from it the sisterhoods strictly living under rigid rule, but including some not strictly Diaconal, the outline history of the movement is somewhat thus: In 1845 A.D., Dr. Wm. A. Muhlenberg organized the Sisterhood of the Holy Communion, which was thus the first association of women in the Anglican Church. In 1855 A.D. the Bishop of Maryland instituted the order of Deaconesses in connection with St. Andrew's Parish in Baltimore. The General Convention of 1859 A.D. roused much interest in this work, which was checked at first by the civil war, but this ultimately afforded a practical training for future workers, and furnished a mass of very valuable experience. In 1864 A.D. a very able report, with a large mass of suggestive facts and useful hints, was presented to the Convention of the Diocese of Pennsylvania. of it grew the Bishop Potter Memorial House. In the same year Bishop Wilmer, of Alabama, instituted the order of Deaconesses in Mobile. In 1872 A.D. the Bishop of Long Island set apart seven "godly and welltried women to the office of Deaconess." The order is also at work in Louisiana, and associate members of these Deaconesses are employed in other Dioceses. There are such

Out

orders now in five Dioceses in England. Space does not permit us to do more than give, in Dr. Howson's words, the general principles of the order: "(a) Definition of a Deaconess. A Deaconess is a woman set apart by a Bishop under that title for service in the Church. (b) Relation of a Deaconess to a Bishop. (1) No Deaconess or Deaconess institution shall officially accept or resign work in a Diocese without the express authority of the Bishop of that Diocese, which authority may at any time he withdrawn. (2) A Deaconess shall be at liberty to resign her commission as Deaconess, or may be deprived of it by the Bishop of the Diocese in which she is working. (c) Relation of a Deaconess to an incumbent. No Deaconess shall officially accept work (except it be in some non-parochial position, as in a hospital or the like) without the express authority of the incumbent of that parish, which authority may at any time be withdrawn. (d) Relation of a Deaconess to a Deaconess institution. In all matters not connected with the parochial or other system under which she is summoned to work, a Deaconess may, if belonging to a Deaconess institution, act in harmony with the general rules of such institution." And six English Bishops signed these suggested rules. (a) Probation. It is essential that none be admitted as a Deaconess without careful previous preparation, both technical and religious. (b) Dress. A Deaconess should wear a dress which is at once simple and distinctive. (c) Religious knowledge. It is essential to the efficiency of a Deaconess that she should maintain her habit of prayer and meditation, and aim at continual progress in religious knowledge. (d) Designation and signature. It is desirable

that a Deaconess should not drop the use of her surname, and with this end in view it is suggested that her official designation should be Deaconess A. B.' (Christian and surname), and her official signature should be 'A. B., Deaconess.' P.S.-It is desirable that each Deaconess institution have a body of associates attached to it, for the purpose of general counsel and co-operation." This paper, taken from the "Report on Woman's Work," read before the Board of Missions in 1871 A.D., contains many suggestions which are well worth careful study. As we have seen, the order has been tentatively employed in the Church with excellent results. But its relation to the Church has not yet been fairly defined. It is of course fully within the Bishop's power to institute it and to have it as a recognized association in his Diocese, but an effort has been made to obtain for it a wider recognition. In 1880 A.D. a committee reported to the General Convention a Canon, which was laid aside, and a Canon presented by the Bishop of Massachusetts was accepted by a large vote in the House of Bishops; but, owing to the late date of the session when it was sent to the Lower House, there was no time to consider it, and the subject, owing to the press of other business, was not considered at the Convention of 1883 A.D. But this proposed Canon may be given as the deliberate opinion of a majority of the Bishops: "Resolved, The House of Deputies concurring, that the following Canon be enacted, to be entitled Canon vi. of Title III., Of Organized Religious Societies within the Church.'"1

I. All organized Religious Bodies in this Church, of which the avowed object is the increase of holy living and of good works, and of which the members are in any manner set apart and specially devoted to such service of GOD in His Church, as orderly cooperation with CHRIST'S ministers, the edifying of His Body, the Christian education of youth, and the promotion of works of mercy and charity, are hereby declared to owe allegiance to the doctrine and ritual of the Protestant Episcopal Church, whose professed representatives and agents they become; and also due recognition of, and obedience to, its constituted authorities. And without such allegiance and obedient recognition such organized bodies may not claim the sanction of this Church.

? II. (1) Women of devout character and approved fitness may be set apart by any Bishop of this Church for the work of a Deaconess, according to such form as may be authorized by the House of Bishops, or, in default thereof, by such form as may be set forth by the Bishop of the Diocese.

(2) The duties of a Deaconess are declared to be the care of Our LORD's poor and sick, the education of the young, the religious instruction of the neglected, the reclaiming of the fallen, and other works of Christian charity.

(3) No woman shall be set apart for the

work of a Deaconess until she be twenty-five (25) years of age, unless the Bishop, for special reasons, shall determine otherwise, but in no case shall the age be less than twentyone (21) years. The Bishop shall also satisfy himself that the candidate has had an adequate preparation for work, both technical and religious, which preparation shall have covered the period of at least one (1) year. (4) No Deaconess shall work officially in a Diocese without the express authority in writing of the Bishop of the Diocese, nor in any parish without the permission of the Rector or Minister thereof.

(5) Deaconesses may be transferred from one Diocese to another by proper letters dimissory, at the request of the Bishop to whose jurisdiction they are to be so trans

ferred.

(6) If a Deaconess should at any time resign her office, she shall not be restored thereto unless in the judgment of the Bishop such resignation was for weighty cause. And no Deaconess shall be removed from office by the Bishop except with the consent of two-thirds of the members of the Standing Committee of the Diocese duly convened.

(7) The Constitution and Rules for the government of any institution for the training of Deaconesses, or of any community in which such Deaconesses are associated, must have the sanction in writing of the Bishop of the Diocese in which such institution or community exists. All formularies of common worship used in such institution or community must have the like sanction, and shall be in harmony with the usage of this Church, and like the principles of the Book of Cominon Prayer.

III. (1) Devout women desirous of living in community, under rule, with sanction of the ecclesiastical authority, for the increase of self-consecration to GOD, and the better performance of the works of faith enjoined in the Gospel, may be formed into Societies with the consent of the Bishop; and such Societies, under the conditions named below, shall be recognized as Sisterhoods in this Church.

(2) The Constitutions and Rules of such Societies, prescribing their organic structure, the qualifications for entrance, the regulations for the common life, and the scope and methods of their work, must have the written approval of the Bishop then exercising jurisdiction in the Diocese; and the said Constitution and Rules, so far as thus approved, shall be unalterable by the same Bishop or by the Sisterhood within his Diocese, except by their joint act and agreement.

(3) The form and order for entrance into such Sisterhood shall be drawn up and prescribed by the Bishop of the Diocese, unless otherwise provided for by the House of Bishops.

(4) The Bishop shall have Episcopal supervision and canonical authority over Sisterhoods within his jurisdiction, and may act as Visitor thereof.

(5) Every such Sisterhood may have its Chaplain or Pastor, who shall be nominated by the Society within the Diocese, and approved by the Bishop; and who shall be s clergyman in Priest's Orders, canonically subject to the Bishop.

(6) In matters concerning only the Christian walk and conversation of the Sisters as individuals, their personal concerns and private devotional life,-Sisters are free to govern themselves in the sight of GOD, so that all be done in the spirit and methods commended by this Church. But the formularies of common worship in a Sisterhood, and all devotional practices in such worship (other than as usual in this Church), and the books of devotion or religious instruction used in ministering to others, shall be subject to the examination and approval of the Bishop, and shall be in harmony with the usage of this Church and principles of the Book of Common Prayer.

(7) No Sisterhood shall send any of its members to another Diocese to work there except on the request of the Bishop of that Diocese, and with the consent of its own Bishop; nor shall any member of a Sisterhood work officially among the people of any parish of this Church without the consent of the Rector or Minister thereof.

Dean. The title of an ancient office in the Western Church, but only recently becoming current here, though the bearer of the title here is not properly a Dean. (Vide CONVOCATION.) The Canon Law recognizes four officials having a right to the title. The Dean, who has a Chapter of Prebendaries or Canons subordinate to the Bishop, as a council assistant to him in matters of religion and in matters temporal relating to his Bishopric. (Burn's Eccl. Law, vol. ii., sub voce Dean; vide also the article CATHEDRAL.) The second is held by a single person, the Dean of Battel, the abbey William the Norman founded to commemorate the battle of Hastings (1066 A.D.). It is presentstive, has cure of souls, but has no Chapter. The third has attached no cure of souls, is a donative, and, having jurisdiction therefore, holds a court, and has a peculiar,—i.e., is amenable only to royal or Archiepiscopalvisitation, as the Dean of Arches in London is exempt from the Bishop of London's jurisdiction, but under the Archbishop of Canterbury. The fourth office is that of the Rural Dean. Probably this last order really has a right to the title (vide RURAL DEAN), for "the spiritual governors, the Bishops, divided each diocese into deanries (decenaries, or tithings), each of which was the district of ten parishes or churches; and over every such district they appointed a dean, which in cities or large towns was called the dean of the city or town, and in the country had the appellation of rural dean." (Burn's Eccl. Law.) This principle of governing by tens passed into the monastic rule, and so was transferred to the colleges and universities. (Vide Coke on Lit., lib. ii. c. 134 and note.)

Death. The act of the separation of the soul from the body; the death of the soul; eternal death. It is the inevitable doom of all before the moment of the blast of the Trumpet. These shall have some change pass upon them, but all others shall first pass under the law. Death is the contrast to life. But two men in all human history have been exempted, Enoch and Elijah. It has always had a terror for the human mind; the unknown hereafter, the agony itself, the separation from all things we love, make it a dreadful act to many who are yet strengthened by the Christian's faith. The Scriptures represent and record these fears most taithfully, and give as the reason-Sin.

There are three kinds of death: the death of the body, which we can see; the death of the soul,—spiritual death; and the second, or eternal death. The death of the body as the result of sin is a merciful provision of the CREATOR, by which the consequences of sin might be checked, to those who place themselves within the Law of Grace and Life in CHRIST. Spiritual death, the death of the soul, does take place here by a voluntary selfdeprivation of all the means of grace, by impenitence, and by the sin against the HOLY GHOST; in fine, by persistence in that state of trespasses and sins into which we are born by nature. Eternal death, the second death, the privation of blessedness in GOD'S presence, the outer darkness of our LORD'S Parable. Death is to be destroyed as it has been already conquered by CHRIST (1 Cor. IV. 26; Heb. ii. 14; Col. ii. 15), as indeed its power must cease when there are no more victims. He has taken away the true fear of death that lies in sin, yet He shrunk naturally as perfect man from the act of death, for it should have no power over Him except as He willed or submitted voluntarily to it.

Death of Christ. It was a real, true, not a phantasmic death. His soul left His body and went into the prison of departed spirits, but His divine nature, being incomprehensi ble, did not leave either soul or body. It was voluntary, 1st, because He foretold that it should be so, and upon the cross. He bowed his head and said, It is finished; 2d, because it was in a certain degree miraculous. He hung upon the cross alive but six hours, whereas the victim usually lingers three days; and His death He, as it were, announced by the loud cry, by His commendatory prayer, by bowing His head.

It was

a very and true death, and for us, that He might taste death for every man, that in soul and body He might know all that we undergo, even after death. Therefore it is most useful that His death as well as His passion, and His burial, are placed in the Creed as parts of our Christian Confession.

Decalogue. The ten words (the Hebrew title, also Ex. xxxiv. 28), title of the Ten Commandments; the covenant which was given to Moses on Mount Sinai by GoD Himself. The history of GoD's giving it to Moses and the form and contents are given

in Exod. xx. It is repeated in Deut. v. There is but a single discrepancy between the two records. The fourth commandment is based in Exodus upon GOD's rest after creation; in Deuteronomy it is based upon the deliverance from Egypt. There is no discrepancy in reality, since Moses is reciting them with a different purpose in Deuteronomy. Also, it may be noted that in the last commandment the clauses, Thou shalt not covet thy neighbor's house; thou shalt not covet thy neighbor's wife, are reversed in order in Deuteronomy, and also "his field" is inserted after house. The authoritative form is in Exodus. The division of the commandments into ten has been the subject of some controversy. The Church of England follows the division to which Philo (30 A.D.) gave currency; in this the Calvinistic bodies follow her, but the Lutherans do not. The Romanist joins the first and second commandments into one, and divides the last into two. If the covenant as given in Exodus is the authoritative form, and the one in Deuteronomy is only a repetition of it, then the division which the English Church uses is the most natural, and, for several reasons, the only one possible. The so-called preface is an independent command: "I am the LORD thy GOD. Thou shalt have none other gods but me." A basis for the other commandments from which they flow naturally. In the second, on idolatry, the forbidding of the making of images is followed by prohibiting the worship of them, with a statement of the grounds for this prohibition. As for the last, the inversion of the clauses as noticed above shows that it is but one command. In fact, all other divisions do more or less violence to the sequence of the commandments.

There is some doubt as to how these were arranged upon the two Tables. Again, the grouping which we usually follow commends itself to us, since St. Paul throws the fifth commandment into the second division, though its contents make it a link binding the two groups together. The first four clearly relate to our duties to GOD. The fifth one, by the light thrown upon it by the Proverbs, where "father" and "mother" stand for GOD and the Church, makes a natural transition. Then, too, the family relation lying at the base of the Hebrew polity, it should properly make the first of the second sphere of duties,-to our neighbor. It is not the place here to go into it at any length, but the true foundation for all obedience was LOVE (Deut. vii. 9; Rom. xiii. 8 sq.). But the clear apprehension of this was denied by resting upon the other saying, "And it shall be our righteousness if we observe to do all these commandments before the LORD our GOD, as He hath commanded us."

But the covenant enacted for the Israelite extends to all as well, because its root is in the truest aspirations of our nature, and because practically our LORD, by commenting

upon it in His sermon on the mount, made it binding upon us, as by the assumption both by St. Paul and by St. James that it is always in force. Therefore in its precise terms it is the covenant by which we are bound at our baptism, interpreted, it is true, by the love which our LORD threw over it. Its recital each Sunday in the service is therefore strictly in the line of instruction which the Church has followed,-the Creed, the LORD's Prayer, the Ten Commandments put before us constantly, for they are our part of the baptismal covenant.

In reciting the Law at the point of the service where it is ordered, the English Church has added to the old Liturgical usage. There is no precedent for it in any of the ancient services which have come down to us. It is not the less a most excellent addition to the service, and forms an outline for instruction, that self-examination which is urged upon us in the exhortations to the Communion office.

At the close of each commandment as it is proclaimed to us (for that is the true office of the minister at that moment), there is placed the familiar response, "LORD have mercy upon us and incline our hearts to keep this law;" (and after the last one) "LORD have mercy upon us and write all Thy laws in our hearts, we beseech Thee." The first words are the ancient Kyrie eleison, which is not so freely used in the English as in the Oriental services,-and a petition fitted for the commandments appended to it. The whole of this part of the antecommunion is a noble addition to the Liturgic services which the English Church has inherited.

Decree. Holy Scripture speaks of GOD'S purposes or decrees as being eternal, and clearly intimates that events are not fortuitous and accidental, but are known and foreordained by infinite wisdom. But this does not interfere with our perfect freedom to choose our line of action. The controversy is with those who hold to a strict predestination theory,-for, in our ignorance of His essential nature, theory only it must be, since as Bishop Butler acutely remarks, that though necessity may logically be, yet in practice we must act as though it did not exist. This controversy has been popularly overlaid with questions and side issues which do not belong to it, and there results a confusion as to the proper limits of true freedom. Putting aside for a moment our inability to conceive of GOD beyond what He has chosen to reveal to us, we may say that the leading consequences of any act-not the primal act itself-are unavoidable and irrevocable by us; that the general laws of nature and the limitations of our powers by the conditions of our creation and nature, bear also consequences which we cannot escape. Then the inferences and mutual oppositions which form separate and independent lines of action also must be thrown out. All of these belong to God's foreknowledge;

race.

as, too, the secret springs of our character, the logical outcome of influences of which we may be unconscious, the heredity of certain tendencies, the limitation of education, which again depends upon the circumstances and conditions of a past not in our hands, and the proper sequences of those interposing acts, whether of mercy or of justice, which He in His infinite wisdom has seen fit to place at conjunctures in the history of our All these, too, are foreknown and must enter into His decrees, yet must be thrown out by us when discussing, what is really the gist of the whole controversy, the decree of election or rejection of each separate individual soul; we can only narrow down, not solve, the mystery. In throwing out these things above enumerated, we are only eliminating facts which, however complex they may seem to us, follow out the law of cause and effect. We do not thereby mean to overlook GoD's presence in them, or His use of them. Their complexity is our puzzle, not His whose knowledge is infinite, and they do not properly fall within the popular conception of His will towards each separate soul of His creation. But it is clear that while we have left ample room for the play of our limited wills, we have taken out of the question much that has confused it. Now at this point God's mercy is declared. He hath no pleasure in the death of a sinner. He willeth that all men shall be saved. He willeth that all men shall come to a knowledge of the truth, yet by the law of second causes and of consequences our minds are dulled, our perceptions and capacities are stunted. However secret and immutable His decrees are, they are founded upon His attributes, in His own perfect nature, and are involved in His foreknowledge and purposes to man in CHRIST JESUS. Yet they amply allow for the responsible use, through our will, of the faculties, capacities, and opportunities GOD has given to us in this our lifetime. The reconcilement of the two statements in Holy Scripture constitutes the mystery unfathomable to us in the present state of our powers. That it is reconciled must be believed, since truth is a fundamental concept of GOD.

Decretals. (I.) The False Decretals. The title of a compilation of Canons and Epistles from various sources, the larger part of which are wholly fictitious. The Papal Epistles, beginning with Siricius, are nearly all genuine; those preceding Siricius are forged. The Canons of the Provincial and Ecumenical Councils, as generally received, are genuine, but there are a large number of fictitious Synods included. The whole mass of both forged and authentic documents was put forth under the name of Isidore, Archbishop of Seville, but was put together probably near Rheims about the year 843-847 A.D. It was intended to meet the troubles and confusions in the Empire at that date. These troubles arose from the