter and the nave : whereas in fact it always stood above the choir ; so that in churches where there is no apse (and none was re quired when there were no coUegiate or ca pitular clergy) its proper place is close to the eastern waU of the church. See Cathedral. ARCADE. 47 AQUARII. A sect of heretics who consecrated their pretended eucharist with water only, instead of wine, or wine min gled -with water. This they did under the delusion that it was universally unlawful to drink wine ; although, as St. Chrysos tom says, our blessed LoED instituted the holy eucharist in wine, and himself drank wine at his communion table, and after his resurrection, as if by anticipation to condemn this pernicious heresy. It is la mentable to see so bold an impiety revived in the present day, when certain men, under the cloak of temperance, pretend a eucharist without wine, or any fermented liquor. These heretics are not to be con founded with those against whom St. Cy prian discourses at large in his letter to Caecihan, who, from fear of being dis covered, from the smell of wine, by the heathen in times of persecution, omitted the -wine in the eucharist cup. It was indeed very wrong and unworthy of the Christian name, but far less culpable than the pretence of a temperance above that of Cheist and the Church, in the Aquarii. Origen engaged in a disputation with them. — Epiph,. Hceres. xlvi. ; August, de Hceres. c. 46. ; Theodoret, de Fab. Hceret. lib. i. cap.v20. ; Cyprian, Ep. Ixiii. ad Cacilium. ; Cone. Carth. iii. can. xxiv. ; Bingham. ARABICS, or ARABIANS. Heretics who appeared in Arabia in the third cen tury. According to Eusebius and St. Au gustine, they taught that the soul died, and was corrupted with the body, and that they were to be raised together at the last day. ARCADE. In church architecture, a series of arches supported by pillars or shafts, whether belonging to the construc tion, or used in relieving large surfaces of masonry : the present observations will be confined to the latter, that is, to orna mental arcades. These were introduced early in the Norman style, and were used very largely to its close, the whole base story of ex terior and interior ahke, and the upper portions of towers and of high walls being often quite covered with them. They were either of simple or of intersecting arches : it is needless to say that the latter are the most elaborate in work, and the most ornamental; they are accordingly reserved in general for the richer portions ofthe fabric. There is, moreover, another, and perhaps even more effective, way of complicating the arcade, by placing an arcade within and behind another, so that the wall is doubly recessed, and the play of hght and shadow greatly increased. The 48 ARCANI DISCIPLINA. ARCH. Nonnan Arcade from Canterbury. decorations of the transitional, until very late in the style, are so nearly those of the Norman, that we need not particularize the semi-Norman arcade. In the next style the simple arcade is, of course, most fre quent. This, like the Norman, often covers very large surfaces. Foil arches are often introduced at this period, and greatly vary the effect. The reduplication of ar cades is now managed differently from the former style. Two arcades, perfect in all their parts, are set the one behind the other, but the shaft of the outer is opposite to the arch of the inner series, the outer series is also more lofty in its proportions, and the two are often of differently con structed arches, as at Lincoln, where the outer series is of trefoil, the inner of simple arches, or vice versa, the two always being different. The effect of this is extremely beautiful. But the most exquisite arcades are those of the Geometeical period, where each arch is often surmounted by a crocketted pedi ment, and the higher efforts of sculpture are tasked for their em-ichment, as in the glorious chapter-house of Salisbury, South well, and York; these are, however, usually confined to the interior. In the Decorated period partially, and in the Perpendicular entirely, the arcade gave place to panelling, greatly to the loss of effect, for no delicacy or intricacy of pattern can compensate for the bright light and deep shadows of the Norman and Early English arcades. ARCANI DISCIPLINA. The name given to a part of the discipline ofthe early Church in withdrawing from public -view the sacraments and higher mysteries of our religion : a practice founded on a reverence for the sacred mysteries themselves, and to prevent thefr being exposed to the ridicule of the heathen. Irenaeus, Ter tuUian, and Clement of Alexandria are the ffist who mention any such custom in the Church. And the Disciplina Arcani gra dually fell into disuse after the time of Constantine, when Christianity had nothing to fear from its enemies. — Bingham. Augusti. Arch, au architecture may be di vided into the architecture of the entabla ture and ofthe arch, and as the very terms denote, the arch is the differential of the latter. Romanesque and Gothic fall under this head. _ Our view of the arch is hmited to a description of its several forms ; an estimate of its effects on style, and its mechanical construction, being beyond our province. The Saxon and the Norman arch were alike semicircular in their normal form, though in Norman buildings we often find a greater arc of a circle, or " horse-shoe " arch, or the semicircle is " stilted ; " to one or other of which constructions it was necessary to resort when an arch of higher proportion than a semicfrcle was required. In the middle of the twelfth century the pointed arch was introduced. It was used for a long time together with the semi circle, and often with an entire absence of aU but Norman detaUs ; and it is worthy of note that the pointed arch is ffist used Semicircular. Horse-shoe. ARCHBISHOP. 49 in construction, as in the great pier arches, and evidently, therefore, from an appre ciation of its mechanical value, and not tUl afterwards in lighter portions, as win dows and decorative arcades. The pointed arch has three simple forms, the equilateral, the lancet, and the drop arch; the ffi-st described from the angles at the base of Equilateral. Lance an equilateral, the second of a triangle whose base is greater, the third of a triangle whose base is less, than the sides. These forms are common to every style, from Early Enghsh downwards. In the Perpendicular period a more complex arch was introduced, struck from four centres. Drop. all within or below the base of the arch. This modification of the arch is of great importance, as involving differences of construction in the fabric, especially in the vaulting, so that it has a place in the his tory of Gothic architecture only inferior to the introduction of the pointed arch. Four-centred. Foil There are, besides, other modifications of the arch, struck from more than two centres, but these are either of less frequent occurrence, or merely decorative. We may mention the foil and the ogee arch ; the former sfruck from four centres, two with out and two within the resulting figure, and flowing into one another ; the latter from several centres, according to the number of foUs, aU generaUy within the resulting figure, and cutting one another. The foil arch precedes in history the foUa- tion or cusping of arches and tracery, which it no doubt suggested; the ogee arch came in with ogee forms of tracery and of cusping, and outUved them. ARCHBISHOP. An archbishop is the chief of the clergy in a whole province ; and has the inspection of the bishops of that province, as weU as of the inferior clergy, and may deprive them on noto rious causes. The ai-chbishop has also his own diocese wherein he exercises epis copal jurisdiction, as in his province he exercises archiepiscopal. As archbishop, be, upon the receipt of the king's -writ, calls the bishops and clergy within his province to meet in convocation. To him all ap peals are made from inferior jurisdictions within his province ; and, as an appeal lies from the bishops in person to him in person, so it also lies from the consistory courts of his diocese to his archiepiscopal court. During the vacancy of any see in his pro vince he is guardian of the spiritualities thereof, as the king is of the temporalities ; and, during such vacancy, aU episcopal rights belong to him. The archbishops in England have from time to time exercised a visitatorial power over their suffragans, in use tiU the time of Archbishop Laud. The archbishops of Ireland have im- memorially visited their suffiagans trien- nially : the Episcopal Visitation being there annual. (See Stephens' Edition of the Book of Common Prayer, with notes, vohi. pp. 26— 30.) Some learned men are of opinion, that an archbishop is a dignity as ancient as the apostles' time, for there were primi episcopi then, though the name of arch bishop was not known until some ages afterwards ; and that the apostle himself gave the first model of this government in the Church, by vesting Titus with a super lntendency over all Crete. Certain it is that there were persons soon after that time, who, under the name of mefropoh- 50 ARCHBISHOP. tans, exercised the same spiritual and ec clesiastical functions as an archbishop ; as for instance the bishop of Carthage, who certainly assembled and presided in pro vincial councils, and had ecclesiastical jurisdiction over the bishops of Africa ; and the bishops of Rome, who had the like primacy in the suburbiconian pro vinces, viz. middle and southern Italy, with Sicily, and other adjacent islands. Moreover, the Apostolical Canons, which were the rule of the Greek Church in the third century, mention a chief bishop in every province, and most of them about the eighth century assumed the title of archbishops ; some of which were so in a more eminent degree, viz. those of Rome, Constantinople, Antioch, and Alexandria, which were the four principal cities of the empire. To these the archbishop of Je rusalem was added by the Council of Chal cedon, in 451, because that was the capital city of the Holy Land, and these five were called patriarchs. The archbishop of Canterbury is styled primate of all England and metropoUtan, and the archbishop of York primate of England. They have the title of Grace, and Most reverend Father in GoD by Divine Providence. There are two pro vinces or archbishoprics in England, Can terbury and York. The archbishop of Can terbury has the precedency of all the other clergy ; next to him the archbishop of York. Each archbishop has, within his pro-vince, bishops of several dioceses. The archbishop of Canterbury has under him, within his province, Rochester, Lon don, Winchester, Norwich, Lincoln, Ely, Chichester, Salisbury, Exeter, Bath and Wells, Worcester, Lichfield, Hereford, Landaff, St. David's, Bangor, and St. Asaph ; and four founded by King Henry VIIL, erected out of the ruins of dissolved monasteries, viz. Gloucester and Bristol, now united into one, Peterborough, and Oxford. The archbishop of York has un der him six, viz. the bishop of Chester, erected by Henry VIIL, and annexed by him to the archbishopric of York, the bishops of Durham, Carlisle, Ripon, and Manchester, and the Isle of Man, annexed to the province of York by King Henry VIII. The dioceses of Ripon and Man chester have been formed in the province of York within the last few years, by act of parliament. The archbishop of Armagh is styled primate of all Ireland. The arch bishop of Dubhn, primate of Ireland. Be fore the late diminution of the Irish epis copate, there were two other archbishops, viz. of Cashel, styled primate of Munster, ARCHDEACON. and Tuam, primate of Connaught. Under Armagh were the bishoprics of *Meath, *Down, * Derry, Dromore, Raphoe, * Kil more, and Clogher. Under Dublin, Kil dare, Ferns, and * Ossory. Under Cashel, * Limerick, *Cork, Cloyne, *KiUaloe, and Waterford. Under Tuam, Clonfert, Elphin, and KiUala. At present Cashel is a suf fragan of Dublin, Tuam of Armagh ; and only those suffragan bishoprics marked with an asterisk are retained. The bishops of Calcutta and Sydney, being metropoli tans, are archbishops in reality, though not in title. ARCHDEACON. In the Enghsh branch of the united Church, and most European Churches, each diocese is divided into arch deaconries and parishes. Sometimes a dio cese has but one archdeaconry ; sometimes four or five. But in Ireland there is but one archdeacon to each diocese (several dioceses being often united under one bishop) ; and archdeaconries, as ecclesi astical divisions, are there unknown. The dioceses of Dublin and Ardfert may be regarded as exceptions, but not with jus tice: as the archdeaconry of Glendaloch in the former, and of Aghadoe in the lat ter, belonged originaUy to separate dio ceses, which have been drawn into the adjacent ones : so that the dividing bound aries are now unknown. {Jebb.) Over the diocese the bishop presides ; over the arch deaconry one of the clergy is appointed by the bishop to preside, who must be a priest, and he is caUed an archdeacon ; over the parish the rector or vicar pre sides. An archdeacon was so called an ciently, from being the chief of the deacons, a most important office at a very early period in the Christian Church. The antiquity of this office is held to be so high by many Roman Catholic writers, that they derive its origin from the ap pointment of the seven deacons, and sup pose that St. Stephen was the ffist arch deacon : but there is no clear authority to warrant this conclusion. Mention is also made of Lam-entius, archdeacon of Rome, who suffered A. D. 260 ; but although he was caUed archdeacon, (according to Pru- dentius,) he was no more than the princi pal man of the seven deacons who stood at the altar. " Hic primus e septem viris qui stant ad aram proximi." (Prudent. Hymn, de St. Steph.) At Carthage the office appears to have been introduced within the last forty years of the third century, as St- Cyprian does not mention it, whereas in the persecution of Diocle tian Cecilian is described as archdeacon, under the bishop Mensurius. St. Jerome ARCHDEACON. 51 says, " that the archdeacon was chosen out of the deacons, and was the principal dea con in every church, just as the archpres- byter was the principal presbyter." But even in St. Jerome's time, the office of archdeacon had certainly grown to great importance. His proper business was, to attend the bishop at the altar; to direct the deacons and other inferior officers in their several duties, for thefr orderly per formance of Divine service ; to attend the bishop at ordinations, and to assist him in managing and dispensing the revenues of the Church : but without anything that could be called "jurisdiction," in the pre sent sense of the word, either in the cathe dral or out of it. After the Council of Laodicea, A. D. 360, when it was ordained that no bishop should be placed in country villages, the arch deacon, being always near the bishop, and the person mainly intrusted by him, grew into great credit and power, and came by degrees, as occasion requfred, to be em ployed by him in visiting the clergy of the diocese, and in the despatch of other matters relating to the episcopal care. He was the bishop's constant attenoant and assistant, and, next to the bishop, the eyes of the whole Church were fixed upon him ; it was therefore by no means un usual for him to be chosen the bishop's successor before the presbyters, and St. Jerome records, " that an archdeacon thought himself injured if he was ordained a presbyter." {"Certe qui primus fuerit ministrorum, quia per singula concionatur in populos, et a pontificis latere non recedit, injuriam putat si presbyter ordinetur." — Hieron. Com. in Ezek. c. 48.) The author of the " Apostolical Con stitutions " calls him the '0 TrapEarwc rip npX"P"! ^'^d St. Ambrose informs us, in the account which he gives of Laurentius, archdeacon of Rome, that it belonged to him " to minister the cup to the people when the bishop celebrated the eucharist, and had administered the bread before him." — Ambros. de Offic. lib. i. c. 41. At the beginning of the seventh century, he seems to have been fully possessed of the chief care and inspection of the diocese in subordination to the bishop. But the authority of the archdeacon, in ancient times, was chiefiy a power of in- qufry and inspection ; and the gradual growth of his "jurisdiction" properly so called, during the middle ages, is a subject of difficult inquiry. Pope Clement V. gives an archdeacon the title of " ocvlus Epis copi," saying that "he is in the bishop's place, to correct and amend all such mat- E 2 ters as ought to be corrected and amended by the bishop himself, unless they be of such an arduous nature, as that they can not be determined without the presence of his superior the bishop." Regularly, the archdeacon cannot inflict any punishment, but can only proceed by "precepts " and " admonitions." Beyond this, aU the rights that any archdeacon enjoys, subsist by grants from the bishop, made either voluntarily, or of necessity, or by composition. (See the case of composition made between the bishop of Lincoln and his archdeacons, in Gib son's Codex, vol. ii. p. 1548.) As to the divisions in England of dio ceses into archdeaconries, and the assign ment of particular divisions to particular archdeaconries, this is supposed to have begun a little after the Norman conquest. We meet with no archdeacons vetted with any k'md of jurisdiction in the Saxon times. Archbishop Lanfranc was the first who made an archdeacon with power of "juris diction," in his see of Canterbury, and Thomas, the ffist archbishop of York after the Conquest, was the ffi-st in England that divided his diocese into archdeaconries ; as did also Remigius, bishop of Lincoln. When the Norman bishops, by reason of thefr baronies, were tied by the Constitu tions of Clarendon to strict attendance upon the kings in their parliaments, they were obliged, for the administration of their dioceses, to grant larger delegations of power to archdeacons, who visited when they did not {de trienm'o in friennium). Archdeacons, therefore, with us, could not have this power of jurisdiction by common right, or by immemorial custom ; the power which the archdeacon has is derived from the bishop, although he himself is an or dinary, and is recognised as such by the books of common law, which adjudge an administration made by him to be good, though it is not expressed by what author ity, because, as done by the archdeacon, it is presumed to be done "jure ordinaria." In the 22nd of Henry I. we have the first account of their being summoned to convocation; and in the 15th of Henry IIL, and in the 32nd year ofthe same king, they were summoned by express name. This being the original of archdeacons, it is impossible for them to prescribe to an independency on the bishop, as it was de clared in a court of law they might, and endeavoured to be proved by the gloss on a legatine constitution, where we read that an archdeacon may have a customary juris diction distinct from the bishop, and to which he may prescribe. But the mean- 52 ARCHDEACON. ARCHPRIEST ing of it is, not that there can be an arch deaconry by prescription, and independent of the bishop, but that the archdeacon may prescribe to a particular jurisdiction, exempt from the ordinary ; which jurisdic tion has customarily been enjoyed by him and his predecessors time out of mind. The archdeaconries of St. Alban's, of Richmond, and Cornwall, are cases of this kind ; these jurisdictions are founded upon ancient customs, but the archdeacon is still subordinate to the bishop in various ways ; he being, in our law, as he is according to the canon law, vicarius episcopi. According to Lyndwood and other ca nonists, he can inquire into crimes, but not punish the criminals ; he has, in one sense, according to the casuists, a cure of souls, by virtue of his office, though it is in foro exteriori tantum et sine pastorali cura ; and has authority to perform ministerial acts, as to suspend, excommunicate, absolve, &c., therefore by the ecclesiastical law he is obliged to residence. And that may be one reason why he may not be chosen to execute any temporal office that may re quire his attendance at another place ; another reason is because he is an eccle siastical person. But he has no parochial cure, and therefore an archdeaconry is not comprehended under the name of a benefice with cure ; for if one who has such benefice accepts an archdeaconry, it is not void by our law, though it is so by the canon law. And yet, though he has not any parochial cure, he is obliged to subscribe the de claration pursuant to the statute, 14 Charles II. It is true, he is not expressly named therein, but all persons in holy orders are enjoined to subscribe by that statute ; and because an archdeacon must be in those orders, therefore he must like wise subscribe, &c. And as he has a ju risdiction in certain cases, so, for the better exercising the same, he has power to keep a court, which is called the Court of the Archdeacon, or his commissary, and this he may hold in any place within his arch deaconry. With regard to the Archdea con's Court, it was said by the justices of the Common Pleas, 2 & 3 William and Mary, in the case of Woodward and Fox, that though it might be supposed originally that the jurisdiction within the diocese was lodged in the bishop, yet the Arch deacon's Court had, " time out of mind," been settled as a distinct court, and that the statute 24th of Henry VIII. chap. xii. takes notice of the Consistory Court, which is the bishop's, and of the Archdeacon's Court, from which there lies an appeal to the bishop's. (See Appeal.) There is an officer belonging to this court, called a registrar, whose office concerns the admi nistration of justice, and therefore the archdeacon cannot by law take any money for granting it ; if he does, the office will be forfeited to the queen. Regarding paro6hial visitations by archdeacons, see "Articles and Directions to the Incum bents and Churchwardens within the Arch deaconry of Surrey," in Gibson's Codex, vol. ii. p. I55I — 1555 ; and see post, " Visit ation." By I & 2 Vict. c. cvi. s. 2, an archdea con may hold, with his archdeaconry, two benefices under certain restrictions ; or a benefice and a cathedral preferment. He is also, whilst engaged in his archi- diaconal functions, considered to be resi dent on his benefice. In cathedrals of the old foundation, the archdeacons of the dio cese, how numerous soever, were members of the greater chapter, and had stalls in the choir. This was the universal custom on the continent, and is uniformly the case in Ireland, as it was also in Scotland. In the diocese of Dublin, the archdeacon of Dublin has a stall in both of the cathedrals there, the archdeacon of Glendaloch how ever only in that of St. Patrick's. The Eirchdeacons of Ireland have not for a long time exercised any jurisdiction. It is however evident from old documents that they did exercise it in ancient times. The bishops hold annual visitation. ARCHES, COURT OF. The Court of Arches is an ancient court of appeal, belonging to the archbishop of Canterbury, whereof the judge is called the Dean of Arches, because he anciently held his court in the church of St. Mary-le-Bow {Sancta Maria de Arcubus) ; though all the spiritual courts are now holden at Doctors' Com mons. ARCHIMANDRITE. A name for merly given to the superior of a monastery : it is derived from the word fiavSga, by which monasteries were sometimes called. The term Archimandrite is still retained in the Greek Church. ARCHPRIEST, or ARCHIPRESBY- TER. An ancient title of distinction, corresponding to our title, rural dean, re vived under most unhappy pretensions among the Romanists of England, in the year 1598. These men, finding themselves without bishops, importuned the pope, Clement VIL, to supply their need ; but instead of sending them, as they desired, a number of bishops, he gave them but one ecclesiastical superior, Robert Blackwell, who after all was merely a priest ; an archpriest indeed he was called, but as ARCHONTICS. such having no episcopal power. In the early times this title was given to the chief presbyter in each church, presiding over the church next under the bishop, and taking care of all things relating to the church in the bishop's absence. In this case however, instead of being placed in a cathedral church, or discharging the office of rural dean, under a bishop or archdeacon, he was appointed to govern all the Romish clergy of England and Scot land, without one or the other. Here then we find Rome, while preserving an old title, inventing an office hitherto un known to the Christian world. And, when appointed, what could the archpriest do ? He could merely be a rural dean on a large scale. He could merely overlook his brother clergy. He could not discharge any func tions properly episcopal. He could not ordain priests, conffim children, nor conse crate chapels, should circumstances permit or require. It is plain, then, that the arch priest was a very imperfect and insufficient substitute for a bishop. The archpriest in many foreign churches, in Italy especially, answers to our cathedral dean. In some Italian dioceses, somewhat to our rural dean. — Darwell. ARCHONTICS. Heretics who ap peared in the second century, about A. D. 175, and who were an offshoot of the Va- lentinians. They held a quantity of idle stories concerning the Divinity and the creation ofthe world, which they attributed to sundry authors ; and hence they were called Archontics, from the Greek word apxiav, which means prince or ruler. ARIANS. (See Councils.) Heretics, so named from Arius, their ffist founder : they denied the three persons in the Holy Trinity to be of the same essence, and af firmed the Word to be a creature, and that once (although before the beginning of time) he was not. They were condemned by the Council of Nice, in 325. The doctrine of Arius may be thus stated : — The Son sprang not from the na ture of the Father, but was created from nothing : he had, indeed, an existence before the world, even before time, but not from eternity. He is, therefore, in essence different from the Father, and is in the order of creatures, whom he, how ever, precedes in exceUence, as GoD created all things, even time, by his instrument ality; whence he was called the Son of God, the Logos, or Word of God. As a creature the Son is perfect, and as like to the Father as a creature can be to the Creator. But as he has received all things as a o-ift, from the favour of the Father, ARK OF THE COVENANT. 53 — as there was a period in which he was not, — so there is an infinite distance be tween him and the nature of the Father ; of which nature he cannot even form a perfect idea, but can enjoy only a defective knowledge of the same. His will was originally variable, capable of good and of evil, as is that of aU other rational crea tures : he is, comparatively at least, free from sin ; not by nature, but by his good use of his power of election ; the Father, therefore, foreseeing his perseverance in good, imparted to him that dignity and sublimity above all other creatures, which shall continue to be the reward of his vir tues. Although he is called God, he is not so in truth, but was deified in that sense in which men, who have attained to a high degree of sanctity, may arrive at a participation of the Divine prerogatives. The idea then of a generation of the Son from the essence of the FATHER is to be absolutely rejected. This doctrine, which must have corre sponded to the superficial understandings, and to the yet half-pagan ideas, of many who then caUed themselves Christians, attacked the very soul of the Christian doctrine of the redemption ; for, according to this doctrine, it was not GOD made man, but a changeable creature, who effected the great work of the redemption of fallen man. The devout Christian, to whom faith in the God-man, Christ, the only Divine Mediator, opened the way to an in timate union with GoD, saw by this doc trine that his Redeemer and Mediator was as infinitely removed from the essence of God as himself; he saw himself driven back to the ancient pagan estrangement from God, and removed to an unattainable distance from him. — See Maimbourg, Hist. of Arians. For an account of the revival qf Arianism in the last century, see Van Mil- dert's Life of Waterland. ARK OF THE COVENANT. So the Jews called a small chest or coffer, three feet nine inches in length, two feet three inches in breadth, and two feet three inches in height, {Prideaux, Connect. Part i. Book iii.,) in which were contained " the golden pot that had manna, and Aaron's rod, and the tables of the cove nant," as well the broken ones (according to the Rabbins) as the whole. Heb. ix. 4. Over the ark was the mercy-seat, and it was the covering of it. It was made of solid gold (Exod. xxv. 17 — 22) ; and at the two ends of it were two cherubims looking inward toward each other, with expanded wings, which, embracing the whole circumference of the mercy-seat. 54 ARK OF THE COVENANT. met on each side in the middle. The whole (according to the Rabbins) was made out of the same mass, without join ing any of the parts by solder. Here it was that the Shechinah, or Divine presence, rested, both in the tabernacle and in the temple, and was visibly seen in the appear ance of a cloud over it. And from hence the Divme oracles were given out, by an audible voice; as often as God was con sulted in the behalf of his people. And hence it is, that God is said, in Scripture, to dweU between the cherubims, on the mercy-seat, because there was the seat or throne of the visible appearance of his glory among them. And for this rea son the high priest appeared before this mercy-seat once every year, on the great day of expiation; at which time he was to make his nearest approach to the Divine presence, to mediate, and make atonement for the whole people of Israel. — R. Levi, Ben. Gersom, Solomon, SfC. Lev. xvi. 2 ; I Sam. iv. 4 ; 2 Sam. vi. 6 ; 2 Kings xix. 15; I Chron. xiii. 6; Psal. Ixxx. 1 ; Lev. xvi. 14, 15; Heb. ix. 7. The ark of the covenant was, as it were, the centre of worship to all those of that nation, who served God according to the Levitical law ; and not only in the tem ple, when they came thither to worship, but everywhere else, in thefr dispersion throughout the whole world, whenever they prayed, they turned their faces to wards the place where the ark stood, and directed all their devotions that way. "Whence the author of the book of Cosri justly says, that the ark, with the mercy- s.eat, and cherubims, were the foundation, root, heart, and marrow, of the whole tem ple, and all the Levitical worship therein performed. And therefore had there been nothing else wanting in the second temple, but the ark only, this alone would have been reason enough for the old men to have wept, when they remembered the ffist temple, in which it stood ; and for the say ing of Haggai, that the second temple was as nothing in comparison of the ffi-st ; so great a share had the ark of the covenant in the glory of Solomon's temple. How ever, the defect was supplied as to the out ward form : for, in the second temple, there was also an ark, of the same shape and dimensions with the ffist, and put m the same place : but it wanted the tables of the law, Aaron's rod, and the pot of manna ; nor was there any appearance of the Divine glory over it, nor any oracles delivered from it. The only use that was made of it was, to be a representative of the former on the great day of expiation. ARMENIANS. and to be a repository of the Holy Scrip tures ; that is, of the original copy of that coUection of them made by Ezra, after the captivity. In imitation of which, the Jews, in all their synagogues, have a like ark, or coffer, in which they keep their Scriptures. I Kings viu. 48. — Lightfoot, ofthe Temple, ch. XV. § 4. The place of the temple where the ark stood, was the innermost and most sacred part, caUed the Holy of Holies, and some times the most holy place ; which was made on purpose for its reception. This place, or room, was of an exact cubic form, being thirty feet square, and thfrty feet high. In the centre of it, the ark was placed upon a stone (say the Rabbins) rising three fingers' breadth above the floor. On the two sides of it stood two cherubims, fifteen feet high, at equal distance between the centre of the ark and each side of the wall ; where, having thefr wings expanded, with two of them they touched the side walls, whUst the other two met and touched each other exactly over the middle ofthe ark. — Toma, cap. V. § 2. The ark, while it was ambulatory, -with the tabernacle, was carried on the shoulders of the Levites, by the means of staves, overlaid with gold, and put through golden rings. Exod. xxv. 13, 14; xxvU. 6 ; Num. iv. 4 — 6 ; 1 Chron. xv. 15. "What became of the old ark, on the de struction of the temple by Nebuchadnez zar, is a dispute among the Rabbins. Had it been carried to Babylon with the other vessels of the temple, it would have been brought back again with them, at the end of the capti-^ity. But that it was not so, is agreed on all hands ; whence it is pro bable it was desfroyed, -with the temple. The Jews contend, that it was hid and preserved by Jeremiah. Some of them will have it, that King Josiah, being fore told by Huldah the prophetess that the temple, soon after his death, would be de sfroyed, caused the ark to he deposited in a vault, which Solomon, foreseeing this destruction, had built on purpose for the preservation of it. — Bnxtorf. de Area, cap. XXI XXII ARMENIANS. The Christians of Ar menia, the ffist country in which Chris tianity was recognised as the national religion, in consequence of the preaching of Gregory, called 'The Illuminator, in the beginning of the fourth century. At a later time the Armenians adopted the Eutychian or Monophysite heresy, asserting that the human nature of Christ is swallowed up of the Divine ; or is no more properly human than a drop of vinegar put into the sea can ARMINIANS. afterwards be reckoned vinegar. They do not deny the real presence in the eucharist, they do not mix water with their wine, nor do they consecrate unleavened bread. They abstain from eating blood and things strangled. They scrupulously observe fasting ; and fasts so frequently occur, that their whole religion seems to consist in fasting. They admit infants to the sacra ment ofthe eucharist: they reject purgatory and prayers for the dead : they fast on Christmas day, and they allow marriage in thefr priests. The Armenians were an ciently subject to the patriarchs of Con stantinople, but they now have their own patriarchs. ARMINIANS. A powerful party of Christians, so called from Arminius, pro fessor of divinity at Leyden, who was the ffist that opposed the then received doctrines in Holland, of an absolute pre destination. They took the name of Remonstrants, from a -writing called a Remonstrance, which was presented by them to the states of Holland, 1609, where in they reduced their peculiar doctrines to these five articles : — ¦ I. That God, from all eternity, deter mined to bestow salvation on those who, as he foresaw, would persevere unto the end in their faith in Jesus Christ ; and to inflict everlasting punishment on those who should continue in their unbehef, and re sist, to the end of life, his Divine assistance ; so that election was conditional; and re probation, in like manner, the result of foreseen infidelity and persevering wicked ness; 2. On the second point, they taught, That Jesus Christ, by his suffering and death, made an atonement for the sins of man kind in general, and of every individual in particular ; that, however, none but those who believe in him can be partakers of that Divine beneflt. 3. On the thfrd article they held, That true faith cannot proceed from the exercise of our natural faculties and powers, nor from the force and operation of free will ; since man, in consequence of his natural corruption, is incapable either of thinking or doing any good thing ; and that, there fore, it is necessary to his conversion and salvation, that he be regenerated and re newed by the operation of the Holy Ghost, which is the gift of God, through Jesus Christ. 4. On the fourth they believed. That this Divine grace, or energy of the Holy Ghost, begins, advances, and perfects everything that can be called good in man ; and that, consequently, aU good ARTICLES, THE THIRTY-NINE. 55 works are to be attributed to God alone ; that nevertheless, this grace, which is offered to all, does not force men to act against their inclinations, but may be re sisted and rendered ineffectual by the per verse will of the impenitent sinner. 5. And on the fifth. That God gives to the truly faithful, who are regenerated by his grace, the means of preserving them selves in this state ; and, though the first Arminians entertained some doubt with respect to the closing part of this article, thefr followers uniformly maintain, That the regenerate may lose true justifying faith, fall from a state of grace, and die in their sins. The synod of Dort, consisting of Dutch, French, German, and Swiss di-vines, and held in 1618, condemned thefr opinions. ARMS. Armorial bearings, whether borne by individuals or by corporate bo dies and corporations sole : among which are reckoned bishops, colleges, and other ecclesiastical persons and bodies. A bishop empales his family coat with the arms of his see, to denote his spiritual marriage with his Church ; but the arms of the see occupy the dexter side of the escut cheon, or the side of greater honour. "When a bishop is married, he empales the arms of his wife with his o-wn family coat, on a separate escutcheon ; and this escutcheon is placed by the sinister side of the shield, empaling his own coat with the ai-ms of the see. Many of the arms of bishoprics contain aUusions to the spfritual character of the person who bears them. Thus the archbishops of Canterbury, Armagh, and Dublin, each bear a pall, in right of their sees; as did the archbishop of York till his arms were changed about the beginning of the sixteenth century to two keys cross ed saltierwise, and a crown royal in chief. Colleges often assume the family coat of thefr founder as thefr arms. ARTICLES, THE THIRTY- NINE. The Thirty-nine Articles, based on the Forty-two Articles framed by Archbishop Cranmer and Bishop Ridley in the reign of Edward VL, were presented by his Grace the archbishop of Canterbury, Dr. Parker, to the convocation of the province of Can terbury which was convened with the parliament in January, 1562, and by the convocation they were unanimously ap proved. In 1666 a bill was brought into parliament to conffim them. 'The bill passed the Commons, but by the queen's command was dropped in the Lords. In 1571 the convocation revised the articles of 1 562, and made some alterations in them. In the same year an act was passed, " to 56 ARTICLES, THE THIRTY-NINE. provide that the ministers of the Church should be of sound rehgion." It enacted that all ecclesiastical persons should sub scribe to "all the articles of religion which only contained the confession of the true faith and of the sacraments, comprised in a book imprinted, entitled ' Articles,' whereupon it was agreed by the archbishops and bishops, and the whole clergy in con vocation holden at London, in the year of our Loed God 1562, according to the computation of the Church of England, for the avoiding of diversities of opinions, and for the establishing of consent touching true religion, put forth by the queen's authority." In 1628 an Enghsh edition was published by royal authority, to which is prefixed the declaration of Charles I. The English Articles were adopted by the Irish convocation in I6I5, Some have thought that they are only articles of union and peace ; that they are a standard of doctrine, not to be contra dicted or disputed ; that the sons of the Church are only bound to acquiesce silently in them ; and that the subscription binds only to a general compromise upon those articles, that so there may be no disputing or -wrangling about them. By this means they reckon, that though a man should differ in his opinion from that which ap pears to be the clear sense of any of the articles ; yet he may with a good consci ence subscribe them, if the article appears to him to be of such a nature, that though he thinks it "wrong, yet it seems not to be of that consequence, but that it may be borne with and not contradicted. Now as to the laity, and the whole body of the people, certainly to them these are only the articles of Church communion : so that every person, who does not think that there is some proposition in them that is erroneous to so high a degree that he cannot hold communion with such as hold it, may, and is obliged to, continue in our communion; for certainly there may be many opinions held in matters of religion, which a man may believe to be false, and yet may esteem them to be of so little im portance to the chief design of religion, that he may well hold communion with those whom he thinks to be so mistaken. But what the clergy are bound to by their subscriptions is much more than this. The meaning of every subscription is to be taken from the design of the imposer, and from the words of the subscription itself. The title of the Articles bears, that they were agreed upon in convocation, " for the avoiding of diversities of opinions, and for the establishing of consent touching true rehgion." Where it is evident that "a consent in opinion " is designed. If we in the next place consider the declarations that the Church has made in the canons, we shaU flnd, that though by the flfth canon, which relates to the whole body of people, such only are declared to be ex communicated ipso facto, who shaU afffim any of the articles to be erroneous, or such as he may not with a good conscience sub scribe to ; yet the thirty-sixth canon is express for the clergy, requfring them to suliscribe "wilhngly and ex animo," and " acknowledge all and every article to be agreeable to the word of God : " upon which canon it is, that the form of the subscription runs in these words, which seem expressly to declare a man's o-wn opinion, and not a bare assent to an article of peace, or an engagement to silence and submission. The statute of the 13th of Queen Ehzabeth, chap. 12, which gives the legal authority to our requfring sub scriptions, in order to a man's being capable of a benefice, requfres that every clergy man should read the Articles in the Church, with a declaration of his unfeigned assent to them. These things make it appear very plain, that the subscriptions of the clergy must be considered as a declaration of their own opinion, and not as a bare obligation to silence. — Bishop Burnet. We learn from the New Testament, that those who ffist embraced the gospel de clared their faith in Jesus, as the promised Messiah, in simple and general terms (Acts vui. 37) ; and there is no ground for sup posing that the apostles required this de claration to be made in any one particular form of words. ^ No such formulary is transmitted to us ; and, had any ever ex isted, it would probably have been cited or alluded to in the New Testament, or in the early apologies for Christianity. Every bishop was authorized to prescribe a for mulary for the use of his own church; and there are still extant in writers who lived near to the apostolic age, several ab stracts of Christian faith, which, though they agi-ee in substance, vary in expres sion. But, when heresies gained ground, and destroyed uniformity of belief among Christians, it became necessary to have a pubhc standard of faith ; and to this cause we are to attribute the origin of creeds. The design of these creeds was to estabhsh the genuine doctrines -of the gospel, in opposition to the errors which then pre vailed; and to exclude from communion with the orthodox Church of Christ all ^vho held heretical opinions. New dissen sions and oonfroversies continuaUy arose ; ARTICLES, THE THIRTY-NINE. and we have to lament that, in process of time, " the faith, which was once delivered unto the saints," became corrupted in the highest degree ; and that those very coun cils, which were convened according to the practice of the apostolic age, for the purpose of declaring " the truth as it is in Jesus," gave thefr sanction and authority to the grossest absurdities and most palpa ble errors. These corruptions, supported by secular power, and favoured by the darkness and ignorance of the times, were almost universaUy received through a suc cession of many ages, tiU at last the glori ous light of the Reformation dispelled the clouds which had so long obscured the Christian world. At that interesting period the several Churches, which had separated themselves from the Roman communion, found it ex pedient to publish confessions of thefr faith ; and, in conformity to this practice, Edward the Sixth, the ffist Protestant king of England, caused to be pubhshed by hi's royal authority forty-two " Articles, agreed upon by the bishops and other learned and good men, in the convocation held at London in the year 1552, to root out the discord of opinions, and establish the agreement of true rehgion." These Articles were repealed by Queen Mary, soon after her accession to the throne. But Queen Ehzabeth, in the beginning of her reign, gave her royal assent to thirty- nine [or rather thirty-eight] " Articles, agreed upon by the archbishops and bishops ot both provinces, and the whole clergy, in the convocation holden at London in the year 1562, for avoiding diversities of opi nion, and for the establishing of consent touching true religion." These Articles were revised, and some small alterations made in them, in the year I57I ; since which time they have continued to be the criterion of the faith of the members of the Church of England on the subjects to which they relate. The Articles of 1562 were drawn up in Latin only [in reality the Ai-ticles both of 1552 and of 1562 were set forth in our authorized Enghsh version, as weU as in Latin]; but, in I57I, they were subscribed by the members of the two houses of convocation, both in Latin and Enghsh ; and, therefore, the Latin and Enghsh copies are to be considered as equaUy authentic. The original manu scripts, subscribed by the Houses of Con vocation, were burnt in the Fire of London ; but Dr. Bennet has coUated the oldest copies now extant, and it appears that there are no variations of any importance. It is generally believed that Cranmer ARTS. .57 and Ridley were chiefly concerned in framing the forty-two Articles, upon which our thirty-nine are founded. But Bishop Burnet says, that " questions relating to them were given about to many bishops and divines, who gave in tjieir several an swers, which were collated and examined very maturely; all sides had a free and fair hearing before conclusions were made." Indeed, caution and moderation are no less conspicuous in them than a thorough knowledge of the Scriptures, and of the early opinions and practice of Christians. These Thirty -nine Articles are arranged with great judgment and perspicuity, and may be considered under four general di visions : the first five contain the Chris tian doctrines concerning the Father, the Son, and the Holy Ghost; in the sixth, seventh, and eighth, the rule of faith is established; the ten next relate to Chris tians, as individuals ; and the "remaining twenty-one relate to them, as they are members of a religious society. But, as all confessions of faith have had a reference to existing heresies, we shaU here find, not only the positive doctrines of the gospel asserted ; but also the principal errors and corruptions of the Church of Rome, and most of the extravagances into which cer tain Protestant sects fell at the time of the Reformation, rejected and condemned. — Bp. Tomline. The various forms through which the Articles have passed, may be seen in Curd- well's Synodalia, and in Hardwick's History of the Articles. In 1615, a set of Articles of a Calvinistic nature were compiled by the Irish convocation ; but it does not ap pear that they ever received the sanction of parliament. These, however, were su perseded in 1635 by the English Articles, which were then adopted by the Irish Con vocation. (See Introduction to Stephens' Book of Common Prayer, from the Dublin MS., vol. i., xxxvii. — xxxix. The old Arti cles are given at length. In general, these perfectly agree with the English Articles ; but the doctrines of the Lambeth Articles are introduced. ARTS. One of the faculties in which degrees are conferred in the universities. In the English and Irish universities there are two degrees in arts, that of Bachelor and that of Master. The whole circle of the arts was formerly reduced to seven sci ences, grammar, rhetoric, logic, arithmetic, geometry, music, and astronomy ; and these again were divided into the trivium, in cluding the ffist tlu-eCj and the quadrivium, including the remaining four. Music is how considered as a separate faculty at 58 ASAPH. Oxford, Cambridge, and Dublin; as the degrees of Doctor and Bachelor of Music are given. Grammar was a separate but subordinate faculty at Oxford and Cam bridge, m which there were three degrees. Doctor, Master, and Bachelor. There is an instance in Wood's Athenae Oxon., of a Doctor in Grammar and Rhetoric (Robt. Whityndon, I5I3). The last record of grammatical degrees at Oxford is in 1568 ; at Cambridge in 1539. The faculty of arts is caUed that of philosophy in some foreign and more modern universities, there the degrees are Doctor and Candi date. ASAPH, Psalms of. One of the three Temple Choirs bore the designation of the Sons of Asaph : from Asaph, thefr leader, in the time of David. They were descend ants of Gershom, the eldest son of Levi. Twelve Psalms are entitled Psalms of Asaph: viz. the 50th, 73rd, 74th, 75th, 76th, 77th, 78th, 79th, 80th, Slst, 82nd, and 83rd. Critics are divided in opinion, as to whether these were composed or adopted by the above-named Asaph, or by one of the same name, but of later date, or were appropriated to the peculiar use of the Sons of Asaph, in the courses of at tendance at the temple. ASCENSION DAY. This holy day has been kept in the Christian Church from the earliest times. It is reckoned by the compiler of the Apostolic Constitutions among the other great festivals, Christmas day, the Epiphany, Easter, and Whitsun day; and St. Augustine speaks of it as either instituted by the apostles, or by some early and numerously attended coun cils of the primitive bishops, whose author ity he considered most beneficial in the Church. " On this day," says St. Chrysos tom, " the reconciliation between God and mankind was completed, the long enmity was dissolved, the blasting war brought to an end." " On this day, we, who had been shown to be unworthy of earth, were raised to the hope of heaven; we, who were not fit to receive dominion even on earth below, were exalted to the kingdom which is above ; and our nature, kept out by cherubim from an earthly paradise, may now sit above the cherubim on high." Christ, the ffi-st-fruits of our nature, hav ing obtained this perfection, we that are his members may hope to partake the same glory. This hope the returning day of his ascension should ever bring into our minds, and we should keep it for the sustaining of our hope, and in thankfulness for the grace it brought. It is one of the days which the Church especially recommends for the ASCETICS. receiving of the holy communion. (See the Special Preface in the Communion Office.) It is difficult to account for the too prevalent neglect of this high festival of our Church, on .any other ground than the encroachment of worldly principles upon the minds of men, to the displacing ofthe principles of the Church. Ascension day is one of the six holy days for which special psalms are appointed. The three Rogation days are appointed to prepare us for its right celebration, and yet, because it is not marked by worldly festivities, many neglect and pass it by. It is ob served as a scarlet day at Oxford and Cambridge. It is popularly caUed Holy Thursday. By 27 Henry VI. cap. 5, the holding of fairs or markets was prohibit ed on Ascension day, as weU as on other high holidays, and on Sundays, &c. ; mak ing an exception however of the four Sundays in harvest: and it was enacted that the fair should be held on some other day preceding or foUo-wing. That part of the act which related to Sundays in har vest was repealed by 13 and 14 Vict. cap. 23. The rest of the act remains ume- pealed. ASCETICS. Men in the second cen tury, who made profession of uncommon degrees of sanctity and vfrtue, and declared their resolution of obeying all the counsels of Christ, in order to thefr enjoying com munion with God here ; and also, in ex pectation that, after the dissolution of thefr mortal bodies, they might ascend to him with the greater facihty, and flnd nothing to retard their approach to the supreme centre of happiness and perfection. They looked upon themselves as prohibited the use of things which it was lawful for other Christians to enjoy, such as wine, flesh, matrimony, and commerce. They thought it their indispensable duty to attenuate the body by watchings, abstinence, labour, and hunger. They looked for fehcity in soli tary retreats, in desert places, where, by severe and assiduous efforts of sublime meditation, they thought to raise thefr souls above all external objects and all sensual pleasures. Both men and women imposed upon themselves the most severe tasks, the most austere discipline ; all which, however it might be the fruit of pious intention, was in the issue extremely detrimental to Christianity, and tended to introduce the doctrine of justification by inherent right eousness. These persons were called as cetics (from dffKjjaif, exercise or discipline) and philosophers ; nor were they only dis tinguished by their title from other Chris tians, but also by their garb. In the second ASCETICISM. century, indeed, such as embraced this austere kind of life submitted themselves to all these mortifications in private, with out breaking asunder thefr social bonds, or withdrawing themselves from the con course of men. But in process of time, they retfred into deserts; and, after the example of the Essenes and Therapeutas, they formed themselves into certain com panies. — See Origen, contr. Cels. lib. v. ; Can. Apostol. cap. 51 ; Cyril, Catech. 10, n. 9; Bingham, Antiq. Chr. Ch. ASCETICISM. The practice of the Ascetics. We do not consider neglect of the body — meaning by the term our present material organization — a rule of Christianity. The abnegation of sin is, of course, the root of all religion, and the body of sin is a scriptural phrase for our nature in its unredeemed and antagonistic state ; but it ceases to be a body of sin, in this sense, when it becomes a member of Christ : it becomes in baptism a temple of the Holy Ghost. But how are we to judge that the spirit within is indeed re generated ? Principally by the works of the body. The existence of good works manifests the operation of the spirit of good, and the Christian character there fore takes for its physical development — labour, activity, perseverance, energy, fortitude, courage ; to all of -which quali ties self-denial is the preliminary. Chris tianity, therefore, does not eradicate the powers of the body any more than it does the feelings of the heart, or the faculties of the mind ; it eradicates their misdevo- tion. What it aims at effecting is, to assign to each in its sanctified character its proper place and province. It defines legitimate objects for the passions, legiti mate ambitions for the mind, legitimate aspirations for the soul. Simply, Chris tianity is human nature in rectitude, not lethargy, of action. Nature in every in stance tells us that we possess such and such powers ; the gospel directs their appli cation, and reveals the important results dependent on their use or abuse. The right discipline, therefore, not the de- sfruction, of human capabilities, is incul cated by the Scriptures. God has for the wisest reasons placed the _ extirpation of these internal organs of action beyond our power, but within our power the regulating them for good or evil, happiness or misery. The choice is ours ; the consequences at tendant on the choice are not ours : these have been flxed from, and wUl extend into, eternity.— Morgan. ASCODRUTES, or ASCODROUTES. An heretical sect of the Marcosians. They ASPERSION. 59 rejected the sacraments, aUeging that things spiritual cannot be, conveyed in cor poreal symbols. — Bingham, Antiq. Chr. Ch. ASHES. Several religious ceremonies depend upon the use of ashes. St, Jerome relates, that the Jews, in his time, roUed themselves in ashes, as a sign of mourning. To repent in sackcloth and a.shes is a, frequent expression in Scripture, for mourning and being afflicted for our sins. Numb. xix. 17. There was a sortof lustral water, made with the ashes of an heifer, sacrificed on the great day of atonement, the ashes whereof were distributed among the people. In the Romish Church, ashes are given among the people on Ash-"W"ednesday : they must be made from branches of ohve, or some other trees, that have been blessed the foregoing year. {Pescara Cerem. Eccles. Rom.) The sacristan, or vestry-keeper, prepares these ashes, and lays them in a small vessel on the altar : after which the officiating priest blesses the ashes, which are strewed by the deacons, and assistants, on the heads of all that are present, ac companied with these words. Memento, homo, quod puh'is es, &c. ; Remember, man, that thou aH dust, &c. — Religious Ceremo nies of all Nations, vol. iii. (See Ash- Wednesdny.) ASH- WEDNESDAY. (See Lent and Commination.) This day seems to have been observed as the ffist day of Lent in the time of Gregory the Great. It is sup posed by some, that Gregory added three days at the beginning of Lent, to make the number forty, in more exact imitation of the number of days in our blessed Saviour's fast ; and that before his time there were only thirty-six days, the Sun days being always kept as festivals. It was called, in his time. Dies cinerum, the day of sprinkling ashes, or Caput jefunii, the beginning of the fast. The custom of open penance, which the name of the day reminds us of, is one of those things which the Church of England, at the time of the Reformation, wished to see restored ; but on account of the prejudices of the time, she could not carry out her wishes. (See the Comtnination Service in the Prayer Book.) ASPERGILLUM. An instrument re sembling a brush, used in the Roman Cathohc Church for the purpose of sprink ling holy water over objects to be blessed. ASPERSION. (See Affusion.) The sprinkling with water in the sacrament of baptism. This our rubric permits. Then the priest shall take the child into his hands, and say to the godfathers and godmothers. 60 ASSEMBLY OF DIVINES. Name this child. And then naming it after them {if they shall certify him that the child may well endure it) he shall dip it in the water discreetly and warily, saying, N. I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. Amen. But if they certify that the child is weak, it shall suffice to pour water upon it, saying the aforesaid words. N. I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. Amen. It is said by the Anabaptists that there is no authority in Scripture for thus ad ministering the sacrament of baptism. But we find in the primitive Church, that al though baptism was regularly administered by immersion, yet in cases of sickness, where clinic baptism was administered, aspersion was used. We conclude, then, that immersion is not essential to the sa crament ; and if sickness were an excuse for not immersing under certain cfrcum stances, it is still a sufficient excuse, if in our cold climate to immerse our children would be attended with danger. — See Binijhayn's Origines Ecclesiasticce. _ ASSEMBL"ir OF DIVINES. The title given to a notable assembly held at Westminster, 1st July, 1643, convoked by an ordinance of the Lords and Commons, but forbidden to be held by the king, to take the liturgy, government, and doctrines of the Church under consideration. The members were elected by the knights and burgesses, two being retumed for each county. According to Clarendon, they were most of them men of mean learning, and some of them of scandalous morals. Among the exceptions to this condemna tory sentence were Lightfoot and Selden. Usher was nominated, but with the few Episcopalians elected did not serve. The Scottish covenant was taken by this assem bly : the confession of faith still received in the Scottish Presbyterian establishment, and the larger and shorter catechisms, were drawn up. But the opinions of the mem bers differed so widely on many points, that the assembly broke up without accom plishing the principal end for which it was convened- (See Confessions of Faith.) ASSUMPTION OP THE VIRGIN MARY. A festival of the Romish Church, instituted in the seventh century, and fixed to the 15th of August, in honour of the imaginary ascension of the Virgin Mary into heaven, which, without any authority ATHANASIAN CREED. from Scripture or tradition, some sects in that corrupt Church teach to have occurred in a miraculous manner, some years after her death. Such is the corrupt practice of the Romanists, that in many places higher honour is paid to this legendary festival than even to the anniversary of the crucifixion of our Lord. (See Virgin Mary.) ASYLUM. A place of refuge. _ This began to be a privilege of churches in the time of Constantine. No persons could be arrested in churches. In the middle ages this was a great advantage, to prevent the excesses of private revenge. In times of great civUization it became an abuse, and the privilege was taken away. (See Sanctuary.) ATHANASIAN CREED. The learned, at this day, however they may differ in thefr opinions about the age, or author, make no question but that the composition was originally in Latin. The style and phraseology — its early acceptance with the Latins, while unknown to the Greeks-— the antiquity and number of the Latin MSS., and their general agreement with each other, compared with the lateness, the scarceness, and the disagreement of the Greek copies— all seem to demonsti-ate this. As to the antiquity of the Athanasian Creed, it was certainly become so famous in the sixth century as to be commented upon, together with the Loed's Prayer and Apostles' Creed, about the year 570, by Venantius Fortunatus, bishop of Poitiers, in France. This is certain evidence for the time specified, and presumptive for much greater antiquity. For who can imagine that it should grow into such re pute of a sudden ? From the doctrines contained in the Creed, and from its manner of expressing them, it is probable that it is earher than the times of Nestorius, or the Ephesine council, in 431 ; the Creed not condemn ing the heresy of the Nestorians in such full, direct, critical terms as the Catholics found to be necessary against the wiles and subtleties of those men. From the doctrine of the incarnation, as expressed therein, we may be confident that it is not earlier than the rise of the Apollinarian heresy, which appeared at ffist about the year 360, and grew to a head about 370, or a little later. And this consideration is against the opinion that Athanasius made it, either during his banishment at Treves, which ended in the year 338, or during his stay at Rome, in the year 343 ; or that he presented it to ATHANASIAN CREED. 61 either Pope Julius, or Liberius, who were both dead before the year 367. And Dr. Waterland, whose researches were so ex tensive, infers that the Athanasian Creed is not earlier than the year 420. It is observable that, about the year 426, St. Augustine, then bishop of Hippo, in Africa, held a close and intimate corre spondence -with the Gallican Churches. For one Leporius, a presbyter, having spread false doctrine in Gaul, chiefiy relating to the incarnation, and being censured for it, fled to Africa, and was there brought to a sense of his errors by St. Augustine and some other African bishops. The lives and characters suiting extremely well with place, time, occasion, and other circum stances, all these concur to persuade that the Creed was composed in Gaul, between the years 426 and 430. And as Honoratus of Marseilles tells us that Hilary, arch bishop of Aries, from 429, composed an admirable " Exposition of the Creed," and as among the ancient titles given to this Creed are, " An Exposition of the Catholic Faith," or, yet nearer, " An Exposition of the Apostles' Creed," Hilary was probably the author of this work : or else his Creed is lost. As to the name of Athanasius, now ge nerally preflxed to it, it may be remarked, that upon the revival of the Arian con troversy in Gaul, under the influence of the Burgundian kings, it was natural to call one side Athanasians, and the other side Arians ; and so also to name the or thodox faith the Athanasian faith, as the other, the Arian. This Creed, therefore, being an excellent summary of the CathoUc faith, as maintained by Athanasius, might in process of time acquire the name of the Athanasian faith, and so in a little while occasion the mistake of ascribing it to him as his composition. His name, together with the intrinsic worth and value of the form itself, gave it credit enough to be received in France as an orthodox formulary, or system of belief, about the middle of the sixth cen tury, and into the public offices of the GaUican Church about the year 670. In Spain it was known and approved as a rule of faith about the year 633, and was soon after taken into the offices of the Church in that kingdom. In Germany it was re ceived at lowest about 787. As to our own country, we have proof of the Creed's being sung alternately in our churches in the tenth century, when Abbo of Fleury, an ear-witness of it, was here ; and when the Saxon versions, still extant, were of standing use, for the instruction and benefit both of clergy and people. These evidences alone wiU prove the reception of this Creed in England to have been as early as 950, or 930, or the time of Athelstan, whose Latin Psalter has the Creed in it. But other cfr cumstances make it probable it was used as early as 880. About fourscore years after this, it was received in Italy. And in Rome itself (which was always more de sirous of imposing her own offices upon other churches, than of receiving any from them) it was received in the tenth cen tury, and probably about the year 930. From which time forwards this Creed has been publicly recited in the Church offices all over the West ; and it seems in some parts of the Greek Church also. — Water- land's Critical History of the Athanasian Creed, &c. Its reception has been both general and ancient. It has been received by Greeks and Latins all over Europe ; and if it has been little known among the African and Asian Churches, the like may be said of the Apostles' Creed, which has not been admitted, scarce known, in Africa, and but little in Asia, except among the Armenians, who are said to receive it. So that, for generality of reception, the Athanasian Creed may vie with any, except the Nicene, or Constantinopolitan, the only general Creed common to all the Churches. As to the antiquity of its reception into the sacred offices, it was received in several countries, France, Germany, England, Italy, and Rome itself, as soon as the Nicene, or sooner ; which is a high com mendation of it, as gaining ground by its own intrinsic worth, and without the au thority of any general council to enforce it. And there is this further to be ob served, that while the Nicene and Apostles' Creeds were growing up to their present perfection, in a course of years, or cen turies of years, and not completed till about the year 600, this Creed was made and perfected at once, and is more an cient, if considered as an entire form, than either of the others, having received its full perfection while the others wanted thefrs. — Waterland. In the Greek and Roman Churches it survived in the midst of all the corruptions that arose : upon the Reformation there was not a Protestant Church but what received it in its fullest extent : Luther, Calvin, Beza, and all the wisest and best reformers, acknowledged the Athanasian Creed, and made it their profession of faith : the Puritans, in our own country, the parent stock of all our modern dis senters, embraced it as readily as the 62 ATHANASIAN CREED. Church of England herself. — Dean Vin cent. This admfrable summary of the Chris tian faith, as to the great doctrines of the Trinity and the incarnation, has met with the esteem it deserves among all that have at heart the welfare of Christianity. The faith into which Christians are baptized is this, — there is but one God, yet there are three persons, — the Fathee, the Son, and the HoLY Spirit, who are equally Divine, and must be together the one God, since GoD is but one. This is the faith which has been received in the Christian Churches from the beginning ; and this faith, I doubt not, will continue uni versally to prevail, tiU all the chosen peo ple are gathered in, and united in one general assembly and church, in the pure realms of blessedness above. In that happy country, the noise of controversies will cease. All who are brought to stand in the presence of God, dressed in the un blemished robes of innocence and immor tality, wUl know, that all the three Divine persons were concerned in bringing them thither ; and as they owe their happiness to the sacred three, they will join in directing the same songs of praise to God, the Father of mercies, who chose them to himself before the foundation of the world ; to God the Son, who redeemed them from wrath, by shedding his own precious blood ; and to God the Holy Spirit, who renewed and sanctified them, and conducted them safe through the wilderness of this world, into the land of uprightness, the country of rest and pure dehght. — Taylor on the Trinity. On the clauses called damnatory, we may offer the following observations from several of our standard writers. " He that believeth and is baptized shall be saved ; but he that believeth not shall be damned." (Mark xvi. 16.) These are the words of him who is ordained of GoD to be the judge of quick and dead ; of him who himself shall pronounce the final doom of all men ; spoken by him at the time when he was taking his solemn leave of his apostles, giving them his last and final charge, and in which the fate of aU the world is determined. The meek and humble Jesus makes use of very sharp expressions, when he warns his disciples against those who should oppose or dispute those truths : " Beware (saith he) of false prophets ;" beware of false teachers, such as corrupt sound doctrine in the essential and fundamental articles of faith. — Wheatly. Many unbelievers, and some Chiis'uans, suppose opinions to be involuntary, and therefore harmless. But let them consider how far this wUl carry them. Nothing is more expressly revealed in Holy Scripture, than that he who does not believe the Christian religion shall be condemned. If it be said, that unbelief may arise from a disorder or from a defect in the under standing, every such case is, by implica tion, excepted. This sentence is deemed by us declaratory of the general will of God, and does not imply an absolute ex clusion of every culpable individual from his mercy. — Croft. The denial of our Lord's Divinity, as it stands condemned by the laws both of our Church and State, so it has, from the very beginning, been esteemed a " damnable heresy;" and all impugners of it have been always excluded from the communion of the Church. Primitive -writers call it an " abominable heresy," " a God-denying apostasy," and, in those ages, those who broached such docfrines were constantly deposed and excommunicated. — Randolph on the Trinity. One sometimes finds in persons a won derful inattention and a strange indiffer ence with regard to the ffist and most fundamental docfrines of their religion. It might possibly be with some view to this kind of conduct, that the compiler of the Creed inserted what are called the damnatory clauses. He was desfrous to excite thefr attention, and to rouse them from this unmeaning slumber ; to convince them that something is to be believed, as well as practised ; and that in matters of this importance men should not trifle with God and their own consciences, and halt between two opinions. — Horbery. These clauses have occasioned much needless uneasiness. When such men, I say not as Chillingworth, for we have judged him weak in religious reasoning, but as Clarke, TiUotson, Seeker, could be uneasy under them, I can ascribe it to nothing but the influence of religious ter ror ; a sentiment which operates in all pos sible degrees ; which makes us scruple to admit in religion what would occasion no difficulty in common affafrs, lest our ac quiescence should be owing to some cor rupt or indirect motive. Scruples of this kind are owing to not freely admitting those limitations which common sense sug gests in the application of every general proposition. Heresies are very numerous ; defiling the purity of the faith, making men act on wrong principles, affording handles to infidelity, and dividing Chris tians amongst themselves, so as to defeat the ends of religious society, and probably ATHANASIAN CREED. 63 lose some degree of future happiness ; it ' seems needful, therefore, to draw the er roneous notions, which are so pernicious, into a smaU compass, and solemnly reject them ; that the unwary may be cautioned, and the bold and busy innovator discour aged. And lest the unstable, who are tossed about with every wind of doctrine, should continue to indulge their childish fondness for novelty, and hve on without any regular and permanent principles, it seems also needful to remind them of the last solemn declaration of our blessed Lord, not surely with a view to bias the judgment, but only to enforce the duty of a sober and serious attention to sacred fruth, uninfluenced by passion or caprice. — Hey's Lectures. These clauses were inserted in this Creed, and in most of the ancient Creeds, the Arian as weU as others, by no means to intimate the condemnation, for want of faith, of such as had no opportunity of re ceiving the Christian religion ; but of such only as, having it duly preached to them, should receive it in an evil heart of unbe lief, and, holding it in unrighteousness, should mutilate or corrupt its essentials. There is, surely, a wide difference between condemning with severity, and believing with sorrow and compassion that another is condemned. A man who pronounces this sentence, because he sees it pronounced in the word of God, might die for the con version and retrieval of those on whom he is forced, by the conviction of his faith, to pronounce it. — Skelton. Damnatory clauses, or anathemas, as they are angrily called, deriving their au thority from Scripture, should be con sidered as a-wful admonitions, which it hath seemed good to Divine wisdom to announce generally, in order to condemn an indifference of mind in matters of re hgious principle ; to correct a fond ad- mfration of change or novelty; and to intimidate, under the severest penalties of God's displeasure, the vain or interested from broaching their wild and pernicious heresies. — Bishop Cleaver. _ Many have argued against the use of this Creed ; and some, with strange vehe mence, partly from the doctrines which it teaches, but chiefly from the condemnation which it pronounces on all who disbelieve them. Now the doctrines are undeniably the same with those that are contained in the Articles of our Church, in the begin ning of our litany, in the conclusions of many of our collects, in the Nicene Creed, and, as we conceive, in that of the Apos ties ; in the doxology, in the form of bap tism, and in numerous passages of both Testaments ; only here they are somewhat more distinctly set forth, to prevent equi vocation. — Archbishop Seeker. Whenever we go contrary to a stream, which has run in one channel for seven teen centuries, we ought to doubt our own opinions, and at least treat the general and concurring testimony of mankind with re spect. If any one has his doubts on the intricacies of this question, let him first search the Scripture, and settle his princi ples from thence ; if he afterwards wishes to pursue his researches, let him not recur to the crude and hasty publications of the present day, in which assertions are rashly made, without foundation in Scripture, antiquity, or the principles of any Church, but to those learned writers who managed this controversy fifty years ago in our own country ; or, if he has learning and leisure sufficient, to the primitive fathers them selves. — Dean Vincent. Whoever wrote this Creed, he meant nothing more than to collect things said in various Catholic -writers, against the vari ous heresies subsisting, and to simplify and arrange the expressions, so as to form a confession of faith the most concise, order ly, and comprehensive, possible. Not with any view of explaining any mysterious truths, but with the sole design of reject ing hurtful or heretical errors. And it may have been adopted on account of its excellence, in bringing the errors wliich were to be shunned into a smaU compass, in exposing them in a kind of poetic num bers, which sfrike and possess the ear ; and may have been called " Athanasian," only on account of its containing doctrines which have been defended with pecuhar force and brUhancy by the great prelate of Alexandria. — Hey's Lectures. ¦The Athanasian Creed only tells us what we must believe, if we believe a Trinity in unity, three persons and one God : and I challenge any man, who sincerely professes this faith, to teU me, what he can leave out of this exposition, without destroying the Divinity of some of the three persons, or the unity of the Godhead. If each per son must be God and Lord, must not each person be uncreated, incomprehensible, eternal, almighty? If there be but one God, and one Lord, can there be three separated, uncreated, incomprehensible, eternal, almighty Gods; which must of necessity be three Gods, and three Lords ! This Creed does not pretend to explain how there are three persons, each of which is God, and yet but one God, but only as serts the thing, that thus it is, and thus it 64 ATHANASIAN CREED. must be, if we believe a Trinity in unity ; which should make all men, who would be thought neither Arians nor Soclnians, more cautious how they express the least dislike of it. — Sherlock on the Trinity. Every Divine perfection and substantial attribute of Deity is common to the three : what is peculiar apphes only to thefr rela tions, order, or of&ce ; paternity, filiation, procession — ffist, second, third persons — creation, redemption, sanctification. The Athanasian Creed is altogether Ulustrative of this economy; and if it be carefully considered under this point of view, I am persuaded it will appear to be exceedingly reasonable and judicious. There is some thing in the mere sound of the clauses which I doubt not beguiles it of its just praise. Some have forgotten, perhaps, and some have never known, its proper history. The numerous sects whose different appre hensions of the precise nature of the holy Trinity led men in those distant days into one, at least, of the two great errors, either that of " confounding the persons " or " dividing the substance," are now perhaps no more. They may indeed subsist under other names; but men have long since ceased to talk of the Sabellians, Noetians, Patripassians, Praxeans, Eunomians, Apol- linarians, Photinians, Cerinthians, and even Arians, Nestorians, and Eutychians ; for these latter are the sects chiefly opposed in the Athanasian Creed. But there is not one clause of this ancient formulary that is uot directed, in the simplest manner possible, against the different errors of all these several sects ; thefr wild and dis cordant notions are all met by the con stant reiteration of that one great truth, that though the Christian verity compels us to acknowledge every person of the holy Trinity to be God and Lord, yet the Catholic rehgion equally forbids us to' say there be three Gods, or three Lords ; though, therefore, each is uncreate, each eternal, each almighty, each God, and each- Lord, yet these attributes, as the exclusive attributes of Deity, are common to the three; the omnipotence, the eternity, the Divinity, the power and dominion, the glory and majesty, is one ; " such as the FATHER is, such is the Son, and such is the HoLY Ghost." — Nares on the Creeds. Whilst the Apostles' Creed compendi ously sums up and declares the main arti cles of our Christian faith, and the Nicene Creed explains more fully the articles re lating to the Son and the Holy Ghost, the Athanasian Creed stands as an excel lent guard and defence against the subtle ties of most kinds of heretics, who, were it once removed, would soon find means to enervate and evade the shorter Creeds, where the Christian faith is more simply declared. — Wheatly. The intention of the Creed, as well as of our Lord in the Gospel, is only to say, that whoever rejects the doctrine of it, from presumptuous self- opinion, or wilful negligence, the case of such an one is des perate. But though we pass judgment on his errors without reserve, and, in general, on all who maintain them, yet personally and singly we presume not to judge of his condition in the next world. — Archbishop Seeker. The use of it is, to be a standing fence and preservative against the wiles and equivocations of most kinds of heretics. This was -weU understood by Luther when he called it "a bulwark to the Apostles' Creed ; " much to the same purpose with what is cited of Ludolphus Saxo ("fria sunt symbola ; primum Apostolicum, se cundum Nicenum, tertium Athanasii ; pri mum factum est ad fidei instructionem, secundum ad fidei explanationem, tertium ad fidei defensionem"). And it was this and the like considerations that have aU along made it to be of such high esteem among all the Reformed Churches, from the days of their great leader. — Waterland. The Church of England proposes no Creeds to be believed upon thefr own au thority, but because they are agreeable to the word of God. The articles of the Creed indeed are proposed as articles of faith. But they are only coUections of some important frutlis to -which that testi mony is given. They are, at the highest, but extracts which are to be believed be cause there contained; and so to be be lieved as there delivered. Whatever doc trines are consonant to the Scriptures, she recommends to our faith ; but what are contrary to the word of GoD, she pro nounces not lawful for the Church to or dain. She expects her members to believe nothing as of Divine revelation, but what the records of that revelation plainly con tain. Nor of the fruths there discovered, does she impose the belief of any as a ne cessary term of communion, but what she apprehends the sacred oracles themselves to represent as a necessary term of salva tion. These were the creeds of the West ern Church before the Reformation ; and because, at the Reformation, she withdrew from nothing but what was corrupt, there fore, these being cathohc and sound, she still retains them. — Wheatly. Why, it is often said, are we so zealous in enforcing docfrines merely speculative ? ATHANASIAN CREED. 65 The answer is, we beheve them to be in culcated in Scripture, essential to the Christian religion, and not merely specu lative. The Son and the Holy Ghost are each of them said to be sent by the Father, each of them contributes to the great work of our salvation. To refuse them Divine honour, is unquestionably to deny their Divine power. We do not presume to flx hmits to Divine mercy ; but surely we endanger our title to it, when we reject the conditions upon which it is granted. The humble Christian hopes for no benefit from the gospel covenant, but from a firm reliance on the merits of his Savioue, and the aid of the Holy Spirit. — Croft. In the sacred Scripture there is no men tion but of two sorts of men, whereof some believe, so that they are saved ; some believe not, and they are damned. (Mark xvi. 16 ; John iii. 18.) But neither the Church, nor the individual rehearsing the creed, is responsible for these denuncia tions. It is a formulary which happens to express suitably and well the exact opini ons of the Church of England, in regard to the two great mysteries of the Trinity and incarnation, as far as they can be understood. True it is, indeed, that in her eighth Article she asserts,, that the three creeds, Nicene, Athanasian, and that which is commonly called the Apostles' Creed, " ought thoroughly to be received and be lieved, for they may be proved by most certain warrants of Holy Scripture." And has the Church of England no right to make this declaration ? Is she to be the only society of Christians that shall not have permission to assert that her faith is the right faith ? What dissenter from the Church of England would hesitate to as sume this liberty? "Who is there that scruples to speak thus exclusively of his own mode of thinking ? Can anything be more candidly or unexceptionably stated, than her confidence that these creeds ought to be believed, because they may be proved by warrants of holy wi-it? In saying this, does she preclude any man from examin ation? Does she lock up the volume of holy writ? She appeals solely to Scrip ture for the truth of her doctrine, leaving all who oppose her to the mercies of God. She does not presume to say with those, whose cause has lately been strangely po pular, and whose language in a sister king dom is such to this day, that whoever presumes to separate from her, " eo ipso ilhs nuUa est speranda salus!" She does not even venture to assert, with the cele brated reformer Calvin, whose famous In stitutes were written on the model of the Apostles' Creed, and who must, no doubt, have had a view, in saying it, to his own peculiar Church, " extra ecclesiffi gremium," &c. ; " out of the bosom of the Church there is no hope whatever of salvation, or remission of sins." We may surelj be permitted to admfre that strange course of things, and confusion of circumstances, that have lately conspired to render those popular whose principles are truly exclusive and intolerant; and the Church in some respects unpopular, which is as truly toler ant. Her language is constantly the same, and perfectly apostolic : " Search the Scrip tures." " Prove all things ; hold fast that which is good.". — Nares on the Creeds. Let the gates of our communion be opened as wide as is consistent with the gospel of Christ ; yet surely those will stand excluded, who hold errors expressly condemned in that gospel, and which that gospel was particularly and purposely wrote to guard against. — Randolph on the Trinity. The commissioners in 1688, thirty emi nent divines, appointed to review and cor rect the liturgy, close the rubric they had prepared in the following words, — ¦ " And the condemning clauses (viz. in the Athanasian Creed) are to be under stood as relating only to those who obstin ately deny the substance of the Christian faith." It is no hard matter for witty men to put very perverse senses on Scripture to favour their heretical doctrines, and to defend them with such sophistry as shall easily impose upon unlearned and unthink ing men ; and the best way in this case is, to have recourse to the ancient faith of the Christian Church, to learn from thence how these articles were understood and professed by them; for we cannot but think, that those who conversed with the apostles, and did not only receive the Scriptures, but the sense and interpret ation of them, from the apostles, or apos tolical men, understood the true Christian faith much better than those at a farther remove ; and therefore, as long as we can reasonably suppose this tradition to be preserved in the Church, thefr authority is very venerable. — Sherlock on the Trinity. These contentions were cause of much evil, yet some good the Church hath reaped by them, in that they occasioned the learned and sound in faith to explain suoh things as heresy went about to de prave. And in this respect the Creed of Athanasius, concerning that truth which Arianism so mightily did impugn, was 66 ATHANASIAN CREED. both in the East and West Churches ac cepted as a treasure of inestimable price, by as many as had not given up even the very ghost of behef That which heresy did by sinister interpretations go about to pervert in the first and most ancient apos tolical creed, the same being by singular dexterity and plainness cleared from those heretical corruptions, partly by this creed of Athanasius. These catholic declarations of our belief, delivered by them who were so much nearer than we are unto the ffi-st publication thereof, and continuing need ful for all men at all times to know, these confessions, as testimonies of our con tinuance in the same faith to this present day, we rather use than any other gloss or paraphrase devised by ourselves, which, though it were to the same effect, notwith standing could not be of the like authority and credit. — Hooker. The doctrinal part ofthe creed has been caUed a "bulwark;" and if it be main tained, it should be maintained as a fortifi cation. In time of peace, the inconvenience of keeping up fortifications occasions their being sometimes neglected, but when war breaks out afresh, every one is clamorous in blaming the imprudence of such neg lect. If we are at peace now with the powers which would attack us where our creed would be our defence, we are always liable to be at war with them again. "We have seen how naturally all the heresies condemned in the creed arise, when men once become eager in solving the diffi culties of the Trinity and the incarnation ; and such eagerness might at any time arise, or any revolution, or great disturb ance, or confusion ; and in case of renewed attacks, our present creed would be a much better defence than any new one that would be made at the time it -was wanted. — Hey's Lectures. "What the consequence may be, should we part with our creed, may easily be in ferred from what followed upon the drop ping a single word {consubstantial, or, as expressed in our English creed, "being of one substance with the Father") out of the [Nicene] creed at the Council of Ariminum. The Cathohcs, being deceived by the_ great and earnest importunity of the Arians for unity and peace, were at last prevailed upon. The word consub stantial was left out ; and the Arians boasted over aU the world, that the Ni cene faith was condemned and Arianism established in a general council. It is candour, when good Cathohcs are divided about words, to bring them to a right understanding of one another, which will set them at peace and unity again. But it is lameness to give up the main bul warks of the faith to faUacious adversaries and designing men, whose arts and aims, however disguised, are always known to strike at the foundation of rehgion. — Bingham and Wheatly. To the sceptic, the Arian, and the Soci nian, we do not expect to find such a creed acceptable, because it was designed to re strain the fantastic and pernicious opinions started on their part upon the subjects contained in it. But every firm and steady believer may stUl, and indeed ought to, hold high the value of the only creed deli vered to us from antiquity, which states that first and great principle of Christian revelation, the importance and necessity of a just faith. Upon us, the ministers of the Church, especially, it is incumbent, as oc casions ofl'er, to explain and illustrate its design and uses to the more unlearned, as well as to obviate the crude exceptions made against its docfa-ines or language, to derive its due weight of authority from the venerable antiquity of its origin, and to draw an argument of its merits from the universal approbation with which it has been received. AVho would not fremble at the proposal of laying waste a fence, which in any degree hath afforded pro tection to what was obtained for us at so inestimable a price ; and of inviting, by a voluntary surrender of our present secur ity, renewed instances of insult, in repeat ed and incessant attacks to be made upon the terms and obhgations of our Christian covenant ? — Bp. Cleaver. There are no kinds of heretics but hope to make the vulgar understand thefr tenets respectively, and to draw them aside from the received faith of the Church: and, therefore, it behoves the pastors of the Church to have a standing form to guard the people against any such attempts. The Christian Churches throughout the world, ever since the multiphcation of heresies, have thought it necessary to guard their people by some such forms as these in standing use amongst them. And they are not so much afraid of puzzling and perplexing the vulgar by doing it, as they are of betraying and exposing them to the attempts of seducers, should they not do it. The common people will be in no danger of running either into Sabel- hanism, or tritheism, if they attend to the Creed itself, (which fully obviates and con futes both those heresies,) instead of hsten- ing to those who ffist industriously labour to deceive them into a false construction of the Creed, and then complain of the ATHANASIAN CREED. common people's being too apt to misun derstand it. — Waterland. Those in authority should be very cau tious how they give in to such schemes as, under the plausible pretence of pruning our vine, and reforming things in thefr own nature indifferent and alterable, would by degrees overturn our whole establish ment. — Randolph on the Trinity. We may, perhaps, be reminded, that some of our own most sanguine friends have wished to expunge it. But one of them lived to retract his opinion, and a friend of fruth is not to be overawed by authority, however respectable, nor si lenced by popular clamour. — Croft. So long as there shall be any men left to oppose the doctrines which this Creed contains, so long will it be expedient, and even necessary, to continue the use of it, in order to preserve the rest ; and, I sup pose, when we have none remaining to find fault with the doctrines, there will be none to object against the use of the Creed, or so much as to wish to have it laid aside. — Waterland, Ath. Creed. Whatever may be pretended, this is not a controversy about some metaphysical abstract notions of personality, subsistence, or moral distinctions in the Divine nature ; in these there will be always room left for different speculations and sentiments. It is not a controversy about forms, but it is a controversy about the very object of re Ugious worship. Should there be a faihng away from this profession, should there be a denying of the Lord that bought us, or of the Holy Spieit, the Sanctifier and Comforter, disowning them to be truly and properly by nature God, of the same essence and eternity as the Father, and with him the one God, not three Gods, with too much reason it might be said, the glory is departed from us, whether dis senters or ot the Estabhshed Church, that hath been counted the head and great sup port of the Protestant Churches. Should we, or they, thus fall, those Protestants, whose confessions we have mentioned, yea, and all Christians abroad, must, upon thefr professed principles, renounce us as not holding the head. — London Ministers' Cases, Trinity. The Creed of Athanasius, and that sacred hymn of glory, than which nothing doth sound more heavenly in the ears of faithful men, are now reckoned as superfluities which we must in any case pare away, lest we cloy God with too much service. Yet cause sufficient there is why both should remain in use ; the one as a most divine explication of the chiefest articles of our r 2 ATONEMENT. 67 Christian behef, the other as an heavenly acclamation of joyful applause to his praises in whom we beheve. Neither the one nor the other unworthy to be heard sounding, as they are, in the Church of Christ, whe ther Arianism live or die. — Hooker. For a detaUed justification of the Athanasian Creed, see Redcliffe on the Athanasian Creed. It is appointed to be said in the Church of England on the great festivals, and on certain hohdays, in place of the Apostles' Creed, at Morning Prayer. So that it may be said once a month at least. — Sparrow. Wheatly. This Creed is called in the Roman offices the Psalm, Quicunque vult, and was printed for antiphonal chanting, as it is now re cited in our choirs ; being altemated, like the Psalms between minister and people in parish churches. The right notion that a creed is also a song of thanksgiving is thus significantly cherished. It has been objected to the Church of England, that she has disingenuously attributed this Creed to St. Athanasius : whereas in fact she has not decided the question. It is called in deed the Creed of St. Athanasius in the rubric before the Apostles' Creed ; but that is plainly an abbreviated term for the full designation prefixed to the Creed itself, " this confession of our Christian faith, commonly called the Creed of Saint Athanasius." And even the running head ing does not so designate it. The words " the Creed of Saint Athanasius," was de liberately altered by the correctors of the sealed books for "at Morning Prayer," the present heading, in which, as in all other corrections, the authentic copy was followed. See the fac-simile of the cor rected sealed books in Stephens's Book of Common Prayer with notes. The same remark may apply to the designation in the 8th Article, Athanasius's Creed. ATHEIST. (From a and Oiog, without God.) One who denies the being and moral government of God. There have been but few atheists in the strict sense of the word, under any system, and at any time. Some few perhaps stiU remain, and adopt the system of Spinosa, which sup poses the universe to be one vast substance, impelled to all its movements by some in ternal force, which operates by a blind and irresistible necessity. The heathen, who vied with heretics in giving names of opprobrium to true Chris tians, called the primitive Christians Athe ists, because they did not worship their gods. ATONEMENT. (See Propitiation, Co- 68 ATONEMENT. AUGSBURGH. venant of Redemption, Sacrifice, and Jesus Christ.) The word atonement signifies the satisfying of Divine justice, as men tioned in the Article on the Covenant of Redemption. The etymology of the word conveys the idea of two parties, previously at variance, being set at one again, and hence at-one-ment, from originally signify ing reconciliation, comes, by a natm-al me tonymy, to denote that by which the re- concUiation is effected. 'Ihe doctrine of the atonement is thus stated by the Church : " The Son, which is the Word of the Fa ther, begotten from everlasting of the Fathee, the very and eternal God, and of one substance with the Fathee, took man's nature in the womb of the blessed Vfrgin, of her substance ; so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person, never to be divided, whereof is one Cheist, very God and very Man ; who truly suffered, was crucified, dead and buried, to reconcile his Fathee to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men." — Article 2. That our blessed Lord suffered is suffi ciently clear from Scripture, and that it was not for himself, but for us, that this GoD-man lived so sorrowfully, and died BO painfully, the Scripture is fuU and clear : and not only in general, that it was for our sakes he did it ; but, in particular, it was for the reconciling his Father to us, and to purchase the pardon of our sins for us, — expressly telling us, that "he hath reconciled both (Jew and Gentile) unto God, in one body, by the cross, having slain the enmity thereby." (Eph. ii. 16.) " Yea, when we were enemies, we were reconcUed to God by the death of his Son." (Rom. V. 10.) " So that us, who were sometimes alienated, and enemies in our minds by wicked works, now he hath re conciled in the body of his flesh through death, to present us holy, and unblameable, and unreproveable in his sight." (Col. i. 21, 22.) And the reason is, because "it pleased the Father that in him should all fulness dwell ; " and, " having made peace through the blood of his cross, by him to reconcile aU things to himself; by him, I say, whether they be things in heaven or things in earth." (Verse 19, 20.) And this reconciliation of God to us, he made by offering up ffimself a sacrifice for us. For " God sent his Son to be the propitiation for our sins," (I John iv. 10,) " and he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." (Chap. ii. 2.) And therefore when we see him sweating great drops of blood under the burden of sin, we must not think they were his own sins that lay so heavy upon him: no, they were our sins, which he had taken off from us and laid upon himself ; for he bore our griefs, and carried our sorrows ; " He was wounded for our transgressions, he was bruised for our iniquities ; the chastise ment of our peace was upon him, and with his stripes we are healed." (Isaiah liii. 4, 5.) So undoubted a truth is this comfort able assertion, that Jesus Cheist by his death and sufferings reconciled his FATHER to us, and therefore was a sacrifice, not only for "original guilt," but also for " actual sins of men." — Beveridge. ATTRITION. (See Contrition.) The casuists of the Church of Rome have made a distinction between a perfect and an im perfect contrition. The latter they call attrition, which is the lowest degi-ee of repentance, or a sorrow for sin arising from a sense of shame, or any temporal inconvenience attending the commission of it, or merely from fear of the punish ment due to it, without any resolution to sin no more : in consequence of which doc trine, they teach that, after a wicked and flagitious course of life, a man may be reconciled to God, and his sins forgiven, on his death-bed, by confessing them to the priest with this imperfect degree of sorrow and repentance. This distinction was settled by the Council of Trent. It might, however, be easily shown that the mere sorrow for sin because of its conse quences, and not on account of its evil nature, is no more acceptable to God than hypocrisy itself can be. — Cone. Trident. sess. xiv. cap. 4. AUDIENCE, COURT OF. The Court of Audience, which belongs to the arch bishop of Canterbury, was for the disposal of such matters, whether of voluntary or contentious htigation, as the archbishop thought flt to reserve for his own heai-ing. This court was afterwards removed from the archbishop's palace, and the jurisdic tion of it exercised by the master-official of the audience, who held his court in the consistory palace at St. Paul's. But now the three offices of official-principal of the archbishop, dean or judge of the peculiars, and officiEil of the audience, being united in the person ofthe dean of arches,its jurisdic tion belongs to him. The archbishop of York has hkewise his Court of Audience. AUGSBURGH, or AUGUSTAN, CON- FESSI9N. In 1530, a diet of the Ger man princes was convened by the empe ror Charles V., to meet in that city, for the AUGSBURGH CONFESSION. 09 express purpose of pacifying the religious troubles, by which most parts of Germany were then distracted. " In his journey towards Augsburgh," says Dr. Robertson, "the emperor had many opportunities of observing the dispositions of the Germans, in regard to the points in controversy, and found their minds everywhere so much frritated and inflamed, that nothing tending to severity or rigour ought to be attempted, till the other methods proved ineffectual. His presence seems to have communicated to all parties an universal spirit of moderation and desire of peace. With such sentiments, the Protestant princes employed Melancthon, the man of the greatest learning, as well as the most pacific and gentlest spfrit among the Re formers, to draw up a confession of faith, expressed in terms as little offensive to the Roman Catholics as a regard to truth would admit. Melancthon, who seldom suffered the rancour of controversy to en venom his style, even in writings purely polemical, executed a task, so agreeable to his natural disposition, with moderation and success." The singular importance of this docu ment of Protestant faith seems to require, in this place, a particular mention of its contents. It consists of twenty-one ar ticles. In the first, the subscribers of it acknowledge the unity of GoD and the trinity of persons ; in the second, original sin ; in the thfrd, the two natures and unity of person in Jesus Christ, and aU the other articles contained in the symbol of the apostles, respecting the Son of God. They declare in the fourth, that men are not justified before God by their works and merits, but by the faith which they place in Jesus Christ, when they believe that God forgives their sins out of love for his Son. In the fifth, that the preach ing of the gospel and the sacraments are the ordinary means used by GOD to infuse the Holy Ghost, who produces faith, whenever he wills, in those that hear his w-ord. In the sixth, that faith produces the good works to which men are obhged by the commandments of GoD. In the seventh, that there exists a perpetual Church, which is the assembly of saints ; and that the word of God is taught in it with purity, and the sacraments admin istered in a legitimate manner ; that the unity of this Church consists in the uni formity of doctrine and sacraments; but that an uniformity of ceremonies is not requisite. In the eighth, they profess that the word of God and the sacraments have stiU their efficacy, although admm- istered by wicked clergymen. In the ninth, that baptism is requisite for sal vation, and that little children ought to be baptized. In the tenth, that, in the sacrament of the last supper, both the body and blood of the LORD are truly present, and distributed to those who par take of it. In the eleventh, that confes sion must be preserved in the Church, but without insisting on an exact enumeration of sins. In the twelfth, that penance con sists of contrition and faith, or the per suasion, that, for the sake of Jesus Christ, our sins are forgiven us on our repentance ; and that there is no true repentance with out good works, which are its inseparable fmits. In the thfr teenth, that the sacra ments are not only signs of the profession of the gospel, but proofs ofthe love of God to men, which serve to excite and confii-m their faith. In the fourteenth, that a vocation is requisite for pastors to teach in the Church. In the fifteenth, that those ceremonies ought to be observed which keep order and peace in the Church ; but that the opinion of their being necessary to salvation, or that grace is acqufred, or satisfaction done for our sins, by them, must be entirely exploded. In the six teenth, that the authority of magistrates, their commands and laws, with the legiti mate wars in which they may be forced to engage, are not contrary to the gospel. In the seventeenth, that there will be a judgment, where all men wUl appear be fore the tribunal of Jesus Christ ; and that the wicked will suffer eternal torments. In the eighteenth, that the powers of free will may produce an exterior good conduct, and regulate the morals of men towards society ; but that, without the grace of the Holy Ghost, neither faith, regeneration, nor true justice can be acquired. In the nineteenth, that God is not the cause of sin, but that it arises only from the corrupt will of man. In the twentieth, that good works are necessary and indispensable ; but that they cannot purchase the remis sion of sins, which is only obtained in consideration of faith, which, when it i'l sincere, must produce good works. Ip the twenty-ffist, that the -virtues of the saints are to be placed before the people, in order to excite imitation ; but that the Scripture nowhere commands their invo cation, nor mentions anywhere any other mediator than Jesus Christ. " This," say the subscribers of the Confession, " is the summary of the doctrine taught amongst us ; and it appears from the exposition which -n'e have just made, that it contains nothing contrary to Scripture; and that 70 AUGSBURGH CONFESSION. it agrees with that ofthe Cathohc Church, and even with the Roman Church, as far as is known to us by their writers. This being so, those who wish that we should be condemned as heretics are very unjust. If there be any dispute between us, it is not upon articles of faith, but only upon abuses that have been introduced into the Church, and which we reject. This, there fore, is not a sufficient reason to authorize the bishops not to tolerate us, since we are agreed in the tenets of faith which we have set forth : there never has been an exact uniformity of exterior practice since the beginning of the Church, and we pre serve the greater part of the estabhshed usages. It is therefore a calumny to say, that we have abolished them all. But, as all the world complained of the abuses that had crept into the Church, we have corrected those only which we could not tolerate with a good conscience ; and we entreat your Majesty to hear what the abuses are which we have retrenched, and the reasons we had for doing it. We also entreat, that our inveterate enemies, whose hatred and calumnies are the principal cause of the evil, may not be believed." They then proceed to state the abuses in the Church of Rome, of which they complain. The ffist is the denial of the cup in the sacrament of the Lord's supper ; the second, the celibacy of the clergy ; the thfrd, the form of the mass. On this head their language is very remarkable : " Our Churches," they say, " are unjustly accused of having abolished the mass, since they celebrate it with great veneration : they even preserve almost all the accustomed ceremonies, having only added a few Ger man hymns to the latter, in order that the people may profit by them." But they object to the multiplicity of masses, and to the payment of any money to a priest for saying them. The fourth abuse of which they complain, is the practice of auricular confession: but, they observe, that they have only taken from it the penitent's obligation to make to the priest a particular enumeration of his sins, and that they had retained the confession itself, and the obligation of receiving absolution from the priest. The fifth abuse is the injunction of abstinence from particular meats. Monastic vows they represent as the sixth abuse. The seventh and last abuse of which they complain, is that of ecclesiastical power. They say that "a view of the attempts of the popes to ex communicate princes, and dispose of their states, led them to examine and fix the distinction between the secular and eccle siastical power, to enable themselves to give to Csesar what belongs to Csesar, and to the popes and bishops what belongs to them." 'I hat " ecclesiastical power, or the power of the keys, which Jesus Christ gave to his Church, consisted only of the power of preaching the gospel, of adminis tering the sacraments, the forgiveness of sins, and refusing absolution to a felse penitent : therefore," say they, " neither popes nor bishops have any power to dis pose of kingdoms, to abrogate the laws of magistrates, or to prescribe to them rules for their government ;" and that, " if there did exist bishops who had the power of the sword, they derived this power from thefr quality of temporal sovereigns, and not from their episcopal character, or from Divine right, but as a power conceded to them by kings or emperors." It is not a little remarkable, that con siderable differences, or various readings, are to be found in the printed texts of this important document, and that it is far from certain which copy should be con sidered the authentic edition. The Ger man copies printed in 1530, in quarto and octavo, and the Latin edition printed in quarto in I531-, are in request among bibliographical amateurs ; but there is a verbal, and, in some instances, a material, discrepancy among them. The Witten berg edition, of 1540, is particularly esteemed, and has been adopted by the publishers of the " Sylloge Confessionum Diversarum," printed in 1804, at the Cla rendon press. [Later editions ofthe Sylloge include also the form of 1531.] One ofthe most important of these various readings occurs in the tenth article. In some of the editions which preceded that of 1540, it is expressed, "that the body and blood of Christ are truly present, and disfributed to those who partake of our Lord's sup per ; and the contrary docfrine is repro bated." The edition of 1540 expresses that, " with the bread and wine, the body and blood of Christ are truly given to those who partake of our Loed's supper." "In the Confession of Augsburgh," says Dr. Maclaine, the learned translator of Mosheim's Ecclesiastical History, " there are three sorts of articles ; one sort, adopted equaUy by the Roman Cathohcs and Pro testants ; another, that consists of certain propositions, which the papal party con sidered as ambiguous and obscure ; and a third, in which the doctrine of Luther was entfrely opposite to that of Rome. This gave some reason to hope, that, by the means of certain qualifications and modi fications, conducted mutually in a spirit of AUGUSTINES. 71 candour and charity, matters might be accommodated at last. For this purpose, select persons were appointed to carry on the salutary work; at flrst, seven from each party, consisting of princes, la-wyers, and divines ; which number was afterwards reduced to tliree. Luther's obstinate, stubborn, and violent temper rendering him unfit for healing divisions, he was not employed in these conferences ; but he was constantly consulted by the Protestant party." The Confession was read, at a full meet ing of the diet, by the chancellor of the elector of Saxony. It was subscribed by that elector, and three other princes of the German empire, and then dehvered to the emperor. — Butler's Confessions of Faith. Robertson's Si/lloge Confessiomim. AUGUSTINES. A religious order in the Church of Rome, who followed St. Au- fustine's pretended rule, ordered them by ope Alexander IV., in 1256. It is di vided into several branches, as hermits of St. Paul, the Jeronymitans, monks of St. Bridget, the Augustines called Chaussez, who go without stockings, begun in 1574, by a Portuguese, and conffimed in 1600 and 1602, by Pope Clement VIII. As for the pretended rules of St. Augustine, they are reduced to three classes, the first comprehending that the monks ought to possess nothing in particular, nor call any thing their own; that the wealthy who became monks ought to sell what they had, and give the money to the poor; that those who sued for the religious habit ought to pass under trial before they were admitted; that the monks ought to sub tract nothing from the monastery, nor receive anything whatsoever, without the leave of their superior, to whom they ought to communicate those points of doctnne which they had heard discoursed of without the monastery ; that if any one was stub born towards his superior, after the ffist and second correction in secret he should be publicly denounced as a rebel; if it happened in the time of persecution that the monks were forced to retire, they ought immediately to betake themselves to that place where their superior was with drawn ; and if for the same reason a monk had saved anything belonging to the mon astery, he should give it up as soon as possible to his superior. The second class imported that they were to love God and thefr neighbour ; how they were to recite the psalms, and the rest of their office ; the first part of the morning they ought to employ in manual works, and the rest in reading, and to return in the afternoon to their work again until the evening ; that they ought to possess nothing of their, own, be obedient to their superior, keep silence in eating, have Saturday allowed to provide themselves with necessaries ; and it was lawful for them to drink wine on Sundays ; that when they went abroad they must always go two together; that they were never to eat out of the mon astery ; that they should be conscientious in what they sold, and faithful in what they bought ; that they ought not to utter idle words, but work with silence; and, lastly, that whoever neglected the practice of these precepts ought to be corrected and beaten, and that the true observers of them must rejoice and be confident of their salvation. As for the third, after having enjoined them to love GoD and their neigh bour, they ought to possess nothing but in common ; the superior ought to distribute everything in the monastery, according to each man's necessity, and they should not incline their hearts to temporal things ; that they ought to honour God in one another as being become his holy temples ; they must attend prayers at canonical hours, and were not to be hindered at any other time ; that they should pray with attention, and sing only what was really appointed to be sung ; that they ought to apply themselves to fasting and abstinence with discretion ; and that if any of them was not able to fast, he ought not to eat between meals unless he was sick ; that they must mind what was read to them while they were at their meals ; that none ought to be envious to see the sick better treated than the rest were, or that something more delicate was given to those of a weaker constitution ; that those who were recovering ought to make use of comfortable things, and, when recovered, to return to the common usage ; to be grave and modest in their habits ; never to be far from their com panion ; to express modesty and stayedness in their outward behaviour ; not to cast a lustful eye upon women, nor wish to be seen by them ; nor when at church to harbour any thoughts of women ; that when it was known a friar courted any woman, after having been forewarned several times, he ought to be corrected ; and that if he would not submit to the correction, he should be turned out of the monastery ; that all correction should be inflicted with charity ; that they ought not to receive letters nor presents in secret ; they ought to be con tented -with those habits that were given them ; that all their works should be ren dered in common ; that if some of their relations sent them clothes, it should be in 72 AUSTIN FRIARS. the superior's power to give them to whom he pleased ; that he who concealed any thing of his own should be proceeded against as guil'ty of robbery ; they were to wash their own clothes, or have them washed by others, with the superior's leave ; those who were in any office should serve their brethren without grudging ; that they ought to shun all lawsuits ; that they ought to ask their brethren forgiveness for any injury done them ; to forbear ill lan guage one to another ; the superior was to be obeyed, but not to be proud of his dignity ; that the monks ought to observe these rules out of love, and not slavish fear ; and that this rule ought to be read once a week in the presence of the monks. The Augustine monks, (commonly call ed Black Canons,) according to Fuller, were estabhshed in England later than the Benedictines, that is, in 1 105, though of older existence in Europe. They were next to the Benedictines in power and wealth. The members of these two orders and thefr branches were called Monks, those of the Mendicant orders, as Domi nicans and Franciscans, were called Friars. (See Monastery.) But Canon was the title more usually assigned to the Augustinians. This order was more numerous andpowerful in Ireland than the Benedictines, though inferior to them in England. The branches of this order were the Premonstrants, (or White Canons,) the Victorines, and the Gilbertines. The Arroasians were merely reformed Augustinians, not a separate branch of the order. The Augustinians possessed two mitred abbeys, Waltham and Cfrencester ; one cathedral priory, Carlisle ; one abbey, afterwards converted into a cathedral by Henry VIIL, Bristol. AUGUSTINE, or AUSTIN, FRIARS. These are not to be confounded with the above, being one of the minor Mendicant orders, observing the rule of St. Augus tine. Fuller says they first entered Eng land in 1252 : " and had (if not thefr first) their finest habitation at St. Peter's the Poor, London, thence probably taking the denomination of poverty. They were good disputants ; on which account they are remembered still at Oxford by an act performed by candidates for Mastership, called Keeping of Augustines." This ex ercise, with other ancient forms, was abol ished by the University Statute towards the beginning of the present century.— Jebb. AURICULAR CONFESSION. (See Confession, Absolution.) The confession of sins at the ear of the priest. The follow ing is the chapter on confession in the AURICULAR CONFESSION. CouncU of Trent which is obligatory on the Romish Church. " From the institution of the sacrament of repentance already set forth, the Church has always understood, that an entire con fession of sins was also appointed by the Lord; and that it is of Divine right neces sary to aU who have lapsed after baptism. Because our Lord Jesus Christ, when about to ascend from earth to heaven, left his priests, his vicars, to be, as it were, the presidents and judges, to whom all mortal sins, into which Christ's faithful people should fall, should be brought ; in order that by the power of the keys_ they might pronounce sentence of remission or retention. For it is plain that the priests cannot exercise this judgment, without knowledge of the cause, nor can they observe equity in enjoining penalties, if men declare their sins only generally, and not rather particularly and separately. From this it is inferred that it is right that the penitents should recount in confession all the deadly sins of which, upon examin ation, their conscience accuses them, even though they be most secret and only against the two last commandments, which not unfrequently grievously wound the soul, and are more dangerous than those which are openly practised ; for as to venial sins, by which we are not excluded from the grace of God, and into which we more frequently fall, although they may be declared in confession, rightly, usefully, and-without any presumption, as the usage of pious men declares, yet they may be passed over in silence without offence, and can be expiated by many other remedies. But since aU mortal sins, even thoughts, make men the children of -wrath and the enemies of GOD, it is necessary to seek from God the pardon of all, with open and modest confession. When, therefore, Christ's faithful people desfre to confess all the sins which occur to their memory, they expose them all beyond all doubt to the mercy of God to be pardoned. But they who do otherwise, and knowingly keep back any, propose nothing to the Di vine mercy to be pardoned by the priest ; for if a sick man is ashamed to uncover his wound to the physician, he cannot with medicine cure that of which he has no knowledge. It is, moreover, inferred that those circumstances should be explained in confession, which change the kind of the sin ; because, without these, neither can the sins themselves be entirely disclosed by the penitents, nor known to the judges ; nor can they rightly judge of the grievous- ness of the sin, nor impose upon the peni- AURICULAR CONFESSION. 73 tents the fltting punishments. "Salience it is unreasonable to teach that these circum stances were sought out by idle men, or that only one circumstance should be con fessed, namely, to have sinned against a brother. But it is impious to call this con fession impossible, which is appointed to be performed in this manner, or to style it the torture of consciences : for it appears that nothing else is required of penitents in the Church, than that, after a man has dUigently examined himself, and explored the recesses and hiding-places of his con science, he should confess those sins by which he remembers that he has mortally offended his Lord and God. But the other sins which do not occur to him when taking diligent thought, are understood to be included altogether in the same con fession ; and for these we faithfully say with the prophet, ' Cleanse thou me, O Lord, from my secret faults.' But the difficulty of this sort of confession, and the shame of uncovering sins, would, indeed, appear grievous, if it were not lightened by the so many and great conveniences and consolations which are most assuredly conferred by absolution upon all who rightly approach this sacrament. But as regards the manner of secretly confessing to the priest alone, although Cheist has not forbidden any man from publicly con fessing his faults, in revenge for his sins, and humiliation of himself, both by way of example to others, and for the ediflcation of the Church which he has offended ; this is not, however, a Divine command, nor may it be ad-visedly enjoined by any human law, that sins, especially secret ones, should be disclosed by open confession. Where fore, since that secret sacramental confes sion which the holy Church has used from the beginning, and still uses, has always been approved of by the holiest and most ancient fathers, with great consent and unanimity, the empty calumny is plainly refuted of those who are not ashamed to teach that it is contrary to the Divine com mand, and a human invention, which had its origin with the fathers who were as sembled in the Lateran Council. For the Church did not order by the Lateran Coun cil that Christ's faithful people should confess, which she always had understood to be necessary, and appointed by Divine right, but that the command of confession should be complied with at least once in the year, by all and each who havecome to years of discretion ; whence now, in the universal Church, that wholesome custom of confessing in the sacred, and especially acceptable, time of Lent, is observed with great benefit to the souls of the faithful ; which custom this holy synod highly ap proves, and receives as pious and worthy to be retained." Here an attempt is made to invest the Christian priesthood with the prerogative of the Most High, who is a searcher of the hearts, and a discerner of the thoughts ; in forgetfulness of the very distinction which God drew between himself and aU men — • " man looketh to the outward part, the Lord trieth the heart." As Christ has invested his ministers with no power to do this of themselves, the Tridentine Fathers have sought to supply what they must needs consider a grievous omission on his part, by enjoining all men to unlock the secrets of their hearts at the command of thefr priest, and persons of all ages and sexes to submit not only to general ques tions as to a state of sin or repentance, but to the most minute and searching ques tions as to their most inmost thoughts. The extent to which the confessors have thought it right to carry these examina tions on subjects concerning which the apostle recommends that they be not once named among Christians, and which may be seen either in " Dens' Theology," or "Burohard's Decrees," c. 19, Paris, 1549, affords a melancholy, painful, and sicken ing subject for contemplation ; especiaUy when it is considered that they were Chris tian clergy who did this, and that it was done in aid, as they supposed, of the Chris tian religion. The fearful effects of these examinations upon the priests themselves, we will do no more than allude to ; he who may think it necessary to satisfy himself upon the point, may consult the cases con templated and provided for (among others) by Cardinal Cajetan, in his Opuscula, Lugd. 1562, p. 114. In the BuU of Pius IV., Contra solicitantes in confessione, dated Ap. 16, 1561, {Bullarium Magn. Luxemb. 1727, ii. p. 48,) and in a similar one of Gregory XV., dated Aug. 30, 1622, {Ore- gory XV. Constit. Rom. 1622, p. 114,) there is laid open another fearful scene of danger to female confitents from wicked priests, " mulieres posnitentes ad actus inhonestos dum earum audiunt confessiones alliciendo et provocando." Against which flagrant dangers, and the preparatory steps of sap ping and undermining the mental modesty of a young person by examinations of par ticular kinds, it is vain to think that the feeble bulls of the bishops of Rome can afford any security. These observations apply to the system of the Roman Church, pecuhar to itself, of compelliny the dis closure of the mo,st minute details of the 74 AURICULAR CONFESSION. most secret thoughts and actions. As to encouraging persons whose minds are bur- thened with the remembrance of fearful sins, to ease themselves of the burthen by reveahng it to one at whose hands they may seek guidance, and consolation, and prayer, it is a totally distinct question, and nothing but wUful art will attempt to con found them. On this point we see no reason to withdraw a regret which we have before expressed as to its disuse in the Church of England ; for we cannot but believe that, were it more frequently had recourse to, many a mind would depart the world at peace with itself and with God, which now sinks to the grave under a bond of doubt and fear, through want of confidence to make use of ghostly remedies. — Per cer al. In the sixth canon of the Council of Trent it runs thus:— "If any shall deny that sacramental confession was instituted and is necessary for salvation by Divine right, or shall say that the custom of con fessing secretly to the priest alone, which the Catholic Church has always observed from the beginning, and continues to ob serve, is foreign to the institution and command of Christ, and is of human in vention, let him be accursed." Here sacramental confession is affirmed to be of Divine institution, and auricular confession likewise, and he is accursed who shall deny it. This is bravely said ; yet the Tridentine Fathers might have recollected that, in the Latin Church as late as 813, it was matter of dispute whe ther there was need to confess to a priest at all, as appears from the thirty-thfrd canon of the Council of Cabaillon, which is as follows : " Quidam Deo solummodo confiteri debere dicunt peccata, quidam vero sacerdotibus confitenda esse percen- sent : quod utrumque non sine magno fructu intra sanctam fit Ecclesiam. Ita dumtaxat ut et Deo, qui Remissor est pec catorum, confiteamur peccata nostoa, et cum David dicamus, Delictum meum cog- nitum tibi feci, &c., et secundum institu- tionem apostoli, confiteamur alterutrum peccata nostra, et oremus pro invicem ut salvemur. Confessio itaque quse Deo fit, purgaf peccata, ea vero quce sacerdoti fit, docet qualiter ipsa purgentur peccata," &c. {Cone. vn. 1279.) "Was Leo the Thfrd asleep, that he could suffer such heresy to be broached and not denounced ? But all the world knows, that, till 1215, no decree of pope or council can be adduced enjoin ing the necessary observance of such a custom. Then, at the Council of Late ran, Innocent III. commanded it. As the Latin Church affords no sanction to the AUTOCEPHALI. assertion of the Tridentine Fathers, so is it in vain to look for it among the Greeks, for there, as Socrates {Hist. Eccles. v. 19) and Sozomen {Hist. Eccles. vh. 16) inform us, the whole confessional was abohshed by Nectarius, the archbishop of Constan tinople, in the 4th century, by_ reason of an indecency which was committed on a female penitent, when pursuing her pen ance ; which, sure, he would not have -ven tured to have done had he deemed it a Divine institution. Sozomen, in his account of the confessional, says, that the public confession in the presence of all the peo ple, which formerly obtained, having been found grievous, ^opriKor wc tiKof, a well- bred, silent, and prudent presbyter was set in charge of it ; thus plainly denoting the change from pubhc to auricular confes sions. It was this penitential presbyter whose office was abohshed by Nectarius, who acted by the advice of Eudsemon, avyx'^CV'^at Ih 'eKaarov, T(f iiiifi avvtiioTi rSiv f/vdTi^piitiv litTtx^iv. And the reason he as signed is one which the Church of Rome would have done well to bear in mind; ovrio yap fiovwg 'ix^iv rrjv inKXrialav to a^Xaa- ^tip-riTov. (See Perceval on Roman Schism. Hooker, Eccl. Pol. book vi. Bp. Taylor, Ductor Dubit. part ii. sect. II.) AUMBRIE. A littie closet or locker. (See Church.) AURORA. The titie of a Latin me trical version of several parts of the Bible, by Petrus de Riga, canon of Rheims, in the 12th century. AUTOCEPHALI. Airoift^aXoi, self- headed, or independent. A name origin ally given to all metropolitans, as having no ecclesiastical superior, and being amen able only to the judgment of a synod. After the division of the Church into pa triarchates, it was given to such metro politans as preserved their independence, and were not subject to any patriarch — as the bishop of Constantia, or Salamis, in Cyprus. Bingham, book ii. chap. 18, specifies three kinds of autocephah. I . All metropolitans, before patriarchates were established. 2. Certain metropolitans after the establishment of patriarchates, as those of Bulgaria, Cyprus, and Iberia : and the Churches of Britain before the coming of St. Augustin. To which may be added the Church of Ireland, before its submis sion to Rome in the 12th century. 3. Bishops immediately subject to the patri arch of the diocese, who was to them as a metropolitan. There were twenty-five such subject to the bishop of Jerusalem. The immediate suffragans of Rome are of the same class. Bingham considers a fourth AUTO DA FE. class mentioned by Valesius on Euseb. lib. V. c. 23, as very doubtful ; viz. bishops wholly independent of aU others. AUTO DA FE (Spanish) ; an Act of Faith. In the Spanish Church a solemn day is held by the Inquisition for the punishment of heretics, and the absolution of the innocent accused. They usuaUy contrive the Auto to fall on some great festival, that the execution may pass with the more awe; and it is always on a Sun day. The Auto da Fe may be caUed the last act of the inquisitorial tragedy ; it is a kind of gaol delivery, appointed as often as a competent number of prisoners in the Inquisition are convicted of heresy, either by their own voluntary or extorted con fession, or on the evidence of certain wit nesses. The process is this ; in the morn ing they are brought into a great hall, where they have certain habits put on, which they are to wear in the procession, and by which they know their doom. The procession is led up by Dominican friars, after which come the penitents, being all in black coats without sleeves, and bare footed, with a wax candle in thefr hands. These are followed by the penitents who have narrowly escaped being burnt, who over their black coats have flames painted, with their points turned downwards. Next come the negative and relapsed, who are to be burnt, having flames on their habits pointing upwards. After these come such as profess doctrines contrary to the faith of Rome, who, besides flames pointing up- ¦wards, have thefr picture painted on thefr breasts, with dogs, serpents, and devUs, all open-mouthed, about it. Each prisoner is attended by a famUiar of the Inquisition ; and those to be burnt have also a Jesuit on eaeh hand, who are continually preach ing to them to abjure. After the prisoners comes a troop of famiUars on horseback; and after them the inquisitors, and other officers of the court, on mules ; last of all the inquisitor-general on a white horse led by two men with black hats and green hat bands. A scaffold is erected large enough for two or three thousand people ; at one end of which are the prisoners, at the other the inquisitors. After a sermon made up of encomiums ofthe Inquisition, and invec tives against heretics, a priest ascends a desk near the scaffold, and, having taken the abjuration of the penitents, recites the final sentence of those who are to be put te death, and delivers them to the secular arm, earnestly beseeching at the same time the secular power not to touch their Hood, or put their lives in danger. The prisoners, being thus in the hands of the AVE MARIA. 75 civil magistrate, are presently loaded with chains, and carried ffist to the secular gaol, and from thence, in an hour or two, brought before the civU judge, who, after asking in what religion they intend to die, pronounces sentence on such as declare they die in the communion of the Church of Rome, that they shall be first strangled, and then burnt to ashes ; on such as die in any other faith, that they be "burnt alive. Both are immediately carried to the Ri- bera, the place of execution, where there are as many stakes set up as there are prisoners to be burnt, with a quantity of dry furze about them. The stakes of the professed, that is, such as persist in the heresy, are about four yards high, having a small board towards the top for the pri soner to be seated on. The negative and relapsed being ffist strangled and burnt, the professed mount their stakes by a ladder, and the Jesuits, after several re peated exhortations to be reconciled to the Church, part with them, telhng them that they leave them to the devil, who is stand ing at thefr elbow to receive their souls, and carry them with him to the flames of hell. On this a great shout is raised, and the cry is, " Let the dogs' beards be made" which is done by thrusting flaming furzes, fastened to long poles, against thefr faces, till thefr faces are burnt to a coal, which is accompanied -with the loudest acclamations of joy. At last ffie is set to the furze at the bottom of the stake, over which the professed are chained so high, that the top of the flame seldom reaches higher than the seat they sit on, so that they rather seem roasted than burnt. The same dia bolical ceremony was observed in Portugal. AVE MARIA. A form of devotion used in the Church of Rome, comprising the salutation addressed by the angel Ga briel to the Blessed Virgin Mary. (Luke i. 28.) The words "Ave Maria" are the ffist two, in Latin, of the form as it appears in the manuals of the Romish Church, thus: "HaU Mary, {Ave Maria,) fuU of grace, the Lord is with thee," &c. To which is appended the following petition : " Holy Mary, mother df GOD, pray for us sinners, now, and in the hour of our death. Amen." Here we find, first, a misapplication of the words of Scripture, and then an addition to them. It was not used before the Hours, until the 16th cen tury, in the Romish offices. It was then introduced into the Breviary by Cardinal Quignon. Cardinal Bona admits that it is modem. " I cannot but observe," says Bingham, " that among aU the short prayers used by 76 AVOIDANCE. the ancients before their sermons, there is never any mention made of an Ave Mary, now so common in the practice of the Romish Church. Their addresses were aU to God ; and the invocation of the Holy Virgin for grace and assistance before sermons was a thing not thought of. They who are most concerned to prove its use can derive its original no higher than the "beginning of the fifteenth century." But Mosheim (Eccl. Hist. Cant. xiv. Part u. ch. iv.) says that Pope John XXII. [I3I6 — 33) ordered Christians to add to their prayers those words with which the angel Gabriel saluted the Virgin Mary. AVOIDANCE. Avoidance is where there is a want of a lawful incumbent on a benefice, during which vacancy the Church is quasi viduata, and the possessions belong ing to it are in abeyance. There are many ways by which avoidance may happen; by death; by cession, or acceptance of a benefice incompatible ; by resignation ; by consecration ; for when a clerk is pro moted to a bishopric, all his other pre ferments are void the instant he is con secrated, and the right of presentation belongs to the Crown, unless he has a dis pensation from the Crow-n to hold them in commendam : by deprivation, either ffi-st by sentence declaratory in the ecclesiastical court for fit and sufficient causes allowed by the common law, such as attainder of treason or felony, or conviction of other infamous crimes in the king's courts ; for heresy, infidelity, gross immorality, and the like ; or secondly, in pursuance of divers penal statutes, which declare the benefice void, for some nonfeasance or neglect, or else some malfeasance or crime; as for simony; for maintaining any doctrine in derogation of the king's supremacy, or of the Thirty-nine Articles, or of the Book of Common Prayer ; for neglecting after in stitution to read the liturgy and articles in the church, or make the declarations against Popery, or take the abjm-ation oath ; for using any other form of prayer than the liturgy of the Church of England ; or for absenting himself sixty days in one year from a benefice* belonging to a Popish patron, to which the clerk was presented by either of the universities ; in all which, and similar cases, the benefice is ipso facto void, without any formal sentence of de privation. No person can take any dignity or benefice in Ireland until he has resigned all his preferments in England; and by such resignation the king is deprived of the presentation. — Stephens on the Laws relutinq to the Clerqy, p. 91. AZYMITES. A name given to the BACHELOR. Latins, by those of the Greek Church, be cause they consecrate the holy eucharist in unleavened bread (ev dju^ois). The more ancient custom was to consecrate a portion of the oblations of the faithful, and there fore of course in leavened bread. The wafer, or unleavened bread, is still retained in the Church of Rome, although the catechism of the Council of Trent admits that the eucharist may also be consecrated in common bread. In the Church of Eng land unleavened bread was prescribed by Queen Elizabeth's injunctions, and was generally used throughout her reign. At Westminster, it was retained until 1642, nor has it since been forbidden ; but the use of leavened bread is now universal, as in the primitive Church. BACHELOR. In the universities of the Church, bachelors are persons who have attained to the baccalaureate, or taken the ffist degree in arts, divinity, law, or physic. This degree in some univer sities has no existence, in some the Can didatus answers to it. It was first intro duced in the thirteenth century, by Pope Gregory IX., though it is stiU unknown in Italy. Bachelors of Arts are not ad mitted to that degree at Oxford and Dub lin till after having studied four years at those universities. At Cambridge, the regular period of matriculation is in the October term ; and an undergraduate who proceeds regularly wiU be admitted to his B. A. in three years from the following January. Bachelors of Divinity, before they can acquire that degree either at Oxford or Cambridge, must be of four teen years' standing in the university. Bachelors of Laws, to acquire the degree in Oxford or Cambridge, must have pre viously studied the law six years. Bache lors of Canon Law are admitted after two years' study, and sustaining an act accord ing to the forms. Bachelors of Medicine must have studied two years in medicine, after having been four years M. A. in the university, and must have passed an ex amination ; after whicli they are invested with the fur in order to be licensed. Ba chelors of Music in the Enghsh and Irish universities must have studied music for a certain number of years, and are ad mitted to the degree after the composition and performance of a musical exercise. Anciently the grade of Bachelor, at least in arts, was hardly considered as a degree, but merely a step towards the Doctorate or Mastership. In fact. Bachelors in any faculty, as such, have no voice in the uni versity convocations or senates. Bachelors BAMPTON LECTURES. in Divinity have, because they must neces sarily have been Masters of Art previously. But Bachelors of Law and Medicine have no votes, unless they happen to be Mas ters of Ai-ts also. In the French, as in the Scotch universities, the degree of Ba chelor of Arts was taken while the student was still in statu pupillari, and in fact cor responded very much to the Sophisters in our universities, the A. M. in these places practically correspond to our degree of A. B. BAMPTON LECTURES. A course of eight sermons preached annually at the university of Oxford, set on foot by the Reverend John Bampton, canon of Salis bury. According to the directions in his will, they are to be preached upon any of the following subjects: — To confirm and establish the Christian faith, and to confute aU heretics and schismatics ; upon the Divine authority of the Holy Scriptures ; upon the authority of the writings of the primitive fathers, as to the faith and prac tice of the primitive Church ; upon the Divinity of our Lord and Saviour Jesus Cheist ; upon the Divinity of the Holy Ghost ; upon the articles of the Christian faith, as comprehended in the Apostles' and Nicene Creeds. For the support of this lecture he bequeathed his lands and estates to the chancellor, masters, and scho lars of the university of Oxford for ever, upon trust that the vice-chancellor, for the time being, take and receive all the rents and profits thereof; and, after all taxes, re parations, and necessary deductions made, to pay all the remainder to the endo-wment of these divinity lecture sermons. He also directs in his will, that no person shall be qualified to preach these lectures, unless he have taken the degree of Master of Arts, at least, in one of the two universities of Oxford or Cambridge, and that the same person shall never preach the same sermon twice. A number of excellent sermons preached at this lecture are now before the public. BAND. This part of the clerical dress, which is too well known to need descrip tion, is the only remaining rehc of the ancient amice. (See Amice.) When the beard was worn, and when ruffs came in, this ancient part of clerical dress fell into disuse, but it was generaUy resumed after the Restoration. The band is not, how ever, an exclusively clerical vestment, be ing part of the fuU dress ofthe bar and of the universities, and of other bodies in which a more ancient habit is retained, as in some schools of old foundation. Fomierly it was worn by graduates, and BANNER. 77 even under-graduates, at the universities ; nor was the custom altogether extinct within memory. It is still worn by the scholars at Winchester, &c., and was an ciently worn with the surplice by lay vicars, singing men, and sometimes by parish BANGORIAN CONTROVERSY. This was a celebrated controversy within the Church of England in the reign of George I., and received its name from Hoadly, who, although bishop of Ban gor, was little else than a Socinian here tic. Hoadly published " A Preservative against the Principles and Practice of the Non-j urors,"and soon after, a sermon, which the king had ordered to be printed, en- titied, "The Nature of the Kingdom of Christ." This discourse is a very confused production ; nor, except in the bitterness of its spfrit, is it easy, amidst the author's " periods of a mile," to discover his precise aim. To the perplexed arguments of Bishop Hoadly, Dr. Snape and Dr. Sherlock wrote replies ; and a committee of convo cation passed a censure upon the discourse. An order from government arrested the proceedings of the convocation. Snape and Sherlock were removed from their office of chaplains to the king; and the convocation has never yet been again per mitted to assemble for the transaction of business. But the exertion of power on the part of the government was unable to silence those who were determined, at any sacrifice, to maintain God's truth. This controversy continued to employ the press for many years, until those who held Low Church views were entirely silenced by the force of argument. Of the works produced by the Bangorian Controversy, perhaps the most important is Law's Letters to Hoadly, which w-ere reprinted in " The Scholar Armed" and have since been re published. Law's Letters have never been answered, and may indeed be regarded as unanswerable. BANNER. In the chapels of orders of knighthood, as in St. George's chapel, Windsor, the chapel of the order of the Garter ; in Henry VII.'s chapel, at West minster, the chapel of the order of the Bath ; and in St. Patrick's cathedral, the chapel of the order of St. Patrick; the banner of each knight, i. e. a little square fiag bearing his arms, is suspended, at his installation, over his appropriate stall. The installation of a knight is a religious ceremony ; hence the propriety of this act. The same decorations formerly existed in the chapel of Holyrood House, the chapel of the order of the Thistle. 78 BANNS OF MARRIAGE. Also it is not uncommon to see banners taken in battle suspended over the tombs of victorious generals. This is a beautiful way of expressing thankfulness to God for that victory which he alone can give ; and it were much to be wished that a spirit of pride and vain-glory should never mingle with the religious feehng. Banners were formerly a part of the accustomed ornaments of the altar, and were suspended over it, " that in the church the triumph of Christ may ever more be held in mind, by which we also hope to triumph over our enemy." — Du- BANNS OF MARRIAGE. "Bann" comes from a barbarous Latin word which signifies to put out an edict or proclama tion. " Matrimonial banns " are such pro clamations as are solemnly made in the church, or in some other lawful congrega tion of men, in order to the solemnization of matrimony. Before any can be canonically married, except by a licence from the bishop's court, banns are dfrected to be published in the church ; and this proclamation should be made on three several solemn days, in all the churches of that place where the parties, wilhng to contract marriage, dwell. This rule is principally to be observed when the said parties are of different parishes ; for the care of the Church to prevent clan destine marriages is as old as Christianity itself: and the design of the Church is, to be satisfied whether there be any "just cause or impediment," why the persons so asked " should not be joined together in holy matrimony." The foUowing are the regulations under which the Church of England now acts on this subject: — No minister shall be obliged to publish the banns of matrimony between any per sons whatsoever, unless they shall, seven days at least before the time required for the ffist publication, deliver or cause to be delivered to him a notice in writing of their true Christian and surnames, and of the houses of thefr respective abodes within such parish, chapelry, or extra-parochial place, where the banns are to be published, and of the time during which they have inhabited or lodged in such houses respect ively. (26 George II. c. 33, s. 2.) And all banns of matrimony shaU be published in the parish church, or in some public chapel wherein banns of matrimony have been usually published, (i. e. before the 25th of March, 1754,) of the parish or chapelry wherein thej)ersons to be married shall dweU. (26 George IL c. 33, s. I.) And where the persons to be married shall dweU in divers parishes or chapefries, the banns shall be published in the church or chapel belonging to such parish or chapelry wherein each of the said persons shall dwell. And where both or either of the persons to be married shall dwell in any extra-parochial place, (having no church or chapel wherein banns have been usually published,) then the banns shall be pub lished in the parish church or chapel be longing to some parish or chapelry adjoin ing to such extra-parochial place. And the said banns shall be published upon three Sundays preceding the solemnization of marriage during the time of morning service, or of the evening service, if there be no morning service in such church or chapel on any of those Sundays, immedi ately after the second lesson. (26 George IL c. 33, s. I.) While the marriage is contracting, the minister shall inquire of the people by three public banns, concerning the freedom of the parties from all lawful impediments. And if any minister shall do otherwise, he shall be suspended for three years. Rubric. And the curate shaU say after the accustomed manner : — " I publish the banns of marriage between M. of , and N. of . If any of you know cause or just impediment why these two persons should not be joined together in holy matrimony, ye are to declare it. This is the first (second, or thfrd) time of asking." And in case the parents or guardians, or one of them, of either of the parties, who shall be under the age of twenty-one years, shaU openly and publicly declare, or cause to be declared, in the church or chapel where the banns shall be so pub lished, at the time of such pubhcation, his dissent to such marriage, such publication of banns shall be void. (26 George II. c. 3, s. 3.) Rubric. And where the parties dwell in divers parishes, the curate of one parish shall not solemnize marriage between them, without a certificate of the banns being thrice asked, from the curate of the other parish. Formerly the rubric enjoined that the banns should be pubhshed after the Nicene Creed ; but the lamentable deficiency of publicity of which this arrangement was the cause, and the delay hence arising in consequence of some parishes being with out any moming service on some Sundays, induced the legislature to make the pro visions above cited. (26 George II. c. 33, s. 1.) BANNS OF MARRIAGE. It is to be feared that much laxity pre vails among parties to whom the inqufries as to parochial hmits are intrusted ; and that recent enactments have rather aug mented than reformed such laxity. The constitutions and canons of 1603 guard cautiously against clandestine marriages. Canon 62 is as follows : — Ministers not to marry any persons with out banns or licence. — No minister, upon pain of suspension per triennium ipso facto, shall celebrate matrimony between any per sons, without a faculty or hcence granted by some of the persons in these our con stitutions expressed, except the banns of matrimony have been first published three several Sundays, or holidays, in the time of Divine service, in the parish churches and chapels where the said parties dwell, according to the Book of Common Prayer. Neither shall any minister, upon the like pain, under any pretence whatsoever, join any persons so licensed in marriage at any unseasonable times, but only between the hours of eight and twelve in the forenoon ; nor in any private place, but either in the said churches or chapels where one of them dweUeth, and likewise in time of Divine service ; nor when banns are thrice asked, and no licence in that respect necessary, before the parents or governors of the parties to be married, being under the age of twenty and one years, shall either per sonally, or by sufficient testimony, signify to them their consents given to the said marriage. Canon 63. Ministers of exempt churches not to marry without banns or license. — Every minister, who shall hereafter cele brate marriage between any persons con- frary to our said constitutions, or any part of them, under colour of any pecuhar liberty or privilege claimed to appertain to certain churches and chapels, shaU be suspended per triennium by the ordinary of the place where the offence shall be committed. And if any such minister shaU afterwards re move from the place where he hath com mitted that fault, before he be suspended, as is aforesaid, then shaU the bishop of the diocese, or ordinary of the place where he remaineth, upon certificate under the hand and seal of the other ordinary, from whose jurisdiction he removed, execute that cen sure upon him. See also canon 70. By the statute 6 & 7 W. IV. c. 85, sec. I, it is enacted, that where, by any law or canon in force before the passing of this act, it is provided that any "marriage may be solemnized after pubhcation of banns, such marriage may be solemnized, in like manner, on BAPTISM. 79 production of the registrar's certificate as hereinafter provided : " so that marriages may now be solemnized in the Church of England, without banns or licence, on pro duction of the superintendent registrar's certificate. BAPTISM. {BccTrreiv, to wash.) Bap tism is one of the two sacraments, which, according to the Catechism, " are gener aUy necessary to salvation." Our blessed Saviour says that "except a man be born again he cannot see the kingdom of God " (John iii. 3) ; and in explana tion of his meaning he adds, ""verily, verily, I say unto thee, except a man be born of water and of the SPIEIT, he cannot enter into the kingdom of God" (ver. 5). Upon this the Church remarks : " Beloved, ye hear in this Gospel the express words of our Saviour Christ, that, except a man be born of water and of the Spirit, he cannot enter into the kingdom of GoD : whereby ye may perceive the great ne cessity of this sacrament where it may be had. Likewise immediately before his ascension into heaven, as w-e read in the last chapter of St. Mark's Gospel, he gave command to his disciples, saying, ' Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved ; but he that be lieveth not shall be damned.' Which also showeth unto us the great benefit we reap thereby. For which cause, St. Peter the apostle, when, upon his first preaching of this gospel, many were pricked at the heart, and said unto him and the rest of the apostles, ' Men and brethren, what shall we do ? ' replied and said unto them, ' Re pent, and be baptized every one of you for the remission of sins, and ye shall receive the gift of the Holy" Ghost.' The same apostle testifieth in another place, ' even baptism doth also now save us, not the putting away of the ffith of the flesh, but the answer of a good conscience towards God, by the resurrection of Jesus Christ.' " — Office of Adult Baptism. The Church also states in the Catechism, that a sacra ment, as baptism is, hath two parts, the outward visible sign, and the inward spirit ual grace : that the outward visible sign or form in baptism is water, wherein the per son is baptized in the name of the Father, and of the Son, and of the Holy Ghost ; and that the inward and spfritual grace, which through the means of baptism we receive, is a death unto sin, and a new birth unto righteousness ; for being by na ture born in sin and the children of -wrath, we are hereby, i. e. by baptism, made chil dren of grace. Therefore the Church, as 80 BAPTISM. soon as ever a child is baptized, directs the minister to say, " Seeing now, dearly be loved brethren, that this child is regenerate and grafted into the body of Christ's Church, let us give thanks unto Almighty God for these benefits, and with one ac cord make our prayers unto him, that this child may lead the rest of his hfe according to this beginning." The Church here first declares that grace has been given, even the grace of regeneration, and then implies that the grace, if not used, may be lost. On this subject more will be said in the article on Regeneration. See also Infant Baptism. Grotius {Annot. ad Matt. in. 6) is of opinion, that the rite of baptism had its original from the time of the deluge ; im mediately after which he thinks it was in stituted, in memory of the world having been purged by water. Some learned men think ( W. Schickard, de Jur. Reg. cap. 5) it was added to circumcision, soon after the Samaritan schism, as a mark of distinction to the orthodox Jews. Spencer, who is fond of deriving the rites of the Jewish religion from the ceremonies of the Pagan, lays it down as a probable supposition, that the Jews received the baptism of proselytes from the neighbouring nations, who were wont to prepare candidates for the more sacred functions of thefr religion by a solemn ab lution ; that, by this affinity of sacred rites, they might draw the Gentiles to embrace their rehgion, and the proselytes (in gain ing of whom they were extremely diligent, Matt, xxiii. 15) might the more easily com ply with the transition from Gentihsm to Judaism. In confirmation of this opinion, he observes, ffist, that there is no Divine precept for the baptism of proselytes, God having enjoined only the rite of circum cision, (Exod. xii. 48,) for the admission of strangers into the Jewish religion ; se condly, that, among foreign nations, the Egyptians, Persians, Greeks, Romans, and others, it was customary that those who were to be initiated into their mysteries or sacred rites, should be first purified by dip ping their whole body in water. Grotius, on Matt. xxvi. 27, adds, as a further con firmation of his opinion, that the " cup of blessing" likewise, added to the Paschal supper, seems plainly to have been derived from a Pagan original : for the Greeks, at their feasts, had one cup, called irorifpiov ciyaQov SaifiovoQ, the cup of the good de mon or god, which they drank at the con clusion of thefr entertainment, when the table was removed. Since, then, a rite of Gentile original was added to one of the Jewish sacraments, viz. the Passover, there can be no absurdity in supposing, that baptism, which was added to Ihe other sacrament, namely, circumcision, might be derived from the same source. In the last place, he observes, that Christ, in the in stitution of his sacraments, paid a peculiar regard to those rites which were borrowed from the Gentiles; for, rejecting circum cision and the Paschal supper, he adopted into his religion baptism and the sacred cup ; thus preparing the way for the con version and reception of the Gentiles into his Church. It is to be observed, under this head of Jewish baptism, that the proselyte was not to be baptized till the wound of cir cumcision was perfectly healed ; that then the ceremony was performed by plunging him into some large, natural recejitacle of water ; and that baptism was never after repeated in the same person, or in any of his posterity, who derived thefr legal purity from the baptism of their ancestor. — Selden, de Jur. Nat. et Gent. hb. ii. cap. 1. In the primitive Christian Church, {Ter- tull. de Baptismo,) the office of baptizing was vested principally in the bishops and priests, or pastors of the respective par ishes ; but, with the consent of the bishop, it was allowed to the deacons, and in cases of necessity even to laymen, to baptize; but never, under any necessity whatever, was it permitted to women to perform this office. Nor was it enough that baptism was conferred by a person caUed to the ministry, unless he was also orthodox in the faith. This became matter of great ex citement in the Church ; and hence arose the famous controversy between Cyprian and Stephen, bishop of Rome, concerning the rebaptizing those who had been baptized by heretics, Cyprian asserting that they ought to be rebaptized, and Stephen main taining the contrary opinion. The persons baptized were either infants or adults. To prove that infants were ad mitted to the sacrament of baptism, we need only use this argument. None were admitted to the eucharist tiU they had re ceived baptism : but in the primitive Church children received the sacrament of the Lord's supper, as appears from what Cyprian relates concerning a sucking chUd, who so violently refused to taste the sacra mental wine, that the deacon was obliged forcibly to open her lips and pour it down her throat. Origen writes, that chUdren are baptized, " for the purging away of the natural filth and original impurity inher ent jn them. We might add the testi monies of Irenaeus and Cyprian ; but it will be sufficient to mention the deter mination of an African synod, hold A. D. BAPTISM. 81 254, at which were present sixty-six bishops. The occasion of it was this. A certain bishop, called Fidus, had some scruples concerning the time of baptizing infants, whether it ought to be done on the second or thfrd day after thefr birth, or not before the eighth day, as was observed with re spect to circumcision under the -Jewish dispensation. His scruples were proposed to this synod, who unanimously decreed, that the baptism of children was not to be deferred so long, but that the grace of God, or baptism, should be given to all, and most especially unto infants. — Justin Mar tyr, Second Apology ; De Lapsis, § 20 ; In Lucam, Hom. xiv. Apud Cyprian. Epist. Ux. § 2 — 4. TertuU. de Baptismo, c. 19. As for the time, or season, at which baptism was usually administered, we find it to have been restrained to the two solemn festivals of the year, Easter and Whitsuntide : at Easter, in memory of Christ's death and resurrection, correspond ent to which are the two parts of the Christian life, represented and shadowed out in baptism, dying unto sin, and rising again unto newness of life ; and at Whit suntide, in memory of the Holy Ghost's being shed upon the apostles, the same, in some measure, being represented and conveyed in baptism. It is to be observed, that these stated returns of the time of baptism related only to persons in health : in other cases, such as sickness, or any pressing necessity, the time of baptism was regulated by occasion and opportunity. The place of baptism was at ffist un limited ; being some pond or lake, some spring or river, but always as near as pos sible to the place of public worship. Af terwards they had their baptisteries, or (as we call them) fonts, built at first near the church, then in the church-porch, and at last in the church itself. There were many in those days who were desirous to be baptized in the river Jordan, out of re verence to the place where our Saviour himself had been baptized. The person to be baptized, if an adult, was ffist examined by the bishop, or offici ating priest, who put some questions to him; as, first, whether he abjured the devil and all his works ; secondly, whether he gave a firm assent to all the articles of the Christian faith : to both which he an swered in the affirmative. _ Concerning these baptismal questions, Dionysius Alex andrinus, in his letter to Xistus, bishop of Rome, speaks of a certain scrupulous per son in his church, who, being present at baptism, was exceedingly troubled, when G he heard the questions and answers of those who were baptized. If the person to be baptized was an infant, these inter rogatories were answered by his sponsores, or godfathers. Whether the use of spon sors was as old as the apostles' days, is un certain: perhaps it was not, since Justin Martyr,_ speaking of the method and form of baptism, says not a word of them. — ¦ TertuU. de Coron. Milit. Cyprian, Ejiist. vii. § 5. Justin Martyr, Apolog. 2. Apud Euseb. lib. vii. c. 9 ; Apolog. 2. After the questions and answers, fol lowed exorcism, the manner and end of which was this. The minister laid his hands on the person's head, and breathed in his face, implying thereby the driving away, or expelhng, of the devil from him, and preparing him for baptism, by which the good and holy Spirit was to be con ferred upon him. After exorcism, followed baptism itself: and ffist the minister, by prayer, conse crated the water for that use. Tertullian says, " any waters may be apphed to that use ; but then God must be ffi-st invo cated, and then the Holy Ghost presently comes down from heaven, and moves upon them, and sanctifies them." The water being consecrated, the person was bap tized " in the name of the Father, and of the Son, and of the Holy Ghost ; " by which " dedication of him to the blessed Trinity, the person " (says Clemens Alex andrinus) " is delivered from the corrupt trinity, the devU, the world, and the flesh." — TertuU. de Baptismo. Justin Martyr, Apolog. 2. In performing the ceremony of baptism, the usual custom was to immerse and dip the whole body. Thus St. Barnabas, de scribing a baptized person, says, " We g5 down into the water full of sin and filth, but we ascend bearing fruit in our hearts." And that all occasions of scandal and im modesty might be prevented in so sacred an action, the men and women were bap tized in distinct apartments ; the women having deaconesses to undress and dress them. Then followed the unction, by which (says St. CyrU) was signified, that they were now cut off from the wild olive, and were ingrafted into Christ, the true olive- tree ; or else to show, that they were now to be champions for the gospel, and were anointed thereto, as the old Athletae were against their solemn games. With this anointing was joined the sign of the cross, made upon the forehead of the person baptized; which being done, he had a white garment gi-ven him, to denote his being washed from the defilements of sin, or 82 BAPTISM. in allusion to the words of the apostle, " as many as are baptized into Christ have put on Christ." From this custom the feast of Pentecost, which was one of the annual seasons of baptism, came to be called Whit-sunday, i. e. White-sunday. This garment was afterwards laid up in the church, that it might be an evidence against such persons as violated or denied that faith which they had o-wned in baptism. Of this we have a remarkable instance under the Arian persecution in Africa. Elpidophorus, a citizen of Carthage, had lived a long time in the communion of the Church, but, apostatizing afterwards to the Arians, became a most bitter and implac able persecutor of the orthodox. Among several whom he sentenced to the rack, was one Mfritas, a venerable old deacon, who, being ready to be put upon the rack, puUed out the white garment with which Elpidophorus had been clothed at his baptism, and, with tears in his eyes, thus addressed him before aU the people. " These, Elpidophorus, thou minister of error, these are the garments that shall accuse thee, when thou shalt appear before the majesty of the Great Judge ; these are they which girt thee, when thou camest pure out of the holy font ; and these are they which shaU bitterly pursue thee, when thou shalt be cast into the place of flames ; because thou hast clothed thyself with cursing as with a garment, and hast cast off the sacred obligation of thy bap tism." — Epist. Cathol. § 9. Cave's Pri mitive Christianitg, p. i. u. 10. Epiph. Hceres. 79. Ambrose de Sacr. lib. i. c. 21. Gal. hi. 27. Victor. Utie. de Persecut. Vandal, lib. iii. But though immersion was the usual practice, yet sprinkhng was in some cases allowed, as in clinic baptism, or the baptism of such persons as lay sick in bed. It is true, this kind of baptism was not esteem ed so perfect and effectual as that by im mersion or dipping ; for which reason, in some Churches, none were advanced to the order of the priesthood, who had been so baptized ; an instance of which we have in Novatian, whose ordination was opposed by all the clergy upon that account; though afterward, at the entreaties of the bishop, they consented to it. Notwithstanding which general opinion, Cyprian, in a set discourse on this subject, declares that he thought this baptism to be as perfect and valid as that performed more solemnly by immersion. — Epist. Cornel, ad Fabium Antioch. apud Euseb. lib. vi. cap. 43. Epist. Ixxvi. § 9. Apolog. 2. When baptism was performed, the per son baptized, according to Justin Martyr, " was received into the number of the faith ful, who then sent up their pubhc prayers to God, for all men, for themselves, and for those who had been baptized." As the Church granted baptism to all persons duly quahfied to receive it, so there were some whom she debarred from the "benefits of this holy rite. The author of the Apostolical Constitutions mentions several. Bingham, Orig. Eccles. b. xi. cap. 5, § 6, &c. Const. Apost. lib. -viii. cap. 32. Such were panders, or procurers ; whores ; makers of images or idols ; actors and stage- players ; gladiators, charioteers, and game sters ; magicians, enchanters, astrologers, diviners, and wandering beggars. Con cerning stage-players, the Church seems to have considered them in the very same hght as the ancient heathens themselves did: for Tertullian {TertuU. de Spectae. cap. 22) observes that they who professed those arts were branded with infamy, de graded, and denied many privileges, driven from the court, from pleading, from the order of knighthood, and aU other honours in the Roman city and commonwealth. It has been a question, whether the military life disqualified a man for baptism : but the contrary appears from the Constitutions, lib. -viii. cap. 32, which admit soldiers to the baptism of the Church, on the same tei-ms that St. John Baptist admitted them to his ; namely, that they should do vio lence to no man, accuse no one falsely, and be content with their wages, Luke iii. 14. The state of concubinage is another case which has been matter of doubt. The rule in the Constitutions, hb. vui. c. 32, concerning the matter is this : a concubine, that is, a slave to an infidel, if she keep herself only to him, may be received to baptism ; but, if she commit fornication with others, she shall be rejected. The Council of 'Toledo {Cone. Tolet. I, can. 17) distinguishes between a man's having a wife and a concubine at the same time, and keeping a concubine only : the latter case it considers as no disqualification for the sacraments, and only insists that a man be content to be joined to one woman only, whether wife or concubine, as he pleases. Though baptism was esteemed by the Church as a Divine and heavenly institu tion, yet there wanted not sects, in the earliest ages, who either rejected it in whole or in part, or greatly corrupted it. The Ascodrutse wholly rejected it, because they would admit of no external or corporeal symbols whatever. The Archontics, who imagined that the -world was not created BAPTISM. 83 by the supreme God, but by certain dpxov- rEc, or powers, the chief of whom they called Sabaoth, rejected this whole rite, as a foreign institution, given by Sabaoth, the God of the Jews, whom they distin guished from the supreme God. The Seleucians and Hermians rejected baptism by water, on pretence that it was not the bap tism instituted by Christ ; because St. John Baptist, comparing his own baptism with that of Christ, says, " I baptize you with water, but he that cometh after me shall baptize you with the Holy Ghost and with fire," Matt. in. II. They thought that the souls of men consisted of fire and spirit, and therefore that a baptism by ffi-e was more suitable to their nature. Another sect which rejected water-baptism, were the Manichees, who looked upon it as of no efficacy towards salvation : but whether they admitted any other kind of baptism, we are not told. The Paulicians, a branch of this heresy, maintained that the word of the gospel is baptism, because our Lord said, " t am the living water." — Bing ham Orig. Eccles. b. x. cap. 2, § 1. Epiph. Hceres. 40. Theod. Hcer. Fab. 1. i. cap. II. August, de Hceres. cac^. 59. Plii- lastr. de Hceres. Prcedestinat. Hceres. 40. Euthym. PanopUa, Par. ii. tit. 21. Though the ancient Church considered baptism as indispensably necessary to sal vation, it was always witii this restriction, provided it could be had : in extraordinary cases, wherein baptism could not be had, though men were desirous of it, they made several exceptions in behalf of other things, which in such circumstances were thought sufficient to supply the want of it. {Binghatn, § 19, 20.) The chief of these excepted cases was martyrdom, which usually goes by the name of second bap tism, or baptism in men's own blood, in the writings of the ancients. {Cyprian. Ep. Ixiii. ad Julian.) This baptism, they suppose, our Lord spoke of, when he said, " I have another baptism to be baptized with," aUuding to his own future martyr dom on the cross. In the Acts of the Mar tyrdom of Perpetua, there is mention^ of one Satui-us, a catechumen, who, being thrown to a leopard, was, by the first bite of the wUd beast, so bathed in blood, that the people, in derision of the Chris tian doctrine of martyrdom, cried out salcum lotum, salvum Mum, baptized and saved, baptized and saved. {Bingham, § 24.) But these exceptions and allow ances were v/ith respect to adult persons only, who could make some compensation, by acts of faith and repentance, for the want of the external ceremony of baptism. G 2 But, as to infants who died without bap tism, the case was thought more difficult, because they were destitute both of " the outward visible sign and the inward spiritual grace of baptism." Upon which account they who spoke the most favour ably of thefr case, would only ventm-e to assign them a middle state, neither in heaven nor hell. — Greg. Naz. Orat. 40. Sever. Catena in Johan. iii. For the rest, the rite of baptism was esteemed as the most universal absolution and grand indulgence of the ministry of the Church ; as conveying a general par don of sin to every true member of Christ ; and as the key of the sacraments, that opens the gate of the kingdom of heaven. Bingham, b. xix. c. i. § 9. Baptism is defined by the Church of Rome {Alet^s Ritual) to be " a sacrament, instituted by our Saviour, to wa,sh away original sin, and all those we may have committed ; to communicate to mankind the spiritual regeneration, and the grace of Christ Jesus ; and to unite them to him, as the living members to the head." When a child is to be baptized in that Church, the persons who bring it -H'ait for the priest at the door of the Church, who comes thither in his surplice and purple stole, attended by his clerks. He begins with questioning the godfathers, whether they promise, in the child's name, to live and die in the true Catholic and Apostolic faith, and what name they would give the child. Then follows an exhortation to the sponsors ; after which the priest, call ing the child by its name, asks it as foUows : " "What dost thou demand ofthe Church ? " The godfather answers, "Eternal hfe." The priest goes on ; " If you are desirous of obtaining eternal life, keep God's com mandments. Thou shalt love the Lord thy God," &c. After which he breathes three times in the child's face, saying, " Come out of this child, thou evil spirit, and make room for the Holy Ghost." This said, he makes the sign of the cross on the child's forehead and breast, saying, " Receive the sign of the cross on thy forehead, and in thy heart." Then, taking off his cap, he repeats a short prayer, and, laying his hand gently on the child's head, repeats a second prayer : which ended, he blesses some salt, and, putting a little of it into the child's mouth, pronounces these words ; " Receive the salt of wisdom." All this is perform ed at the church door. The priest, with the godfathers and godmothers, coming into the church, and advancing towards the font, repeat the Apostles' Creed and the Lord's Prayer. 84 BAPTISM. Being come to the font, the priest exor cises the evil spirit again, and, taking a little of his o-wn spittle, with the thumb of his right hand, rubs it on the chUd's ears and nostrils, repeating, as he touches the right ear, the same word (Ephatha, " be thou opened") which our Saviour made use of to the man bom deaf and dumb. Lastly, they pull off its swaddling-clothes, or strip it below the shoulders, during which the priest prepares the oils, &c. The sponsors then hold the chUd direct ly over the font, observing to turn it due east and west ; whereupon the priest asks the chUd, "whether he renounces the devU and aU liis works;" and, the godfather having answered in the afifrmative, the priest anoints the chUd between the should ers in the form of a cross. Then, taking some of the consecrated water, he pours part of it thrice on the child's head, at each perfusion calling on one of the per sons of the holy Trinity. The priest con cludes the ceremony of baptism with an exhortation. It is to be observed, that, in the naming the child, all profane names, such as those of the heathens and their gods, are never admitted ; and that a priest is authorized to change the name of a chUd (though it be a Scripture name) who has been bap tized by a Protestant minister. Benserade, we are told, had like to have had his Christian name, which was Isaac, changed, when the bishop confirmed him, had he not prevented it by a jest: for, when -they would have changed his name, and given him another, he asked them, "What they gave him into the bargain ; " which so pleased the bishop, that he permitted him to retain his former name. The Romish Church aUows midwives, in cases of danger, to baptize a child before it is come entfrely out of its mother's womb : where it is to be. observed, that some part of the body of the child must appear before it can be baptized, and that it is baptized on the part which ffi-st appears : if it be the head it is not necessary to re-baptize the child ; but if only a foot or hand ap pears, it is necessary to repeat baptism. A still-born child, thus baptized, may be buried in consecrated ground. A monster, or creature that has not the human form, must not be baptized : if it be doubtful whether it be a human creature or not, it is baptized conditionally thus, " If thou art a man, I baptize thee," &c. The Greek Chm-ch differs from the Romish, as to the rite of baptism, chiefiy, in performing it by immersion, or plunging the infant all over in the water, which the relations of the chUd take care to_ have warmed, and throw into it a collection of the most odoriferous flowers. — Rycaut's State ofthe Greek Church. The Church of England (Article xxvii.) deflnes baptism to be, " not only a sign of profession, and mark of difference, where by Christian men are discerned from others that be not christened; but it is also a sign of regeneration, or new birth, where by, as by an instrument, they that receive baptism rightly are grafted into the Church: the promises ofthe forgiveness of sin, of our adoption to be the sons of God, by the Holy Ghost, are visibly signed and sealed, faith is conflrmed, and grace in creased, by vfrtue of prayer to God." It is added, " that the baptism of young children is in any wise to be retained in the Church, as most agreeable with the institution of Christ." In the rubrics of her liturgy, (see Office for Ministration of Public Baptism,) the Church prescribes, that baptism be adminis- teredonly on Sundays and holy days, except in cases of necessity. She requires sponsors for infants ; for every male child two god fathers and one godmother ; and for every female two godmothers and one godfather. We find this provision made by a consti tution of Edmond, archbishop of Canter bury, A. D. 1236 ; and in a synod held at Worcester, A. D. 1240. By the 29th canon of our Church, no parent is to be admitted to answer as godfather to his own child. — Bp. Gibson's Codex, vol. i. p. 439. The form of administering baptism is too well known to require a particular account to be given of it. We shall only observe some of the more material differences between the form, as it stood ki the ffi-st liturgy of King Edward, and that in our Common Prayer Book at present. Ffrst, in that of King Edward, we meet with a form of exorcism, founded upon the like practice of the primitive Church, which our reformers left out, when they took a re view of the liturgy in the 5th and 6th of that lung. It is as follows. " Then let the priest, looking upon the children, say ; " I command thee, unclean spirit, in the name of the Father, and of the Son, and of the Holy Ghost, that thou come out, and depart from these infants, whom our Lord Jesus Christ hath vouchsafed to call to his holy baptism, to be made members of his body, and of his holy congregation. There fore, tho-a cursed spirit, remember thy sentence, remember thy judgment, re member the day to be at hand, wherein BAPTISM. 85 thou shalt burn in fire everlasting, pre pared for thee and thy angels. And pre sume not hereafter to exercise any tyranny towards these infants, whom Christ hath bought with his precious blood, and by this his holy baptism calleth to be of his flock." The form of consecrating the water did not make a part of the office in King Edward's liturgy, as it does in the present, because the water in the font was changed and consecrated but once a month. 'The form likewise itself was something differ ent from that we now use, and was intro duced with a short prayer, that " Jesus Christ, upon whom (when he was baptized) the Holy Ghost came down in the likeness of a dove, would send down the same Holy Spirit, to sanctify the fountain of baptism ; which prayer was afterwards left out, at the second review. By King Edward's First Book, the minis ter is to " dip the child in the water thrice ; ffist dipping the right side ; secondly the left ; the third time dipping the face to ward the font." This trine immersion was a very ancient practice in the Christian Church, and used in honour of the Holy Trinity : though some later writers say, it was done to represent the death, burial, and resurrection of Christ, together with his three days' continuance in the grave. After wards, the Arians making an iU use of it, by persuading the people that it was used to denote that the three persons in the Trinity were three distinct substances, the orthodox left it off, and used only one single immersion. — TertuU. adv. Prax. c. 26. Greg. Nyss. de Bapt. Cliristi. Cyril, Catech. Mystag. By the ffist Common Prayer of King Edward, after the child was baptized, the godfathers and godmothers were to lay their hands upon it, and the minister was to put on him the white vestment com monly caUed the Chrysome, and to say: " Take this white vesture, as a token of the innocency which, by God's grace, in this holy sacrament of baptism, is given unto thee; and for a sign, whereby thou art admonished, so long as thou hvest, to give thyself to innocence of living, that, after this transitory life, thou mayest be par taker of the life everlasting. Amen." As soon as he had pronounced these words, he was to anoint the infant on the head, say ing, "Almighty God, the Father of our Lord Jesus Christ, who hath regenerated thee by water and the Holy Ghost, and hath given unto thee remission of all thy sins; vouchsafe to anoint thee with the unction of his Holy Spirit, and bring thee to the inheritance of everlasting life. Amen." This was manifestly done in imi tation of the practice of the primitive Church. The custom of sprinkling children, in stead of dipping them in the font, which at ffi-st was allowed in case of the weak ness or sickness of the infant, has so far pre vailed, that immersion is at length almost excluded. "What principally tended to confirm the practice of affusion or sprink ling, was, that several of our English divines, flying into Germany and Switzer land, during the bloody reign of Queen Mary, and returning home when Queen Elizabeth came to the crown, brought back with them a gTcat zeal for the Pro testant Churches beyond sea where they had been sheltered and received ; and, having observed that at Geneva {Calvin, Instit. lib. iv. c. 15) and some other places baptism was administered by sprinkling, they thought they could not do the Church of England a greater piece of service than by introducing a practice dictated by so great an oracle as Calvin. This, together with the coldness of our northem climate, was what contributed to banish entirely the practice of dipping infants in the font. Lay-baptism we find to have been per mitted by both the Common Prayer Books of King Edward, and that of Queen Eliza beth, when an infant is in immediate danger of death, and a lawful minister cannot be had. This was founded upon the mistaken notion of the impossibility of salvation without the sacrament of baptism : but afterwards, when they came to have clearer notions of the sacraments, it was unanimously resolved in a convocation, held in the year 1575, that even private baptism, in a case of necessity, was only to be administered by a lawful minister. — Bp. Gibson's Codex,tit. xvui. vol. i. ch. 9, p. 446. It remains to be observed, that, by a provincial constitution, made in the year 1236, ('26th of Hen. III.,) neither the water, nor the vessel containing it, which have been made use of in private baptism, are afterwards to be applied to common uses: but, out of reverence to the sacra ment, the water is to be poured into the ffi-e, or else carried into the church and put into the font; and the vessel to be burnt, or else appropriated to some use in the church. But no provision is made for the disposition of the water used in the font at church. In the Greek Church, particular care is taken that it be not thrown into the street like common water, but poured into a hollow place under the altar, (called BakaaaiSiov or ;(w>'iro>',) 86 BAPTISM, ADULT. BAPTISM, LAY. where it is soaked into the earth, or finds a passage. — Broughton. Bp. Gibson's Codex, tit. xviii. c. 2, vol. i. p. 435. Dr. Smith's Account of the Gr. Church. BAPTISM, ADULT. " It was thought convenient, that some prayers and thanks givings, fitted to special occasions, should be added ; particularly an office for the baptism of such as are of riper years ; which, although not so necessary when the former book was compiled, yet by the growth of anabaptism, through the licen tiousness of the late times crept in amongst us, is now become necessary, and may be always useful for the baptizing of natives in our plantations, and others converted to the faith." — Preface to the Book of Com mon Prayer. Rubric. ""When any such persons of riper years are to be baptized, timely no tice shaU be given to the bishop, or whom he shaU appoint for that purpose, a week before at the least, by the parents or some other discreet persons ; that so due care may be taken for their examination, whe ther they be sufficiently instructed in the principles of the Christian religion ; and that they may be exhorted to prepare themselves with prayers and fasting for the receiving of this holy sacrament. And if they shall be found fit, then the godfathers and godmothers (the people being assem bled upon the Sunday or holy day ap pointed) shall be ready to present them at the font, immediately after the second lesson, either at morning or evening prayer, a-s the curate in his discretion shall think fit. And it is expedient that every person thus baptized should be confirmed by the bishop, so soon after his baptism as con veniently may be ; that so he may be ad mitted to the holy communion." BAPTISM, INFANT. Article 27. " The baptism of young children is in anywise to be retained in the Church, as most agree able with the institution of Christ." Rubric. " The curates of every parish shall often admonish the people, that they defer not the baptism of their children longer than the first or second Sunday next after their birth, or other holy day falling between ; unless upon a great and reasonable cause, to be approved by the curate." The practice of infant baptism seems to be a necessary consequence of the doctrine of original sin and of the grace of baptism. If it be only by union with Christ that the children of Adam can be saved ; and if, as the apostle teaches, in baptism " we put on Christ," then it was natural for parents to ask for permission to bring thefr little ones to Christ, that they might be partakers of the free grace that is offer ed to aU ; but though offered to aU, to be apphed individually. It may be because it is so necessary a consequence of the doctrine of original sin, that the rite of infant baptism is not enjoined in Scripture. But though there is no command in Scrip ture to baptize infants, and although for the practice we must plead the tradition of the Church Universal, stiU we may find a warrant in Scripture in favour of the traditional practice. We find it generally stated that the apostles baptized whole households, and Christ our Saviour com manded them to baptize all nations, of which infants form a considerable part. And in giving this injunction, we may presume that he intended to j'nclude in fants, from the very fact of his not ex cluding them. For he was addressing Jews ; and when the Jews converted a hea then to faith in the God of Israel, they were accustomed to baptize the convert, together with all the infants of his family. And, consequently, when our Lord commanded Jews, i. e. men accustomed to this practice, to baptize nations, the fact that he did not positively repel infants, implied an injunc tion to baptize them ; and -when the HoLY Spirit records that the apostles, in obe dience to that injunction, baptized whole households, the argument gains increased force. This is probably what St. Paul means, when, in the seventh chapter of the First Corinthians, verse 14, he speaks of the children of behevers as being holy: they are so far holy, that they may be brought to the sacrament of baptism. From the apostles has come down the practice of baptizing infants, the Church requiring security, through certain sponsors, that the children shaU be brought up to lead a godly and a Christian hfe. And by the early Christians the practice was considered sufficiently sanctioned by the passage from St. Mark, which is read in our baptismal office, in which we are told, that the LoRD Jesus Christ, having rebuked those that would have kept the chUdren from him, took them up in his arms and blessed them. He blessed them, and his blessing must have conveyed grace to their souls ; therefore, of grace, children may be partakers. They may receive spi ritual life, though it may be long before that life develope itself; and that life they may lose by sinning. BAPTISM, LAY. We shaU briefly state the history of lay baptism in our Church both before and after the Reform ation. In the "Laws Ecclesiastical" of BAPTISM, LAY. Edmund, king of England, A. D. 945, it is stated :— " Women, when their time of child-bearing is near at hand, shall have water ready, for baptizing the chUd in case of necessity." In the national synod under Otho, 1237, it is directed : " For cases of necessity, the priests on Sundays shall frequently instruct their parishioners in the form of baptism." To which it is added, in the Constitutions of Archbishop Peckham, in 1279, " "Which form shall be thus : I crysten thee in the name of the Fadee, and of the Sone, and of the Holy Goste." In the Constitutions of the same arch bishop, in 1281, it is ruled that infants baptized by laymen or women (in immi nent danger of death) shall not be bap tized again ; and the priest shall afterwards supply the rest. By the rubrics of the second and of the fifth of Edward VI. it was ordered thus : " The pastors and curates shall often ad monish the people, that without great cause and necessity they baptize not children at home in thefr houses ; and when great need shall compel them so to do, that then they minister it in this fashion : — First, let them that be present caU upon GoD for his grace, and say the Lord's Prayer, if the time will suffer ; and then one of them shall name the child and dip him in the water, or pour water upon him, saying these words, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost." In the manuscript copy of the Articles made in convocation in the year 1575, the twelfth is, " Item, where some ambiguity and doubt hath arisen among divers, by what persons private baptism is to be ad ministered ; forasmuch as by the Book of Common Prayer allowed by the statute, the bishop of the diocese is authorized to ex pound and resolve all such doubts as shall arise, concerning the manner how to un derstand and to execute the things con tained in the said book ; it is now, by the said archbishop and bishops, expounded and resolved, and every of them doth ex pound and resolve, that the said private baptism, in case of necessity, is only to be ministered by a lawful minister or deacon called to be present for that purpose, and by none other; and that every bishop in his diocese shall take order that this ex position of the said doubt shall be pubhsh ed in -writing, before the first day of May next coming, in every parish church of his diocese in this province ; and thereby all other persons shall be inhibited to inter meddle with the ministering of baptism BAPTISM, PRIVATE. 87 privately, being no part of their vocation." This article was not published in the printed copy ; but whether on the same account that the ffiteenth article was left out, (namely, because disapproved by the Crown,) does not certainly appear. How ever, the ambiguity remained till the con ference at Hampton Court, in which the king said, that if baptism was termed pri vate, because any but a lawful minister might baptize, he utterly dishked it, and the point was then debated ; which debate ended in an order to the bishops to explain it, so as to restrain it to a lawful minister. Accordingly, in the Book of Common Prayer, which was set forth the same year, the alterations were printed in the rubric thus : — " And also they shall warn them, that without great cause they procure not their children to be baptized at home in their houses. And when great need shall compel them so to do, then baptism shall be administered on this fashion : First, let the lawful minister and them that be pre sent call upon God for his grace, and say the Lord's Prayer, if the time will suffer ; and then the child being named by some one that is present, the said minister shall dip it in the water, or pour water upon it." And other expressions, in other parts of the service, which seemed before to admit of lay baptism, were so turned, as express ly to exclude it. BAPTISM, PRIVATE. Ruh-ic. " The curates of every parish shaU often warn the people, that without great cause and ne cessity, they procure not their children to be baptized at home in their houses." Canon 69. " If any minister being duly, without any manner of collusion, informed of the weakness and danger of death of any infant unbaptized in his parish, and thereupon desired to go or come to the place where the said infant remaineth, to baptize the same, shall either wilfuUy re fuse so to do, or of purpose or of gross negligence shall so defer the time, as when he might conveniently have resorted to the place, and have baptized the said infant, it dieth through such his default unbaptized, the said minister shall be suspended for three months, and before his restitution shall acknowledge his fault, and promise before his ordinary that he will not wit tingly incur the like again. Provided, that where there is a curate, or a substitute, this constitution shall not extend to the parson or vicar himself, but to the curate or substitute present." Rubric. "The child being named by some one that is present, the minister shall pour water upon it. 88 BAPTISM, PUBLIC. " And let them not doubt, but that the child so baptized is lawfully and sufficiently baptized, and ought not to be baptized Egain. Yet, nevertheless, if the child which is after this sort baptized do after ward live, it is expedient that it be brought into the church, to the intent that the congregation may be certified of the true form of baptism privately before adminis tered to such child." BAPTISM, PUBLIC. At first baptism was administered publicly, as occasion served, by rivers ; afterwards the baptis tery was built, at the entrance of the church or very near it, which had a large basin in it, that held the persons to be baptized, and they went down by steps into it. Afterwards, when immersion came to be disused, fonts were set up at the entrance of churches. By the " Laws Ecclesiastical " of King Edmund, it is directed that there shall be a font of stone, or other competent mate rial, in every church ; which shall be de cently covered and kept, and not convert ed to other uses. And by canon 81, There shall be a font of stone in every church and chapel where baptism is to be administered ; the same to be set in the ancient usual places : in which only font the minister sliaU baptize publicly. The rubric directs that the people are to be admonished, that it is most conveni ent that baptism shall not be administered but upon Sundays and other holy days, when the most number of people come to gether ; as well for that the congregation there present may testify the receiving of them that be newly baptized into the number of Christ's Church, as also because in the baptism of infants, every man pre sent may be put in remembrance of his own profession made to GOD in his bap tism. Nevertheless, if necessity so require, chUdren may be baptized upon any other day. And by canon 68, No minister shall refuse or delay to christen any child according to the form of the Book of Common Prayer, that is brought to the church to him upon Sundays and holy days to be christened (convenient warning being given him thereof before). And if he shall refuse so to do, he shall be sus pended by the bishop of the diocese from his ministry by the space of three months. The rubric also directs, that when there are children to be baptized, the parents shall give knowledge thereof over-night, or in the morning before the beginning of moming prayer, to the curate. The rubric further directs, that there shall be for every male child to be bap tized two godfathers and one godmother ; and for every female, one godfather and two godmothers. By the 29th canon it is related, that no parent shall be urged to be present, nor admitted to answer as godfather for his own child: nor any godfather or god mother shall be suffered to make any other answer or speech, than by the Book of Common Prayer is prescribed in that be half. Neither shall any persons be ad mitted godfather or godmother to any child at christening or conffimation, before the said person so undertaking hath re ceived the holy communion. According to the rubric, the godfathers •and godmothers, and the people with the children, must be ready at the font, either immediately after the last lesson at mom ing prayer, or else immediately after the last lesson at evening prayer, as the curate by his discretion shall appoint. The rubric appoints that the priest com ing to the font, which is then to be filled with pure water, shaU perform the office of pubhc baptism. It may be here observed, that the ques tions in the office of the 2 Edward VL, " Dost thou renounce ? " and so on, were put to the chUd, and not to the godfathers and godmothers, which (vrith aU due sub mission) seems more applicable to the end of the institution; besides that it is not consistent (as it seems) with the propriety of language, to say to three persons col lectively, " Dost thou in the name of tffis cliild do tills or that ? " By a constitution of Archbishop Peck ham, the ministers are to take care not to per mit wanton names, which being pronounced do sound to lasciviousness, to be given to children baptized, especiaUy of the female sex ; and if otherwise it be done, the same shall be changed by the bishop at confirm ation ; which being so changed at confirm ation (Lord Coke says) shaU be deemed the lawful name, though this appears to be no longer the case. In the ancient offices of Confirmation, the bishop pro nounced the name ofthe child ; and if the bishop did not approve of the name, or the person to be confirmed, or his friends, desir ed it to be altered, it might be done by the bishop's then pronouncing a new name ; but by the form of the present hturgy, the bishop doth not pronounce the name ofthe person to be conflrmed, and therefore can not alter it. I-'he rubric goes on to direct. The priest, taking the chUd into his hands, shaU say BAPTISM, PUBLIC. 89 to the godfathers and godmothers, " Name this child : " and then naming it after them, (if they shall certify him that the child may well endure it,) he shall dip it in the water discreetly and warily, saying, " N. I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost." But if they certify that the child is weak, it shall suffice to pour water upon it. Here we may observe that the dipping by the office of the 2 Edward VI. was not all over ; but they flrst dipped the right side, then the left, then the face towards the font. The rubric dfrects that the minister shall sign the child with the sign of the cross. And to take away all scruple concerning the same, the true explication thereof, and the just reasons for retaining of this cere mony, are set forth in the thirtieth canon. The substance of which canon is this, that the first Christians gloried in the cross of Christ ; that the Scripture sets forth our whole redemption under the name of the cross ; that the sign of the cross was used by the ffist Christians in all their actions, and especially in the baptizing of their children ; that the abuse of it by the Church of Rome does not take away the lawful use of it ; that the same has been approved by the reformed divines, with sufficient cau tions nevertheless against superstition in the use of it; that it is no part of the sub stance of this sacrament, and that the in fant baptized is by virtue of baptism, before it be signed with the sign of the cross, re ceived into the congregation of Christ's flock as a perfect member thereof, and not by any power ascribed to the sign of the cross ; and therefore, that the same, being purged from aU Popish superstition and error, and reduced to its primary institu tion, upon those rules of doctrine concern ing things indifferent which are consonant to the word of GoD and to the judgments of all the ancient fathers, ought to be re tained in the Church, considering that things of themselves indifferent do, in some sort, alter their natures when they become enjoined or prohibited by la-wful authority. The foUowing is Dr. Comber's analysis of our baptismal office :— The ffist part of the office, or the preparation before baptism, concerns either the child or the sureties. As to the child, we first inquire if itwant baptism; secondly, show the necessity of it in an exhortation ; thirdly, we pray it may be fitted for it in the two coUects. First, the priest asks if this cliild have been already baptized, because St. Paul saith, " there is but one baptism " (Ephes. iv. 5) ; and as we are bom, so we are born agaiu, but once. Secondly, the minister begins the exhortation, sho-n'ing, 1. what reason there is to baptize this child, namely, be cause of its being born in original sin, (Psalm h. 5,) and by consequence liable to condemnation (Rom. v. 12); the only way to free it from which is baptizing it with water and the Holy Ghost. (John iii. 5.) And, 2. beseeching all present, upon this account, to pray to God, that, while he baptizes this cffild with water, God will give it his Holy Spirit, so as to make it a lively member of Christ's Church, whereby it may have a title to " remission of sins." Thirdly, the two col lects follow, made by the priest and aU the people for the child : the ffist collect com memorates how God did typify this salva tion, which he now gives by baptism, in saving Noah and all his by water (1 Pet. iii. 21) ; and by carrying the Israelites safe through the Red Sea. (I Cor. x. 2.) And it declares also how Christ himself, by being baptized, sanctified water for re mission of sin : and upon these grounds we pray that GoD will by his Spirit cleanse and sanctify this child, that he may be delivered from his wrath, saved in the ark of his Church, and so filled with grace as to live holily here, and happily hereafter. The second collect, after owning God's power to help this child, and to raise him from the death of sin to the life of right eousness, doth petition him to grant it may receive remission and regeneration, plead ing with God to grant this request, by his promise to give to them that ask, that so this infant may be spiritually cleansed by God's grace in its baptism, and come at last to his eternal kingdom, through Christ our Lord. Amen. The next part of the preparation con cerns the godfathers or sureties, who are, 1. encouraged in the gospel and its ap plication, with the thanksgiving ; 2. in structed in the preface before the cove nant; 3. engaged in the questions and answers. The Jews had sureties at cir cumcision, who promised for the child till it came to age (Isaiah viii. 2) ; and the primitive Christians had sponsors to engage for such as were baptized, and since chil dren cannot make a covenant themselves, it is charity to appoint (as the laws of men do) others to do it for them till they be of age ; and this gives security to the Church, the child shall not be an apostate ; provides a monitor both for the child and its parents, to mind them of this vow, and keep the memory of this new bfrth, by giving the child new and spiritual relations of god fathers and godmothers. Now to these the 90 BAPTISM, PUBLIC. priest next addresseth, I. in the Gospel {Ma.-f^ X. 13 — 16) ; which shows how the Jews, believing that Christ's blessing would be very beneficial to young children, brought them to him in thefr arms, and when the disciples checked them, Cheist ffist de clares that infants, and such as were like them, had the only right to the kingdom of heaven, and therefore they had good right to his love and his blessing, and to aU means which might bring them to it, and accordingly he took them in his arms and blessed them. After this follows the explication, and applying this gospel to the sureties ; for if they doubt, here they may see Christ's love to infants, and their right to heaven and to this means, so that they may ffi-mly believe he wiU pardon and sanctify this child, and grant it a title to his kingdom ; and that he is well pleased with them, for bringing this child to his holy baptism; for he desires this infant, as well as we all, may come to know and believe in him. "Wherefore, thirdly, here is a thanksgiving to be offered up by all, beginning with praising GoD for calling us into his Church, where we may know him and obtain the grace to believe, it being very proper for us to bless God for our being Christians, when a new Chris tian is to be made ; and then follows a prayer, that we who are Christians may grow in grace, and that this infant may receive the Spfrit in order to its regenera tion and salvation. After which form of devotion, fourthly, there is a preface to the covenant, wherein the godfathers and god mothers are put in mind, first, what hath been done afready, namely, they have brought the child to Christ, and begged of him in the collects to accept it, and Christ hath showed them in the Gospel that the child is capable to receive, and he willing to give it, salvation and the means thereof, upon the conditions required of all Christians, that is, repentance, faith, and new obedience. Secondly, therefore, they are required to engage in the name of this child, till it come of age, that it shall perform these conditions requfred on its part, that it may have a title to that which Christ doth promise, and will cer tainly perform on his part. Fifthly, the engagement itself follows, which is very necessary, since baptism is a mutual cove nant between God and man, and therefore, in the beginning of Christianity, (when the Church consisted chiefly of such as were converted from the Jews and Heathens, after they came to age,) the parties bap tized answered these very same questions, and entered into these very engagements. BAPTISM, REGISTRATION OF. for themselves ; which infants (who need the benefits of baptism as much as any) not being able to do, the Church lends them the feet of others to bring them, and the tongues of others to promise for them; and the priest stands in God's stead to take this security in his name; he "de mands," therefore, of the sureties, first, if they in the name and stead of this child will renounce all sinful compliances with the devil, the world, and the flesh, which tempt us to aU kinds of sin, and so are God's enemies, and ours also, in so high a measure, that unless we vow never to follow and be led by them, we cannot be received into league and friendship with God: to this they reply in the singular number, as if the child spake by them, " I renounce them all." Secondly, as Philip asked the eunuch if he did believe before he baptized him, (Acts viu. 37,) so the priest asks if they believe all the articles of the Christian faith, into which religion they are now to be entered ; and therefore they must engage to hold all the funda mental principles thereof, revealed in Scrip ture and comprised in the Apostles' Creed ; and they are to answer, " AU this I sted fastly believe." Thirdly, that it may ap pear to be thefr own free act to admit themselves into this holy religion, they are asked if they will be baptized into this faith, and they answer, " That is my de sfre : " for who would not desfre to be a child, of God, a member of Christ, and an heir of heaven ? But since these benefits of baptism are promised only to them who live holily, fom-thly, it is demanded if thsy will keep God's holy wiU and command ments as long as they live, .since they now take Cheist for thefr Lord and Master, and list themselves under his banner, and receive his grace in this sacrament, to re new and strengthen them to keep this vow? Upon these accounts they promise "they will" keep God's commandments. And now the covenant is made between God and this infant, he hath promised it pardon, grace, and glory, and is willing to adopt it for his own child : and this child, by its sureties, hath engaged to forsake all evil ways, to believe all truth, and to prac tise all kind of virtue. — Dean Comber. BAPTISM, REGISTRATION OF. When the minister has baptized the child he has a further duty to perform, in making an entry thereof in the parish register, which is a book in which formerly all cffi'istenings, marriages, and burials were recorded, and the use of which is enforced both by the canon law and by the statute. The keeping of parochial regisfries o BAPTISM, REGISTRATION OF. baptism, and also of burial, are, so far as regards the duties of clergymen in that respect, regulated by the statute 52 Geo. III. c. 146, whereby it is enacted that re gisters of public and private baptisms, marriages, and burials, solemnized accord ing to the rites of our Church, shaU be made and kept by tbe rector or other the officiating minister of every parish or cha pelry, on books of parchment, or durable paper, to be provided by the king's printer, at the expense of the parishes ; and the particular form of the book, and of the manner of making the enfries, are dfrect ed according to a form in the schedule to the act. The register book is to be deemed the property of the parish ; the custody of it is to be in the rector or other officiating minister, by whom it is to be kept in an fron chest provided by the parish, either in his own house, if he resides in the parish, or in the church, and the book is to be taken from the chest only for the purpose of making entries, being produced when necessary in evidence, or for some of the purposes mentioned in the act. The act_6 &_ 7 W. IV., called the Ge neral Registration Act, provides that no thing therein contained shall affect the registration of baptisms or burials, as now by law established ; so that whatever any parishioner, incumbent, or curate had re spectively a right to insist upon, with re gard to the regulation of baptisms, may be equally insisted upon by either party now. There are, however, enactments of 6 & 7 W. IV, c. 86, which are to be observed in addition to those of 52 Geo. III. c. 146. If any child born in England, whose birth shall have been registered according to the provisions of 6 & 7 W. IV. c. 86, shall, within six calendar months after it has been so registered, have any name given to it in baptism, the parents or per sons so procuring such name to be given may, within seven days afterwards, procure and deliver to the registrar a certificate according to a prescribed form, signed by the minister who shall have performed the rite of baptism, which certificate the minis ter -is required to deliver immediately after the baptism, whenever it shaU then be demanded, on payment of the fee of Is., which he shall be entitled to receive for the same ; and the registrar, or superin- tendant registrar, upon the receipt of that certificate, and upon payment of a fee of Is., shall, without any erasure of the ori ginal entry, forthwith register that the child was baptized by such a name_; and such registrar, or superintendant registrar, BAPTISTS. 91 shaU thereupon certify upon the certificate the additional entry so made, and forth with send the certificate through the post to the registrar-general. Every rector, &c., and every registrar, &c., who shaU have the keeping for the time being of any register book, shall, at all reasonable times, aUow searches to be made, and shall give a copy certified under his hand of any entry or entries in the same, upon pay ment of a fee of Is., for every search ex tending over a period of not more than one year, and 6d. additional for every half year, and 2s. 6d. for every single cer tificate. BAPTISTERY. Properly a separate, or special, buUding for the administration of holy baptism. In this sense, a baptist ery, originally intended and used for the purpose, does not occur in England ; for that -which is called the baptistery at Can terbury, and contains the font, was never so called, or so furnished, tiU the last cen tmy. The remains of an ancient baptistery chapel have lately been discovered in Ely cathedral; and the chapel is now in the course of restoration. One of the most ancient baptisteries now existing is that of St. John Lateran at Rome, erected by Constantine. It is a de tached building, and octagonal. In the centre is a large font of green basalt, into. which the persons to be baptized descended by the four steps which stiU remain. It has two side chapels or exedrse. (See Eustace, Classical Tour in Italy.) Detached baptisteries still exist in many cities in Italy : the most famous are those at Florence and Pisa. These served for the whole city ; anciently no town churches but the cathedral church having fonts. (See Bingham, book viii. ch. 7, § 6.) Sometimes the canopy to the font grows to so great amplitude as to be supported by its own pillars, and to receive persons within it at the baptismal service, and then it may be called a baptistery. This is the case at Trunch and at Aylsham, both in Norfolk. (See Font.) BAPTISTS. A name improperly as sumed by those who deny the validity of infant baptism, defer the baptism of thefr own children, and admit proselytes into their community by a second washing. They are more properly called Anabaptists, (see Anabaptists,) from thefr baptizing again ; or Antipsedobaptists, from thefr denying the validity of infant baptism. Thefr assumed name of Baptists would in timate that they alone truly baptize, and it ought not therefore to be allowed them. We ought no more to call them Baptists, 92 BAPTISTS. BARDESANISTS. than to call Soclnians Unitarians, or Papists Catholics, as if we did not hold tlie Unity of the Godhead, and Socinians were dis tinguished from us by that article ; or as if the Papists, and not we, were catholic or true Christians. The following is the account of the de nomination given by Burder. The mem bers of this denomination are distinguished from all other professing Christians by their opinions respecting the ordinance of Christian baptism. Conceiving that posi tive institutions cannot be established by analogical reasoning, but depend on the -will of the Saviour revealed in express precepts, and that apostolical example il lustrative of this is the rule of duty, they differ from their Christian brethren with regard both to the subjects and the mode of baptism. With respect to the subjects, from the command which Christ gave after his re surrection, and in which baptism is men tioned as consequent to faith in the gospel, they conceive them to be those, and those only, who believe what the apostles were then enjoined to preach. With respect to the mode, they affirm that, instead of sprinkling or pouring, the person ought to be immersed in the water, referring to the primitive practice, and ob- sei-ving that the baptizer as well as the baptized having gone down into the water, the latter is baptized in it, and both come up out of it. They say, that jTohn baptized in the Jordan, and that ,Tesus, after being baptized, came up out of it. Believers are said also to be " buried with Christ by baptism into death, wherein also they are risen with him;" and the Baptists insist that this is a doctrinal allusion incompati ble with any other mode. But they say that their views of this institution are much more confirmed, and may be better understood, by studying its nature and import. They consider it as an impressive emblem of that by which their sins are remitted or washed away, and of that on account of which the HoLY Spirit is given to those who obey the Mes siah. In other words, they view Christian baptism as a figurative representation of that which the gospel of Jesus is in testi mony. To this the mind of the baptized is therefore naturally led, while spectators are to consider him as professing his faith in the gospel, and his subjection to the Redeemer. The Baptists, therefore, would say, that none ought to be baptized except those who seem to believe this gospel ; and that immersion is not properly a mode of baptism, but baptism itseU'. Thus the English and most foreign Bap tists consider a personal profession of faith, and an immersion in water, as essential to baptism. The profession of faith is gener ally made before the congregation, at a church-meeting. On these occasions some have a creed, to which they expect the candidate to assent, and to give a circum stantial account of his conversion ; but others require only a profession of his faith as a Christian. The former generally con sider baptism as an ordinance, which ini tiates persons into a particular church; and they say that, without breach of Chris tian liberty, they have a right to expect an agreement in articles of faith in thefr own societies. The latter thuik that baptism initiates merely into a profession of the Christian religion, and therefore say that they have no right to require an assent to their creed from such as do not intend to join their communion; and, in support of their opinion, they quote the baptism of the eunuch, in the eighth chapter of the Acts of the Apostles. The Baptists are divided into the General, who are Arminians, and the Particular, who are Cal-vinists. Some of both classes aUow mixed communion, by which is un derstood, that those who have not been baptized by immersion on the profession of their faith, (but in thefr infancy, which they themselves deem vahd,) may sit down at the Lord's table along with those who have been thus baptized. This has given rise to much controversy on the subject. Some of both classes of Baptists are, at the same time, Sabbatarians, and, with the Jews, observe the seventh day of the week as the sabbath. This has been adopted by them from a persuasion that aU the ten commandments are in their nature strictly moral, and that the observance of the seventh day -was never abrogated or re pealed by our Savioue or his apostles. In discipline, the Baptists differ little fi-om the Independents. In Scotland they have some peculiarities, not necessary to notice. BARDESANISTS. Christian heretics in the East, and the followers of Bar- desanes, who hved in Mesopotamia in the second century, and was ffist the disciple of Valentinus, but quitted that heresy, and ¦wrote not only against it, but against the Marcionite and other heresies of his time ; he afterwards unhappily fell into the errors he had before refuted. The Bardesanists differed from the Catholic Church on three points: — 1. They held the devil to be a self-existent, independent being. 2. They taught that our Lord was not born of a BARNABAS, EPISTLE OF. womaan, but brought his body with him from heaven. 3. They denied the resur rection of the body. — Euseb. Prcep. Eranq. lib. vi. c. 9. Epiph. Hceres. 5, 6. Origin, contr. Marcion, § 3. BARNABAS, EPISTLE OF. The Epistle of St. Barnabas is pubUshed by Archbishop Wake, among his translations of the works of the Apostolical Fathers ; and in the preliminary dissertation the reader will find the arguments which are adduced to prove this to be the work of St. Barnabas. By others it is referred to the second century, and is supposed to be the work of a converted Alexandrian Jew. Du Pin speaks of it as a work full of edi fication for the Church, though not ca nonical. By Clemens Alexandrinus and Origen, by Eusebius and St. Jerome, the work is attributed to St. Barnabas, though they declare that it ought not to be esteem ed of the same authority as the canonical books, " because, although it really be longs to St. Barnabas, yet it is not gener aUy received bv the whole Catholic Church." — Wake. Du Pin. BARNABAS' DAY (ST.). 1 1th of June. This apostle was bom in the island of Cyprus, and was descended from parents of the house of Levi. He became a student of the Jewish law, under Gamaliel, who was also the instructor of St. Paul. St. Barnabas was one of those who freely gave up his worldly goods into the com mon stock, which was voluntarily formed by the earliest converts to Christianity. After the conversion of St. Paul, St. Bar nabas had the distinguished honom- of introducing him into the society of the apostles ; and was afterwards his fellow- labourer in many places, especially at An tioch, where the name of Christian was first assumed by the followers of Jesus. It has been said that St. Barnabas founded the Church of Milan, and that he was stoned to death at Salamis, in Cyprus ; but these accounts are very uncertain. For the Epistle ascribed to him, see the preceding article. BARNABITES. CaUed canons regular of St. Paul: an order of Romish monks approved by Pope Clement VII. and Pope Paul III. There have been several learned men of the order, and they have several monasteries in France, Italy, and Savoy : they call them by the name of canons of St. Paul, because thefr first founders had their denomination from their reading St. Paul's Epistles ; and they are named Bar- nabites for their particular devotion for St. Barnabas. — Du Pin. BARSANIANS, or SEMIDULITES. BARTHOLOME-W'S DAY (ST.). 93 Heretics that began to appear in the sixth age; they maintained the errors of the Gradanaites, and made their sacrifices consist in taking wheat flour on the top of their finger, and carrying it to their mouths. BARTHOLOMEW'S DAY (ST.). 24th of August. The day appointed for the commemoration of this apostle. In the catalogue of the apostles, which is given by the first three of the evangelists, Bar tholomew makes one of the number. St. John, however, not mentioning him, and recording several things of another dis ciple, whom he calls Nathanael, and who is not named by the other evangelists, this has occasioned many to be of the opinion that Bartholomew and Nathanael were the same person. St. Bartholomew is said to have preached the gospel in the Greater Armenia, and to have converted the Lyca- onians to Christianity. It is also belie-^ed that he carried the gospel into India : and as there is no record of his return, it is not improbable that he suffered martyr dom in that country. St. Bartholomew's day is distinguished in history on account of that horrid and atrocious carnage, called the Parisian Mas sacre. This shocking scene of religious phrensy was marked with such barbarity as would exceed all belief, if it were not attested by authentic evidence. In 1572, in the reign of Charles IX., numbers of the principal Protestants were invited to Paris, under a, solemn oath of safety, to celebrate the marriage of the king of Na varre with the sister of the French king. The queen dowcger of Navarre, a zealous Protestant, was poisoned by a pair of gloves before the marriage was solemnized. On the 24th of August, being St. Bartholomew's day, about morning twilight, the massacre commenced on the toUing of a bell of the church of St. Germain l.Auxerrois. The Admiral Coligni was basely murdered in his own house, and then thrown out of a window, to gratify the malice of the Duke of Guise. His head was afterwards cut off, and sent to the king and the queen mother ; and his body, after a thousand indignities offered to it, was hung up by the feet upon a gibbet. The murderers then ravaged the whole city of Paris, and put to death more than ten thousand per sons of all ranks. " This," says Thuanus, " was a horrible scene. The very streets and passages resounded with the groans of the dying, and of those who were about to be murdered. The bodies of the slain were thrown out of the windows, and with them the courts and chambers of the houses 94 BARUCH. -were fiUed. The dead bodies of others were dragged through the streets, and the blood flowed down the channels in such torrents, that it seemed to empty itself into the neighbouring river. In short, an in numerable multitude of men, women with child, maidens, and children, were involved in one common destruction ; and all the gates and entrances to the king's palace were besmeared with blood. From Paris, the massacre spread throughout the king dom. In the city of Meaux, the Papists threw into gaol more than two hundred persons ; and after they had ravished and killed a great number of women, and plundered the houses of the Protestants, they executed thefr fury on those whom they had imprisoned, whom they killed in cold blood, and whose bodies were thrown into ditches, and into the river Maine. At Orleans they murdered more than flve hundred men, women, and children, and enriched themselves with the plunder of their property. Similar cruelties were exercised at Angers, Troyes, Bourges, La Charite, and especially at Lyons, where they inhumanly destroyed more than eight hundred Protestants, whose bodies were dragged through the streets and thrown half dead into the river. It would be endless to mention the butcheries com mitted at Valence, Roanne, Rouen, &c. It is asserted that, on this dreadful occa sion, more than thirty thousand persons were put to death. This atrocious mas sacre met with the deliberate approba tion of the pope and the authorities of the Romish Church, and must convince every thinking man that resistance to Popish aggression is a work of Christian charity. BARUCH (THE PROPHECY OF). One of the apocryphal books, subjoined to the canon of the Old Testament. Ba ruch was the son of Neriah, who was the disciple and amanuensis of the prophet Jeremiah. It has been reckoned part of Jeremiah's prophecy, and is often cited by the ancient fathers as such. Josephus tells us, Baruch was descended of a noble family ; and it is said, in the book itself, that he wrote this projihecy at Babylon ; but at what time is uncertain. — Clem. Alexand. Pcedag. ch. 10. Cypirian. de Testimon. ad Quirinum, lib. ii. The subject of it is an epistle sent, or feigned to be sent, by king Jehoiakim, and the Jews in captivity with him at Babylon, to their brethren the Jews, who were left behind in the land of Judea, and in Jerusalem : there is prefixed an histori cal Preface, {Pref. to the Book of Baruch,) BASILICA. which relates, that Baruch, being then at Babylon, did, by the appointment of the king and the Jews, and in their name, draw up this epistle, and afterwards read it to them for their approbation; after which it was sent to Jerusalem, with a collection of money, to Joachim the high priest, the son of HUkiah, the son of Shal- fum, and to the priests, and to aU the peo ple, to buy therewith burnt-offerings, and sin-offerings, and incense, &c. It is difficult to determine in what lan- fuage this prophecy was originally written. here are extant three copies of it ; one in Greek, the other two in Syriac; but which of these, or whether any one of them, be the original, is uncertain. — Hie ron. in Prcsfat. ad Jerem. The Jews rejected this book, because it did not appear to have been written in Hebrew ; nor is it in the catalogue of sa- - ered books, given us by Origen, HUary, Ruffinus, and others. But in the Council of Laodicea, in St. CyrU, Epiphanius, and Athanasius, it is joined -nith the prophecy of Jeremiah. BASILIAN MONKS. Monks of the order of St. BasU, who lived in the fourth century. St. BasU, having retired into a desert in the province of Pontus, founded a monastery for the convenience of himself and his numerous foUowers ; and for the better regulation of this new society, it is said that he drew up in -writing certain rules which he wished them to observe, though some think that he did not compose these rules. This new order soon spread over all the East, and after some time passed into the West. Some authors pre tend that St. Basil saw himself the spfritual father of more than 90,000 monks in the East only; but this order, which fiourished during more than three centuries, was con- siderahly diminished by heresy, schism, and a change of empire. They also say, that it has produced 14 popes, 1805 bishops, 3010 abbots, and 11,085 martyrs. This order also boasts of several emperors, kings, and princes, who have embraced its rule. — Tillemont, Hist. Eccles., tom. ix. The order of St. Basil prevails almost exclusively in the orthodox Greek Churches. BASILICA. The halls of justice and of other public business among the Romans were thus called ; and many of them, when converted into Christian churches, retained the same name. The general ground-plan of the basilica was also frequently retained in the erection of a church. The basilicas terminated with a conchoidal recess, or apsis, (see Apse,) where the prsetor and magistrates sat : beneath this was a trans- BASILIDIANS. BASON. 95 verse hall or gallery, the origin of the transept, and below was the great hall with its side passages, afterwards called the nave and aisles. The bishop of Rome had seven cathe drals called Basilicse. Six of these were erected or converted into churches by Constantine, viz. St. John Lateran, (the regular cathedral of Rome,) the ancient church of St. Peter, on the Vatican Hill, St. Sebastian, St. Laurence, the Holy Cross, St. Mary the Greater ; and one by Theodosius, viz. St. Paul. There are other very ancient churches in Rome, basiUcas in form and name, but not cathe drals ; for example, St. Clement's church, supposed to have been originally the house of the apostolical bishop of that name, and the most ancient existing church in the world. Several Italian churchei are called BasUicas ; at Milan especially ; often more than one in a city. (See Ca thedrals.) — Jebb. It is sometimes said, but without any certain foundation, that some of the churches in England with circular apsidal terminations of the chancel, (such as Kil peck and Steetly,) were originally Roman basilicas. They rather derive their form from the Oriental country churches, which are uniformly apsidal. The most that can be said of them is, that they do, in some respects, resemble the basilicas in ar rangement. But as to the cathedrals of England, the case is different: and since old Saxon or Norman churches were un questionably debasements of the Roman style in their architectural features, it is possible that they derived from Rome the characteristics uniformly observed in the old basilicas. The conversion of the apses into sepulchral chapels for shrines, as at Westminster and Canterbury, as su perstition increased, destroyed the ancient arrangements. — Jebb. BASILIDIANS. A sect of the Gnostic heretics, the followers of Basihdes, who taught that from the Unborn Father was born his Mind, and from him the Word, from him Understanding {p6i'n