city. The disposal of ecclesiastical offices and of the lives of men was forbidden to be determined by lot, being left simply in the hands of God. was not inclined to be a persecutor, dismissed | plague what ministers shall stay in the infected the prisoners, after an examination which contributed little to the credit of the new Archbishop. (See Kurtz, sect. 150; Lee., vol. i., p. 13, 17.) Long Friday.-See GOOD FRIDAY. Longinus, St., Day of, observed in the Romish Church on the 15th of March. This saint is said to have been the soldier who pierced the Saviour's side with a spear. He was nearly blind, but as the blood fell in some drops upon his eyes, he had his vision restored, was converted by the miracle, became a zealous preacher and missionary, and afterwards died a martyr. Love Feasts.-See AGAPE. Of Low Churchman.-See HIGH CHURCHMAN. Love, Family of, a sect which was founded in the Netherlands during the sixteenth century by Henry Nicolai. His theory was that religion consists wholly in love, independently of any form of truth held and believed. He came to England in the reign of Edward VI., and under Elizabeth the sect made some noise. In 1580 the queen burned their books and dispersed them, but they survived in a declining state for another century. Some immoralities charged against Lord's Day.-See SABBATH. them do not appear to be substantiated. Lord's Prayer.-See PRAYER. recent years an Agapemone, or abode of love, has Lord's Supper.-See EUCHARIST. been founded in England by a man named Lord's Table.-See EUCHARIST, TABLE. Prince, once an English clergyman, but the Lords of the Congregation, an association strange doings of his household have of late of noblemen banded together to promote the Re-been dragged to light by a court of law. formation, when they discovered the hostile intentions of the queen regent.-The Lord High Commissioner is the nobleman annually appointed-In Queen Anne's reign low churchmen were latiby the crown to preside at the General Assembly of the Church of Scotland.-See ASSEMBLY. Loretto, Holy House at.-According to popish legend, this Santa Casa is the identical house in which Jesus was born, and in which Mary was born, betrothed, and married. It was discovered by Helena, the mother of Constantine, about three centuries after the incarnation, on its original spot. In 1291 angels carried it through the air and set it down in Dalmatia. In December, 1294, some shepherds saw it flying over the Adriatic into Italy. Afterwards it was shifted by the same supernatural power to its present site. It is built of stone, and is thirty-Propagation of the Gospel,' were now in their two feet long, thirteen feet wide, and eighteen feet high. On the right of the altar is the image of the Virgin, with a face, according to Dr. Middleton, "black as a negress, and liker a Proserpine than a Queen of Heaven." "Infinite miracles," according to a bull of Pope Paul II., have been wrought at this shrine, and it is hung round with votive offerings of vast value from all parts of the world, for the foolish legend is believed by myriads. There was a chapel of our Lady of Loretto at Musselburgh, near Edin-monopolized by wealthy pluralists; when the burgh, which had a famous image of the Virgin. To this shrine James V. made a pilgrimage from Stirling in 1536. The shrine was popular. The satirist Lyndsay thus sings of its pilgrims,— "I have sene pass ane marvillous multitudeYoung men and women, flingand on thair feit, Under the forme of fenzeit sanctitude, For till adore ane image in Laureit; Mony came with thair marrowis for to meit." Lots. See BIBLIOMANCY.-While such appeals to Scripture, by reading the first verse that occurred, or by some other profane and fortuitous method, were condemned, divining lots were allowed, such as in dividing property, or as in the case put by Augustine, in determining during a tudinarian, with a leaning towards Socinianism. graves. Unbelieving bishops and a slothful name of curate lost its legal meaning, and, He form which it still retains. At first it had com- | tion, and ordained Paulinus counter-bishop. The prehended many different shades of theological schism was only healed when, in 413, Alexander, opinion. All religious men had been classed the Meletian bishop, an excellent man, resigned together by their opponents as enthusiasts, fana- of his own accord, in order to restore harmony. tics, and Methodists, and had agreed to forget On his return to Alexandria, Lucifer protested their minor differences in their essential agree- against any recognition of those Arians and semiment. But when the great truths of Christianity Arians who had renounced their errors. were no longer denied within the church, the founded a sect called the Luciferites, which maintenance of them ceased to be a distinctive entertained the views about ecclesiastical purity badge of fellowship; and other secondary doctrines formerly advocated by Novatian. The party conassumed greater importance, as forming the speci- tinued till the fifth century.-See NOVATIANS. fic creed of the majority of those who had hitherto The zeal of Lucifer on behalf of orthodoxy had been contented with a more catholic bond of alienated even Athanasius from him. The perunion. Of the tenets which then became, and secution he had undergone under Constantius have since continued, the watchwords of the had sunk into his soul, and made him bitter, Evangelical camp, the most conspicuous were irrascible, and impracticable in his after life. the two following; first, the universal necessity (Kurtz.) of conversion,' and secondly, justification by faith.' A third was added, to which subsequent controversy gave more than its original prominence, namely, "the sole authority of Scripture as the rule of faith." (Goode's Rule of Faith.) Low Sunday, the octave of, or first Sunday after, Easter, called "low," either as corrupted from "close of Easter," or because it was Low Easter in comparison with the previous Sunday, which was High Easter. It was also called Dominica in albis.—See ALB, CHRISOME, EASTER. Lucernarium (λvxva↓ía), a name given to the evening service of the church, because ere it began it was usually dusk, and the place had to be lighted up with lamps.-See EVENING SERVICE, VESPERS. Lucianists, a party of semi-Arians, named after Lucian, a presbyter of Antioch, in the beginning of the fourth century. The Antiochian school became famous for a long season on account of its critical and exegetical labours, and in theology was the antagonist of the orthodox school of Alexandria. Lucian died a martyr in 311, and Chrysostom and Jerome speak of him very highly. Whether he held the opinions which his followers maintained, it is difficult to say, though he seems to have been a man given unduly to speculation, and may have originated in this way the heresy with which his name is historically connected. Luciferians.—In 360 the Arians of Antioch chose Meletius of Sebaste, formerly an Eusebian, but afterwards an adherent of the Nicene Confession, their bishop. But his inaugural discourse convinced them of their mistake about his views, and they deposed him after the lapse of only a few days. Meletius was next chosen bishop of the Homoousian congregation at Antioch. The appointment of one who had been an Arian was, however, resisted by a part of the people, headed by Paulinus, a presbyter. Athanasius and the synod of Alexandria, A.D., 362, used every influence to heal this schism. But Lucifer of Calaris, whom the synod for this purpose deputed to Antioch, took the part of the opposi Lucifuga (fleers from the light), a name of scorn given to the early Christians, because in dangerous times they met for worship in the darkness of night. Lucopetrians, the followers of a person called Lucopetrus, as is usually supposed. They were fanatics and ascetics, believed in a double Trinity, rejected marriage, scorned all external forms of worship, and adopted absurdly allegorical interpretations of Scripture. The probability is that Lucopetrus is a nickname, and it is said to have been given to a person called Peter, who promised to appear on the third day after his death, and who was called Wolf-Peter or Lucopetrus afterwards, because the devil on that day appeared to his followers in the shape of a wolf. -See BOGOMILES, EUCHITES, MESSALIANS. Luke's, St., Day, a festival observed in the Greek and Romish Churches on the 18th of October. Luminum dies (day of lights), a name given to Epiphany.—See EPIPHANY; ILLUMINATED; LIGHTS, FEAST OF. Lutherans.-See GERMANY, CHURCHES IN. Lychgate or Lichgate (corpse-gate, from leich, a corpse), is a shed erected at the entrance of a church-yard, beneath which the persons bearing a corpse for interment were wont to pause. It sometimes signifies the path by which a corpse is carried. Leikwake was a term used in Scotland during the last generation for the watch held by friends and neighbours in the room where a corpse lay before its burial.—See BURIAL Lychnoscope (an opening for watching the light), a name assigned by conjecture to an unglazed window or opening, which is frequently found near the west end of the chancel, and usually on the south side, below the range of the other windows, and near the ground. What purpose these low side windows served in churches is not now known. that they were used to watch the pasch-light from without the church, others imagine that they belonged to the confessional, and others as ingeniously maintain that they were simply ventilators. Some suppose MAC Macarians.—1. The followers of two monks named Macarius-one named of Egypt, and the other of Alexandria. Several ancient treatises are extant bearing the name of Macarius-supposed to be him of Egypt, named the Great, or the Elder. A good edition by H. J. Floss was published at Cologne in 1850. 2. The followers of Macarius, Patriarch of Antioch in the seventh century. At a council in Constantinople, held in A.D. 680, he avowed his Monothelism, and was deposed.-See MONOTHELITES. Maccabees, Feast of, a festival annually held by the Church in honour of the seven youths who were martyred under Antiochus Epiphanes. The story is told at length in the seventh chapter of 2 Maccabees. Chrysostom, Augustine, and Gregory of Nazianzum allude to the feast. M Macedonians.-Macedonius was Bishop of Constantinople, and a celebrated semi-Arian teacher; but through the influence of the Eunomians he was sent into exile, in which he formed the sect of the Macedonians, or Pneumatomachians. He considered the Holy Ghost as a divine energy diffused throughout the universe, and not as a person distinct from the Father and the Son (Epiphan. Hares., 74; Augustin. De Пæres., c. 52). The opinions of Macedonius were condemned in a general council at Constantinople, which completed that which the council of Nice had left imperfect, and fixed in a full and determinate manner the doctrine of three persons in one God.-See ARIANISM; CREED, NICENE. MacMillanites. See SCOTLAND, REFORMED FRESBYTERIAN CHURCH IN. Madonna (My Lady), the name of the Virgin and her images in popish countries. Magdalens, an order of nuns, consisting chiefly of reformed prostitutes. Pope Leo X. established the order in Rome. Clement VIII. endowed it, decreeing that the effects of all prostitutes dying intestate should belong to it, and that the testamentary deeds of none of them should be valid, unless a fifth part at least of their effects were bequeathed to the order. In each monastery were three classes,-1. Nuns proper, and under vow; 2. Those who, though admitted, were not fully avowed, and called nuns of St. Martha; and 3. Such as were detained by force, and styled after St. Lazarus. Magdeburg Centuries (Centuria Magdeburgenses), the name of a famous Protestant Church History, receiving one of its names from the city where the earlier portions were finished, and getting its other name from the fact that the history is divided into centuries, and that each volume contains a century. It was published between the years 1559 and 1574, and extends to thirteen folio volumes. The ori MAG ginator of the gigantic work was Matthias Flacius; and he was assisted by John Wigand and Matthew Judex, preachers in Magdeburg; and also by Basil Faber, a jurist; Andrew Corvinus, &c. Each century is divided into sixteen charters, and under the following heads:-1. A tabular view of the whole century. 2. The progressive enlargement of the Church. 3. The persecutions or tranquillity of the Church, and the punishment of persecutors. 4. The doctrine of the Church. 5. Errors and heresies. 6. Rites and ceremonies. 7. Government of the Church, in which are included accounts of libraries, schools, power of magistrates, discipline, and popes. 8. Schisms. 9. Councils held. 10. Lives of bishops and doctors. 11. Heretics. 12. Martyrs. 13. Miracles and prodigies. 14. The state of the Jews. 15. State of religion without the Church. 16. Political changes in the empire.-Such a division gives an artificial air to the work, though it is well adapted for reference. It abounds with documents also, and pays special attention to the history of doctrines. Prejudices may be detected in it; but it is a work of vast and honest research and labour. A new edition in quarto was begun at Nuremberg in 1757, but extended only to the sixth volume. An abridged edition was also published in three folios at Basle in 1624. Cæsar Baronius undertook to refute this Protestant work, the fruit of his labour extending to twelve folios, and he was rewarded for his toil with a cardinal's hat. Magicians, a name of reproach given to the early Christians, and brought by Celsus against Christ himself, as if he had learned magic in Egypt. Magister Disciplinæ, a presbyter in the Spanish Church in the fourth century, under the Gothic kings, whose function it was to superintend in the bishop's house the education of children early devoted to the church. The second and fourth councils of Toledo make reference to the office. Magistrates.—In the early Church magistrates, whatever the grade of their office, were under the spiritual jurisdiction of the clergy; and if they were impious or profane, they were subject to censure and excommunication. The council of Arles, called by Constantine, ratified this ecclesiastical power. Synesius, Bishop of Ptolemais, excommunicated Andronicus, the governor, for his blasphemies and cruelties, and with him all his accomplices. Athanasius pronounced a similar sentence on the governor of Libya. Ambrose denied the communion to the Emperor Theodosius. But such a spiritual sentence did not deprive the magistrate of his lawful civil authority. The Church rendered allegiance to the rightful governor, whether heathen or heretic; but she had perfect right to exclude from her fellowship any magistrate of erroneous creed or depraved life. The temporal power of the pope, or his claim to dethrone princes, however ingeniously Baronius and Bellarmin may argue from this old practice, has no support in the early history of the Church. She did not attempt to deny a magistrate's authority, while she refused him ecclesiastical fellowship. In all ecclesiastical causes-that is, in matters of faith, the canons, order, or discipline-the clergy were not subject to the civil jurisdiction. In matters of "levia delicta"-lesser crimes-the bishops seem to have been the judges of the clergy; but greater crimes on the part of the clergy were judged by the secular power,-such crimes as murder, robbery of graves, defrauding widows and orphans, &c.-See CLERGY, p. 153; JURISDICTION; KEYS, POWER OF. The Westminster Confession gives to the magistrate extraordinary power in or about sacred things. The earlier Scottish Reformers went still farther, as in the first Confession. The Books of Discipline are no less explicit. The First Book says,-" We dare not prescribe unto you what penalties shall be required of such; but this we feare not to affirme, that the one and the other deserve death; for if he who doth falsifie the seale, subscription, or coine of a king, is judged worthy of death, what shall we think of him who plainly doth falsifie the seales of Christ Jesus, Prince of the kings of the earth? If Darius pronounced that a balk should be taken from the house of that man, and he himselfe hanged upon it, that durst attempt to hinder the re-edifying of the materiall temple, what shall we say of those that contemptuously blaspheme God, and manifestly hinder the temple of God, which is the soules and bodies of the elect, to be purged by the true preaching of Christ Jesus from the superstition and damnable idolatry in which they have bene long plunged and holden captive? If ye, as God forbid, declare your selves carelesse over the true religion, God will not suffer your negligence unpunished; and therefore more earnestly we require that strait lawes may be made against the stubborne contemners of Christ Jesus, and against such as dare presume to minister his sacraments not orderly called to that office, least while that there be none found to gainstand impiety, the wrath of God be kindled against the whole." Nay, blasphemy was to be tried by the civil judge, but false weights and measures by the kirk. The Scottish parliament, in 1560, enacted not only that the power and jurisdiction of the pope should cease in Scotland, but that all who either assisted or were present at mass should be punished, for the first offence, by confiscation of goods; for the second, by banishment; for the third, by death. It was believed that the magistrate had the same power in regard to the first table as to the second, a theory which, restoring the Jewish theocracy, would justify persecution, and put an end to toleration. For example, the Scottish parliament in 1579 passed an act ordaining every householder worth three hundred merks of yearly rent, and every burgess or yeoman worth £500 stock to have a Bible and psalm-book in their houses under a penalty of ten pounds.-See SACRA. Magnificat, the hymn of the Virgin; so named from its first words in the Vulgate. In the sixth century it was chanted in the French churches. In the English Church it is to be said or sung after the tirst lesson, at every prayer, unless the ninety-eighth psalm, called Cantate Domino, is sung. Majoli, Clerks of.-See CLERK, Majores, a name given to Jewish ministers in the Theodosian Code, and also by Augustine and others, to a party called Coelicolæ, made up of Jewish apostates. The laws were specially severe against them, three statutes of Honorius being levelled at them. Majoristic Controversy, named after Major-his followers holding that good works are essential to salvation; his opponent, Amsdorf, reprobating them as prejudicial to it. Malta, Knights of. See KNIGHTS. (Major Paton's History of the Knights of Malta, 2 vols. 8vo.) Managers, a committee of members appointed annually in many Presbyterian churches, and to which is entrusted all merely secular affairs as to property and finance. Mandra (sheepfold), a name given to a monastery in the Greek Church.-See ARCHIMANDRITE. Mandyas, a vestment of the Greek priests, not unlike the cope of the Romanists, but with bells at the lower edges, in supposed imitation of the Jewish high priest. Manichæism, a system of religion which was first disseminated in Persia, about the year 270, by Mani or Manes. It rested on the assumption of two everlasting kingdoms, bordering on each other, -the kingdom of light, under the dominion of God, and the kingdom of darkness, under the demon or hyle ("A"). The borders between the two kingdoms were broken down by a war; and God caused the world to be formed out of the mixed materials, with the intention of separating, in the course of time, the light from the darkness, and restoring the old boundaries. After men had long been led astray by false religions (heathen and Jewish), Christ came down in the appearance of a body, to lead them to the worship of the true God. But his teaching was not fully understood even by his apostles; and therefore he promised to send in due time a still greater apostle, the Paraclete, who should effectually separate truth from falsehood. This Paraclete appeared in Mani. Accordingly, his followers rejected entirely the Old Testament, and regarded so much of the New as answered which we have fragments still extant in St. Augustine, who undertook to refute it. His works appear to have been originally written, some in Syriac, some in Persic. And if the Cathari and other sects of that kind, cannot be thoroughly identified with them, it is probable that there may have been some ground for the charge of Manichæism universally brought against the heretics who appeared in the twelfth century, under various names, in the south of France, north of Italy, &c. (Walch, Füesslin, Hahn.) Maniple, a portion of the Romish priests' dress during celebration of mass. It is used to wipe away perspiration, or to clean the sacred vessels. It was originally a strip of linen, hanging from the left arm, but was in course of time fringed and embroidered. It is not retained in the Church of England.-See EPIGONATON, EPIMANICIA. Manse, the name usually given in Scotland to the house of the minister. In unendowed churches the manse is the property of the church, erected and maintained by it. In the established church it is built and maintained by law, and belongs to the heritors. Dunlop says," While manses and houses which had belonged to the popish clergy were still standing, these of course fell to be first designed for a manse, and an order of designation, similar to that prescribed by the act 1593 as to glebes, seems to have been followed.-See GLEBES. A minister accordingly was not allowed to have a manse designed to him within the precincts of an abbey or bishop's palace, if there was a parson's or vicar's manse in the parish; nor was he entitled to any house which, though erected on church lands, had not of old belonged to any kirkman, or incumbent serving at the church. Where there is no manse in a parish, the minister is entitled to have designed to him, by the presby their purpose as remnants of the truth. The manse, offices, and garden, and to have the heri- |