Читать книгу The Church Handy Dictionary - Anonymous - Страница 5

Table of Contents

Additions and Corrections.

ALTAR CLOTH, p. 3 add—

This is the modern Roman sequence of colours, but there is another

more truly belonging to the English Church, viz., the Sarum, in

which only Red and White are used.

HERESY, p. 53, line, for "not taught" read "formally condemned."

MIRACLES, p. 69, at the end, dele. and add—, which latter deals with certain specious arguments adduced by these writers against the a priori possibility of a miracle taking place.

PRESENCE, REAL, p. 81, add—

Bishop Harold Brown says, in his history of Art. 28, "The

doctrine of a real, spiritual presence is the doctrine of the

English Church," and quotes the following passage from Jer.

Taylor: "The result of which doctrine is this: it is bread,

and it is Christ's Body. It is bread in substance, Christ in

the Sacrament; and Christ is as really given to all that are

truly disposed, as the symbols are: each as they can; Christ

as Christ can be given; the bread and the wine as they can; and

to the same real purpose to which they were designed."

The Article referred to above states, "The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper is Faith."

Preface

From the nature of the case a little work such as this cannot lay claim to much originality, but must be, in the main, a compilation from various sources. Thus the articles on controverted subjects set forth the views of the best authorities to which the compiler has had access, but not necessarily his own, though his stand-point all along is, he trusts, distinctly that of the Church of England.

The idea of this book was suggested by Dean Hook's invaluable Church Dictionary, but, as will be seen on comparison, it is by no means a mere abridgement of that work, many other authors having been laid under contribution, and fresh articles having been added. Dean Hook's Dictionary is admirable for its comprehensiveness and general accuracy, but unfortunately the price puts it out of the reach of most of those for whose use the present "Handy Dictionary" is intended.

The compiler wishes to furnish not only the younger clergy, but also the laity of the Church of England, with a cheap and handy book of reference on all Church matters. He believes that Sunday School Teachers and Church Workers, Teachers in National Schools, the upper scholars in Church Schools of higher grade, both public and private; and, indeed, all engaged in the elementary study of the Prayer Book, or of Church History, will find this short "Handy Dictionary" full of useful information.

The compiler desires in this place to acknowledge gratefully his obligations to all the authors and books consulted, especially to those contained in the following list:—

Hook's Church Dictionary.

Hooker's Ecclesiastical Polity.

Bishop Harold Browne on the Thirty-nine Articles.

Bishop Wordsworth's Greek Testament.

Bishop Wordsworth's Theophilus Anglicanus.

Hart's Ecclesiastical Record'.

Riddle's Christian Antiquities.

Smith's Bible Dictionary.

Sir R. Phillimore's Ecclesiastical Law.

The S.P.C.K. Teacher's Prayer Book.

Bishop Barry's Teacher's Prayer Book.

Procter on the Book of Common Prayer.

Palmer's Origines Liturgicae.

Wheatly on the Book of Common Prayer,

Pearson on the Creed.

Sanderson's Handbook of Theology.

Hardwick's and other Church Histories.

Blunt's Household Theology.

Encyclopedia Britannica.

Chamber's Encyclopedia

The Globe Encyclopedia.

The Official Year Book of the Church of England.

Whitaker's Almanack,

etc., etc.

ABLUTIONS. Small quantities of wine and water poured into the chalice, after a celebration, and consumed by the Priest. Some take two ablutions, the first of wine, the second of wine and water mixed. The object of this is to insure the entire consumption of the consecrated element.

ABSOLUTION. In the Anglican Church the authoritative declaration, by a Bishop or Priest, of God's pardon to the truly penitent. "All the office and power of man in it is only to minister the external form, but the internal power and grace of remission of sins is properly God's." (Bingham.)

There are three forms of absolution in our Prayer Book, viz., in the Order for Morning and Evening Prayer; in the Communion Service, and in the Office for the Visitation of the Sick. It is to be noticed in each case that Confession precedes Absolution. The Scriptural authority for Absolution is found in Matt. xvi.19; xviii.18; John xx.23; 1 Cor. v.3–5; 2 Cor. ii.10.

St. Jerome compares the office of the Christian Priest in Absolution, with that of the Jewish Priest in cases of cleansing from leprosy.

ABSTINENCE, see Fasting.

ACOLYTE. One of the minor Orders of the Church of Rome. An Acolyte's duties are to wait upon the Priests and Deacons, carrying the bread and wine, &c. In some of our churches a layman, called a "Server," performs these duties.

ADULT BAPTISM, see Baptism.

ADVENT. Latin, Coming. Four Advent Sundays immediately precede Christmas. They are so called because they are designed to prepare us to commemorate the advent, or coming, of Christ in the flesh at Christmas, and also to prepare for His second coming to judge the world. The Ecclesiastical, or Church Year, begins with Advent Sunday. The season of Advent is spoken of in a homily written as far back as the year A.D. 450.

ADVOWSON. The right in perpetuity of patronage to a church, or any ecclesiastical benefice.

AFFINITY, see Kindred.

AGAPAE. Love feasts. After a celebration of Holy Communion the early Christians frequently partook of a social and friendly repast known by this name. This custom was discontinued in the Vth. century on account of abuses. It has been partially revived by some dissenting sects of our own day, who partake of a frugal meal and narrate their spiritual "experiences."

AGNUS DEI. Two Latin words, meaning "Lamb of God." It is an anthem sung in some places by the choir during the Communion of the Priest. The choir sing thrice, "O Lamb of God, that takest away the sins of the world," adding twice, "Have mercy upon us," and the third time, "Grant us Thy peace." The anthem is found in Edward VI.'s First Prayer Book.

AGNOSTICISM. A school of thought which denies that we can know anything of God, or of a future state. It does not say that there is no God, but simply that it is impossible for us to know anything of God. It would do away with all revelation and theology, and make us think of God as the great Unknown and Unknowable.

AISLE. From a Latin word, meaning a wing. The lateral division of the choir, nave, or transept of a church.

ALB, see Vestments.

ALLELUIA or HALLELUJAH. A Hebrew word, meaning Praise ye the Lord.

ALL SAINTS' DAY. Nov. 1st. On this day the Church commemorates all the known and unknown departed Christian worthies, and the communion of the Church triumphant with the Church as yet militant on earth. It is called also All Hallows Day.

ALMONER. One who has the distribution of alms to the needy. In monasteries it was the officer who had charge of the Almonry, or room where alms were distributed. The Lord High Almoner is a Prelate who has the disposing of the alms of the sovereign.

ALMS. Relief given out of pity to the poor. In ecclesiastical language, the money collected during the Offertory. Alms should be collected every Sunday, whether there is a communion or not, as the rubric directs. The disposal of the alms rests with the clergyman and churchwardens, when there is an offertory, i.e., when the offertory sentences are read (see Rubric). Collections made at other times seem to be at the Clergyman's sole disposal.

ALTAR; LORD'S TABLE; HOLY TABLE; COMMUNION TABLE. Disputes have frequently arisen as to whether the Holy Table was to be called the Communion Table or the Altar. Bingham writes—"The ancient writers used both names indifferently; some calling it Altar, others the Lord's Table, the Holy Table, the Mystical Table, the Tremendous Table, &c., and sometimes both Table and Altar in the same sentence. Ignatius, Irenaeus, Origan, and Tertullian all call it Altar. It is certain that they did not mean by Altar what the Jews and heathen meant: either an altar dressed up with images, or an altar for bloody sacrifices. In the first sense they rejected altars, both name and thing. But for their own mystical, unbloody sacrifice, as they called the Eucharist, they always owned they had an altar."

In our Prayer Book it is styled the Table, the Holy Table, and the Lord's Table. The phrase Communion Table occurs in the Canons only. The word Altar is used in the Coronation Service.

Bishop Sparrow, one of the reviewers of the Prayer Book in 1662, writes thus:—"That no man take offence at the word Altar, let him know, that anciently both these names, Altar, or Holy Table were used for the same thing; though most frequently the Fathers and Councils use the name Altar. And both are fit names for that holy thing. Por the Holy Eucharist being considered as a sacrifice, in the representation of the breaking of the bread, and the pouring forth of the cup, doing that to the holy symbols which was done to Christ's body and blood, and so showing forth and commemorating the Lord's death, and offering upon it the same sacrifice that was offered upon the cross, or rather the commemoration of that sacrifice, it may fitly be called an Altar; which again is as fitly called an Holy Table, the Eucharist being considered as a Sacrament, which is nothing else but a distribution and application of the sacrifice to the several receivers."

ALTAR CLOTH. The 82nd Canon provides that the Altar be covered with a carpet of silk, or some other decent stuff; also with a fair linen cloth at the time of the ministration. It is usual in many churches to vest the Altar in different colours to mark the various seasons of the Church. Thus at Christmas, Easter, and festivals, other than the feasts of Martyrs, White is used. For Whit Sunday and feasts of Martyrs, Red is used. For Trinity Sunday White is used, but for the Sundays after Trinity, Green. Violet is the colour for Advent, Lent, Rogation Days, and Vigils.

ALTAR LIGHTS, CANDLES. On this subject, Proctor in his book on the Prayer Book says, "No direction was given upon the subject of the Ornaments of the Church in Edward VI.'s First Prayer Book, or in the Act of Uniformity which sanctioned it: but the publication of the Book was immediately followed by Injunctions (1549), condemning sundry popish ceremonies, and among them forbidding to set 'any lights upon the Lord's board at any time.'" This was especially mentioned because the Injunctions of 1547 had forbidden candles before pictures or images, but allowed "only two lights upon the high altar, before the Sacrament, for the signification that Christ is the very true light of the world." Although these Injunctions (1549) have not the authority of Parliament, yet they were undoubtedly issued with the intention of promoting that uniformity in all parts of Public Worship which had been enjoined by statute, and under the large notions of the royal supremacy which then prevailed. They may fairly be considered as affording evidence of the contemporary practice, and of the intention of the authors of the Prayer Book in matters of rites and ceremonies. Persons who yield the amount of authority to these Injunctions (which never became law) which is readily given to others (which were law), consider that candles upon the Communion Table are ornaments which were forbidden in the second year of Edward VI., and therefore are not authorized by our present Rubric. On the other hand, we may conclude from the terms of Elizabeth's Act of Uniformity, and from the Rubric of her Prayer Book, that it was her intention to distinguish between the customs of 1549, represented by Edward's Injunctions of that year, and those which, not being mentioned and forbidden in the statute, might be considered as authorized by the Parliament of 1549. And she certainly gave this practical interpretation to her own law, since in the royal chapel "the cross stood on the altar, and two candlesticks, and two tapers burning." Hook, in his Church Dictionary, says—"From the time of Edward there never seems to have been a time when the lights were not retained in Cathedral churches, and wherever we might look for an authoritative interpretation of the Law. And to the present day the candles are to be seen on the Altars of almost all Cathedrals. In Collegiate churches, also, they are usually found; and so also in the Chapels Royal, and in the Chapels of several Colleges in Oxford and Cambridge."

ALTAR LINEN. The rubric at the beginning of the Communion Service provides that "The Table, at the Communion-time," is to have a "fair white linen cloth upon it." And a further rubric declares that "What remaineth of the consecrated Elements" is to be covered with "a fair linen cloth." This latter cloth is called a corporal, although some understand a cloth laid on the altar by that name. Other things used in some churches at the time of the celebration are—(1) a chalice-veil, which is a square of silk embroidered and fringed, varying in colour, according to the season, or of transparent material edged with lace. It is used for covering the chalice. (2) The pall, a small square of card-board, with linen on either side, is sometimes used to cover the chalice till after the people have communicated. (3) The burse is a kind of purse or pocket in which the corporal and pall are kept.

ALTAR RAILS. Archbishop Laud, 1640, ordered that the Holy Table should be placed at the east end of the chancel, and protected from rude approach by rails. They do not appear to have been in general use in the Western Church before the Reformation; although it is probable their use in the side chapels of Cathedrals is early. It is hard to say whether by the Latin word cancelli is meant the chancel-screen or the altar-rails, in some cases probably the latter. The use of altar-rails is ancient in the Eastern Church. The space within the rails, where the altar stands, is called the sanctuary.

ALTAR SCREEN. A screen behind the altar.

ALTAR VESSELS. Flagon, Chalice or Cup, and Paten. To these may be added the cyborium, a covered vessel, placed upon the altar of Roman Catholic churches, and holding the consecrated host. Altar vessels from very ancient times have usually been made of the most costly materials which the congregation using them could afford. The flagon appears to be the vessel in which the wine is placed before consecration. The chalice, or cup, that in which it is consecrated, and administered to the people. The paten is the plate on which the bread is consecrated, and from which it is dispensed to the people. A second plate is used for the unconsecrated bread, and is placed, with the flagon, on the Credence Table.

ALTRUISM, see Comtism.

AMBULATORY, or PROCESSIONARY. The continuance of the aisles round the east end of a church, behind the altar.

AMEN. A Hebrew word meaning "So be it," and thus it is explained in the Catechism. The same word in the Greek is rendered the "Verily, verily" of our Lord's parables. It should be said aloud by every member of the congregation, as testifying his assent to the prayer or praise offered, who thus makes it his own. St. Jerome says the primitive Christians at their public offices "echoed out the Amen like a thunderclap."

When printed in the Roman character in our Prayer Book it is for the minister to say alone; when in Italics, it is for the people to say, and not for the minister.

AMICE, see Vestments.

ANABAPTISTS, see Baptists.

ANDREW'S (St.) DAY. Nov. 30th. St. Andrew appears to have been a disciple of the Baptist before he became a follower of our Lord. He was the means of bringing his brother Simon, afterwards called Peter, to Jesus. After the Ascension he is supposed to have laboured in Scythia, and finally to have suffered death by crucifixion. The form of the cross on which he was martyred is called after him the St. Andrew's Cross.

ANGEL. A Greek word, meaning a messenger, and as such it is applied sometimes to God's ministers on earth; e.g., the Bishops of the seven Churches of Asia are called "Angels" in Rev. i. and ii. The word is more generally used of those bright beings who wait around the throne of God to do His will. They are the ministers of His good Providence to us.

Angels are of a different order of creation from man. It is a mistake to believe that "the dead in Christ" become angels.

There are different orders among the angels; the Prayer Book speaks of "Archangels," of "Cherubim and Seraphim." The Bible tells us that the name of one of the Archangels is Michael; Gabriel is also probably of this order, and Raphael. The Cherubim (the derivation of this word is uncertain) are frequently spoken of in the Bible: Gen. iii.24; Exodus xxv.19, 20; Ezekiel i.10; Rev. iv.6. The Seraphim, (plural of Seraph, a Hebrew word, meaning fiery, or burning) are possibly referred to in Psalm civ.4, "He maketh His angels spirits, and His ministers a flaming fire."

The Holy Angels are the objects of worship in the Church of Rome, in a degree which many think idolatrous, although Romanists deny this.

ANGLO-CATHOLIC CHURCH, see Church of England.

ANNATES, see Bounty, Queen Anne's.

ANNUNCIATION OF THE BLESSED VIRGIN MARY. March 25th. At the time of the Reformation the Church held seven festivals in honour of the Virgin. Our Reformers have appointed a Collect, Epistle, and Gospel, for only those two which have a foundation in the Gospel, viz: the Annunciation and the Purification. Two more, however, are retained in the Calendar, viz: the Visitation of the B. V. M., July 2nd, and the Nativity of the B. V. M., September 8th. The two principal festivals were probably observed as early as the 5th century. It is to be noticed how the collects for both these festivals bring forward their bearing on our Lord's life, rather than the incidents they commemorate in the life of the Blessed Virgin.

ANTHEM, see Church. Music.

ANTINOMIANISM. (literally "against law") The doctrine or opinion that the Elect (see Calvinism) are freed from obligation to keep the Law of God. A power or privilege is asserted for the elect to do what they please without prejudice to their sanctity; it being maintained that to them nothing is sinful, and this is represented as the perfection of Christian Liberty. History shows, as was to be expected, that this doctrine has borne the most disastrous fruits among those who have embraced it.

ANTIPHON, ANTIPHONALLY, see Church Music.

ANTI-TYPE, see Type.

APOSTASY. A renouncing of our religion either formally, or virtually by our actions.

APOSTLE. From a Greek word, meaning "one sent." A designation of those twelve who were our Lord's companions on earth, and who, afterwards, were sent into "all the world to preach the Gospel to every creature." After the treachery and death of Judas Iscariot, Matthias was chosen to fill his place, St. Paul, by virtue of his heavenly commission, is also termed an Apostle.

APOSTLES' CREED, see Creed.

APOSTOLICAL SUCCESSION. "The line in which the ministry of the Church is handed on from age to age by the laying on of hands by Bishops; the corporate lineage of the Christian clergy, just as in the Jewish Church there was a family lineage. The Church of England maintains the Apostolical Succession in the preface to her Ordination Service. Those are said to be in Apostolical Succession who have been sent to labour in the Lord's vineyard by Bishops, who were consecrated by other Bishops, who, in their turn, were consecrated by others, until the derived authority 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 Sacraments. The clergy of the Church of England can trace their connexion with the Apostles by links in the long chain, not one of which is wanting, from the times of St. Paul and St. Peter to our own." (Hook's Church Dictionary.)

APPROPRIATION. In pre-Reformation times. Monasteries, and other spiritual corporations, frequently annexed to themselves benefices, placing in them some clergyman, who was called a Vicar, to do the work of the place, for which they allowed him a certain sum out of the income they had appropriated. At the Reformation, the Monasteries, and religious houses were put down, and their property distributed among the favourites of Henry VIII., and so the patronage and major part of the income of these appropriated benefices came into the hands of laymen. Thus, at the present day, a great number of our nobility and landed gentry are drawing large incomes from land, which is, in all right, the property of the Church, while the clergy who do the work of the Church receive a miserable pittance out of what was once their own. Laymen drawing these incomes, "great-tithes," as they are called, are named Lay-Rectors. A benefice in the hands of a layman is termed, not an Appropriation, but an Impropriation.

APSE or APSIS. A semi-circular, or polyhedral termination of the chancel. This style of Church building, although common in the East, has not been in use since the 13th century in England until quite the last few years. Mr. Street, the Architect of the Law Courts, built many churches in this style. In churches of this kind the altar should not be placed against the East wall, but upon the chord of the arc, as in the ancient Basilicas.

ARCHBISHOP. An Archbishop does not differ from a Bishop in order, but only in degree. Like a Bishop he has his own diocese, but besides that he is the chief of the clergy of a whole province. This, however, is not always the case in the Roman and Eastern churches. To him all appeals are made from inferior jurisdictions within his province. He also, upon the King's writ, calls the Bishops and clergy within his province to meet in Convocation.

ARCHDEACON. As each province is divided into dioceses, severally presided over by a Bishop, so each diocese is divided into archdeaconries, consisting of a certain number of parishes. Over each archdeaconry one of the clergy, a priest, sometimes a bishop, is appointed to preside in subordination to the Bishop of the diocese. The office dates back to very early times. In England the dioceses were divided into archdeaconries about the time of the Norman Conquest.

ARCHES, COURT OF. An ancient court of appeal, belonging to the

Archbishop of Canterbury. The judge of it is called the Dean of

Arches, because he anciently held his court in the Church of St. Mary-le-Bow (Sancta Maria de Arcubus). (See Ecclesiastical Courts.)

ARCHITECTURE. The principal styles of English Architecture are:

Norman, 1066 to 1154. Round-headed doorways, windows and arches, heavy pillars and zig-zag ornaments. The Nave of Rochester Cathedral is a good example. From 1154 to 1189 this style underwent a Transition, the rounded arches becoming pointed, as in the choir of Canterbury Cathedral.

Early English, 1189 to 1272. Narrow, pointed windows, lancet-shaped; clustered pillars. Example, the choir, Westminster Abbey, or Salisbury Cathedral. 1272 to 1307 was another Transition period, tracery being introduced into the windows, as at the east end of Lincoln Cathedral.

Decorated, 1307 to 1377. Geometrical tracery in windows, enriched doorways, and beautifully arranged mouldings. The Lady Chapel of Ely Cathedral is a good example. This style underwent Transition from 1377 to 1407, when the lines became less flowing, as in the choir of York Minster.

Perpendicular, 1399 to 1547. Upright lines of moulding in windows; doorways, a combination of square heads with pointed arches. Example, King's College Chapel, Cambridge.

Tudor, or Elizabethan, 1550 to 1600. A debased species of

Perpendicular, mostly employed in domestic architecture.

Jacobean, 1603 to 1641. An admixture of the Classical with the

Gothic, or Pointed style.

ARIANS. Heretics, so named from Arius, a native of Libya, their first founder. He was born about the middle of the 3rd century, and taught that God the Son was not equal to God the Father, being neither consubstantial nor co-eternal with the Father. As created by the Father, Arius looked upon our Lord as the highest of all creatures, and in that sense the Son of God. These heretics were condemned by the Council of Nice, in 325.

ARMINIANS. A party so-called after Arminius, (the Latin form of James Harmensen, a Dutchman,) the opposer of Calvinism. Arminius held that salvation is possible for all men, if they repent and believe in Jesus Christ, inasmuch as He died for the sins of the whole world. They reject the doctrine of Predestination, as generally held; and the doctrine of final perseverance, they deem uncertain and needing more proof. (See Antinomianism and Calvinism.)

ARTICLES, THE THIRTY-NINE. The Church of England's definition of Christian doctrine, and as such they have to be subscribed by all who seek Holy Orders. Formerly, every graduate of our Universities had to subscribe them. Many of the Articles are of a confessedly elastic nature, being so framed as to embrace the views of the various parties in the Church: but at the same time they are not so indefinite as many would have us believe.

Their history is this:—In 1553 Cranmer, Ridley, and others, drew up 42 Articles, which were more or less taken from the "Confession of Augsburgh," composed by Luther and Melancthon. In 1562 these 42 Articles were entirely re-modelled by Archbishop Parker and Convocation, when they were reduced to 38. In 1571, Parker and Convocation added Article xxix., which made up our present 39, which were subscribed in the Upper House of Convocation, by the Archbishops and Bishops, and by all the clergy of the Lower House. They were published the year after (1572) under the superintendence of Bishop Jewel, and the Ratification, still subjoined to them in the Prayer Book, was added. With regard to their arrangement—The first five treat of the doctrine of the Holy Trinity; the three following establish the rule of Christian Faith; from the ninth to the eighteenth they bear reference to Christians considered as individuals; and thence to the end they relate to Christians, considered as Members of a Church or religious society.

ASCENSION DAY or HOLY THURSDAY. The observation of this Festival cannot be traced with certainty to an earlier period than the 4th century, although, in the Western Church, at any rate, it was in St. Augustine's time so thorough and universal, that he supposes it to have had an Apostolic origin. It is one of the four great Festivals of the Church. It is held forty days after Easter, in memory of our Lord's Ascension into heaven. Special psalms and lessons are appointed for the day, as is also a special preface in the Communion Service.

ASH-WEDNESDAY. The first day of Lent. It is so called from the ceremony anciently used in admitting people to penance, ashes being sprinkled upon their heads.

A special service, called the Commination Service, is appointed for use on this day.

ASSOCIATIONS, CHURCH, see Societies.

ATHANASIAN CREED, see Creed.

ATHEIST. The "fool who saith in his heart, There is no God." Ps liii. The atheist differs entirely from the sceptic and agnostic (which see). In "A plea for Atheism," the writer says: "If the word 'God' is defined to mean an existence other than that existence of which I am a mode, then I deny 'God,' and affirm that it is impossible that 'God' can be." The Psalmist's definition is the clearer.

ATONEMENT. Originally at-one-ment, the reconciling of two parties who were before at variance. From that the word easily passed into a term to denote the means by which the reconciliation was made, viz: the life and death of our Saviour, Eph. ii. 16.

The doctrine of the Church on this subject is expressed in Article 11.

ATTRITION. This term is used by Romanists to denote the lowest form of Contrition, or Repentance; namely, mere sorrow for sin because of its consequences.

BANNS OF MARRIAGE see Matrimony.

BAPTISM. This word means literally "dipping." Holy Baptism is one of the two Sacraments taught by our Church to be generally (universally) necessary to salvation. The reason why the Church baptizes is well shewn in the exhortation which immediately follows the Gospel in the Service for the "Public Baptism of such as are of riper years." The doctrine of the Church on the subject is explained in Article xxvii., and in the Catechism; also throughout her Baptismal Offices she shows what she believes it to be. Notwithstanding this, there are diverse views held of Holy Baptism by parties in the Church; as, for example, some will deny that the passage in John iii. 3 has anything to do with Baptism, although the Church quotes it as a Scriptural authority for Baptism in the exhortation previously alluded to. These seem to degrade Holy Baptism into a mere formal admittance into the visible Church, this being the view the Wesleyans of the present day take, but not their founder's view. Hooker, in his fifth book, writes thus—"Baptism is not merely a sign or token of grace given, but an instrument or mean whereby we receive that grace; for it is a Sacrament instituted by God for incorporation into Christ, and so through His merit to obtain (1) that saving grace of imputation which takes away all former guiltiness, (2) that infused divine virtue of the Holy Ghost which gives to the powers of the soul their first disposition towards future newness of life. It is a seal perhaps to the grace of election before received; but to our sanctification here a step that hath not any before it."

BAPTISM, ADULT. This office was added at the last revision of the Prayer Book, in 1661. It was made necessary by the general neglect of Church ordinances during the Rebellion. The Service is formed from that for the Baptism of Infants, but there are important differences, as will be seen by comparison. Confirmation and Communion should immediately follow the Baptism of an adult.

BAPTISM, INFANT. The question whether it is right to baptize infants will be gone into under the head of Baptists. Our present service for the Baptism of Infants is the out-come of many much older. Baptism should always be administered in the presence of a congregation, as the Rubric orders. The question about sponsors will be gone into under that head. The first prayer is by Luther, the second is from an old Office; the Gospel, with nearly all the addresses or exhortations here and elsewhere in the Prayer Book, is from the "Consultation," the work of Hermann, a German reformer. The questions to the sponsors are taken from an old Office. The prayer of Consecration came into the present form in 1661; but by Consecration here we only mean that the element of water is separated from common to sacred uses. It is not a necessary part of Baptism, as is shown by its being omitted in the Office for Private Baptism. The only two things necessary for the validity of Holy Baptism are (1) that it should be administered in water, (2) in the name of the Holy Trinity, as is shown by the questions in that part of the Office for Private Baptism which treats of receiving a child publicly into the Church. It is to be noticed that the rule of our Church is that the child should be immersed in the water (see the Rubric before the form of words which accompany the act of Baptism). Thus the rite of immersion can be claimed by any Church people. The custom of affusion, or aspersion, or sprinkling, came into use in the Western Church as early as the 13th century; but in the ancient Church Baptism was so administered to the sick. The difference in the climates of Western Europe and the Holy Land is sufficient to account for the custom.

The words which express the reception of the newly-baptized child into the congregation belong altogether to the English Prayer Book. The ceremony of making the sign of the cross has come down from the ancient Church.

The Address to the congregation, the Lord's Prayer, and the Thanksgiving which follows, were placed here in 1552. It is to be noticed how clearly the Church expresses her belief in the regeneration (see Regeneration) of each baptized infant. The latter part of the last exhortation was added in 1661. "The vulgar tongue" of course means the "common" or English language.

The note at the end of the Office, although declaring the eternal safety of a baptized child, dying before it commits actual sin, does not express any opinion as to the future of an unbaptized child.

BAPTISM, PRIVATE. To be used only for "great cause and necessity." This service was drawn up in 1661, chiefly from the "Consultation." It is very much to be deplored that so few of the children baptized at home, who live, are brought to be publicly received into the Church. The distinction which the poor draw between Baptism and Christening as meaning respectively Private and Public Baptism is, of course, unfounded. Baptism is also called "Christening," because in it the child is made a Christian, or member of Christ.

Under this head we may also treat of

Lay Baptism. Until 1604 this was allowed in the Church of England, but the rubrics were then brought into such a shape that Baptism by any but a "lawful minister" was distinctly disallowed. Still we find that by the present law, Lay Baptism, that is to say, Baptism by any man, or even woman, is valid so far as to qualify for burial with the usual service. Lay Baptism is allowed in the Roman Church, as it was in the Mediaeval Church, and in primitive times. Such having always been the custom of the Catholic Church, it is well that anybody should baptize a child in a case of great emergency, when a "lawful minister" cannot be procured. Should the child live and be brought to church, the clergyman can always, if doubtful of the validity of the Baptism, use the hypothetical form at the end of the Office for Private Baptism.

BAPTISTS or ANABAPTISTS. A name improperly assumed by those who deny the validity of Infant Baptism. They were formerly called Anabaptists because they re-baptized all who had been baptized in their infancy. The Baptists formed a separate community in England in 1633. They may be looked upon as the successors of the Dutch Anabaptists. Their object in forming themselves into a separate body was (1) for the maintenance of a strictly Calvinistic doctrine; (2) for the exercise of a vigorous and exclusive discipline; (3) for the practice of a literal scriptural ritual, especially in the matter of Baptism. In Church polity they follow the Independents. The Baptists hold that immersion is essential to the validity of the ordinance. Their leading idea is that the Church must consist of true Christians, and not merely of professing ones.

In 1882 in the United Kingdom there were

Sunday Ministers, Members, Chapels, Scholars 1,905. 298,880. 3,502. 401,517.

In addition to these they have numerous congregations abroad, and they raise about £200,000 yearly for missionary and benevolent purposes.

Infant Baptism. The following reasons seem to afford ample proof that the baptism of infants has always been the practice of the Church, notwithstanding all the Baptists allege against it.

Under the Law infants were admitted into covenant with God by circumcision when eight days old. Gen. xvii.10, 14, so, too, when the Jews admitted proselytes into their communion, they not only circumcised all the males, but baptized all, male and female, infant and adult.

Thus, when the Apostles were sent "to make proselytes of all nations, by baptizing them" (Matt, xviii.19, should be so translated) would they not baptize infants as well as adults, seeing that such was the Jewish custom?

Compare John iii.5, "Except a man (Greek, except any one) be born of water and of the Spirit he cannot enter the kingdom of God," with Mark x.14, where our Lord says of infants that "of such is the kingdom of God." If so, they must be capable of baptism, both by water and the Spirit.

St. Peter, when speaking of baptism, said the promise was not only to adults, but also to their children, Acts ii.38, 39.

Again, where there no children among the whole households which were baptized by the apostles, Acts xvi.15, 33, 1 Cor. 1.16?

The early Fathers show that children were baptized in their time, which, in some cases, was less than a century after the Apostles lived. Justin Martyr, for instance, writing A.D. 148 (i.e., 48 years after the death of the last Apostle), speaks of persons 60 and 70 years old, who had been made disciples to Christ in their infancy. How can infants be made disciples, but by baptism? And, if these had been baptized in their infancy, it must have been during the lifetime of the Apostle St. John, and of other apostolic men.

BARNABAS' (St.) DAY. June 11th. This Apostle's name was changed from Joses into Barnabas, which means the "Son of Consolation." He was a highly educated man, being brought up, as St. Paul was, at the feet of Gamaliel. He travelled with St. Paul until there was a disagreement on the subject of Mark, the kinsman of Barnabas. After they separated, it is probable that St. Barnabas laboured in Cyprus. He is believed to have suffered martyrdom at Salamis by being stoned.

BARTHOLOMEW'S (St.) DAY. August 24th. This Apostle is believed to have been identical with Nathaniel. We are told nothing of his labours in the Bible. He is believed to have worked in Armenia and Lycaonia, and to have suffered martyrdom by crucifixion at Albanople.

This day is rendered famous in history, on account of the horrible massacre of Protestants in Paris in 1572. Thirty thousand persons were put to death in France, and this with the deliberate consent of the Pope and the authorities of the Roman Church!

BELFRY. Originally and properly, a watch-tower. That part of a church where the bells are hung.

BELLS. Bells have been used in churches in England from the 7th century. Their various uses are well summed up in the following monkish distichs—

"Laudo Deum verum, plebem voco, congrego clerum,

Defunctos ploro, pestem fugo, festa decoro."

"Funera plango, fulgura frango, sabbata pango,

Excito lentos, dissipo ventos, paco cruentos."

In the Roman Church they are "baptized," with a certain ceremony; in the English Church they are merely consecrated, that is, set apart for a sacred purpose.

The "passing bell" is the tolling of a bell while anybody is dying, or passing out of this life, in order that the faithful may offer prayers on his behalf. It is ordered by Canon 67.

BENEDICITE. The apocryphal ending of Daniel iii. It is a paraphrastical exposition of Ps. 148; it was commonly sung in the Christian Church in the 4th century. In 1549 it was ordered to be sung during Lent instead of the Te Deum. It is now generally used when the lessons speak of the Creation. The "three children" are Ananias, Azarias, and Misael, who are better known by their Chaldean names of Shadrach, Meshach, and Abednego.

BENEDICTION. A solemn act of blessing performed by Bishops and Priests of the Church. A certain form was given by God Himself for the use of the Jewish Priests, Num. vi.22–27. In our Church several forms are used agreeing with the Office of which they form a part. The ordinary benediction at the end of the Communion Service is from Phil, iv.7, and Num. vi.23.

BENEDICTUS. The song of Zacharias, the father of the Baptist, Luke 1.68–79. The alternate Psalm, called the Jubilate Deo, was inserted in 1552 to be used when the Benedictus happened to be read in the second lesson. The song of Zacharias has always been a hymn of the Church.

BENEFICE or LIVING. A church endowed with a revenue for the performance of Divine Service; the holder of which is called a Rector, or Vicar, or Incumbent, or Perpetual Curate (see under each head). Heresy, Simony, and other grave offences, disqualify a man from holding a benefice.

A clergyman can only be deprived of his benefice for want of capacity, Heresy, Contempt of Court, or crime.

BIBLE, THE HOLY. So called from a Greek word, meaning "the books," just as the word Scriptures means "the writings." The Bible is divided into two parts—the Old and the New Testaments, or Covenants. The Old Testament, or the Covenant of God with the Hebrew nation, is written partly in Hebrew, and partly—the latter part—in Aramaic. It is most important to remember that it was written by many different persons, and at widely different times, spreading over the course of 2,000 years. The New Testament, or the New Covenant of God with His people, whether Jews or Gentiles, although also written by many various authors, was produced between the years A.D. 50, and A.D. 100.

The Bible is called the "Word of God" because the authors wrote by the inspiration of the Holy Ghost, Heb. i.i; Acts iv.25; 2 Peter i.21; &c. It is important to remember that we do not claim a verbal inspiration, for the writers, but simply that God put into their minds what they should write. Inspiration did not preserve them from errors in grammar, or natural philosophy, or anything else foreign to the actual design of the Bible, which is the revelation of God, and of His will to man.

Thus, it is most important that we should know what books are inspired, and have a right to form a part of the Holy Scriptures, in other words what books are canonical. The Old Testament, as we have it now, was used by the Jews in the time of our Lord, who often quotes from its various books Himself, thus stamping them with the divine authority which they claimed. Ezra seems to have determined the canon of Old Testament Scriptures. With regard to the New Testament, the question of the authenticity and canonicity of some books was very much more difficult to determine, and an enormous amount of labour and scholarship has been expended on the subject. There can be no reasonable doubt now with regard to any of the books of the New Testament; the only thing now doubtful is what the original words were in the places where the ancient manuscripts differ. These differences are called various readings. The publication of the Revised Version of the New Testament in 1881 was partly an attempt to settle this question. The differences, as a rule, are very unimportant.

The chief translations of the Bible into English are Wiclif's, 1360;

Tindal (or Tyndale) and Coverdale's, 1526; The Geneva Bible, 1560;

The Bishops' Bible, 1568. The Translation we use now, called the

Authorized Version, was published in 1611. About 50 learned men were

appointed by King James 1st for the task.

We will now proceed to consider the contents of the Bible, first remarking that the division into Chapters and verses does not date back beyond the 13th century, that it rests on no authority, and very often spoils the sense.

The Old Testament consists of 39 books, which may be thus classified:—The Books of the Law; The Historical Books; The Holy Writings, or Poetical Books; and the Prophetical Books.

The Books of the Law, five in number, were written by Moses, and are called the Pentateuch; they are:—Genesis. Exodus, Leviticus, Numbers, and Deuteronomy.

The Historical Books are twelve. Where the name of the Author differs from the name of the Book it is given in brackets—Joshua, Judges (Samuel?), Ruth (Samuel or Ezra), 1st and 2nd Samuel (Samuel, Nathan, and Gad), 1st and 2nd Kings (Jeremiah), 1st and 2nd Chronicles (Ezra?), Ezra, Nehemiah, Esther (author not known).

The Poetical Books, or Hagiographa, consist of five books—Job (author not known), Psalms (by various authors, about half by David), Proverbs (Solomon chiefly), Ecclesiastes (generally attributed to Solomon), Song of Solomon, or Canticles.

The Prophetical Books are divided into two classes, the Greater Prophets and the Lesser Prophets. They are so called, not from any superiority or inferiority, but from the extent of their writings.

The Greater Prophets are four in number—Isaiah, Jeremiah (author of two books—his Prophecy and his Lamentations), Ezekiel, Daniel.

The Minor Prophets are twelve—Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.

The ordinary reader of the Bible misses much from the fact that the books are not grouped in any chronological order. In the following table the books are placed so as to form a continuous history of the Jews, while, by their side, are the names of those books which should be read as commentaries on the period. The book of Job, however, it is impossible to place. He seems to have been a shepherd king, perhaps of the time of Abraham, but he was not of the Hebrew nation. The two books of the Chronicles contain a summary of history from the Creation down to the Restoration under Cyrus; parts, however, may be read with other books. (For Table, see opposite page.)

From the time of Malachi to the Birth of John the Baptist, a period of about 400 years, there seems to have been no special revelation from God. The Apocrypha was composed in that period by various authors. Although parts of it are appointed to be read as Lessons in Church, yet it is not considered as inspired, and consequently it does not belong to the Word of God. Our Church, in Art. vi., says that "the other books (viz., the Apocrypha) the Church doth read for example of life and instruction of manners, but yet it doth not apply them to establish any doctrine." The Church of Rome receives the Apocrypha as Canonical.

We now pass on to consider the New Testament. It consists of 27 books, written by eight persons. They were all written in Greek, unless perhaps St. Matthew's Gospel, which some critics hold was originally written in Hebrew. The whole of the New Testament was written before the end of the first century, and during the lifetime of the Apostle John. The books were all received from the first as inspired, except the Epistle to the Hebrews, Epistles of James and Jude, 2nd of Peter, 2nd and 3rd of John, and the Book of the Revelation; but all these were in early times accepted as Canonical. It is still doubtful who wrote the Epistle to the Hebrews.

The Four Gospels are by St. Matthew, St. Mark, St. Luke, and St. John. Of these, the first three are called the Synoptical Gospels, because they give a general view, and contain a brief account of the chief events of our Saviour's life, His miracles and His parables, from the same standpoint. St. John chiefly dwells on our Lord's words and discourses. The word "Gospel" means "good news."

The Book of the Acts of the Apostles is generally considered to have been written by St. Luke (c.f. Acts 1.1 with Luke 1.1–4).

The Epistles were written by the authors whose names they bear (except perhaps Hebrews). Seven of them are called Catholic, which means addressed to the Church generally, or universally, and not to particular persons or particular bodies of Christians.

The Book of Revelation, or Apocalypse, is by St. John the Apostle.

The following is a chronological table of the books of the New

Testament, with their probable dates:—

Books Date

A.D.

S. Matt's 60

S. Mark's 64

S. Luke's 64

S. John's 70

The Acts 64

I. Thess. 52

II. Thess. 52

Galatians 52

I. Corinth. 53

II. Corinth. 57

Romans 58

Ephesians 61

Philipp. 62

Colloss. 62

Philemon 62

I. Tim. 56

Titus 56

II. Tim. 61

S. James 61

I. Peter 64

II. Peter 64

Jude 64

I. John 80

II. John 85

III. John 90

Revelation 95

Some scholars assign an earlier date to the Revelation.