CHRIST's ordinance reserved, carried about, lifted up, or worshiped." It was a mere deduction of common logic from the previous rejection, in the Article, of the Roman figment of transubstantiation.

Elohim. GOD. One of the names by which He was known to the Jew, and the first name used by Moses. "In the beginning ELOHIM made the heavens and the earth." It is a plural noun, and when used in Hebrew with a singular verb always refers to the CREATOR; with a plural verb it may refer to the false gods and idols. It is translated GOD, while JEHOVAH (JAH) is translated by the word LORD. The word ELOHIM means mighty one, strong one (and is referred to the MESSIAH in Isaiah ix. 5), while the root of JEHOVAH is JAH, the Living One. The plural form, ELOHIM, then wraps up the doctrine of the HOLY TRINITY, while the singular, JEHOVAH, sets forth the self-existence of GOD. The use of the name GoD thus in the first chapter of Genesis is very significant when compared with the first verses of St. John's Gospel, and we can understand why these words, "let us make man in our image;" "behold, the man is become as one of us, to know good and evil," could be used by Moses, whose language is ever supposed to teach the unity of GOD in person as well as in nature; but he does teach really the Unity and the Trinity in the famous Shema: "Hear, oh Israel, the JEHOVAH ELOHIM is one ELOHIM." Keeping these facts in mind we can easily see why Moses could use both names, and we shall have a ready answer to those who observe only that Moses did use these names separately, and so conclude that he compiled his first book out of two separate documents, one in which the name ELOHIM was used, and a second in which the name JEHOVAH was used, but who refuse also to observe that he uses the words interchangeably or together. These hypercritics are compelled, to be consistent, to divide sentences into two parts in order to show where, according to their theory, Moses wove two distinct documents into one narrative. The absurdity of the criticism is made glaring by such an effort. That ELOHIM and JEHOVAH were names of their fathers' GOD, well known to the Jews, and that Moses used these names not by direct inspiration and revelation, but from the very religion he was taught, is true. But his use of each name, separately in some places and together in others, is based upon the inner meaning of those passages, and when duly considered will give them a depth which they had not before for the student. To take but the Decalogue: in the first commandment, "Thou shalt have no other ELOHIM but me." In the second commandment, against graven images, "For I, JEHOVAH, thy ELOHIM, am a jealous ELOHIM," where all the names are used with the deepest meaning of the Christian religion. În the fourth," For in six days JEHOVAH made heaven and earth, the sea, and all that

in them is, and rested the seventh day, wherefore JEHOVAH blessed the sabbath dar and hallowed it"-the unity of the Divine nature of God and His self-existence is appropriately used, setting forth His awful, perfect omnipotence over all His works. In the fifth, "that thy days may be long in the land which JEHOVAH, thy ELOHIM, giveth thee," brings out the deeper meaning of the words land, in the land of the living (ie., in heaven, and they desire a better country, that is, a heavenly), and at once JEHOVAH ELOHIM acquires a wonderful richness of reference to the life and immortality which JEHOVAH, by His CHRIST, has brought to light for us. The absurd criticism has the use of developing the deeper hidden meanings of the sacred text.

Elvira. The Council of Elvira (or Illiberis), in Spain, was held early in the fourth century. Some place it in the year 300 A.D., others as late as 309 A.D., both being influenced by doctrinal views probably to fix it either before or after the date of Constantine's edict of toleration to Christians in Spain (306 A.D.). The occasion of the Council appears to have been troubles in the Church arising out of persecution and oppression by the heathen. There were pres ent at it Hosius, Bishop of Cordova, and eighteen other Bishops; while twenty-six Priests and certain Deacons took part in the deliberations. A large number of strict Canons were passed relating to discipline, some of the chief ones being as follows: Those who had voluntarily sacrificed to idols were to be finally excommunicated; those who had not gone beyond offering a present to an idol might be received into communion again, after penance, at the point of death; the use of marriages was forbidden to the clergy; pictures ought not to be allowed in churches; and severe penalties were enacted in detail against adultery; prostitution, murder, false swearing, and

slander.

Authorities: Landon, Robertson.

Emanation. A Gnostic theory, which was worked out in Alexandria, of the crea tion. It was founded upon the Zoroastrian doctrine of Light,- -as the type of the Divine nature, and so that the higher we ascend the nearer we are to the true source of all matter and spirit,-conjoined to the Platonic theory of the Archetypal idea, that is, the self-existent Being,-Plato's idea,-and the absolute light of the Persian coincided, for as the thought and as the substance receded from the central light and self-existence, so it became more attenuated, and the fullness (cf. Col. i. 19; Eph. i. 23) became emptiness when the limit was reached. This was worked up into the Gnostic doctrine of æons (vide EON), and probably, as the Gnostic taught successions, emanations, and generations of cons, it was against their wild vagary of "the fullness" St. Paul used the phrase as referred to above, and against these generations of æons that he warned St.

Timothy neither to give heed to fables and endless genealogies which minister questions." Emanation appears to have been an early form of the now so-called doctrine of evolution.

Ember-days. The derivation of the word ember is very doubtful. It has been derived from ember,-ashes, i.e., of each of the four seasons, which is not at all a probable derivation; from a corruption and contraction of the Latin jejunia quatuor temporum; German, Quatember; Dutch, Quartertemper ; Danish, Kratember; or from the Saxon Ymbren, a revolution or circuit, which, as these are recurrent days in the Church's year, seems to be the most likely. They are three days of fasting in the four seasons, which have been specially observed, to intercede for God's mercy on each of these four divisions of the year. The Wednesday, Friday, and Saturday after the first Sunday in Lent, the Feast of Pentecost, September 14 and December 13. The date of the establishment of these fasts lies probably between the Council of Nice and the time of Pope Leo I., 440 A.D. Four fasts were observed, according to Philastrius, after 325 A.D., but they were not the ember fasts, though it is likely that the ember fasts grew out of them. In Leo I.'s time we have a clear description of them, and from that time on there is a continuous notice of them. But they were of Italian origin. The Gallican Church did not receive them much before the ninth century. The African and the Milanese Churches could not have observed them, at least in Leo's time. They were accepted in Spain in the seventh century. In the East they have received no observance. From the beginning of their appointment, it is probable that they were connected, though not canonically till later, with the ordinations of the clergy, a connection which has ever since been maintained with more or less laxness. There are two prayers appointed for those to be ordained, either one of which is to be read at these seasons. They should be used on the Sunday previous and throughout the week, ending with the Sunday after the Ember Saturday. The first of the two prayers is probably by Bishop Cosin, a remarkably beautiful prayer, and the second is from the Collects appointed for the ordination of Priests and Deacons, which is an imitation rather than a translation of the older Salisbury Collects in the like offices.

Emblem. A symbol, or typical representation of some spiritual thing. Under some symbol a solemn Christian truth may be suggested, as the Anchor represents Hope; the Circle and the Triangle within it represents the Mystery of the TRINITY; & Dove symbolizes the descent of the HOLY GHOST. These and many others, as the Cross with the Crown, the Fish (which was an ancient emblem), the Ship, the Chalice, the Emblems of the four Evangelists, the Lily, and others which are in

common use. These are natural and proper, and may be fitly used as suggestions of the great truths of Christianity, being themselves alluded to in Scripture (as the Anchor, the Ship) in metaphor or in parable.

Embolismus. An intercalated prayer,i.e., a prayer added after the petition "Lead us not into temptation, but deliver us from evil," and before the doxology, "For Thine," etc. It was a universal custom at one time, but has left scarcely a trace in the Western Church. A single petition is all that is left, "Deliver us, LORD, we beseech Thee, from all evil," in the West. But in the early Eastern Liturgies this Embolismus holds a very important place, and is often of extreme beauty. It was as it were an expansion of the last petition, uttered in passionate entreaty, as is finely exemplified in this example from the Liturgy of St. Mark: "Even so LORD, LORD, lead us not into temptation, but deliver us from the evil one; for Thy long-suffering knoweth that we through our great infirmity are unable to resist him, but make with the temptation also a way to escape, that we may be able to bear it; for Thou hast given power to tread on serpents and scorpions and on all the might of the enemy; (aloud) for Thine,"

etc.

The deep fervor of this prayer is well expressed. Possibly it may be some such feeling of desiring to expand the perfect compression in the LORD's Prayer that has placed as a preface to it in the Mozarabic and Gallican Liturgies a short, humble petition which varies with the season. This is for Christmas-day from the Mozarabic Liturgy: "That which the WORD showed us to follow, that which the Life taught us to speak, that which the Truth instructed us to hold, to Thee, FATHER ALMIGHTY, let us pronounce from on earth with fear and trembling, OUR FATHER," etc. It is after this example, though probably not consciously following it, that in the Institution office the Collect, Direct us, O LORD, precedes and is joined to the LORD's Prayer with the words, "who hath taught us to pray unto Thee, O ALMIGHTY FATHER, in His prevailing Name and words, OUR FATHER."

Enconia. The anniversary festival of the dedication of a Church. The word means the "renewal,"-i.e., the remembrancer; hence, the Feast of the Dedication. This feast was also kept on the anniversary of the day on which a city was founded.

Encyclical. Originally meant a letter sent by a Bishop or by the officers in authority to other Dioceses for certain purposes. The letter from the Church in Smyrna, recounting the noble martyrdom of St. Polycarp, was an encyclical. The Bishops who deposed Paul of Samosata sent an encyclical to other Dioceses declaring their act and the reasons for it, and warning them of the heresy. The Festal Epistles of the Patriarch of Alexandria were also Encyclicals announcing to all the

But

Churches of the East and of the West the true date of Easter-day. A Primate would send an Encyclical to his suffragans. though they do not bear this title, it may help us to appreciate better the Catholic Epistles of St. James, St. Peter, and St. John, to consider them (what they were) Encyclicals. So too, as many copies of the Epistles to the Ephesians do not contain the words "in Ephesus," it has been supposed that this was an Encyclical Epistle from St. Paul to that and the neighboring Churches. But the term now is used solely of a circular letter from the Pope to the Bishops and Churches which acknowledge his authority.

England, Church of. Under the title BRITISH CHURCH will be found an outline of Early English Church History preceding the Reformation. Under this last title will be found a sketch of the work of Henry VIII. In the rapid sketch which follows only the most salient points can be cited.

Edward VI. succeeded his father in 1547 A.D. A council of sixteen, by his father's will, formed a Regency. In this Regency the reformers, led by the Lord Protector and Cranmer, were balanced by the Chancellor and Bishop Tonstal. The strong hand of Henry being removed, confusion was imminent, especially as the lay lords were greedy for Church lands. Much violent preaching was common. A royal visitation was ordered (1547 A.D.). Injunctions were issued, and a book of Homilies, chiefly by Cranmer, was left for the use of each Church. Resistance was made by Gardiner, Bonner, and a remonstrance came from the Princess Mary. Gardiner apparently had legal grounds, since the Homilies were without Parliamentary and Convocational sanction; for this he was imprisoned. Bonner protested but yielded. Serious alterations of the law were initiated; the Bishops were to be appointed by Letters Patent, not by a conge d'élire; the clergy were to administer the Communion in both kinds; the treason acts of the late reign were repealed; the charities, hospitals, and guilds were despoiled of their endowments. Convocation relieved of the penalties threatened by the Six Article Act, demanded a revision of the Canon law, representation in Parliament, a review of the remodeled services to be acted on by them, but their demands were disregarded. A new Communion office was set forth (March, 1548 A.D.) upon the sole authority of the Privy Council, but it was not unanimously received. The many proclamations which were issued show how disturbed the state was with fanatical and imprudent preaching and disputation. Sacrilege was rife, for the Councillors themselves set the example. But by the close of this year the draft of the first Prayer-Book of Edward VI. was submitted to Convocation (November), and was approved by the Commons (December) and, after some opposition by eight of the non-reforming Bishops, by the Lords (January, 1549 A.D.). Its use was

legally enjoined by Whitsunday, but many Churches began its use on Easter (April 21). It was generally received, but there was some disturbance, especially in the Devonshire rising. Many who disliked the change made it as nearly like the Romish ceremonial as they could. Its tone and spirit were thoroughly Anglican, and as such it won its way quite as much as for its simplicity, rhythm, and devoutness. In 1549 A.D. the act permitting the marriage of the clergy was passed. In the fall, the efforts to assimilate the Prayer-Book to the Popish Mass" was checked by a second royal visitation. Bonner, for encouraging such attempts and for his unsatisfactory apologetic sermon at Paul's Cross, was tried, but refusing to admit the authority of the Commission appointed, was appointed, was imprisoned. When Somerset was replaced by Warwick (1549 A.D.), the reforming policy was still carried on. Old service-books were called in and destroyed. A Commission was ordered to revise the Canon Law. The Ordinal was drawn up and approved (February, 1550 A.D.). Cranmer now desired to form a sort of bond of union among the English and Continental Reformers against the Council of Trent, and so admitted them to a partial influence in English Church affairs. This brought Hooper to the front as Calvin's friend. He was offered the Bishopric of Gloucester (July, 1550 A.D.), but he refused to be consecrated in the prescribed vesture. Since he would not yield to argument, he was sent to the Fleet. After two months, rather than lose the power of the proffered office, he withdrew his objection and was consecrated March 8, 1551 A.D. Ridley, Bishop of London, so wise in all else, removed the altars and ordered Communion-tables. This introduced unseemly contentions, which have not since been wholly quieted. Cranmer was now busy drawing a series of articles, and was also occupied with a review of the Prayer-Book. It is said that Bucer and Peter Martyr influenced the formation of the second PrayerBook. But their objections were not as many as the English Divines themselves admitted, nor were the corrections made as they wished. Peter Martyr had seriously influenced Cranmer upon the doctrine of the Eucharist, and indirectly it effected a great deal, as was apparent when the second Prayer-Book was issued (November, 1552 A.D.). This book made some alterations for the better, but it sacrificed much which was worth retaining. A revision of the Ordinal was also made, and some symbolic ceremonies dropped. Cranmer now reverted to the articles he was drawing up. These were rapidly drawn up and submitted to the King, who had them reviewed, and then they were laid before the Council. They were ratified (May, 1553 A.D.) by Convo cation and signed by the King; with them was bound up Poynet's Catechism,-the basis of Nowel's Catechism later. This

work, which could not be undone, was a great gain. Still, in other ways much evil had been done. Church furniture and vessels had been embezzled; Church lands were appropriated; parishes were defrauded and wasted by the lay lords in office. The King alone seemed to see the evil, by trying to apply the money to Church uses. From his

care two hospitals, once monastic houses, are now in London, and he founded twentytwo Grammar Schools. His death (July 6, 1553 A.D.) delayed reform. The cruel use made of the Lady Jane Grey only deepened Queen Mary's avowed purpose of restoring Romanism. Out of sympathy with the temper of her subjects, ready to make every sacrifice, deeply attached to Philip of Spain, and therefore under the lead of Spanish policy, had it not been for Bishop Gardiner's wise advice she would have acted in a more headlong fashion. Cranmer, who could have escaped, Latimer, Holgate of York, and Ridley, were imprisoned together in the Tower. Rogers, Saunders, and Taylor and Bishop Hooper were the first martyrs (February, 1555 A.D.). This fatal policy, due to secret Spanish influence, horrified all England. Gardiner withdrew from the work. Meantime, the Parliament refused to repeal the statutes against the Papal supremacy and to be reconciled to Rome until the Pope had confirmed the titles to the holders of the monastic lands. Reluctantly the Pope sent Cardinal Pole as Legate to England, with a Bull empowering him to "give, aliene, and transfer" all Church property to its present holders.

On St. Andrew's day (November 30, 1554 A.D.) the assembled Parliament at Lambeth were solemnly absolved and the nation reconciled to Rome. Later (December 6) he absolved and reconciled the clergy in Convocation, and (December 24) confirmed the lay titles to all Church property.

Farrar, Bishop of St. Davids, was burned at Carmarthen (March 30, 1565 A.D.). The horror at these executions brought on a pause, till the Queen's Council urged the civil magistrates to present cases to the Commission. But the greatest cruelties were principally in three Dioceses,-London, Canterbury, and Norwich; in these in three years one hundred and eighty-nine persons suffered. In fourteen other Dioceses, ninetyseven, and in six none were burnt. But now it did not avail to recant. The persecution descended to the lower classes, and many poor persons were burned. After much disputing and delay, Cranmer, Ridley, and Latimer were tried and condemned at Oxford. Ridley and Latimer lighted "that candle which by GoD's grace in England shall never be put out" on October 16, 1555 A.D. Cranmer wavered and signed several recantations (which would not have saved him), but suddenly he cast off all fear and publicly denounced his past vacillation, though he supposed he was pardoned, and was burnt March 21, 1556 A.D. The next day

Cardinal Pole was consecrated Archbishop of Canterbury.

The civil magistrates now shrank back, and a list of twenty laymen was added to the ecclesiastical commission to proceed to extremes. The Pope, who was opposed to Spain and was prejudiced against Pole, revoked his legantine commission, but the Queen wrote to him that it was her pleasure that Pole should continue legate, and the Pope finally yielded. The Convocation took advantage of the loss of Calais, and the consequent demand on them for a war subsidy, to urge the continuance, in another shape, of some of the practical reforms already gained; but before these could be properly presented the Queen died (November 17, 1558 A.D.); Cardinal Pole died the next day. The check which this reign placed on the Reformation brought in the seeds of future trouble from the Continent, but the persecutions thoroughly alienated the nation from Romanism.

Elizabeth was received enthusiastically. The exiles flocked home and began to act in a violent manner, and to introduce the unchurchly principles they had learned abroad. The Roman See, of course, tried to hamper her. The violent language of Paul IV. caused the cessation of all intercourse, which has never been renewed. It influenced some of the clergy who had conformed, but none as yet renounced their mother-Church to set up a foreign schism. The Queen, herself of wide statesmanlike purposes, and her advisers sought to unify and conciliate all parties; but the excesses of the returned exiles alienated her sympathy. The Prayer-Book of 1552 A.D. was put into revision. Meantime, the English Litany and Ante-Communion and the Mass as it was in use were ordered, till Parliament (1559 A.D.) restored to the Crown its ancient jurisdiction of power to visit in causes ecclesiastical. It was a broad

and dangerous power. The Queen would accept only the title of "Supreme Governor" of the Church on earth. The Bishops were to be nominated by the Crown to the Cathedral Chapters. In opposition to the Queen's known wishes the revising committee adopted the Prayer-Book of 1552 A.D. It was sanctioned by Parliament, but apparently the Queen had among other things the now vexed Ornaments Rubric inserted after the act was passed. By the Act of Uniformity the use of the Book was made binding from June 24, 1559 A.D. The Marian Bishops, except Landaff, manfully refused to take the oath under the Act of Supremacy and were deprived. All but one hundred and eighty-nine clergy yielded. The Queen now issued a series of Injunctions and Articles of Inquiry. Pius IV. tried a conciliatory policy, and it is said offered to recognize the Prayer-Book and her right to the throne if the Queen would return to the Roman obedience. But her reply was to forbid the Nuncio to set foot in England. Dr. Parker was consecrated Archbishop of Canterbury

(December 17, 1559 A.D.) by Bishops Barlow, Scory, Coverdale, and Hodgkin. In January, Parker consecrated ten Bishops for vacant Sees. They found much to set right. The parishes were badly served, and few fit men came forward for orders. There was needed a new translation of the Scriptures. Ecclesiastical Courts needed reform. Fanatical preachers gave much trouble. It was difficult to enforce a decent rubrical use of the Prayer-Book. Parker had a difficult course to steer, but he had much tact and re

source.

The Convocation of 1563 A.D. arranged and agreed to the XXXIX. Articles, but the Queen quietly interpolated the opening clause of Article XX. before ratifying them. The rejection of all holy-days and a lowering of ritual was barely defeated, and the second Book of Homilies was ordered. Parliament, to meet disorders, passed a second, more stringent Act of Supremacy. It was tendered by Bishop Horne to Bonner, who was in his charge. Bonner raised some questions upon the Ördinal, which led to an act re-establishing the legal (not the spiritual, for that was undoubted) authority of the Ordinal of Edward VI. These acts, yielding to neither Pope nor Puritan, offended both, and both now strove to destroy the English Church.

To enforce the rubrical use of the PrayerBook, Parker issued his Book of Advertisements. It enjoined a minimum of ritual with the use of surplice, or of alb and chasuble. But it was now decided to force conformity, and scruples against the surplice led to a formal schism 1566 A.D. Four years later the rash act of excommunication by Pius V. caused many, under a mistaken notion, to withdraw from the Church and set up a Roman schism, adding to the troubles and intrigues of the time. England's reply was to make the presence of a Roman priest in England a capital offense. Conspiracies followed rapidly, making the position of the Roman party uncomfortable and adding violence to the Puritan faction. The Queen, misled by those lay councillors who looked to profit by the troubles, would not aid the Bishops, but urged them to unpopular policy which they would have avoided. This added fuel to troubles, which led to Parliament requiring the clergy to subscribe to the Supremacy, the Articles, and the Book of Common Prayer, with a recantation of past rubrical disobedi

ence.

Political plots fomented by Rome, and hard measures almost compelled by zealots at home, made England a scene of great turmoil. Parker died in 1575 A.D. Wise, firm, tolerant, had he been thoroughly backed by the Queen he could have added much to the great work he did. Grindal, a Marian exile, was translated to Canterbury from York, to the joy of those who sided with him. But his acts were restrained by the Queen. He tried to enforce discipline, and established a

plan of prophesyings resembling a modern Methodist class-meeting. The Queen or

dered him to withdraw it. This order he resisted as an interference, and wrote a very admirable letter to her. The Queen sus pended him, and had the prophesyings sup pressed; but his suspension did not interfere with his proper Episcopal functions, as many acts could be in the name of his subordinates. It lasted for five years, when he made a partial submission. The next year he died. Whitgift (1583 A.D.) was a man prompt and ready with resources. Cartwright and Travers, the leaders of the nonconformists. hoped to defeat his measures. Travers was nominated to the Mastership of the Temple by the lay advisers of the Queen. But Whitgift succeeded by a compromise to place Hooker there. He also protected the Church property from overvaluation. 1587 A.D. was marked by the scurrilous MarPrelate libels. The controversy with Travers set Hooker to produce his splendid Ecclesiastical Polity. The effort to silence the libels led to recourse to the Queen's Bench, and this drove out of the country many of the libelers. Whitgift's Calvinistic leaning led him to draw up the famous Lambeth Articles, but they were afterwards quietly withdrawn. After a glorious but troubled reign, Queen Elizabeth died 1603 A.D.

James showed his leaning at the Hamp ton Court Conference when he had the Dissenters and Bishops confer upon some of the chief objections to the Church. Whitgift was succeeded by Bancroft (1604 A.D.). In the interval between the two Primates the Canons of 1603/4 A.D. were passed, which are the chief English Church Law, and which bear upon our own polity, and may be really in force with us.

Bancroft tried to push the Test Oath, but the courts interfered, with the result that many emigrated to Holland and to this country. The absurd Gunpowder-plot and the conspiracies of the Jesuits made the position of the Romanists still more uncomfortable, and led to the, to us indefensible, act compelling Popish recusants to receive yearly the Eucharist at the Parish Church. Yet James, a little later, was negotiating a Spanish alliance for his son Charles. The glory of the reign was the translation of the Bible. James had projected it soon after his accession. It was discussed in 1604 A.D., resolved on 1607 A.D., and completed 1611 A.d. The king tried to introduce Episcopacy into Scotland (1607-1610 A.D.), and had three Bishops consecrated. Abbot succeeded Bancroft (1610 A.D.), and was as lax as Bancroft had been vigorous. What with his inattention and James's intermeddling, chiefly by the notorious Book of Sports, trouble and nonconformity were stirred up afresh. Court intrigues and change of policy led indirectly to Dr. Laud's advancement to the Bishopric of St. Davids, 1621 A.D. The negotiations with Spain bad