12 ALTAR. ALTAR. time the same holy table was to be placed where it stood before. Pursuant hereunto, this part of the present rubric was added to the liturgy, in the first year of her reign, viz., "that the table, at the communion time, having a fair white linen cloth upon it, shall stand in the body of the church, or in the chancel, where morning and evening prayer are appointed to be said:" which was in those times generally in the choir. But then it is plain from the aforesaid injunction, as well as from the eighty-second canon of the Church (which is almost verbatim the same), that there is no obligation arising from this rubric to move the table, at the time of the communion, unless the people cannot othern-wise conveniently hear and communicate. The injunction declares that the holy tables are to be set in the same place where the altars stood, which every one knows was at the east end of the chancel. And when both the injunction and canon speak of its being moved at the time of the communion, it supposes that the minister could not otherwise be heard: the interposition of a belfry between the chancel and body of the church, hindering the minister in some churches from being heard by the people, if he continued in the church. And with the same view seems this rubric to have been added, and which therefore lays us under no obligation to move the table, unless necessity requires. But whenever the churches are built so as the minister can be heard, and conveniently administer the sacrament at the place where the table usually stands, he is rather obliged to administer in the chancel (that being the sanctum sanctorum, or most holy place of the church), as appears from the rubric before the commandments, as also from that before the absolution, by both which rubrics the priest is directed to turn himself to the people. From whence I argue, that if the table be in the middle of the church, and the people consequently round about the minister, the minister cannot turn himself to the people any more at one time than another. Whereas, if the table be close to the east wall, the minister stands on the north side, and looks southward, and consequently, by looking westward, turns himself to the people.Wheatly. from the king and council, one of which was sent to all the bishops, and the other to Ridley, bishop of London, in both which they were required to pull down the altars; but also that, when the liturgy was reviewed in 1551, the above said rubric was altered, and in the room of it the priest was directed to stand on the north side of the table. But this did not put an end to the controversy. Another dispute arising, viz., whether the table placed in the room of the altar, ought to stand altarwise; i. e. in the same place and situation as the altar formerly stood? This was the occasion that in some churches the tables were placed in the middle of the chancels, in others at the east part thereof next to the wall. Bishop Ridley endeavored to compromise this matter, and therefore, in St. Paul's cathedral, suffered the table to stand in the place of the old altar; but beating down the wainscot partition behind, laid all the choir open to the east, leaving the table then to stand in the middle of the chancel. Under this diversity of usage, things went on till the death of King Edward; when Queen Mary coming to the throne, altars were again restored wherever they had been demolished but her reign proving short, and Queen Elizabeth succeeding her, the people (just got free again from the tyranny of Popery), through a mistaken zeal, fell in a tumultuous manner to the pulling down of altars; though, indeed, this happened for the generality only in private churches, they not being meddled with in any of the queen's palaces, and in but very few of the cathedrals. And as soon as the queen was sensible of what had happened in other places, she put out an injunction to restrain the fury of the people, declaring it to be no matter of great moment, whether there were altars or tables, so that the sacrament was duly and reverently administered; but ordering, that where altars were taken down, holy tables should be decently made, and set in the place where the altars stood, and so to stand, saving when the communion of the sacrament was to be distributed; at which time the same was to be placed in good sort within the chancel, as thereby the minister might be more conveniently heard of the communicants in his prayer and ministration, and the communicants also more conveniently and in more number com municate with the said minister. And after the communion done, from time to Although there is no doubt that the altar in the primitive Church was always of wood, yet for many ages, and through ALTAR CLOTH. out the whole of the time to which we look for architectural examples, altars were of stone. The place of the high altar is uniformly, in England at least, at the east of the church; but in large churches, room is left for processions to pass behind it, and in cathedral churches of Norman foundation for the bishop's throne. Where the end of the church was apsidal, the high altar was placed in the chord of the apse. Chantry altars not being connected with a service in which processions were used, were placed against the wall, and scarcely an aisle or a transept was without one or more. In form the high altar was generally large and plain, relying for decoration wholly on the rich furniture with which it was loaded; very rarely its front was panelled or otherwise ornamented. Chantry altars were, perhaps, in ninety-nine cases in a hundred, mere slabs built into the wall. At Jervaulx, however, at the end of each aisle, is a large plain altar built up of separate stones, much in the form of a high tomb. In situ but few high altars remain, but chantry altars in situ are frequent enough. They are not, however, often found in the aisles and transepts of our churches, but in places where they would more readily escape observation, as, for instance, under the east window (or forming its sill) of a vestry, or of a parvise, or in a gateway to a monastery, or in private chapels and chapels of castles. Altar stones not in situ, but used in pavements and all places, are almost innumerable, sometimes two or three or more occurring in a single small church. They may be recognised by five little crosses, one in the centre, and one at each corner. ALTAR CLOTH. By the 82d canon it is appointed that the table provided for the celebration of the holy communion shall be covered, in time of divine service, with a carpet of silk, or other decent stuff thought meet by the ordinary of the place, if any question be made of it; and with a fair linen cloth at the time of the ministration. The following is the canon in question:-Whereas we have no doubt, but that in all churches within the realm of England, convenient and decent tables are provided and placed for the celebration of the holy communion, we appoint, that the same tables shall from time to time be kept and repaired in sufficient and seemly manner, and covered, in time of divine service, with a carpet of silk or other decent stuff, thought meet by the ordinary of the place, if any question be made of it, and with a fair linen cloth at the time of the ministration, as becometh that table, and so stand, saving when the said holy communion is to be administered; at which time the same shall be placed in so good sort within the church or chancel, as thereby the minister may be more conveniently heard of the communicants in his prayer and ministration, and the communicants also more conveniently, and in more number, may communicate with the said minister; and that the ten commandments be set up on the east end of every church and chapel, where the people may best see and read the same, and other chosen sentences written upon the walls of the said churches and chapels, in places convenient; and likewise that a convenient seat be made for the minister to read service in. All these to be done at the charge of the parish. ALTAR PIECE. A picture placed over the altar. It is not uncommon in English churches to place paintings over the altar, although it is a practice of modern introduction, and although there would be a prejudice against placing paintings in other parts of the church. The English Reformers were very strongly opposed to the introduction of paintings into the sanctuary. In Queen Elizabeth's reign, a proclamation was issued against pictures as well as images in churches; and Dean Nowell fell under her majesty's displeasure for procuring for her use a prayer-book with pictures. The Puritans, who formed the religious world of King Charles's time, both in the Church and out of, destroyed pictures wherever they could find them, as relics of popery. We may add that the feeling against pictures prevailed not only in modern times, but in the first ages of the primitive Church. In the various catalogues of church furniture that we possess, we never read of pictures. There is a particular breviat of the things found by the persecutors in the church of St. Paul, bishop of Cirta, in Numidia, where we find mention made of cups, flagons, two candlesticks, and vestments; but of images and pictures there is not a syllable. In Spain, at the Council of Eliberis, A.D. 305, there was a positive decree against them. And, at the end of this century, Epiphanius, passing through Anablatha, a village of Palestine, found a veil there, hanging before the doors of the church, whereon was 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. 66 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. ANABAPTISTS. 15 some versions without being translated. | to their legitimate extent. Besides their At the conclusion of prayer, as the Cate- peculiar notion about baptism, they mainchism teaches, it signifies, So be it; after tained that among Christians, who had the the repetition of the Creed it means, So precepts of the gospel to direct, and the it is. SPIRIT of GOD to guide them, the office of magistrates was not only unnecessary, but an unlawful encroachment on their spiritual liberty; that the distinctions occasioned by birth, rank, or wealth, were contrary to the spirit of the gospel, which considers all men as equal, and should therefore be entirely abolished; that all Christians, placing their possessions in one common stock, should live together in that state of equality, which becomes members of the same family; and that as neither the laws of nature, nor the precepts of the New Testament, had imposed any restraint on men, with regard to the number of wives they might marry, they should use that liberty which Gon himself had granted to the patriarchs. They caused considerable disturbance in Germany, but were at length subdued. By the present Anabaptists in England, the tenets subversive of civil government are no longer professed. To this sect allusion is made in our 38th article. It will be observed, that the word "Amen" is at the end of some prayers, the Creed, &c. printed in the same Roman letter, but of others, and indeed generally, in Italics-"Amen." This seems not to be done without meaning, though unfortunately the distinction is not correctly observed in all the modern prayer-books. The intention, according to Wheatly, is this. At the end of all the collects and prayers, which the priest is to repeat or say alone, it is printed in Italic, a different character from the prayers themselves, to denote, I suppose that the minister is to stop at the end of the prayer, and to leave the "Amen" for the people to respond. | But at the end of the LORD's Prayer, Confessions, Creeds, &c., and wheresoever the people are to join aloud with the minister, as if taught and instructed by him what to say, there it is printed in Roman, i. e. in the same character with the Confessions, and Creeds themselves, as a hint to the 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. 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 wards 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 greater latitude. Thus Milton (Par. Reg. iv.), 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 churches, magistracy, and oaths; maintained 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. 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. The 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. -Can. 7. All authors of schism.-Can. 9. All maintainers of schismatics.-Can. 10. All these persons lie under the anathema of the Church of England. The practice of rebaptizing is not new, since we find it charged upon Marcion, who maintained a third baptism for expiation of sins, and that the same might be administered by women. The Cataphrygians, Novatians, and Donatists rebaptized 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. ANCHORET. A name given to a hermit from his dwelling alone, apart from society ('Aran). The anchoret is distinguished from the cœnobite, or the monk who dwells in a fraternity, or Kavóßix. (See Monks.) 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 |