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Him," for "by Him, the Son, were all things created, that are in Heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers all things were created by Him and for Him, and by Him all things consist" (Col. i. 16). Finite, therefore, in power, for they were created; finite in magnitude, for space contains them; finite in knowledge, desiring to look into" (1 Pet. i. 12) the mysteries of CHRIST, so that the Apostles of the LORD are "a spectacle to them" (1 Cor. iv. 9), and "even to the principalities and powers in heavenly places is made known by the Church the manifold wisdom of GOD" (Eph. iii. 11), and of the future ignorant. As compared with us wise; but "He chargeth His angels with folly" (Job iv. 18). As compared with us Holy, but a great host of them has fallen. The great leader of that fallen host, so great that he could make "war in Heaven" (Rev. xii. 7-9), and on earth so divide the kingdom of GOD that in the very presence of the Son of GOD he could offer Him all the kingdoms of the earth and the glories of them, is a fallen angel (St. Matt. iv. 9; 2 Cor. iv. 4).

Of that glorious host of the elect Heaven is the home. Of them alone, there they alone-the judgment is not yet, and all men wait for it-worship and adore and do the will of their GOD.

There they worship and adore Him that sitteth upon the throne and the Lamb. "When He bringeth the first-begotten into the world He saith, Let all the angels of GOD worship Him" (Heb. i. 6). And angels worship Him who sitteth upon the throne in human form, who "took not on Him the nature of angels, but He took on Him the seed of Abraham" (Heb. ii. 16), "the Man CHRIST JESUS" (1 Tim. iii. 5), "the Son of whom He saith Thy Throne, O GOD, is for ever and ever" (Heb.

i. 8).

But their work is not all done in Heaven. "Are they not all ministering spirits, sent forth to minister to them that shall be heirs of salvation ?" (Heb. i. 14) The existence of them that do the will of GOD in Heaven is no life of idleness. They are the fellowservants of Him who is the LORD and the SAVIOUR of men. They are the agents of GOD and the means of intercourse between earth and Heaven. It is no novel interpretation to read, "He maketh His angels to be winds, and His ministers a flame of fire." The fires on Mount Sinai were the work of angels. An angel troubled the waters of Bethesda. In the Apocalypse we read of angels restraining the four winds. Works of Vengeance, the destruction of Sodom and Gomorrah by the fiery lava of volcanoes, the destruction of Sennecharib's hosts by means, it is supposed, of a suffocating wind, the pestilence in Israel when David numbered the people, the smiting of the earth in the Apocalypse, are ascribed to angels. Nature is not inanimate. Its toils are du

ties. "For all things serve Thee." "And every breath of air, and every ray of heat and light, every beautiful prospect, is, as it were, the skirts of their garments, the waving of the robes of those gracious and holy beings, whose faces see GOD in Heaven. And I put it to any one whether it is not as philosophical, and as full of intellectual enjoyment, to refer the movements of the natural world to them as to attempt to explain them by certain theories of science, useful as these are, and capable of a religious application." (Newman.)

They guarded, led, and fed His Church in the wilderness (Ps. lxxviii. 25). They watch over nations. They watch over men. "The angel of the LORD campeth round about" (Ps. xxxiv. 7); "and lo! the whole mountain round about was full of horses and chariots of fire round about the prophet" (2 Kings vi. 17). They are the instruments of mercies and punishments (2 Sam. xxiv. 16). They bear the prayers of men up to GOD (Rev. viii. 3). They watch over little children (ch. xxvi.). "Of such is the kingdom of Heaven," and "their angels do always behold the face of my FATHER which is in Heaven" (St. Matt. xviii. 10). They are present in the assemblies of Christians; the reason for their decency and order is "because of the angels" (Eccl. v. 6; 1 Cor. xi. 10). They are GOD's messengers to men (Acts viii. 26; x. 4), and under the guise of strangers and needy" some have entertained angels unawares" (Heb. xiii. 2). They watch over the living, and there is joy in the presence of the angels of GOD over one sinner that repenteth." And when Lazarus, the beggar, dies, they "carry his soul to Abraham's bosom" (St. Luke vii. 39; xv. 10).

Their work is of a kind that to our pride and envy (the devil's own sins) seem irksome and unworthy (1 Tim. iii. 6; Wis. ii. 24). But the angelic life is passed between Heaven and earth" (Leighton), and in their eyes it is "Glory to GoD on high" where there is "peace on earth, good-will towards men," and nothing which is worthy of the care and love of GOD is beneath their attention. What we learn about them shows us that there is close connection between these two portions of the one kingdom,—the visible and the invisible. It is not without meaning that the Apostolic Liturgies repeat the very forms of words and of worship which the shepherds heard, and which were revealed to Isaiah and St. John (St. Luke ii. 14; Is. vi. 3; Rev. iv. 4-11). So Moses was bidden to "make all things according to the pattern showed to thee in the mount" (Heb. viii. 5). May it not be for a like reason that as the name of Malachi signifies "my Angel," and his prophecy of John the Baptist is "Behold, I send my angel before Thy face" (Mal. iii. 1), so in the letters to the

Churches of Asia the LORD chooses to name the Chief Pastors not Apostles or Bishops, but by the very name of those ministering spirits which were about His throne? The

men on earth officers in the Church visible, and the Spirits in Heaven officers of the Church invisible, are knit together in the same Communion of Saints, set to do the same will of GOD, and called by the same name of "Angels" (Rev. i. 20).

What St. John saw in Heaven it is for the Church to reflect on earth, and so to do the will of our Father. In their worship, its order, harmony, beauty, constancy, they show us who, and who alone, is the object of our worship,-not spirits of the dead and "souls yet under the altar" (Rev. vi. 9), not even their glorious selves, but "the LORD GOD ALMIGHTY, which was, and is, and is to come" (Rev. iv. 8), and how He is to be worshiped. And in their ministrations, making His will theirs, caring for what He cares for, seeking His glory because they are Holy and His, they show us what is to be the spirit and the manner of our work. The LORD tells us who they shall be that in the resurrection shall inherit the kingdom and be "as the angels" (St. Luke xx. 36), those who have like them ministered to "these his brethren" (St. Matt. xxv. 40). They have confessed Him here, and He shall confess them before the angels. They have followed and worshiped Him here, and there as here," with angels and archangels and all the company of Heaven, they shall laud and magnify His glorious name, evermore praising Him and saying, Holy, Holy, Holy, LORD GOD of Hosts. Heaven and earth are full of Thy Glory. Glory be to Thee, O LORD, Most High."

REV. L. W. GIBSON.

Anglican. The Angles were one of the tribes of Teutonic sea-robbers that descended upon the coasts of England, drove the ancient Britons back to the mountains of Cornwall and Wales, and established themselves as permanent residents on the soil. For some occult reason, perhaps for its euphony, their name has been perpetuated in English and England.

The term Anglican is now commonly applied to the National Church of England, as the term Gallican is to the National Church of France, the ancient Gaul,-Coptic to the Church of the Copts, or Russian to the Oriental Church in Russia.

These are national terms. They evince the important fact that while the Catholic Church is one over all Christendom and remains one and the same into whatever land her missionaries penetrate, still she conforms herself to national peculiarities. The customs, the tastes and habits, with the mode of thought and action, which distinguish the nations from each other, enter even into the national forms of religion. While the Anglican is, as she claims to be, the One, Holy, Catholic Church in England, she has her own English modes of Liturgical worship, and her special terms and ways of theological teaching. The Anglican Church was originated among the Britons in Apostolic times and was revived among the

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Anglo-Saxons, 598 A.D., by Augustine and his companion monks, who was induced by Gregory the Great, a Bishop of Rome, to enter upon a mission at Canterbury. The Roman Bishop pursued the same policy towards England that was so successful towards the other nations of Western Europe. His claim of supremacy was rejected at first by the British Christians, and was never tamely submitted to by the English Church or people. Even Hildebrand (Gregory VÍI.), while grinding under his heel the crown of the Holy Roman Empire in the person of Henry IV. of Germany, was careful not to turn the screws of his usurpations too tightly upon William of Normandy, conqueror of England. John was the first of the kings of England to acknowledge the temporal and spiritual lordship of the Pope, but even then the barons, who were the representative English people, wrung from him the Magna Charta, in which the phrase our Church of England" shows that the nation itself rejected the uncatholic claims of the Roman Pontiff. At last, after many vicissitudes, the English Convocation, 1537 A.D., finally resisted successfully the Roman usurpations, and the National Church of England became, as she still remains, free from foreign control. She became only the more distinctly Catholic by rejecting the uncatholic assumptions of the Pope. The Gallican Church was at least equally restive under the Papal grip, but she now, like other National Churches of Western Europe, has been forced to succumb. The Anglican Church, however, maintains successfully her national autonomy. While recognizing the authority of the whole Church Catholic, and remaining ready to obey it should it ever be clearly and legitimately exercised, she supports the right of National Churches to conduct their peculiarly national affairs without foreign intervention.

What the Anglican Church claims for herself she allows to others. Both the Scottish and Irish Churches have their own Liturgies, canons of discipline, and general self-rule, while they keep up reciprocal communion with England. The_English colonies being essentially parts of England, their Churches are branching outgrowths that still retain not only organic union with the "Church of England," but canonical conjunction with her.

The Church in America, though descending through both the English and Scottish lines of the Apostolic Episcopacy, is properly not Anglican. Here, as in England, in France, and in other countries, the Catholic Church is one in organic union with the universal Body of CHRIST, holding to the one succession under the one LORD, with the one faith and the one baptism, but she is already, and is more and more manifesting herself to be a distinctively national Church. She feels the current of progress, and while doing all she can to purify it and

keep in the ways of truth and holiness, she does not madly and foolishly throw herself athwart it. Her mission is primarily and chiefly to the American people, and she is fast developing an American type of Catholic doctrine and practice.

The Anglican Church has no authority in the Church in the United States. She has rightfully great influence through the writings of her scholars living and dead, as well as through her noble example; but the daughter has a domain and household of her own which she holds directly under the one LORD, and by the grace of His presence she is bearing her witness to His name, winning souls to His glory, constructing forms of worship adapted to her time and sphere, and learning fast so to teach the one Faith that it shall take up into itself, after American methods, the best thought and purest life of the American people.

REV. B. FRANKLIN, D.D. Annates. The revenues or profits of one year, and so far synonymous with first fruits. They were the revenues of the Bishopric for the first year after the consecration of the Bishop to his See. They were a tribute paid to the Papacy. They arose from the disposal made of the accruing rents, tithes, and payments due, though the Bishopric were vacant. Who was to enjoy them? The temptation to the Bishop over vacant benefices, and to the Metropolitan in the case of the vacant See, was to keep the See vacant and to appropriate the revenues, or else to require from the Bishop-elect the payment of the first year's incomes. This right, or rather, usurpation, passed on to the Pope. The beginning of the practice is said to have begun with Pope Gregory (600 A.D.), but it did not finally take the burdensome shape it attained till about 1253 A.D., when Innocent III., by granting to Henry III. the Episcopal revenues for three years, obtained the royal aid in fixing the claim upon the clergy for the Papacy. It formed part of the complaints made for centuries before the Reformation. It is estimated that in the forty-five years between 1486 and 1531 the equivalent of $225,000 a year was paid to the Popes by English Bishops in the form of annates alone. In 1531 the Convocation of Canterbury applied to the crown for relief, and a conditional act was passed, by which a compromise was offered to the Pope. As no notice was taken of it, the act was confirmed by letters patent two years later. Annates in a less burdensome shape have ever since been paid to the crown by every Bishop and every priest holding a benefice above a certain amount of annual value. But this revenue was applied to the benefit of the clergy by Queen Anne's Bounty Act, and is now chiefly used for building parsonages.

Annotine Easter. The meaning of the word is doubtful, but the most probable explanation is that it was the anniversary Sunday of those who had been baptized the

previous years, as this was usually administered at Easter-tide; yet, if observed on the actual Sunday the year following, it might fall very much later, or before the Easter of that year. This will explain why it could fall on such varying dates. It does not appear to have been kept up, as it was obsolete (antiquus) in 1100 A.D., when Micrologus mentioned it in his treatise.

Annunciation. The Feast of the Annunciation of the Angel Gabriel to the Virgin Mary. The feast commemorating this event is said to date earlier than 492 A.D., for in the Sacramentary of Gelasius there is an Epistle, Gospel, and Collect, but the actual day observed varied. However, the Sacramentary has had interpolations, and no undoubted proof for the observance of the feast can be traced higher than the Spanish Council of Toledo (656 A.D.), which ordered that, as the feast day would fall in Lent, it should be observed in December, in accordance with the Laodicean Canon (51st), ordering that no festivals of Martyrs, i.e., Holy Days, should be observed in Lent. But the Trullan Council (692 ▲.D.) ordered that this feast should be excepted from the prohibition and restored to its right place, the 25th of March. The purpose of the festival is to commemorate the announcement made by the Angel Gabriel to the Virgin, that she should conceive and bring forth the promised MESSIAH, and the conception of our LORD,, which followed that announcement.

Antelucan. (Before dawn.) In the primitive Church in time of persecution the Christians were wont to meet before dawn

to escape detection. The custom was continued after persecution had ceased, but it was broken up later, as it led to some irreverence and disorder. In dangerous times, of course, the Holy Communion was then most safely and readily celebrated; but in times of quiet this was not necessary, and the custom was no longer imperative. Also there were irregularities connected with the celebrations at that hour, so that it was ordered that the Holy Communion should not be celebrated at night.

Antependium. A frontal vesting the front of the altar. The color of the antependium should vary with the season and the special day. The Holy Table in the Greek Church is always vested with special care, with altar-cloths which were consecrated at the time the altar or the church was consecrated.

Anthem. Vide ANTIPHON.

Anthropomorphism. (The likeness or form of man.) The gross error of some heretics,-Audeans,-who held that GOD had a human form. It was and is probably a natural hasty error which some may find it difficult to put away. At any rate, it has been supposed that many held it whose language, following the accommodations of Holy Scripture, has seemed to justify the charge. One of the earliest, Tertullian (180202 A.D.), taught that GOD had a body, but

being self-existent, was bound by very different and to us incomprehensible, laws of existence. The language, His Eye, His Hand, His creating man in His own Image, is only suited to our powers of comprehension, for we are distinctly and authoritatively taught (Is. xl. 18; Acts xvii. 20, et al.) that He is everywhere present, a SPIRIT whom no man hath seen nor can see, who cannot be delineated by man's art or device, or, as the Article hath it (Art. I.)," There is but one living and true GOD, everlasting, without body, parts, or passions, of infinite power, wisdom, and goodness." As we can only use Scripture language upon such lofty and insoluble subjects, it is well to use great care and devout thought in forming such conceptions. Anthropomorphism does not necessarily exclude a person from the Church Communion, though, as St. Augustine says of those who were misled in his own times, they are carnal and childish.

Antichrist. A word compounded from the Greek anti and Christos, and meaning "opposed to," or, "instead of CHRIST." There is probably no theological subject involved in greater obscurity, and from the earliest times the explanatory theories have been almost innumerable. The idea of Antichrist may be traced back almost as far as the Messianic idea, and is undoubtedly the Christian analogue of that dualism which characterizes all Oriental religious systems, and which is most familiar in the Persian Ormuzd and Ahriman, the personal opposing powers of Good and Evil. The simplest solution of these striking analogies is that the great truths of Christianity were foreshadowed in the primeval or patriarchal revelation and retained in purity only in the Old Testament prophecies, but lived on in one or other corrupted form in all the cognate heathen systems. The term Antichrist is found in the New Testament only in the 1st and 2d Epistles of St. John, although the idea is very clearly taught in St. Matthew xxiv. and St. Mark xiii. St. Paul, also, in 2 Thess. ii., speaks of "The man of sin," by whom it is generally believed he means Antichrist. Certainly St. John states positively that the coming of Antichrist was a doctrine well known to those to whom he wrote. The greatest diversity of opinion has prevailed as to whether is meant by Antichrist a person, or a system, or a corrupted Church, or a persecuting antiChristian power; as to whether Antichrist has already come, or is yet to be expected, or is typical of a constant opposition of the worldpower to that of CHRIST. In the Roman Church Antichrist is generally believed to mean heathen imperial Rome, though many interpret the prophecies in Revelation as pointing to a personal opponent of Christianity who is to appear immediately prior to the second coming of CHRIST. In the Greek Church Gregory VII. was called Antichrist by some, as Boniface III. had already been by

Phocas; but the prevailing belief has pointed to Mohammed, as might naturally be expected. Among Protestants the almost universally accepted solution has been found either in the Pope or in the Church of Rome; while individual rulers, from Caligula to Napoleon III., have been claimed as meeting the most minute requirements of prophecy. It would be as unprofitable as impossible to allude, even, to all these beliefs and fancies. The sad divisions of Christianity have caused almost every Christian system to be regarded as Antichrist by some opposing system. The confusion has largely resulted from the many unsuccessful attempts to solve the mysterious prophecies of Daniel and the Revelation, especially those which concern "the number of the beast," and the "time, and times, and dividing of time," which are supposed to point to the name of the individual Antichrist and the duration of the anti-Christian power. This immense diversity of belief, together with the mystery in which the whole subject is involved, would seem to suggest that the matter, outside of the general principles taught by our LORD Himself, is of far less practical importance than has been assigned to it. The one essential point is that Christianity is in constant conflict with "the prince of this world," "the evil one" from whom the LORD has taught us to pray for daily deliverance, and that Antichrist is to be found in every concrete development or incarnation of his power. A close examination of St. Paul's language in 2 Thessalonians will show conclusively that the Roman emperors, of whom Nero was the type, fulfilled every particular of his description of the "Man of sin." They were in all respects personal Antichrists. They were "Christoi," "anointed" sovereigns; they were worshiped as God and declared themselves to be incarnations of the Supreme God, assuming the title "Divine;" they claimed "lying wonders" in support of their assumed divinity; they were monsters of iniquity such as the world has never seen before or since, and they were the relentless persecutors of all who confessed CHRIST, demanding the abjuration of His faith and the substitution for it of their own worship as the price of life from every apprehended Christian; and, finally, the great Arian apostasy immediately preceded the final destruction of Roman heathen imperialism by "the breath," or "spirit""pneuma"-of the LORD's mouth, for the death of the half-converted Constantine ended forever the great centralization of the world-power which had been the uncompromising opponent of the kingdom of CHRIST, and thenceforth Christianity became the dominant power in the world. This view is greatly strengthened by St. Paul's reference to our LORD as having predicted the events which, for obvious reasons of safety to the Church as well as to Himself, He could mention only in figurative and obscure language. It was, doubtless, to this

language of St. Paul, and other and more secret teachings to the same effect, that St. John alludes in his First Epistle, and his declaration that there were then "already many Antichrists" is most significant, as apparently designed to draw attention from the prevailing expectation of a personal Antichrist, and the immediate occurrence of the Second Advent, and fix it upon the doctrinal defection which had even then arisen, and which embodied the most important features of the prophecy. In regard to the bearing of the Revelation upon the subject, that book is yet too much an unsolved mystery to permit any definite conclusion to be drawn. How much of it is prophecy and how much the mystical description of events already past or then passing we cannot yet decide. Nor is the theory above advanced in any way inconsistent with the doctrine of a personal Antichrist, immediately to precede the final coming of the LORD in glory. Almost all prophecy is manifold in its fulfillment, having general and special significations, the teaching of some general truth being always the more important, and the prediction of events in most cases secondary. This is undoubtedly true of the prophecies of Antichrist. What we need to know and remember may be summed up in a very few words. No orthodox development of Christianity can possibly be meant as being a power hostile to CHRIST. But the world-power is always opposing the Christ-power and striving to set itself in its place, and the world-power is always assuming some concrete form to make its opposition tangible and effective. As faithful Christians we must be constant in maintaining the LORD's side in this ceaseless conflict, and in enduring the trials which that faithfulness involves, and doing so we need not to disturb our minds with looking for a personal Antichrist, but rather direct them in watchful hope to the coming of the LORD Himself in the full assurance that every opposing power will be destroyed before Him and every faithful watcher be rewarded.

REV. ROBERT WILSON, D.D. Antidoron. The remaining unconsecrated bread which had been blessed in the service of the preparation of the Elements. Prothesis. Its name signifies "instead of the gift" (i.e., the consecrated bread), given to non-communicants instead of the consecrated bread. There is, doubtless, a historic bond, though not very distinct, connecting the old love-feasts (1 Cor. xi. 20, 39), this Antidoron, the Eulogiæ of the Western Church, the "pain beni" of the Gallican, and the blessed bread of the older English Church, together.

Antinomianism. (Opposed to Law; in Church History, those opposed to the moral Law of GOD.) The earliest Antinomians were the Gnostics, whose wild speculations and gross imaginations led them into such a conclusion. Their profligate lives and ab

surd doctrines and high pretensions to Wisdom and inner Knowledge naturally led to the denial of any moral obligations at all. But in this they sought for some support from the strong and decided language of St. Paul upon Faith, and so misled those willing to be misled by their want of selfcontrol. There is always an Antinomian principle in mere human nature, and this reappears in some form or other along the line of Church history, some leader in each age not being entirely free from some form of the error. But it reappeared with violence at the Reformation. In that age and in the whirl of that terrible breaking up it is not at all surprising that some were tempted to use more violent language than the truth would bear (as did Luther), and that others would fall into this heresy. John Agricola, at Wittenberg (1538 A.D.), became the leader of the sect. His tenets were repudiated by Luther and Melancthon, and it is said that he himself recanted his error afterwards. It sprang up again under Cromwell in England, among the innumerable sectaries which swarmed in that country during the Great Rebellion (1640-56 A.D.). In every age, however, some sectaries have held it, though in a repressed way. The Holy Scriptures present, as is their wont, both sides, both Faith and Works, most strongly, and the Church's duty is to do the same. Logical consequences in such cases are to be measured by practical consequences. The true line is to fill out works with the Life of Faith and to clothe faith

with the body of works. "Show me thy Faith without thy Works, and I will show thee my Faith by my Works" (cf. iii. 13; Jas. ii. 18).

Antioch. There were two Antiochs, the best known in Syria, where the disciples were first called Christians, where St. Peter labored so much, where St. Ignatius afterwards ruled; the other a large town in Pisidia, where St. Paul preached and suffered for the Gospel's sake. But the first Antioch deserves a longer notice, from the important events which took place there, and from the influence its School exercised at one time.

ish.

It was founded by Seleucus Nicator (300 B.C.), and a part of its population was JewIt grew apace, as its position was excellent both in a political and in a commercial sense. It was adorned by the Seleucid kings, the Romans favored it, and Herod the Great contributed to its adornment. Its population, like that of Alexandria, was witty, gay, and licentious, easily roused, and often (as in the famous case of the Statues) proceeding to excesses. Its fondness for giving nicknames possibly is noted in the fact that the disciples received there their future designation as Christians. Ignatius, upon the death of Evodius in a riot, became the Bishop of the Jewish, as he already was of the Gentile, congregations, and, having safely brought his flock through the persecution under Domitian (95-96 A.D.), bravely