painted the image of CHRIST, or some saint, | which he immediately tore in pieces and gave it as a winding-sheet for the poor, himself replacing the hanging by one from Cyprus. The first mention of pictures we find at the close of the fourth century; when Paulinus, bishop of Nola, to keep the country people employed, when they came together to observe the festival of the dedication of the church of St. Felix, ordered the church to be painted with the images of saints, and stories from scripture history, such as those of Esther and Job, and Tobit and Judith. (Paulinus Natal, 9; Felicis, p. 615.) ALTAR RAILS, as such, and as distinguished from the chancel screen, were not known before the Reformation. We probably owe them to Archbishop Laud, who when the chancel and altar screen had been broken down, and a table set up in the nave by ultra-protestants, in the church, ordered an altar table to be placed in the chancel, and protected from rude approach by rails. As the use of altar rails arose out of, and visibly signified respect for, the great mysteries celebrated at the altar, they were, of course, a mark for the hostility of the Puritans; and accordingly, in the journal of William Dowsing, parliamentary visiter of churches in the great rebellion, we find that they were everywhere destroyed. They have generally, however, been restored; and there are now few churches in England where they are not found. ALTAR SCREEN. A screen behind the altar, bounding the presbytery eastward, and in our larger churches separating it from the parts left free for processions between the presbytery and the Lady chapel, when the latter is at the east end. (See Cathedral.) AMBO. A kind of raised platform or reading-desk, from which, in the primitive Church, the gospel and epistle were read to the people, and sometimes used in preaching. Its position appears to have varied at different times; it was most frequently on the north side of the entrance into the chancel. The singers also had their separate ambo. AMBROSIAN OFFICE. A particular office used in the church of Milan. It derives its name from St. Ambrose, who was bishop of Milan in the fourth century. Originally each church had its particular office; and even when the Pope of Rome took upon him to impose the Roman office on all the Western churches, that of Milan AMEN. sheltered itself under the name and authority of St. Ambrose, from which time the Ambrosian Ritual has obtained in contradistinction to the Roman Ritual.Broughton. AMEDIEU, or Friends of GoD. A kind of a religious congregation in the Church of Rome, who wore gray clothes and wooden shoes, had no breeches, girding themselves with a cord; they began in 1400, and grew numerous; but Pius V. united their society partly with that of the Cistercians, and partly with the Soccolanti. AMEN. This, in the phraseology of the Church, is denominated orationis signaculum, or devota concionis responsionem, the token for prayer-the response of the worshippers. It intimates that the prayer of the speaker is heard, and approved by him who gives this response. It is also used at the conclusion of a doxology. (Rom. ix. 5.) Justin Martyr is the first of the fathers who speaks of the use of this response. In speaking of the sacrament he says, that, at the close of the benediction and prayer, all the assembly respond, "Amen," which, in the Hebrew tongue, is the same as, So let it be." According to Tertullian, none but the faithful were permitted to join in the response. In the celebration of the LORD's supper especially, each communicant was required to give this response in a tone of earnest devotion. Upon the reception, both of the bread and of the wine, each uttered a loud "Amen" and, at the close of the consecration by the priest, all joined in shouting a loud "Amen." But the practice was discontinued after the sixth century. At the administration of baptism also, the witnesses and sponsors uttered this response in the same manner. In the Greek Church it was customary to repeat this response as follows: "This servant of the LORD is baptized in the name of the FATHER, Amen; and of the Son, Amen; and of the HOLY GHOST, Amen; both now and for ever, world without end;" to which the people responded, "Amen." usage is still observed by the Greek Church in Russia. The repetitions were given thrice, with reference to the three persons of the Trinity.-Coleman's Christian Antiquities. This It signifies truly or verily. Its import varies slightly with the connexion or position in which it is placed. In the New Testament it is frequently synonymous with "verily," and is retained in AMERICA. some versions without being translated. At the conclusion of prayer, as the Catechism teaches, it signifies, So be it; after the repetition of the Creed it means, So it is. to their legitimate extent. Besides their peculiar notion about baptism, they maintained that among Christians, who had the precepts of the gospel to direct, and the SPIRIT of GOD to guide them, the office of It will be observed, that the word magistrates was not only unnecessary, but "Amen" is at the end of some prayers, an unlawful encroachment on their spiritual the Creed, &c. printed in the same Roman liberty; that the distinctions occasioned letter, but of others, and indeed generally, by birth, rank, or wealth, were contrary in Italics-" Amen." This seems not to to the spirit of the gospel, which considers be done without meaning, though un- all men as equal, and should therefore be fortunately the distinction is not correctly entirely abolished; that all Christians, observed in all the modern prayer-books. placing their possessions in one common The intention, according to Wheatly, is stock, should live together in that state of this. At the end of all the collects and equality, which becomes members of the prayers, which the priest is to repeat or same family; and that as neither the laws say alone, it is printed in Italic, a different of nature, nor the precepts of the New character from the prayers themselves, to Testament, had imposed any restraint on denote, I suppose that the minister is to men, with regard to the number of wives stop at the end of the prayer, and to leave they might marry, they should use that the "Amen" for the people to respond. | liberty which Gon himself had granted But at the end of the LORD's Prayer, Con- to the patriarchs. They caused considefessions, Creeds, &c., and wheresoever the rable disturbance in Germany, but were at people are to join aloud with the minister, length subdued. By the present Anabapas if taught and instructed by him what to tists in England, the tenets subversive of say, there it is printed in Roman, i. e. in civil government are no longer professed. the same character with the Confessions, To this sect allusion is made in our 38th and Creeds themselves, as a hint to the article. minister that he is still to go on, and by pronouncing the "Amen" himself, to direct the people to do the same, and so to set their seal at last to what they had been before pronouncing. John of Leyden, Muncer, Knipperdoling, and other German enthusiasts about the time of the Reformation, were called by 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 AMERICA. (See Church in America.) | AMICE. An oblong square of fine linen used as a vestment in the ancient Church by the priest. At first introduced to cover the shoulders and neck, it after-churches, magistracy, and oaths; mainwards received the addition of a hood to cover the head until the priest came before the altar, when the hood was thrown back. We have the remains of this probably both in the hood and in the band. (See Hood.) The word Amice is sometimes used with —morning fair AMPHIBALUM (See Chasible.) ANABAPTISTS. Certain heretics whose title is compounded of two Greek words (a and Bμ), one of which sig. nifies "anew," and the other "a baptism;" and whose distinctive tenet it is, that those who have been baptized in their infancy ought to be baptized anew. The first Anabaptists professed only to carry out the principles of Lutheranism 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 will in spiritual things; and that any man might preach and administer the sacraments. The Anabaptists of Moravia called themselves apostolical, going barefoot, washing one another's feet, and having community of goods; they had a common steward who distributed equally 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 their religion, and prayed for 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 16 ANABATA. ANGEL. The faces with their hands, and meditating, | veral councils, also, have pronounced anadoing the like after meat, their governor themas against such as they thought corobserving them in the meantime, to re- rupted the purity of the faith. prove what was amiss; they were generally Church of England in her canons anatheclad in black, discoursing much of the matizes all who say that the Church of last judgment, pains of hell, and cruelty England is not a true and apostolic Church. of devils, teaching that the way to escape -Can. 3. All impugners of the public these was to be baptized, and to embrace worship of GoD, established in the Church their religion. of England.-Can. 4. All impugners of the rites and ceremonies of the Church. Can. 6. All impugners of episcopacy. ANCHORET. A name given to a hermit from his dwelling alone, apart from society ('Avans). The anchoret is distinguished from the cœnobite, or the monk who dwells in a fraternity, or Kawóßız. (See Monks.) The practice of rebaptizing is not new, since we find it charged upon Marcion, who maintained a third baptism for ex--Can. 7. All authors of schism.-Can. 9. piation of sins, and that the same might All maintainers of schismatics.-Can. 10. be administered by women. The Cata- All these persons lie under the anathema phrygians, Novatians, and Donatists re- of the Church of England. baptized those of their communion, and A. D. 256 those of Silicia, Cappadocia, Galatia, and the neighboring provinces, declared in an assembly, that the baptism of heretics was void. Firmilian, bishop of Cæsarea, and St. Denis, bishop of Alexandria, were patrons of this opinion, and wrote about it to Stephen, bishop of Rome, who declined communion with the Eastern churches upon that account. St. Cyprian, in 256, called a council at Carthage, where they agreed that baptism administered without the Church was invalid, which the bishops of Rome opposed. Tertullian held that baptism conferred by heretics was null; and Agrippinus, who lived forty years, if not more, before St. Cyprian, was of the same opinion. To meet the difficulty, a method was devised by the Council of Arles, 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 first Council of Nice, can. 19, ordered that the Paulinists, or followers of Paul Samosatenus, and the Cataphrygians should be rebaptized. The Council of Laodicea, can. 6, and the second of Arles, can. 16, decreed the same as to some heretics. ANDREW'S (Saint) DAY. This festival is celebratad by the Church of England, 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 himself 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 SAVIOUR, 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 Apostles distributed themselves in various parts of the world, St. Andrew preached the gospel first in Scythia, and afterwards in Epirus. After this, he is said to have visited Cappadocia, Galatia, Bithynia, and the vicinity of Byzantium. He finally suffered death by crucifixion, at Egea, 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 ANALOGY OF FAITH, is the propor- cross decussate, two pieces of timber crosstion that the doctrines of the gospel bearing each other in the middle: and hence to each other, or the close connexion usually known by the name of St. Andrew's between the truths of revealed religion. cross. (Rom. xii. 6.) ANABATA. A cope, or sacerdotal vestment, to cover the back and shoulders of a priest. This is no longer used in the English Church. 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 ANGEL. (See Idolatry, Mariolatry, Invocation of Saints.) By an angel is meant a messenger who performs the will of a superior. 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 appoint ANGELIC HYMN. ed by the people but by GoD. But the word is generally applied to those spiritual beings who surround the throne of glory, and who are sent forth to minister to them that be heirs of salvation. It is supposed by some that there is a subordination of angels in heaven, in the several ranks of seraphim, cherubim, dominions, principalities, &c. The worship of angels is one of the sins of the Romish Church, and a defence of the sinful practice is one of the heresies of her theologians. It was first 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 Council of Laodicea, the decrees of which were received and approved by the whole Church, condemned the sect in the following terms: "Christians 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 himself 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 creature was regarded by the Church in the fourth century as idolatry. 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 appearance to the shepherds of Bethlehem, to announce to them the birth of the REDEEMER. ANGELICI. A sort of Christian heretics, who were supposed to have their rise in the apostles' time, but who were most numerous about A. D. 180. They worshipped angels, and from thence had their names. ANGELITES. A sort of Sabellian heretics, so called from Agelius, or Angelius, 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 English Reformation. In certain considerations of the first spiritual importance, the Church of England occupies a singularly felicitous position. The great majority of Christians the Roman, Greek, and Eastern Churches, regard episcopacy as indispensable to the integrity of Christianity; the Presbyterians and others, who have no bishops, nor, as ANGLO-CATHOLIC CHURCH. 17 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-episcopalian's own ground, the episcopalian is on this point doubly fortified; whilst, on the opposite admission, the Presbyterian is doubly condemned, 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 all apostolic churches the apostolic succession is maintained to be a sine qua non for the valid administration of the eucharist and the authoritative remission of sins. The sects beyond the pale of the apostolic succession very naturally reject its indispensability; but no one is so fanatic 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 still, at the least, as safe as the dissenter; whereas, if it is, as the Church holds, the only authority on earth which the SAVIOUR has commissioned with his power, what is the spiritual state of the schismatic who usurps, or of the assembly that pretends to bestow, what GOD alone can grant and has granted to his Church only. No possible inducement 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.-Morgan. ANNUNCIADA. A society founded at Rome, in the year 1460, by Cardinal John Turrecremata, for the marrying of poor maids. It now bestows, every Lady-day, sixty Roman Crowns, a suit of white serge, and a florin for slippers, to above 400 maids for their portion. The Popes have so great a regard for this charitable foundation, that they make a cavalcade, attended with the cardinals, &c., to distribute 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 called the Order of the Ten Virtues, or Delight, of the Virgin Mary; a popish order of women, founded by Queen Jane, of France, wife to Lewis XII., whose rule and chief business was to honor, with a great many beads and rosaries, the ten principal virtues, or delights of the Virgin Mary; the first of which they make to be when the angel Gabriel annunciated to her the mystery of the incarnation, from whence they have their 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 disputing 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 appointed 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. ANOMEANS. (From arous, unlike) The name of the extreme Arians in the 4th 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 Constantinople. ANTELUCAN. In times of persecution, 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 night assemblies. ANTHROPOLATRÆ. ANTHEM (see Antiphon) is supposed to come from Antiphone, and to signify a hymn, sung in parts alternately. An anthem in choirs and places where they sing, is appointed by the rubric in the daily service in the Prayer Book, after the third collect, both at morning and evening prayer. The word is derived from the Greek 'Aro, which signifies, as Isidorus interprets it, "Vox reciproca; &c. one voice succeeding another; that is, two choruses singing by turns. Socrates relates this to be the rise of anthems, or of singing psalms alternately. It is plain that several of the psalms, which were composed for the public use of the temple, were written in amebaick verse, as the 24th and 118th. And I make no doubt, 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 anthem-wise; "they called out this to that cherubim," properly relates to the singing in a choir, one voice on one side, and one on the other.-Nicholls. ANTHOLOGIUM. (In Latin, Florilegium.) The title of a book in the Greek Church, divided into twelve months, containing the offices sung throughout the whole year, on the festivals of our SAVIOUR, the Virgin Mary, and other remarkable saints. It is in two volumes; the first 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 England, notwithstanding that they differ from us in the lunar cycle.-Broughton. ANTHROPOLATRÆ. (Man-worshippers.) A name of abuse given to churchmen by the Apollinarians, because they maintained that CHRIST, whom both admitted to be the object of the Christian's worship, was a perfect man, of a reasonable soul, and human flesh subsisting. This the Apollinarians denied. It was always the way with heretics to apply to churchmen terms of reproach, while they assumed to themselves distinctive appellations of honor: thus the Manichees, for instance, while they call themselves the elect, the blessed, and the pure, gave to churchmen the name of simple ones. It is not less a sign of a sectarian spirit to assume a distinctive name of honor, than to impose on the Church a name of reproach, |