also. The destruction of the ancient stalls,
as at Canterbury, and of the lower range



STOLE. 725

of stalls, as in many places, i^ n barbarism
much to be lamented.

The same word is also used t(. signify any
benefice, wliich gives the person lioldlnir i*t
a seat, or stall, with the chapter, in a ca-
thedral or collegiate church.

STANDING. The nosture enjoined
by the Church at several parts of hivine
service, as, for iiistance, at the exhortation
; with which the service of morning and
evening commences, and at the ecclesiasti-
I cal hymns. In the ])rimitive Church the
sermon was listened to standing; and in
some churches the j)eoi)le stood jmiving on
the Loud's day, and during the fil\y days
after Easter, because it was not tllen kg
fitting to look downwards to the earth, as
upwards to their risen and ascended Lord.

STATIONS. The weekly fasts of Wed-
nesday ami Friday. Not long after Jus-
tin Martyr's time, the Church observrd the
custom of meeting solemidy for ])ivine
worshi]) on AVednesdays and l-'ridays,
which days are common'iy called the nhi-
tioudri/ <l(i>/s, because they continued their
assemblies on those days to a great length,
till tliree o'clock in the afternoon : for
which reason they had also the name of
scmi-jcjnnid, or half fasts, in onnosition to
the Lent fasts, which always held till even-
ing. — BiiKiham. Shifinn, in the Uomish
Church, denotes certain churches in which
indulgences are granted on certain days.
It is also a ceremony wherein the clergy go
out of the choir and sing before an image.

STEEPLE. The tower of a church
with all its a])])endages, as turret, octagon,
and spire. It is often incorrectly con-
founded with the spire.

STI«:P11EN\S, ST., ])AY. a festival
of the Christian Chiu'ch, observed on the
20th of ])ccembcr, in honour of the proto-
martvr, St. Stejihen.

SfirENDIAKIES. Members of col-
legiate choirs, who do not possess an inde-
l)endent estate, but are ])aid stipend^. At
Christ Church in Dublin there arc both
vicars choral and stipendiaries, the latter
generally succeeding to vacant vicarages.
There were also formerly five stij)endiaric.«»
at Tuam : and four at the now ruined ca-
thedral of Enachdune. — JImnss If'arc.
( \,tf nil's Fadi Kcvl. Ilih.

STOLE, or OJiAIilCM. A ion- and
narrow scarf with fVin',''ed extremities, that
crossed the breast to the prdle, an<l tiience
descended in front on l)oth sijles a« low os
the knees. The deacon wore it over tho
left shoulder, and in the Latin Church
joined under the rigiit arm, but in the
(ireek Church with its two extremities,
one in front and the ftln-r hanging down;



726



STOUP.



SUCCENTOR,



his back. The word ^ytoc was sometimes
thrice embroidered on it instead of crosses.
It is one of the most ancient vestments
used by the Christian clergy, and in its
mystical signification represented the yoke
of Christ. — Palmer.

STOUP. A bason to receive holy water,
often remaining in porches, or in some
other place near the entrance of the church,
and towards the riglit hand of a person
entering.

SUB CHANTER. (See Succentor.)

SUBDEACOXS. An inferior order of
clergy in the Christian Church, so called
from their being employed in subordina-
tion to the deacons.

The first notice we have of this order
in any writers, is about the middle of the
third century, when Cyprian lived, who
speaks of subdeacons as settled in the
Church in his time The author of the
" Constitutions " refers them to an aposto-
lical institution, and brings in St. Thomas
the apostle, giving directions to bishops for
their ordination. But in this he is singular,
it being the general opinion that subdeacons
are merely of ecclesiastical institution.

As to their office, it was to fit and
prepare the sacred vessels and utensils of
the altar, and deliver them to the deacons
in the time of Divine service ; but they
were not allowed to minister as deacons at
the altar ; no, not so much as to come
within the rails of it, to set a paten or cup,
or the oblations of the people, thereon.
Another of their offices was, to attend the
doors of the church during the Commu-
nion Service. Besides which offices in the
church, they had another out of the
church, which was, to carry the bishop's
letters or messages to foreign Churches.
As to their ordination, it was performed
without imposition of hands ; and the
ceremony consisted in their receiving an
empty paten and cup from the hands of
the bishop, and an ewer and towel from
the archdeacon.

The singularity of the CTiurch of Rome
was remarkable in keeping to the exact
number of seven subdeacons ; whereas in
other Churches the number was indefinite.

The employment of the subdeacons in
the Romish Church is, to take care of the
holy vessels, to prepare and pour water
upon the wine in the chalice, to sing the
Epistle at solemn masses, to bring and hold
the book of the Gospels to the deacon, to
give it the priest to kiss, to carry the cross
in processions, and to receive the oblations
of the people. The bishop, when he con-
fers the order of subdeacon, causes the
candidate to lay his hands on a cup and



paten, both empty, saying to him at the
same time, " Videte cujus ministcrium vobis
traditur," &c. *' Take care of the ministry
which is committed to your charge, and
present yourself unto God in such a
manner as may be agreeable to him."
After which, the candidate lays his hand
on the Epistles, and the bishop says,
" Receive this book, and the power of
reading the Epistles in the holy Church of
God." The person to be ordained must
present himself clothed in a white albe,
and holding a lighted taper in his right
hand. After the litanies, &c., the bishop
clothes him with the amict, saying, "Ac-
cipe amictum, per quem designatur casti-
gatio vocis," that is, " Receive the amict,
which denotes the bridle of speech." He
then puts the maniple on his left arm,
telling him that it signifies the fruit of
good works ; and clothes him with the
dalmatica, letting him know that it is the
garment of joy.

The office of subdeacon does not subsist
in the Church of England. It is, how-
ever, mentioned in the statutes of Henry
the Eighth's foundations, and is considered
to be identical with Epistoler. The four
subdeacons at Hereford are lay clerks. —
Binqham.

SUBDEAN. An officer in cathedrals,
who assists the dean in maintaining the
discipline of the Church. In some ca-
thedrals of the old foundation he was a
permanent dignitary: in others, a minor
canon or vicar choral, and then his juris-
diction was merely over the inferior mem-
bers. (See Vice Deati.)

SUBINTRODUCT^. (See Ar/apetcc.)

SUBLAPSARIAXS. Those who hold
that God permitted the first man to fall
into transgression without absolutely pre-
determining his fall ; or that the decree of
predestination regards man as fallen, by
an abuse of that freedom which Adam had,
into a state in which all were to be left to
necessary and unavoidable ruin, who were
not exempted from it by predestination.
(See Supralapsariayis.)

SUBSTANCE. In relation to the God-
head, that which forms the Divine essence
or being — that in which the Divine attri-
butes inhere. In the language of the
Church, and agreeably with holy writ,
Christ is said to be of the same substance
with the Father, being hex/otten, and
therefore partaking of the Divine essence ;
not made, as was the opinion of some of
the early heretics. (See IIo?nooiision,
Perso7i, and Trinity.)

SUCCENTOR. â–  The precentor's deputy
in cathedral churches. Sometimes this



SUCCESSION, ArOSTUl.lCAl,



727



officer was a dignitary, as at York still and
formerly at Glasp,ow, Aberdeen, Paris, ^:c. ;
and at York he is called Siicccnlor Cammi-
conim, to distinguish him from the other
subchanter, -who is a vicar choral. In most
churches however the subchanter is a vicar
or minor canon, as at St. Paul's, Hereford,
Lichfield, St. Patrick's, S:c.

SUCCESSIOX. Al'OSTOLICAI., or
UNINTEHRUPTED. ^ (See Apostolical
Succession.) The doctrine of a regular and
continued transmission of ministerial au-
thority, in the succession of bisho})s, from
the apostles to any subsequent period.
To understand this, it is necessary to pre-
mise, that the powers of the ministry can
only come from one source — the great
Head of the Church. \\\ his innnediate
act the apostles or first bishops were con-
stituted, and they were empowered to send
others, as he had sent them. Here then
was created the first link of a chain which
was destined to reach from Christ's ascen-
sion to his second coming to judge the
world. And as the ordaining power was
confined exclusively to the apostles, (see
Episcopacy,) no other men or ministers
could possibly exercise it : from them
alone was to be obtained the authority to
feed and govern the Church of all futiu-e
ages. By the labours of the apostles, the
Church rapidly spread through the then
known world, and with this there grew up
a demand for an increase of pastors. Ac-
cordingly, the apostles ordained elders or
presbyters in all churches ; but the powers
given to these terminated in themselves ;
they could not communicate them to others.
A few therefore Avere consecrated to the
same rank held by the apostles themselves,
and to these the full authority of the Chris-
tian ministry was committed, qualifying
them to ordain deacons and presbyters,
and, when necessary, to impart their full
commission to others. Here was the second
link of the chain. For example : Paul and
the otlier apostolic bishops were the first.
Timothy, Titus, and others. Mho succeeded
to the same ministerial j)o\vers, formed the
second. A third series of bishops were in
like manner ordained by the second, as
time advanced, and a fourth series by the
third. And here the reader will perceive
Avhat is meant by loii/ifcrrupfcd succession,
vi/. a perfect and iud)rokcn transmission
of the original ministerial commission from
the apostles to their successors, l)y tlie ])ro-
gressive and perpetual conveyance of their
powers from one race of bishoj)s to anotiier.
The process thus esta1)lished was faithfidly
carried on in every branch of the universal
Chui'ch. And as the validitv of the minis-



try dt-'pended altogether on the logitimaev
of its derivation from the apostles, infinite
care was taken in the consecnition »)f
bishops, to see that the ecclesia.sticul pedi-
gree of their consecrators was regular and
indisputable. Jn case that any nuui broke
in upon the apostolical succession, by
" climbing up some other way," he was
instantly deposed. A great part of the
ancient canons were made for regulating
ordinations, especially those of bishops, by
])roviding that none should be ordainccf,
exci'pt in extraordinary cases, l)y less than
three bishops of the same province ; that
strange bishoj)s should not oe admitted to
join with those of the ])rovince on such
occasions, but those only who Were neigh-
bours and well known, and the validity of
Avhose orders was not disputed. The care
thus taken in the early ages to preserve
inviolate tlie succession from the apostles,
has been maintained in all Churches down
to the present day. There arc in exist-
ence, catalogues of bishoi)s from our own
time back to the day of Pentecost. These
catalogues are ])roofs of the importance al-
ways attaclied by the Church to a regular
genealogy in her bishops. And they, a.s
well as the living bisliops themselves, are
proofs of the reality of an apostolical suc-
cession. It has been well remarked, that
Christ Jesus has taken more al)undant
care to ascertain tlie succession of pastont
in his Church, than ever was taken in re-
lation to the Aaronical priesthood. For,
in this case, the succession is transmitted
from seniors to juniors, by the most public
and solemn action, or rather series of ac-
tions, that is ever performed in a Chrirtian
Church ; an action done in the face of the
sun, and attested by great numbers of the
most authentic witnesses, as consecrations
always were. And we ))rcsunie it cannot
bear any dispute, but that it is now more
easily to be proved that the archbishoo of
Canterbury was canonically ordained, than
that any person now living is the son of
him who is called his father; and that the
same might have been said of any arch-
bisho]) or bishop that ever sat in that or
any other episcopal sec, during tlie time of
his being bisliop.

Such then is uninterriij)ted Huccession ;
a fact to which every bishop, priest, and
deacon, in the wide'worhl. looks as the
ground of validity in his orders. Without
this, all distinction between a clergyman
and a layman is utterly vain, for no se-
curity exists that heaven will ratily the
acts of an illegally constituted minister on
earth. Without it, ordination confers none
but humanly derived powers.



r28



SUFFRAGANS.



SUNDAY.



The following acute observation occm-s
in Morgan's " Verities :"

The succession of Canterbury from Au-
gustine, A. D. 597, to Tillotson, 1691, m-
cludes seventy-nine archbishops, giving
each an average reign of less than fourteen
years. The xiev,- in which some persons,
opposed to the indispensability of the apos-
tolic succession, try to place it — as a single
chain of single links, from some one single
apostle, of which one link, wanting or
broken, breaks the succession — if very con-
trary to the facts to be illustrated, is yet
very original. Grant each apostle to have
founded twenty churches, here are at least,
ab nriijine, two* hundred and forty succes-
sions apostolically commenced. Consider-
ing how these have reproduced themselves
a thousand-fold, and that each episcopal
link succeeded the last as publicly as kings
their predecessors, the " one chain " is not
a very fortunate comjjarison.

SUFFRAGANS. The word properly
signifies all the provincial bishops who are
imder a metropolitan, and they are called
his sufii-agans, because he has power to
call them to his provincial synods to give
their suffrages there.

The name is also used to denote a class
resembling the chorepiscopi, or country
bishops, of the ancient Church. (See Chor-
episcopus.)

In the very beginning of the Reforma-
tion here, viz. an. 26 Henry VIII. c. 14,
an act passed to restore this order of men
under the name of suffragan bishops. The
preamble recites, thai good laws had been
made for electing and consecrating arch-
bishops and bishops, but no provision was
made for suffragans, which had been ac-
customed here for the more speedy ad-
ministration of the sacraments, and other
devout things. Sec. ; therefore it was enacted
that the places following should be the
sees of bishops suffragans : Bedford, Ber-
wick, Bridgewater, Bristol, Cambridge,
Colchester, Dover, St. Germain, Guildford,
Gloucester, Grantham, Hull, Huntingdon,
Isle of Wight, Ipswich, Leicester, Marl-
borough, Moulton, Nottingham, Penrith,
Southampton, Shaftesbury, Shrewsbury,
Taunton, Thetford. The bishop of each
diocese shall by petition present two per-
sons to the king, whereof he shall allow
one to be the suftragan, and thereupon
direct his mandate to the archbishop to
consecrate him, which was to be done
after this manner : fu'st it recites that the
bishop, having informed the king that he
wanted a suffragan, had therefore pre-
sented two persons to him who were
qualified for that office, praying that the



king would nominate one of them ; there-
upon he nominated P. S., being one of the
persons presented, to be suffragan of the
see of Ipswdch, requiring the archbishop
to consecrate him. The bishop thus con-
secrated was to have no greater authority
than what was limited to him by com-
mission from the bishop of the diocese,
and was to last no longer. This act was
repealed by 1 & 2 Philip & Mary, cap. 8 ;
but it was revived by 1 Elizabeth, and
during the reign of that sovereign we find
notices of suti'ragans at Dover and else-
where. Bishop Gibson mentions Dr. Stean,
suffi-agan of Colchester about 1606, as
among the last of these suffragans. But,
although the law has not been acted on iu
later times, it is still unrepealed.

SUFFRAGE. A vote, token of assent
and approbation, or, as in public worship,
the united voice and consent of the people
in the petitions offered.

The term is also used in the Prayer
Book to designate a short form of petition,
as in the Litany. Thus, in the Order for
the Consecration of Bishops, we read that
in the Litany as then used, after the words,
" That it may please thee to illuminate
all bishops," &c., the proper suffrage shall
be, " That it may please thee to bless this
om* brother elected," &c. The versicles
immediately after the creed, in INIorning
and Evening Prayer, are also denominated
suffrages, as in the instance quoted by
Johnson, "The suffrages next after the
creed shall stand thus. Common Prayer,
Form of Thanksgiving for 3Iay 29." (See
Versicle.)

The Litany in " the Ordering of Dea-
cons " is headed the Litany and Suffrages.
By suffi-ages here seems to be meant the
latter part of the Litany, called the suppli-
cation. (See Wheatly in loc. and Supplica-
tions.) In some old choral books these
are called the seco7id suffrages.

SUNDAY. (See Lord's Bay.) The
ancients retained the name Sunday, or
Dies Solis, in compliance wdth the ordinary
forms of speech ; the first day of the week
being so called by the Romans, because it
was dedicated to the worship of the sun.
Thus Justin Martyr, describing the worship
of the Christians, speaks of the day which
is called that of the sun.

Besides the most solemn parts of Chris-
tian worship, which were always performed
on Sundays, this day was distinguished by
a peculiar reverence and respect expressed
towards it in the observation of some
special laws and customs. Among these
we may reckon, in the first place, those
imperial laws, which suspended all pro



SUNDAY.

cecdings at law on this clay, cxcoi)ting only
such as -were of absolute necessity, or
eminent charity, such as the manumission
of slaves, and the like. This was the same
respect that the old Roman laws ])aid to
the heathen festivals, which were cxem])ted
from all other juridical business, exce])t in
cases of necessity or charity. Neitlier was
it only business of the law', but all secuhir
and servile employments that were super-
seded on this day, still exce])tinp^ acts of
necessity and mercy. Constantine, indeed,
allowed works of husbandry, as earing' and
harvest, to be done on Sundays : but this
jiermission was never well ajijn-oved of by
the Church, which endeavoured to observe
a just medium in the observation of tlie
Lord's day, neither indul<j;inp; C'liristians
in unnecessary works on that day, nor
wholly restraining them from working, if
a great occasion required it.

Another thing which the Christian laws
took care of, to secure the honour and
dignity of the Lord's day, was, that no
ludicrous sports or games should be fol-
lowed on this day. There are two famous
laws of the two Theodosiuses to this pur-
pose, expressly forbidding the exercises
of gladiators, stage-plays, and horse-races
in the circus, to be exhibited to the Chris-
tians. And by the ecclesiastical laws,
these sorts of diversions M'ere universally
forbidden to all Christians, on account of
the extravagances and l)las])hemies that
were committed in them. But all such
recreations and refreshments, as tended to
the preservation or conveniency of the life
of man, were allowed on the Lord's day.
And therefore Sunday was always a day
of feasting, and it was never allowable to
fast thereon, not even in Lent.

The great care and concern of the pri-
mitive Christians, in the religious ol^serv-
ation of the Lord's day, ajjpears, first,
from their constant attendance upon all
the solemnities of ])ublic worship, from
which nothing but sickness, imprisonment,
banishment, or some great necessity, could
detain them : secondly, from their zeal in
frequenting religious assemblies on this
day, even in times of the hottest persecu-
tion, when they were often beset and
seized in their meetings and congregations:
thirdly, from their studious observation of
the vigils, or nocturnal assemblies, that
preceded the Lord's day : fourthly, from
the eager attendance on sermons — in
many places, twice on this day ; and their
constant resorting to evening nrayers,
where there was no sermon : lastly, from
the severe censures inflicted on those who
violated the laws concerning the religious



SUPEUKltociATlOX.



720



observation of this dav ; Huch persons
hcmg usually punislunl with exonnnuui-
cation, as api)ears fn,ni the Ai)()st..lieal
C onstitutions, and the canons of several
councils.

In the llomish lireviary and other
ortices, we meet with a distinction of Sun-
days into those of the first and second
class. Sundays of the first class are,
Palm Sunday, Ivister Dav, Advent, Whit-
sunday, \c. Tiiose of the second class
are the common Sundays of the year. —

SUPKREItOGATIOX. Li the Romish
Church, works of suj)ererogation are those
good deeds which are sui)i)osed to have
been performed by saints, over aud ahorc
what is reciuired for their own salvation.
These constitute an inexhaustible fund, on
which the ])ope has the power of drawing
at i)leasure, for the relief of thi- Church,
by the a])i)lication of some portion of
this superabundant merit, to meet a defi-
ciency in the spiritual worth of any of its
members.

On this doctrine of the Church of Rome
our Church thus speaks in the fourteenth
Article : — " Voluntary works besides, over
and above God's commandments, which
they call works of supererogation, cannot
be taught without arrogancy and imi)iety ;
for by them men do declare, that they do
not only render unto (ioD as much as
they are bound to do, but that they do
more for his sake than of bounden duty
is required ; whereas Christ saith plainly,
* AVhen ye have done all that are com-
manded to you, say, We are unprofitable
servants.' "'

The works here mentioned are called
in the Romish Church likewise by the
name of "counsels" and "evangelical i)er-
fections." They are defined by their
writers to be " good works, not com-
manded by Christ, but recommended;"
rules which do not oblige all men to
follow them, under the pain of sin ; but
yet are useful to cany them on to a
sublimer degree of perfection tiian is ne-
cessary in order to their salvation. IJut
there are no such counsels of perfection in
the gos])el ; all the rules, set to us in it,
are in the style and form of |)recej)tH ;
and, though there may be sonn- actions of
more heroical virtue and more sublime
l)iety than others, to which all m<n are
not obliged by equal and general rules;
yet such men, to whose circumstances and
station they belong, are strictly obliged
by them, so that \\\vy should sin if tluy
did not j)ut them in practice. — I>r. Sirhulls.
lip. Ihinut.



730



SUPPLICATIONS.



SUPPvEMACY.



SUPPLICATIONS. The following? part
of this Litany [beginning with the Lord's
Prayer] we call the Supplications, which
were first collected and put into this form,
when the barbarous nations first began to
overrun the empire about six hundred
years after Christ : but, considering the
troubles of the Church militant, and the
many enemies it always hath in this world,
this part of the Litany is no less suitable
than the former at all times whatsoever. —
Wheatb/. (See Litany and Suffra(/e.) In
many choirs and at the universities this
latter part of the Litany is performed by
a difi'erent minister from the former : in ap-
parent compliance with the rubric, which
before the Lord's Prayer directs that the
Priest shall say it. And when the Litany
is sung to the organ, it is usual to sing the
responses in the Supplications without that
accompaniment.

SUPIIALAPSARLVNS. The way in
which they understand the Divine decrees,
has produced two distinctions of Calvin-
ists, viz. Sublapsarians and Supralapsari-
ans. The former term is derived from
two Latin words, siih, below or after, and
lapsus, the fall ; and the latter from supra,
above, and lapsus, the fall. The Sublap-
sarians assert, that God had only permitted
the fi-rst man to fall into transgression,
without absolutely predetermining his fall ;
their system of decrees, concerning elec-
tion and reprobation, being, as it were,
subsequent to that event. On the other
hand, the Supralapsarians maintained that
God had, from all eternity, decreed the
transgression of man. The Supralapsarian
and Sublapsarian schemes agree in assert-