tions of 1880 and 1883, in the future judgment of the Church, among the most important Conventions that have been held.

The American Church is not without weak points in her constitution, some of which she inherited, and for some of which the neglect and exposure of her early existence are responsible.

The pew-system, which makes it a possible and not improbable thing that the poor shall be excluded from the house of the Lord; the vestry system and delegate system of most Dioceses, which makes it not impossible that the body on which depends the calling and supporting of a rector, and the lay portion of that body which elects the Bishop, may be composed of unbaptized unbelievers; the want of endowments, which makes the living of the clergy a precarious hire; the small salaries which hinder young men from entering the ministry, and which produce frequent changes of parishes; the disposition of the lay-power and the purse-power to tyrannize over the clergy; these are some of the special forms of evil in our constitution, though not one of them is peculiar to us. On the other hand, there are some advantages which are the result of the independence of Church and State in this country which it would be difficult to overestimate. The Church in America is absolutely free from state control. She has only to speak the word to be absolutely free from the control of official worldliness. She is free to carry on her own affairs in her own way. Her failures and successes are her own. She has a fair field and no favor. Her relation to the state is that of the primitive Church, with the added advantage of being respected instead of persecuted. She is in the midst of a hundred different religious bodies, and in the eye of the state she is one among the hundred. But her real position in her own eyes is that she offers a centre of union for them all, and occupies the ground of apostolic order and evangelic truth, towards which all of them are tending, and where all can stand together. Her past history furnishes no ground for boasting, but much for gratitude and encouragement. The days of doubt and darkness have passed away; she no longer apologizes for existence or hesitates to assert her claims. Let us hope that the days of division and doubting each other have passed away also. The present is full of encouragement. The future is in the hands of them that believe and lay hold of it.

Authorities: Wilberforce's American Church, S. P. G. Documents, Bp. Perry's Hand-book of Gen. Conv., Bp. White's Memoirs, Bp. Meade's Churches of Virginia, Life of Bp. Hopkins, Sermon of Bp. Morris. REV. L. W. GIBSON.

Amice. A vestment worn on the shoulders over the cassock and covering the neck. Apparently it was a sort of cape which could be drawn over the head. It was in use in pagan times, but the earliest use of it

mentioned in England was in the tenth century. It was later a sort of fur cape. If, as is now held, the vestments were varieties of the usual dress which, being made of richer material and with more costly ornamentation, were used in the services, the amice was evidently used as a protection from the cold. When it was used as a distinct and sacred vestment, the mystical meaning of it was that it denoted the Helmet of Salvation, and a short prayer was recited when it was put on, imploring the overshadowing of the HOLY SPIRIT.

Amos, whose name signifies "burden," was of the herdsmen of Tekoah, a village not far from Bethlehem, and probably, though nowhere so recorded, a native of the place, as his tomb was shown there in the time of St. Jerome. It was in the days of Uzziah, King of Judah, and of Jeroboam II., King of Israel, that he was called to deliver GoD's message against the nations neighboring to Israel and Judah, and especially against the northern kingdom of Israel. The date of his prophecy is variously assigned to the years between 808 B.C. and 784 B.C., during which period these kings were contemporary.

Amos declares of himself that he was not the son of a prophet, nor trained in any school of prophets (chap. vii. 14), but that it was from feeding his flocks and gathering the fruits of the sycamore (Ficus Sycamorus) that the LORD took him and said, Go, prophesy unto my people Israel."

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Yet

This statement of his occupation and manner of life is corroborated by many expressions in the prophecy, which show the author to be a man accustomed to out-door life, observant of nature and familiar with the care of cattle (see chap. ii. 9, 13; iii. 4, 5, 12; iv. 1, 2, 9; v. 8; vii. 1; ix. 9, 13). this prophet's language is not that of an unlettered or ignorant man, as it exhibits great natural powers of thought, of observation, and experience, and further presupposes a popular acquaintance with the Pentateuch, and implies ceremonies of religion (though corrupted by Jeroboam) in accordance with the law of Moses. The prophecy displays a remarkable unity throughout, and was probably put into its present form by the author himself; it may be analyzed into four principal parts, viz.: I. Chap. i. to ii. 3. general denunciation against various nations connected with Judah and Israel; II. Chap. ii. 4, to vi. 14. Prophecies against Judah, and especially against Israel; III. Chap. vii. to ix. 10. An account of the prophet's visit to Bethel, and a series of visions or prophetical symbols; IV. Chap. ix. 10 to end. An evangelical prophecy foretelling the day when the fallen tabernacle of David shall be raised up again, and the hope of the MESSIAH'S kingdom shall be fulfilled. The vigor, beauty, and freshness of the prophet's style have been acknowledged from the earliest times. It is true St. Jerome calls him "rude in speech, but not in knowledge,"

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but the opinion of Bishop Lowth is far otherwise, as follows: "Let any person who has candor and perspicacity enough to judge, not from the man, but from his writings, open the volume of his predictions, and he will, I think, agree with me that our shepherd is not a whit behind the very chief of the prophets.' He will agree that as in sublimity and magnificence he is almost equal to the greatest, so in splendor of diction and elegance of expression he is scarcely inferior to any." (Lowth's Lectures on Hebrew Poetry.)

There is a tradition that Amos suffered martyrdom at the hands of his offended countrymen, but there is no sure foundation for the assertion, which might easily have been a development of Amaziah's complaint to Jeroboam, "Amos hath conspired against thee in the midst of the House of Israel; the land is not able to bear all his words."

Authorities: Bible Commentary, Smith's Dictionary of Bible, Pusey's Minor Prophets.

Amphibalum. A name for a part of the ecclesiastical dress used in Gaul. Its Greek derivation is one of the minor proofs that the Gallican Church received so much of its details as well as its foundation from the East. The word was synonymous with casula, or chasuble, and was probably a heavy outer garment worn in bad weather; but as its texture and use were modified in course of time it passed into ecclesiastical use, and became a part of the vestments in the service. It was seamless, or rather united from top to bottom without any slit for the hands, without sleeves. It is probably identical with the phenoleon worn by the Eastern Bishops.

Analogy of Faith (Rom. xii. 6. A. V. "proportion of the faith"). It is evident that faith here is not the act of the mind, whether as a "saving faith" or merely belief. It must be compared (Eph. iv.) "with One Faith," and, Jude v. 3, "the Faith once delivered to the saints." It must therefore stand for the body of the doctrines whose contents are the object of faith. If so, it will be necessary to compare it with 2 Tim. i. 13, "the form of sound words." Now reverting to Rom. xii. 6, "Having therefore gifts differing according to the grace that is given us, whether prophecy, let us prophesy according to the proportion [analogy] of the Faith," the only fair conclusion that can be drawn is that there was a distinct body of doctrinal statements universally received, for St. Paul had no authority over the Christians at Rome, and therefore spoke of not what he might have ordained, but of what all received together, and to which the teacher was to conform his public teaching. It points to an apostolic form of the Creed; but without pressing this so far, this phrase of the Apostle's shows that already there was a criterion by which all teachers should be guided, and which was received as authoritative. It is

as clear that at that date, 58 A.D., there was no body of Christian literature such as the New Testament now is that could claim that position. Therefore if it was not a Creed, as we now mean by this word, it was something equivalent to it. Again, there follows the necessity for us now to use the same restraint, not selecting such texts as suit our views, but using them all fairly, i.e., according to the proportion of the Faith. Compare Article XX. 'in the XXXIX. Articles: "The Church hath power to decree Rites or Ceremonies and authority in Controversies of Faith; and yet it is not lawful for the Church to ordain anything that is contrary to GOD'S Word, written: neither may it so expound one place of Scripture that it be repugnant to another. Wherefore, although the Church be a Witness and a Keeper of Holy Writ, yet as it ought not to decree anything against the same, so besides the same it ought not to enforce anything to be believed for necessity of salvation."

Anaphora. (Gr. lifting up; offering; cf. Heb. vii. 27, offering sacrifices; thence the oblation at the Holy Communion.) The term Anaphora is, then, equivalent to our Lift up your hearts. The whole subject will come up under the word Liturgy, but it may be well here to compare the Eastern Liturgy with our own. Omitting the prep aration, we have

Anathema. (Gr. a devoted thing or offering. A cutting off from the offices and privileges of the Church of an obstinate offender.) Anathema was the greater, as Aphorismos or Separation was the lesser, excommunication. It is the extremest act of discipline that can be inflicted. It was based upon the words of our LORD, "If he will not hear the Church, let him be as an heathen man and a publican." "He must be a grievous and scandalous sinner, notorious, under accusation and conviction." St. Paul used the term five times, and always to express strong feeling of condemnation. It was derived from the Septuagint translation by the New Testament writers, and was understood by them in its deepest spiritual sense, not merely formal exclusion from the Church's privileges, but a most serious, nay, fatal loss to the soul. "If any man love not the LORD JESUS CHRIST let him be anathema." The anathema was directed against heresies, as they were the preaching of another Gospel. The form occurs in the declaration appended to the Nicene Creed. (Vide NICENE CREED.) "But those who say, 'Once He was not,' and, 'Before He was begotten He was not,' and,' He came into existence out of nothing;' or who say that The SON OF GOD is of another substance, or essence, or is created or mutable or changeable,' the Catholic and Apostolic Church anathematizes." The consent or the refusal to subscribe to this formed the test. The anathema was afterwards used in several enactments by succeeding Councils, but the most notable were the twelve anathemas launched by Cyril of Alexandria against Nestorius at the Council of Ephesus, 430 A.D., and the Canon then passed, and re-enacted at Chalcedon, 451 A.D., threatening the anathema against the layman who should issue a Creed in place of the Nicene, also the anathema against all past heresies enacted by the fifth General Council of Constantinople (553 A.D.).

But later it became fearfully abused. Of course its binding power is only as the anathema defends a truth of Holy Writ, or cuts off an offender against it. But the terror it inspired was so great that many times it was utterly perverted. It was launched against the offender with solemn tolling of bells. Its terms were recited by the Bishop sitting before the altar in full vestments, with twelve priests in attendance holding each a lighted candle, which, as the last terrible words of the curse were uttered, were dashed upon the pavement. Hence the phrase "Cursed with Bell, Book, and Candle." Its misuse, while it wrought great and often irreparable mischief, overreached itself, and it was often set at naught at later times.

But the English Church has been singularly cautious in pronouncing any anathema. It occurs once in the Article (XIII.) upon obtaining eternal salvation only by the name of CHRIST, following closely in temper the example of St. Paul.

Anchoret. A person who lives apart; a hermit. (Vide HERMIT.)

Ancyra. In the year 314 A.D. a Council was held at Ancyra by some eighteen Bishops, among whom were Vitalis of Antioch, Marcellus of Ancyra, Lupus of Tarsus, and Amphion of Epiphania. Their consultations were embodied in 24 Canons, chiefly relating to the treatment of such as had fallen in times of persecution. Canon 10 allows those to marry who, on receiving Deacons' orders, declare their purpose to do so; but forbids marriage, under pain of deposition, to those who are ordained professing continence; Canon 13 forbids Chorepiscopi to ordain without permission in writing, from the Bishop.

Another Council was held at Ancyra in 358 A.D. by Basil of Ancyra and George of Laodicea, with a party of Semi-Arian Bishops. This Council condemned the doctrine of the pure Arians, and put forth an exposition of their faith, in which they affirmed that the Son was of like substance with the Father; meaning it to be inferred that He was not of the same substance; they condemned the term consubstantial, and, on the other hand, they also condemned the Arian formulary of faith called the Second Creed of Sirmium.

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Andrew, St., surnamed Protolectos, or first-called, was a native of Galilee. was the son of Jona, and, together with his brother Simon, he followed the occupation of fishing. Bethsaida, a small town on the Sea of Galilee, was their birthplace. Little mention is made of St. Andrew individually in the Gospels, yet a good judgment of his character may be formed from that little. He was probably older than his brother Simon, since he first attended the preaching of John the Baptist. When he heard the declaration of John, "Behold the Lamb of God" as he saw Jesus approaching, Andrew (after his interview with CHRIST, in company with St. John) went first to his brother, to whom he told of his finding the MESSIAH, and whom as a brotherly duty he brought to JESUS. He was of a devotional turn of mind, seeking earnestly for the truth himself, and desiring to bring others to the knowledge of it. After this first interview with his future LORD it is conjectured that more than a year passed before the formal call to the two brothers took place, which was after the miraculous draught of fishes on the Sea of Galilee, when, with their partners, James and John, "they forsook all and followed Him" (St. Luke v. 11).

There are but two other circumstances in St. Andrew's life mentioned in the Gospels, the first in St. John's Gospel, ch. xii. 21, where he brings the inquiring Greeks to JESUS, and the other in St. Mark, ch. xiii. 9, when Peter, James, John, and Andrew inquire privately of their LORD concerning the destruction of Jerusalem.

Ecclesiastical history, however, gives an

account of the labors of St. Andrew. He went, after the dispersion of the Apostles, to Scythia, Cappadocia, and Bithynia, converting many to the faith and establishing Churches. From thence he went to Sarmatia, a portion of Russia that borders on the Black Sea, and for this he is called the Founder of the Russian Church, and is honored as their titular saint. Sinope and Sebastopol are both connected with the name of St. Andrew. Having suffered many persecutions he returned to Jerusalem. On his way he tarried at Byzantium, where he instructed the inhabitants in the religion of CHRIST and founded a Church, over which he consecrated "the beloved Stachys" as first Bishop.

He traveled after this into Thrace, Macedonia, and Achaia, where for many years he preached the faith, and at last gave his great testimony to its truth by laying down his life in its defense.

The account of his martyrdom is very affecting. At an advanced age he was called before the proconsul, at Patras, a city of Achaia, on the Gulf of Lepanto, and required to cease from preaching the Christian doctrine. Instead of complying he proclaimed CHRIST even before the judgment-seat of Egeus, the proconsul, who was so enraged that he commanded the aged Apostle to be imprisoned and scourged seven times on his naked back, and then to be fastened to a cross with cords, that his sufferings might be prolonged. This cross differed from the upright cross, and was called the cross decussate, from the Roman numeral X.

When the suffering Apostle came near to this instrument of torture, he fell on his knees and addressed to it this famous invocation, "Hail, precious cross thou_hast been consecrated by the Body of my LORD and adorned with His limbs as with rich jewels. I come to thee exulting and glad; receive me into thine arms. Oh, good cross, I have ardently loved thee; long have I desired thee and sought thee; now thou art found by me and art made ready for my longing soul; receive me into thine arms, taking me from among men, and present me to my MASTER, that He who redeemed me on thee may receive me by thee." For two days the dying martyr preached to the people from the cross, at the end of which time the people importuned the proconsul that he might be taken down; but the blessed Apostle prayed earnestly to the LORD that he might at this time seal the truth with his blood, when he instantly expired, November 30, in the year 70 A.D.

The feast of St. Andrew, on which the beginning of Advent depends, is considered the beginning of the Christian year, and is of very ancient date, being one of those for which an Epistle and Gospel are provided in the Lectionary of St. Jerome, and which has also prayers provided for it in the Sacramentary of St. Gregory. The relics of St Andrew, which had been preserved in

Constantinople for thirteen centuries, on the taking of that city by the Turks were dispersed throughout Christendom. He is called the patron saint of Scotland and Russia, and three orders of knighthood bear his emblem (the Crux decussata), the Scotch order of the Thistle, the Burgundian order of the Golden Fleece, and the Russian order of the Cross of St. Andrew, and for nearly three centuries this cross has been borne on the national banner of Great Britain.

Angels. "Which are spirits, immaterial and intellectual, the glorious inhabitants of those sacred palaces where nothing but light and blessed immortality, no shadow of matter for tears, discontentments, griefs, and uncomfortable passions to work upon, but all joy, tranquillity, and peace, even for ever and ever, doth dwell. As in number they are huge, mighty, and royal armies, so likewise in perfection of obedience unto that law which the Highest, whom they adore, love, and imitate, hath imposed upon them, such observants they are thereof, that our SAVIOUR Himself, being to set down the perfect idea of that which we are to pray and wish for on earth, did not teach to pray or wish for more, than only that here it might be with us, as with them it is in heaven. Beholding the face of GOD, they adore Him: being rapt with love of His beauty, they cleave unto Him: desiring to resemble Him, they long to do good unto all His creatures, and especially unto the children of men." (Hooker.)

"How oft do they their silver bowers leave
To come to succor us, that succor want!
How oft do they with golden pinions cleave
The flitting skies, like flying pursuivant,
Against foul fiends to aid us militant!
They for us fight, they watch and duly war,
And their bright squadrons round about us plant,
And all for love, and nothing for reward,—

O why should heavenly GOD to men have such regard?" (Spencer.)

It certainly does not lessen the wonder, while perhaps it leads towards an answer to the question, if we believe that the appearances which are ascribed in the Old Testament to the Angel JEHOVAH ("the angel of the LORD") were Theophanies,-manifestations of GOD,-and that "the angel of the LORD" is the LORD of the angels, and not one of the angelic host. It is very evident that He who appears to Abraham in the plains of Mamre and in the land of Moriah, to Lot in Sodom, to Hagar in the Wilderness, to Jacob in Haran (Gen. xvi. 7; xviii. 1; xix. 1; xxii. 11; xxxi. 11, 13), to Moses in the bush, to Balaam, at Bochim to the people, to Gideon, to Manoah, to Elijah the Tishbite, is one who assumes the authority, exercises the power, and is called by the name of JEHOVAH and GoD (Num. xxii. 35; Judges ii. 1; vi. 11; xiii. 18; 2 Kings i. 3, 15). Other later cases there are where the angel is plainly the minister and messenger of JEHOVAH, as in the vision of David at the threshing floor, and at the destruction of the Assyrians, and in the vision of Zachariah (2 Sam. xxiv.