PREFACE TO THE SEVENTH EDITION. (continued 38)

“The sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same they have a wholesome effect or operation: but they that receive them unworthily purchase to themselves damnation, as the apostle St. Paul saith.”

Peter Lombard saying, that baptism, confirmation, the blessing of bread, penance, extreme unction, orders, and matrimony, are sacraments of the New Testament, the Papists have thence gathered, and ever since held, that there are seven sacraments instituted by Christ, truly and properly so called; insomuch that, in the Council of Trent, they determined that whosoever said there are more or less, should be accursed. Now our Church, not much fearing their curse, hath here declared, that only two of them, to wit, baptism and the eucharist, are properly sacraments of the New Testament, and that the other five are not to be accounted so; not but that, as the word sacrament was anciently used for any sacred sign or ceremony, it may, in some sense, be applied to these also; but, as it is here expressed, those five have not the like nature of sacraments with baptism and the Lord’s supper. They may call them sacraments if they please; but they are not such sacraments as baptism and the Lord’s supper are, and therefore not sacraments properly so called. For that these two are sacraments properly so called, is acknowledged on both sides; and therefore, whatsoever is a sacrament properly so called, must have the like nature with them, so as to agree with them in all those things wherein their sacramental nature consisteth, that is, in such things wherein they two most nearly agree with one another: for that wherein the species do most nearly agree with one another, must needs be their general nature. Now, there are several things wherein these two do so agree; for they are both instituted by Christ. They have both external signs and symbols determined in the gospel, which represent inward and spiritual grace unto us; yea, and they have both promises annexed to them: whereas the other five agree with these in none of these things, or, howsoever, none of them agree in all of them, and, by consequence, cannot be sacraments properly so called.

I. First, They do not agree with them in their institution from Christ. That baptism and the Lord’s supper were instituted by Christ, they cannot deny; but that the other were, we do.

1. As, first, for confirmation, which we confess was a custom anciently used in the Church of Christ, and still ought to be retained, even for children after baptism to be offered to the bishop, that they might receive the Holy Ghost by prayers, and the laying on of hands. But some of the Papists themselves acknowledge, that this was never instituted and ordained by Christ as the other sacraments were; neither did the Fathers use this as any distinct sacrament of itself, but as the perfection and consummation of the sacrament of baptism; and the chrism or ointment which they used was only a ceremony annexed to baptism also, as the cross and other ceremonies were.

2. And as for penance, which they define to be a sacrament of the remission of sins which are committed after baptism, I would willingly know where or when Christ ever instituted such a sacrament? What though he commanded all men to repent, is every command of Christ the institution of a sacrament? Or is it outward penance that is here commanded? Or, rather, is it not inward and true repentance? And what though Christ said, “Those sins that you forgive, they are forgiven;” what matter what form, what signs of sacrament, were appointed and instituted in these words?

3. And so for orders, or the ordination of ministers, we know it is a thing instituted of Christ: must it needs be, therefore, a sacrament, or instituted as a sacrament? Because Christ ordained that bishops, priests, and deacons should be ordained, doth it therefore follow that he intended and instituted their ordination as a sacrament?

7154. And as for matrimony, we know their corrupt translation has it, “And this is a great sacrament,” (Eph. v. 32,) instead of “this is a great mystery,” or secret, as the Syriac and Arabic read it; and shall their false translation of the Scripture be a sufficient ground for Christ’s institution of a sacrament?

5. And, lastly, for extreme unction, which Bellarmine tells us “is truly and properly a sacrament, wherein the organs of the senses, the eyes, nostrils, lips, hands, feet, and reins, in those that are about to die, are anointed with exorcised oil.” What institution have we for this sacrament in the gospel? Yes, say they, the apostles anointed with oil many that were sick, and healed them. (Mark vi. 13.) It is very good; the apostles’ practice and example were the institution of a sacrament. By this rule, whatsoever the apostles did must be a sacrament; and so plucking off the ears of corn must be a sacrament too at length. But certainly, if example must be the ground of institution, anointing the eyes of the blind with clay and spittle must be much more a sacrament than the anointing of the sick with oil; for it was the apostles only that did this, but it was our Saviour himself that did that. (John ix. 6.) But the apostle saith, “Is any one sick amongst you? let him call for the elders of the Church, and let them pray over him, anointing him with oil, in the name of the Lord.” (James v. 14.) It is true: but what analogy is there betwixt this anointing of the apostles and the extreme unction of the Papists? This was to be applied to any that were sick, “Is any one sick amongst you?” but theirs only to such as are past all hopes of recovery: the apostles’ was to be done by several elders; the Papists’ only by one priest: the apostles’ was to be performed with simple oil; the Papists’ with consecrated and exorcised oil. So that the Papists’ extreme unction cannot possibly lay claim to any institution from that place, as Cajetan himself acknowledged.

II. And as for external signs and symbols, analogically representing inward spiritual grace, which constitute the very form of the sacraments of baptism and the Lord’s supper, it is in vain to look for the like in the other sacraments, falsely so called, as is observed in the Article itself. For example: what is the sign in penance? Or, if there be a sign, what is the grace that is analogically represented by it? I know they cannot agree amongst themselves, what is the form or sign in this sacrament? Some say the words of absolution, others absolution itself, others imposition of hands; but whichsoever of these we take, they cannot be such signs or symbols as are in baptism and the Lord’s supper. For there is water, and bread, and wine, all substances; whereas these are all actions, and so accidents. The like may be said also of confirmation and orders, which have no such visible sign, howsoever not appointed by Christ. And so for matrimony too, there is no visible sign of any invisible grace can possibly be fastened upon it. To say that the priest’s words, or the parties’ mutual consent, is the form or sign, is a mere evasion: for the parties’ consent is an invisible thing, and therefore cannot be a visible sign: the words of the priest are mere words, which may be heard indeed, but cannot be seen, and so cannot be any visible sign. Neither are words significative elements, as bread and wine are, and therefore cannot be the signs of such sacraments as they be. And for extreme unction, there is, I confess, an external sign in it, even unction; but what analogy hath this external sign to any internal grace? Two things, they say, are represented by it, bodily health and forgiveness of sins; but is bodily health an inward grace? Or, suppose it was, what similitude is there betwixt that and oil, or unction? Forgiveness of sins, I know, is a spiritual grace; but none of them durst ever yet undertake to show the analogy betwixt the outward sign and this invisible grace. And seeing there is no analogy betwixt the oil and remission of sins, that cannot be looked upon as any sacramental sign or symbol, as water and wine are in the other sacraments, exactly representing the inward spiritual grace that is signified by them. To all which we might add also, that it is the nature of a sacrament to have promises annexed to them—promises of spiritual things. And what promises do we find in Scripture made to matrimony, to confirmation, to orders, and the rest.

But whatsoever other things the Papists would obtrude upon us as sacraments, it is certain that we find our Saviour solemnly instituting two, and but two, sacraments in the New Testament; to wit, these here mentioned, baptism and the Lord’s supper. And, therefore, when the apostle compares the law with the gospel, he instances these two sacraments only, and none else: “And were all baptized into Moses in the cloud, and in the sea; and did all eat the same spiritual meat.” (1 Cor. x. 2, 3.) And he again joins these two together, 716saying, “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one spirit.” (xii. 13.) And thus do the Fathers observe how, when one of the soldiers pierced our Saviour’s side, and there came out blood and water, (John xix. 34,) the two sacraments of the New Testament were thereby intimated to us.—Beveridge.

SEXAGESIMA. (See Septuagesima.)

SEXTON; from Sacristan. The sexton was originally regarded as the keeper of the holy things devoted to Divine worship: he is appointed by the minister or parishioners according to custom; and his salary is according to the custom of each parish, or is settled by the parish vestry. In the case of Olive v. Ingram it was held, that a woman is as capable of being elected to this office as a man, and that women may have a voice in the election. The duty of a sexton is to keep the church and pews cleanly swept and sufficiently aired; to make graves, and open vaults for the burial of the dead; to provide (under the churchwarden’s direction) candles, &c. for lighting the church; bread and wine, and other necessaries, for the communion, and also water for baptisms; to attend the church during Divine service, in order to open the pew doors for the parishioners, keep out dogs, and prevent disturbances, &c. It has been held that if a sexton be removed without sufficient cause, a mandamus will lie for his restitution. But where it appeared that the office was held only during pleasure, and not for life, the court refused to interfere. The salary, however, generally depends on the annual vote of the parishioners.

SHAFT. The central portion of a pillar, resting on the base, and supporting the capital. (See Pillar.)

SHAKERS. A party of enthusiasts left England for America in 1774, and settled in the province of New York, where the society soon increased, and received the ludicrous denomination of Shakers, from the practice of shaking and dancing. They affected to consider themselves as forming the only true Church, and their preachers as possessed of the apostolic gift: the wicked, they thought, would only be punished for a time, except those who should be so incorrigibly depraved as to fall from their Church. They disowned baptism and the eucharist, not as in themselves wrong, but as unnecessary in the new dispensation, which they declared was opening upon mankind; and this was the Millennium, in which, however, they expected that Christ would appear personally only to his saints. Their leader was Anna Leese, whom they believed to be the woman mentioned in the Apocalypse, as clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. The successors of this elect body have been, they say, as perfect as she was, and have possessed, like her, unreserved intercourse with angels and departed spirits, and the power of imparting spiritual gifts.

SHECHINAH. (Hebr.) By this word the Hebrews meant the visible manifestation of the Divine presence in the temple of Jerusalem. It was a bright cloud, resting over the propitiatory or mercy-seat; from whence God gave forth his oracles with an articulate voice, when he was consulted by the high priest in favour of the people. Hence God is often said in Scripture to sit upon the cherubims, or between the cherubims, because the cherubims shadowed with their wings the mercy-seat, over which the Shechinah resided.

The Rabbins tell us, that the Shechinah first resided in the tabernacle prepared by Moses in the wilderness, and that it descended therein on the day of its consecration. From thence it passed into the sanctuary of Solomon’s temple, on the day of its dedication by that prince; where it continued to the destruction of Jerusalem and the temple by the Chaldeans, and was never after seen.

The Mohammedans pretend the Shechinah was in the shape of a leopard; and that, in time of war, when the ark of the covenant, over which it resided, was carried into the field of battle, it raised itself up, and sent forth such a dreadful cry, as threw the enemy into the utmost confusion. Others of them imagine it to have had the figure of a man, and say, that, when it was carried into the army, it stood up upon its feet, and came forth like a vehement wind, which, rushing upon the enemy, put them to flight.

SHEWBREAD. The name given to those loaves of bread which the Hebrew priests placed, every sabbath day, upon the golden table in the sanctuary. The Hebrew literally signifies bread of faces, these loaves being square, and having, as it were, four faces, or four sides. They are called shewbread by the Greek and Latin interpreters, because they were exposed to public view before the ark. The table on which they were placed was called the table of shewbread.

717The shewbread consisted of twelve loaves, according to the number of the tribes. These were served up hot on the sabbath day, and at the same time the stale ones, which had been exposed during the whole week, were taken away. It was not lawful for any one to eat of these loaves, but the priests only. David, indeed, compelled by urgent necessity, broke through this restriction. This offering was accompanied with salt and frankincense, which was burnt upon the table at the time when they set on fresh loaves.

Authors are not agreed as to the manner in which the loaves of shewbread were ranged upon the table. Some think there were three piles of them, of four in each; others say, there were but two piles, of six loaves in each. The Rabbins tell us that, between every two loaves, there were two golden pipes, supported by forks of the same metal, whose ends rested upon the ground, to convey air to the loaves, to hinder them from growing mouldy.

SHRINE. The places where something sacred, or a relic, is deposited.

SHRIVE. To administer confession.

SHROVE TUESDAY. The day before Ash Wednesday, so called in the Church of England from the old Saxon word shrive, shrif, or shrove, which, in that language, signifies to confess; it being our duty to confess our sins to God on that day, in order to receive the blessed sacrament of the eucharist, and thereby qualify ourselves for a more religious observance of the holy time of Lent immediately ensuing.

SICK, COMMUNION OF. (See Communion of the Sick.)

SICK, VISITATION OF. By Canon 76, “When any person is dangerously sick in any parish, the minister or curate, having knowledge thereof, shall resort unto him or her, (if the disease be not known, or probably suspected, to be infectious,) to instruct and comfort them in their distress, according to the order of the communion book if he be no preacher, or if he be a preacher, then as he shall think most needful and convenient.” And by the rubric, before the office for the Visitation of the Sick, “When any person is sick, notice shall be given thereof to the minister of the parish, who shall go to the sick person’s house, and use the office there appointed. And the minister shall examine the sick person whether he repent him truly of his sins, and be in charity with all the world; exhorting him to forgive, from the bottom of his heart, all persons that have offended him; and if he hath offended any other, to ask them forgiveness; and where he hath done injury or wrong to any man, that he may make amends to the utmost of his power. And if he hath not before disposed of his goods, let him then be admonished to make his will, and to declare his debts what he oweth, and what is owing to him, for the better discharge of his conscience, and the quietness of his executors. But men should often be put in remembrance to take order for the settling of their temporal estates, while they are in health. And the minister should not omit earnestly to move such sick persons, as are of ability, to be liberal to the poor.” (See Absolution, Communion of Sick, Visitation of Sick.)

SIDESMAN. It was usual for bishops in their visitations, to summon some credible persons out of every parish, whom they examined on oath concerning the condition of the church, and other affairs relating to it. Afterwards these persons became standing officers in several places, especially in great cities; and when personal visitations were a little disused, and when it became a custom for the parishioners to repair the body of the church, which began about the fifteenth century, these officers were still more necessary, and then they were called Testes Synodales or Juratores Synodi; some called them synods-men, and now they are corruptly called sidesmen. They are chosen every year, according to the custom of the place, and their business is to assist the churchwardens in inquiring into things relating to the church, and making presentment of such matters as are punishable by the ecclesiastical laws. Hence they are also called Questmen; but now the whole office for the most part is devolved upon the churchwardens, though not universally. (See Churchwardens.)

SIGNIFICAVIT. The writ de excommunicato capiendo was called a significavit from the word at the beginning of the writ: Rex vicecomiti L. salutem. Significavit nobis venerabilis Pater, H. L. Episcopus, &c.

ST. SIMON AND ST. JUDE’S DAY. A holy-day appointed by the Church for the commemoration of these saints, observed in our Church on the 28th October.

The first is St. Simon, surnamed the Canaanite and Zelotes, which two names are, in fact, the same; for the Hebrew term, Canaan, signifies a zealot.

There was a sect of men called Zealots, about the time of Christ, in Judea, who, out of a pretended zeal for God’s honour, 718would commit the most grievous outrages: they would choose and ordain high priests out of the basest of the people, and murder men of the highest and most illustrious extraction. And it is highly probable that this Simon, before his conversion and call, was one of this hot-headed sect; or, at least, that there was some fire or fierceness conspicuous in his temper that occasioned his being distinguished by that warm name. He was one of the twelve apostles, and a relation of our blessed Lord; either his half-brother, being one of Joseph’s sons by another wife, or a cousin by his mother’s side.

The other saint this day commemorated, was likewise one of the twelve apostles, and James’s brother, and consequently of the same degree of consanguinity to our blessed Saviour.

He had two surnames, viz. Thaddeus, which seems to be nothing more than a diminutive of the term Judas, as it is derived from the same Hebrew root; and Lebbeus, which is derived from another Hebrew root, signifying little heart.

SIMONY. The corrupt presentation of any one to an ecclesiastical benefice for money, gift, or reward. It is so called from the sin of Simon Magus, who thought to have purchased the power of conferring the gift of the Holy Ghost for money (Acts viii. 19); though the purchasing holy orders seemed to approach nearer to his offence. It is by the canon law a very grievous offence; and is so much the more odious, because, as Sir Edward Coke observes, it is ever accompanied with perjury; for the presentee is sworn to have committed no simony.

Canon 40, “to avoid the detestable sin of simony,” provides this declaration upon oath, to be taken by every person on being instituted to a benefice; “I do swear that I have made no simoniacal payment, contract, or promise, directly or indirectly, by myself, or by any other to my knowledge or with my consent, to any person or persons whatsoever, for or concerning the procuring or obtaining of this ecclesiastical place, preferment, office, or living, nor will I at any time hereafter perform or satisfy any such kind of payment, contract, or promise, made by any other without my knowledge or consent: so help me God through Jesus Christ.”

And by statute 31 Eliz. c. 6, for the avoiding of simony and corruption, it is provided that all presentations made for such consideration as is described in the above-quoted canon, shall be utterly void; and any person or body politic or corporate, presenting to a benefice for such consideration, shall forfeit two years’ value or profits of the benefice, and the person procuring himself to be so presented shall be for ever disabled from holding that benefice; and any person who shall take any reward, other than the usual fees for admitting or inducting to a benefice, shall forfeit two years’ profits of such benefice; and the admission or induction shall be void, and the patron may present again as if the person so inducted or admitted were naturally dead.

In the great case of the Bishop of London and Lewis Disney Ffytche, Esq., in the year 1780, the rectory of the parish church of Woodham Walter in Essex being vacant, Mr. Ffytche presented his clerk, the Rev. John Eyre, to the bishop for institution. The bishop being informed that the said John Eyre had given his patron a bond in a large penalty to resign the said rectory at any time upon his request, and the said John Eyre acknowledging that he had given such a bond, the bishop refused to institute him to the living.

Thereupon Mr. Ffytche brought a quare impedit against the bishop in the court of Common Pleas. The cause was decided against the bishop in that court, and, subsequently, in the court of Queen’s Bench; but upon appeal to the House of Lords, after much debate, and the opinions of the judges being called for, the decision of the courts below was, upon the motion of Lord Thurlow, reversed. The lords, however, divided upon the question, and the numbers were nineteen to eighteen for reversing the decision of the inferior law courts, all the bishops present voting in the majority. But that decision of the House of Lords, though much objected to by lawyers at the time, is now held to be settled law. The ground of the decision was, that the bond to the patron to resign was a benefit to the said patron, and therefore the presentation was void. The law upon this matter will be found in the opinions of the judges given to the House of Lords, in 1826, in the case Fletcher v. Lord Sondes. See Bingham’s Reports, iii. 501. The decision in this case led to the passing of the Act 7 & 8 Geo. IV. c. 25, and was followed by the Act 9 Geo. IV. c. 94, by which bonds of resignation in certain cases are rendered legally valid.

SIN, DEADLY SIN, AND SIN AGAINST THE HOLY GHOST. Our sixteenth Article, headed “Of Sin after Baptism,” runs thus: “Not every deadly sin willingly committed after baptism, is 719sin against the Holy Ghost, and unpardonable; wherefore the grant of repentance is not to be denied to such as fall into sin, after baptism. After we have received the Holy Ghost we may depart from grace given, and fall into sin, and by the grace of God (we may) arise again, and amend our lives; and therefore they are to be condemned that say they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.”

This Article is levelled against the doctrine of the Novatians of old, who held every sin committed after baptism to be unpardonable. This doctrine being revived by some of the Anabaptists, or other enthusiasts, who sprang up at the beginning of the Reformation, it is not improbable that the compilers of the Articles had an eye likewise upon their heterodoxy. For, as the Papists were wont maliciously to impute the wild doctrines of all the several sorts of enthusiasts to all Protestants, so it was thought here convenient to defend our Church against the imputation of any such opinion.—Dr. Nicholls.

In the preceding Article (of the XXXIX.) notice was taken of a sect of Christians who maintain the peccability of Christ; and in this we have to argue against those who contend for the impeccability of man.—Bp. Tomline.

By “deadly sin” in this Article we are not to understand such sins as, in the Church of Rome, are called “mortal,” in opposition to others that are “venial:” as if some sins, though offences against God, and violations of his law, could be of their own nature such slight things, that they deserved only temporal punishment, and were to be expiated by some piece of penance or devotion, or the communication of the merits of others. The Scripture nowhere teaches us to think so slightly of the majesty of God, or of his law. There is a “curse” upon every one “that continueth not in all things which are written in the book of the law to do them” (Gal. iii. 10); and the same curse must have been on us all, if Christ had not redeemed us from it: “the wages of sin is death.” And St. James asserts, that there is such a complication of all the precepts of the law of God, both with one another, and with the authority of the Lawgiver, that “he who offends in one point is guilty of all.” (James ii. 10, 11.) So since God has in his word given us such dreadful apprehensions of his wrath, and of the guilt of sin, we dare not soften these to a degree below the majesty of the eternal God, and the dignity of his most holy laws. But after all, we are far from the conceit of the Stoics, who made all sins alike. We acknowledge that some sins of ignorance and infirmity may consist with a state of grace; which is either quite destroyed, or at least much eclipsed and clouded, by other sins, that are more heinous in their nature, and more deliberately gone about. It is in this sense that the word “deadly sin” is to be understood in the Article; for though in the strictness of justice every sin is “deadly,” yet in the dispensation of the gospel those sins only are “deadly” that do deeply wound the conscience, and that drive away grace.—Bp. Burnet.

Every sin is in its nature deadly, since “the wages of sin is death” (Rom. vi. 23): and every sin is committed against the Holy Ghost, as well as against the Father and the Son; but still pardonable, if it be not that sin which is emphatically styled “the sin against the Holy Ghost;” and that is “blasphemy against the Holy Ghost.” (Matt. xii. 31, 32; Mark iii. 28–30.) Of which sin St. Jerome says, that “they only are guilty, who, though in miracles they see the very work of God, yet slander them, and say that they are done by the devil; and ascribe to the operation of that evil spirit, and not to the Divine power, all those mighty signs and wonders which were wrought for the confirmation of the gospel.” In relation to all other sins, we are, as Clement of Rome observes, “to fix our eyes on the blood of Christ, which was shed for our salvation, and hath obtained the grace of repentance for the whole world.”—Archdeacon Welchman.

And “the doors,” says Clement of Alexandria, “are open to every one, who in truth, and with his whole heart, returns to God; and the Father most willingly receives a son who truly repents.” This is the general tenor of Scripture, in which all men are invited to repentance without any discrimination or exception. And we are told, even under the Mosaic dispensation, that “though our sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” (Isaiah i. 18.) And the exhortations to amendment and reformation, contained in the Epistles, are all addressed to persons who had been already baptized, and who had been guilty of faults or sins subsequent to their baptism.—Bp. Tomline.

The Church of Rome, in order to establish its dangerous doctrine of the merit of good works, which is equally opposed 720to Scripture and to fact, divides sin into two classes: mortal sin, that sin which is in its nature gross, and is committed knowingly, wilfully, deliberately; and venial sin, under which head are classed all sins of ignorance and negligence, and such as are considered small in their nature.

It is difficult to distinguish, in some instances, between mortal sins and venial sins. But they form two distinct classes of sin, differing not merely in degree, but in genus or kind.

Mortal sins render the transgressors children of wrath and enemies of God; but it is in regard to venial sins that the error or heresy is propounded. It is stated that in this mortal life even holy and justified persons fall into daily venial sins, which, nevertheless, do not in any way affect or detract from their holy character, “and which do not exclude the transgressor from the grace of God.”

It is here to be observed that we do not deny that a distinction is to be made between sins of greater or less enormity. But the error of the Romanist is this—that he makes the two classes of sin to differ not only in enormity and degree, which we admit to be the case, but also in their nature and kind. No amount of venial sins, according to Bellarmine, would ever make a mortal sin.

We also make a distinction of sins: we call some sins deadly, and others infirmities; we consider the commission of some sins as not inconsistent with a state of grace, whereas by others the Holy Spirit may be grieved, done despite unto, and quenched, so that the sinner shall be spiritually dead: he shall die a second death.

But here is the difference between us and the Romanists: although we speak of some sins as of less, and of others as of greater enormity, we consider every sin to be in its nature mortal; that by many little sins a man may be damned, even as a ship may be sunk by a weight of sand as well as by a weight of lead; and that they are not damnable to us, only from the constant intercession of Christ. Whereas negligences and ignorances, and sins of lesser enormity, are by the Romanists not regarded as sins at all, in the proper sense of the word.

Hence we are for ever relying directly upon Christ for pardon and for mercy, while they rely upon their own merits. They appeal to the justice of God; we, knowing that by his justice we must be condemned, confide in his mercy. They say that venial sin is not in itself mortal; we regard all sin as mortal in itself, but rejoice to know that “if any man sin” (any man in a state of justification, and, on that account, not sinning habitually and wilfully) “we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins.”

The doctrine of the Church of England leads men to Christ, and nails them prostrate to the foot of the cross; whereas the Romish doctrine, though taking men to Christ in the first instance, soon removes them from the only rock of salvation, and induces them to rely upon an arm of flesh. Our doctrine lays low in the dust all human pride, it annihilates every notion of human merit, and exalts the Saviour as our all in all; the Romish doctrine, establishing the idea of human merit and supererogatory works, drives some to despair, and inflames others with spiritual pride, while it terminates in practical idolatry. Our doctrine is primitive, catholic, and scriptural, as well as Protestant, ever reminding us that “there is one God, and one Mediator between God and men, the man Christ Jesus;” while their doctrine is mediæval, scholastic, heretical, and opposed to the truth as it is in Jesus.

SI QUIS. (See Orders, Ordination.) In the Church of England, before a person is admitted to holy orders, a notice called the “Si quis” (from the Latin of the words if any person, occurring in the form) is published in the church of the parish where the candidate usually resides, in the following form: “Notice is hereby given, that A. B., now resident in this parish, intends to offer himself a candidate for the holy office of a deacon [or priest] at the ensuing ordination of the Lord Bishop of ——; and if any person knows any just cause or impediment, for which he ought not to be admitted into holy orders, he is now to declare the same, or to signify the same forthwith to the bishop.”

This is a proper occasion, of which the conscientious layman would take advantage, of testifying, if he knows anything which unfits the candidate for the sacred office to which he aspires: if no objection be made, a certificate is forwarded to the bishop, of the publication of the Si quis, with no impediment alleged, by the officiating minister and the churchwardens.

In the case of a bishop, the Si quis is affixed by an officer of the Arches on the door of Bow Church, and he then also makes three proclamations for opposers to appear, &c.

SITTING. This posture is allowed in our Church at the reading of the lessons in the Morning and Evening Prayer, and 721also of the first lesson or Epistle in the Communion Service, but at no other time except during the sermon. Even thus we have somewhat relaxed the rule of the primitive Church, in which the people stood, even to hear sermons. Some ultra-Protestant sects have irreverently used sitting as the posture of receiving the Lord’s supper, which ought to be accounted the act of deepest devotion. Some Arians in Poland have done this even for a worse reason: i. e. to show that they do not believe Christ to be God, but only their fellow-creature.

SOCIETIES. The Church itself is the proper channel for the circulation of the Bible and Prayer Book, for the establishment of missions, and the erection of sanctuaries; the Church acting under her bishops, and by her representatives in synod. But, under the existing circumstances of the Church of England, not only convocations, but diocesan synods have been for many years suspended: had not this been the case, all our plans for the circulation of the Scriptures, the institution of missions, and so forth, would have been conducted by committees of the convocation, in the name and by the avowed authority of the Church. At present we are obliged to promote these great objects by means of voluntary associations. A society, to be a Church society, must be confined exclusively to members of the Church. If Dissenters are admitted to its government, it is as much a Dissenting society as a Church society, i. e. it ceases to be a Church society, strictly speaking, since by a Church society we mean a society distinguished from a Dissenting society. (See the article on Schism.)

But, admitting that we are to unite for religious purposes with Churchmen only, are laymen by themselves, or laymen assisted by deacons or presbyters, competent to organize a religious society? And on the authority of the text, “Obey them that rule over you,” we give our answer in the negative. There is in every Church, and every diocese of a Church, a higher authority, to which presbyters, deacons, and laymen are to defer: the archbishop of the province and all his suffragans, in matters relating to the Church of the province generally; the diocesan, in matters relating to a particular diocese. So the first Christians always understood the passage to which we have referred. “Let no one,” says Ignatius, the contemporary of the apostles and the disciple of St. John, “do any of the things pertaining to the Church separately from the bishop.” “Let presbyters and deacons,” say the Apostolic Canons, “attempt nothing without the bishop’s allowance, for it is he to whom the Lord’s people are committed.”—Canon 39. Quotations might be multiplied to the same effect.

We may here, then, discover another principle. In forming our institutions we ought to have the episcopal sanction for what we do. Indeed it seems ridiculous to call ourselves Episcopalians, and then to act contrary to this law: though by the way, in the very first ages of the Church, some there were who did so. “Some,” says St. Ignatius, the disciple of St. John, to whom we have before alluded, “call him bishop, and yet do all things without him; but these seem not to me to have a good conscience, but rather to be hypocrites and scorners.” We ought not to be surprised, therefore, at this inconsistency in our own age, when even the apostolical times were not exempt from it. But here observe, it is not the sanction of a bishop, or the sanction of two or three bishops, that suffices, but the sanction of the bishop, the diocesan. A bishop may intrude into another man’s diocese, and thus violate the canons of the Church, and be himself liable to canonical censures: his example is rather to be avoided than followed. Yet it is necessary to mention this, because some persons think that all must be right if they obtain for a favourite society the names of one or two bishops, while they set aside the authority of the diocesan, against whom, perhaps, they are acting. This is in fact, when we come to examine the case, rather a specious evasion than an observance of the system of the Church, which would lead us to place every institution under the government of the diocesan.

But bishops are only, like ourselves, fallible men; and therefore we are not to suppose that the converse of this proposition must be true, that because no society, except such as has the diocesan at its head, can be worthy of a churchman’s support, therefore every society which has a diocesan’s sanction must have a claim upon each inhabitant of that diocese. The Church defers to her bishops as the executive power, but she does not regard them as irresponsible, or infallible, or despotic. She does not intend that they should transgress Scripture, and lord it over God’s heritage. To them, as well as us, the principles of the Church are to be a guide; and they, like ourselves, may err occasionally in the application of these principles. And in deciding whether a 722society is conducted on Church principles, it is not to the diocesan, but to the society itself, that we are to refer. And the question is, not merely whether the diocesan belongs to it, but also whether the society places the diocesan in his right position? We are to vindicate the rights of the diocesan, even though the diocesan do himself neglect them, for these rights pertain, not to him personally, but to the Church. We are therefore to ascertain, whether he is recognised by the society as the diocesan, as the spiritual ruler presiding of right over the society; so recognised as that, if he refused to sanction its proceedings, it would retire from the field; whether it receives him out of deference to his spiritual character, or only out of respect for his temporal rank; where, as in this country, temporal rank, a circumstance of minor consideration, not indeed worthy of notice, is conceded to him? If the society does not do this, it is not one whit improved, so far as its constitution is concerned, though a diocesan may peradventure be one of its members. Here then we come to another principle, and we may sum up what has been said, by asserting that a religious society, conducted on strictly Church principles, should consist of churchmen only, and should be under the superintendence, if instituted for general purposes, of the archbishops, and all the bishops of both provinces of the Church of England; if for diocesan purposes, of the diocesan; if for parochial purposes, of the parochial clergy, who act as the bishop’s delegates.

SOCINIANS. (See Unitarians.) A sect of heretics, so called from their founder, Faustus Socinus, a native of Sienna in Italy, born in 1539. Their tenets are,

I. That the eternal Father was the one only God; that the Word was no more than an expression of the Godhead, and had not existed from all eternity; and that Jesus Christ was God, no otherwise than by his superiority above all creatures, who were put in subjection to him by the Father.

II. That Jesus Christ was not a mediator between God and men, but sent into the world to serve as a pattern of their conduct; and that he ascended up to heaven only, as it were, to take a journey thither.

III. That the punishment of hell will last but for a certain time, after which both body and soul will be destroyed. And,

IV. That it is not lawful for princes to make war.

These four tenets were what Socinus defended with the greatest zeal: in other matters, he was a Lutheran, or a Calvinist. The truth is, he did but refine upon the errors of all the Anti-Trinitarians who had gone before him.

The Socinians spread extremely in Poland, Lithuania, and Transylvania. Their chief school was at Racow, and there all their first books were published. Their sentiments are explained at large in their catechism, printed several times, under the title of Catechesis Ecclesiarum Polonicarum unum Deum patrem, illiusque filium unigenitum, uno cum Sancto Spiritu, ex sacra scriptura confitentium. They were exterminated out of Poland in 1655; since which time they have been chiefly sheltered in Holland; where, though their public meetings have been prohibited, they find means to conceal themselves under the names of Arminians and Anabaptists.

SOFFIT. The under-surface of an arch. In the nomenclature of mouldings, the soffit-plane is the plane at right angles with the face of the wall, which is the direction of the soffit in its simplest form. Courses of mouldings occupying the soffit-plane and the wall-plane, to the exclusion of the chamfer-plane, indicate Norman or Early English work.

SOLFIDIANS. Those who rest on faith alone for salvation, without any connexion with works; or who judge themselves to be Christ’s because they believe they are.

SOMPNOUR. (Chaucer.) An officer employed to summon delinquents to appear in ecclesiastical courts; now called an apparitor.

SON OF GOD. (See Jesus, Lord.) “The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took man’s nature in the womb of the Blessed Virgin, of her substance; so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very Man; who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.”—Article II. He is the true, proper, and only Son of God; begotten “from the beginning;” “before the foundation of the world” (1 Pet. i. 20; 1 John i. 1); as he “came down from heaven,” (John vi. 38,) where he had “glory with the Father,” “before the world was” (John xvii. 5); as he is himself called God, “one” with the “Father,” 723(John x. 30,) being of the same Divine essence communicated to him, (Matt. xi. 27; John v. 26; xiii. 3; xvi. 15; Rom. xiv. 9,) and exercising a power above that of all created beings. (Eph. i. 21; Heb. i. 2, 13; 1 Pet. iii. 22.) By him the world and “all things were made,” (John i. 3, 10; Col. i. 16; Heb. i. 2, 10,) “by whom are all things,” (1 Cor. viii. 6,) for “He is before all things, and by him all things consist.” (Col. i. 17.) “All things are put in subjection under his feet,” and “nothing is left that is not put under him.” (Heb. ii. 8; Ps. viii. 6; 1 Cor. xv. 27; Eph. i. 22.) Of the manner and nature of this generation we are ignorant, and must not endeavour to be wise above what is written. We find our Lord declared by prophecy to be a “son begotten,” (Ps. ii. 7,) and acknowledged, by inspiration, as “the only begotten Son.” (John iii. 16; i. 14; 1 John iv. 9.) That he is “the image of the invisible God, the first-born of (or before) every creature, for by him were all things created” (Col. i. 15, 16); and who thus “being in the form of God,” “the brightness of his glory, and the express image of his person,” (Heb. i. 3,) was without “robbery equal to God.” (Phil. ii. 6.) That he “is in the bosom of the Father,” (John i. 18,) and is “one” with him. (John x. 30.) Many similes were imagined by the ancients to elucidate this: as the sun producing light—a fountain its streams, &c.; but too much caution cannot be used on this subject, lest things are conceived or uttered by us derogatory to the ineffable nature and peculiar attributes of the Divine majesty.

He was foretold in Scripture as “the Son of God,” (Luke i. 35,) and acknowledged on earth—by men inspired (Matt. xvi. 16; John i. 34; xx. 31; Acts ix. 20);—by devils (Matt. viii. 29; Mark iii. 11; Luke iv. 41);—and by the world (Matt. xiv. 33; John i. 49; xi. 27,) as he shall be in heaven (Rev. ii. 18). Therefore he addresses God as his “Father,” (Mark xiv. 36, &c.,) and claims to himself the title from men, (John v. 18, 22–25; ix. 35 with 37,) though for this he was accused, by the Jews, of blasphemy (John x. 36; xix. 7). He is the only Son, also, by reason of his resurrection from the dead, there being none but him begotten by such generation.

SONG. As applied to sacred subjects, it is one of the classes of vocal praise mentioned in Scripture: according to the enumeration of the apostle, (Eph. v. 19,) ψαλμοῖς, καὶ ὕμνοις, καὶ ψοαῖς πνευματικαῖς. (Psalms, and hymns, and spiritual songs, or odes.) Wolfius, in his note on Eph. v. 14, quotes an opinion of Heumannus, in his Pœcile, (ii. lib. iii. frag. 390,) that this verse of the apostle’s, “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee life,” is a fragment of an ancient Christian hymn or spiritual song: and remarks that there is a natural rhythm in the original:

ἔγειραι ὁ καθεύσων,

καὶ ἀνάστα ἐκ τῶν νεκρῶν,

καὶ ἐπιφαύσει σοι ὁ χριστός.

However this may be, it is to be hoped that the recent discoveries of early Christian hymns in the Syriac language may throw light on this subject; and here Dr. Burgess’s late translation of the hymns of Ephrem Syrus may be consulted with advantage. The Evening Hymn of the first or second century, preserved by St. Basil, and given in Routh’s Reliquiæ Sacræ, is an interesting illustration of the ancient Christian songs.

The word song in the Old Testament is in the Hebrew Shir. Many of the Psalms are so denominated: sometimes simply Shir, at other times Mizmor Shir (Psalm-Song), or Shir Mizmor (Song-Psalm). It is not, perhaps, possible to distinguish them in style or subject from other Psalms. The word appears by comparison of different passages of Scripture to mean anything sung to instrumental music, as these instruments are called in Scripture instruments of Shir, i. e. accompanying vocal music. See 2 Chron. v. 13.

SONGS OF DEGREES. (See Degrees, and Psalms.)

SORTES. A method of divination borrowed by some superstitious Christians from the heathen, and condemned by several councils. The heathen, opening Virgil at hazard, took the first words they found as indicating future events, and this process they called Sortes Virgilianæ. The superstitious imitators of this custom used the Bible in the same way, and called their divinations Sortes sacræ.

SOUTHCOTTIANS. The deluded followers of one Johanna Southcot, a servant girl at Exeter, who, towards the close of the last century, gave herself out as the woman in the wilderness, mentioned in the Apocalypse, and declared that she held converse with spirits, good and bad, and with the Holy Ghost himself. She gave sealed papers, which were called her “seals,” to her followers, which were to protect them from all evil of this life and the next. In 1814, having fallen from indulgence and want of exercise into a habit of body which gave her the appearance 724of pregnancy, she announced herself the mother of the approaching Shiloh. She died, however, and her body was opened, revealing the real cause of her appearance; but her death and burial did not undeceive her followers, though no resurrection of their leader has yet taken place.

SPANDRIL. The triangular portion of wall between two arches, or an arch and the adjoining wall; or between the side of an arch and the square panel in which it is set. The latter is a remarkable feature in perpendicular doorways, being often richly ornamented with figures, foliage, or heraldic shields.

SPIRE. The high pyramidal capping or roof of a tower. The earliest spires still existing in England are Early English; and in this style, as well as in the next, or Geometric, it is generally of the form called a broach. In the Decorated, the broach and the parapetted spire occur indifferently; in the Perpendicular, the latter almost exclusively, though there is a large portion of Leicestershire and Northamptonshire in which Perpendicular broaches are not uncommon. Many of our loftiest spires were formerly of timber, covered with lead: such was the spire of St. Paul’s cathedral, the highest in the kingdom; such is still the remarkable twisted spire of Chesterfield. Several smaller spires of this kind remain in the southern counties, but the perishableness of the material has led to the destruction of by far the greater number of them.

SPLAY. The slanting expansion inwards of windows, for the wider diffusion of light. This is usually very great in Norman windows, where the external aperture is small.

SPONSORS. In the administration of baptism, these have from time immemorial held a distinguished and important place. Various titles have been given them significative of the position they hold, and the duties to which they are pledged. Thus they are called sponsors, because in infant baptism they respond or answer for the baptized. They are sureties, in virtue of the security given through them to the Church, that the baptized shall be “virtuously brought up to lead a godly and a Christian life.” And from the spiritual affinity here created, by which a responsibility almost parental is undertaken by the sureties, in the future training of the baptized, the terms godfather and godmother have taken their rise.

(For the rubrics and canons on this subject see Godfather.)

In the ancient Church they reckoned three sorts of sponsors: 1. For children, who could not renounce, or profess, or answer for themselves. 2. For such adult persons, as by reason of sickness or infirmity were in the same condition as children, incapable of answering for themselves. 3. For all adult persons in general.

The sponsors for children were obliged to answer to all the interrogatories usually made in baptism, and then to be the guardians of their Christian education. In most cases, parents were sponsors for their own children; and the extraordinary cases in which they were presented by others were such, where the parent could not or would not perform that kind office for them; as when slaves were presented for baptism by their masters; or children, whose parents were dead, were brought by any charitable persons, who would take pity on them; or children exposed by their parents, who were sometimes taken up by the holy virgins of the Church, and by them presented unto baptism. In these cases, where strangers became sureties for children, they were not obliged, by virtue of their suretyship, to maintain them; but the Church was charged with this care, and they were supported out of the common stock. All that was required of such sponsors was, first, to answer to the several interrogatories in baptism; and, secondly, to take care, by good admonitions and instructions, that they performed their part of the covenant they engaged in.

The second sort of sponsors were to answer for such adult persons as were incapable of answering for themselves. These were such as were suddenly struck speechless, or seized with a frenzy through the violence of some distemper, and the like. And they might be baptized, if their friends could testify that they had beforehand desired baptism. In which case the same friends became sponsors for them, making the very same answers for them that they did for children.

The third sort of sponsors were for such adult persons as were able to answer for themselves; for these also had their sureties, and no persons anciently were baptized without them. It was no part of the office of these sponsors to answer to the interrogatories made in baptism: the adult persons were to answer for themselves, according to that plain sentence of the gospel, “He is of age, let him answer for himself.” The only business of sponsors, in this case, was to be guardians of their spiritual life, and to take care of their instruction and morals, both before 725and after baptism. This office was chiefly imposed upon the deacons for the men, and the deaconesses for the women.

Anciently, there was no prohibition of any sorts of men from performing this charitable office; excepting only catechumens, energumens, heretics, and penitents; that is, persons who as yet were never in full communion with the Church, or such as had forfeited the privileges of baptism and Church communion by their crimes or errors; such persons being deemed incapable of assisting others, who stood in need of assistance themselves. In the time of Charles the Great, the Council of Mentz forbade fathers to be sponsors for their own children: and this was the first prohibition of this sort.

It is observable, that anciently no more than one sponsor was required, namely, a man for a man, and a woman for a woman. In the case of infants, no regard was had to the difference of sex: for a virgin might be sponsor for a male child, and a father for his children, whether male or female. This practice was confirmed by the Council of Mentz, upon a reason which is something peculiar: for they concluded, that, because there is but one God, one faith, and one baptism, therefore an infant ought to have but one sponsor.—Bingham.

SQUINCH. More properly Pendentive. A small arch thrown across the angle of a square tower, to receive one of the sides of an octagonal spire or lantern. In broach spires the external slant over this arch is also called a squinch.

STALLS. In a cathedral or collegiate church, and often in parish churches, certain seats constructed for the clergy and other members of the Church, and intended for their exclusive use. These stalls are placed in that portion of the building called the choir, or the part in which Divine service is usually performed.

In ancient times, all members of the cathedral, including lay clerks or vicars, had their stalls: though the inferior members had not always fixed stalls appropriated to each individual. Unless when the community was very small, there was an upper and lower range of stalls, called the prima et secunda forma, (or gradus,) the upper appropriated to the canons or prebendaries, (and sometimes the priest vicars or minor canons,) the lower to the other members. The designation of the respective dignitaries and canons were written on their stalls; in some few instances, those of the minor canons or priest vicars also. The destruction of the ancient stalls, as at Canterbury, and of the lower range of stalls, as in many places, is a barbarism much to be lamented.

The same word is also used to signify any benefice, which gives the person holding it a seat, or stall, with the chapter, in a cathedral or collegiate church.

STANDING. The posture enjoined by the Church at several parts of Divine service, as, for instance, at the exhortation with which the service of morning and evening commences, and at the ecclesiastical hymns. In the primitive Church the sermon was listened to standing; and in some churches the people stood praying on the Lord’s day, and during the fifty days after Easter, because it was not then so fitting to look downwards to the earth, as upwards to their risen and ascended Lord.

STATIONS. The weekly fasts of Wednesday and Friday. Not long after Justin Martyr’s time, the Church observed the custom of meeting solemnly for Divine worship on Wednesdays and Fridays, which days are commonly called the stationary days, because they continued their assemblies on those days to a great length, till three o’clock in the afternoon: for which reason they had also the name of semi-jejunia, or half fasts, in opposition to the Lent fasts, which always held till evening.—Bingham. Station, in the Romish 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 appendages, as turret, octagon, and spire. It is often incorrectly confounded with the spire.

STEPHEN’S, ST., DAY. A festival of the Christian Church, observed on the 26th of December, in honour of the protomartyr, St. Stephen.

STIPENDIARIES. Members of collegiate choirs, who do not possess an independent estate, but are paid stipends. At Christ Church in Dublin there are both vicars choral and stipendiaries, the latter generally succeeding to vacant vicarages. There were also formerly five stipendiaries at Tuam; and four at the now ruined cathedral of Enachdune.—Harris’s Ware. Cotton’s Facti Eccl. Hib.

STOLE, or ORARIUM. A long and narrow scarf with fringed extremities, that crossed the breast to the girdle, and thence descended in front on both sides as low as the knees. The deacon wore it over the left shoulder, and in the Latin Church joined under the right arm, but in the Greek Church with its two extremities, one in front and the other hanging down 726his back. The word ἄγιος 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 right hand of a person entering.

SUBCHANTER. (See Succentor.)

SUBDEACONS. An inferior order of clergy in the Christian Church, so called from their being employed in subordination 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 apostolical 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 Communion 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 Church 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 confers 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 ministerium 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, “Accipe amictum, per quem designatur castigatio 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, however, 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.—Bingham.

SUBDEAN. An officer in cathedrals, who assists the dean in maintaining the discipline of the Church. In some cathedrals of the old foundation he was a permanent dignitary: in others, a minor canon or vicar choral, and then his jurisdiction was merely over the inferior members. (See Vice Dean.)

SUBINTRODUCTÆ. (See Agapetæ.)

SUBLAPSARIANS. Those who hold that God permitted the first man to fall into transgression without absolutely predetermining 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 Supralapsarians.)

SUBSTANCE. In relation to the Godhead, that which forms the Divine essence or being—that in which the Divine attributes 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 begotten, and therefore partaking of the Divine essence; not made, as was the opinion of some of the early heretics. (See Homoousion, Person, and Trinity.)

SUCCENTOR. The precentor’s deputy in cathedral churches. Sometimes this 727officer was a dignitary, as at York still and formerly at Glasgow, Aberdeen, Paris, &c.; and at York he is called Succentor Canonicorum, 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, &c.

SUCCESSION, APOSTOLICAL, or UNINTERRUPTED. (See Apostolical Succession.) The doctrine of a regular and continued transmission of ministerial authority, in the succession of bishops, from the apostles to any subsequent period. To understand this, it is necessary to premise, that the powers of the ministry can only come from one source—the great Head of the Church. By his immediate act the apostles or first bishops were constituted, 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 ascension 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 future 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. Accordingly, 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 were consecrated to the same rank held by the apostles themselves, and to these the full authority of the Christian 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 other apostolic bishops were the first. Timothy, Titus, and others, who succeeded to the same ministerial powers, 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 what is meant by uninterrupted succession, viz. a perfect and unbroken transmission of the original ministerial commission from the apostles to their successors, by the progressive and perpetual conveyance of their powers from one race of bishops to another. The process thus established was faithfully carried on in every branch of the universal Church. And as the validity of the ministry depended altogether on the legitimacy of its derivation from the apostles, infinite care was taken in the consecration of bishops, to see that the ecclesiastical pedigree of their consecrators was regular and indisputable. In case that any man 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 providing that none should be ordained, except in extraordinary cases, by less than three bishops of the same province; that strange bishops should not be admitted to join with those of the province on such occasions, but those only who were neighbours and well known, and the validity of whose orders was not disputed. The care thus taken in the early ages to preserve inviolate the succession from the apostles, has been maintained in all Churches down to the present day. There are in existence, catalogues of bishops from our own time back to the day of Pentecost. These catalogues are proofs of the importance always attached by the Church to a regular genealogy in her bishops. And they, as well as the living bishops themselves, are proofs of the reality of an apostolical succession. It has been well remarked, that Christ Jesus has taken more abundant care to ascertain the succession of pastors in his Church, than ever was taken in relation 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 actions, that is ever performed in a Christian 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 presume it cannot bear any dispute, but that it is now more easily to be proved that the archbishop 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 archbishop or bishop that ever sat in that or any other episcopal see, during the time of his being bishop.

Such then is uninterrupted succession; a fact to which every bishop, priest, and deacon, in the wide world, looks as the ground of validity in his orders. Without this, all distinction between a clergyman and a layman is utterly vain, for no security exists that heaven will ratify the acts of an illegally constituted minister on earth. Without it, ordination confers none but humanly derived powers.

728The following acute observation occurs in Morgan’s “Verities:”

The succession of Canterbury from Augustine, A. D. 597, to Tillotson, 1691, includes seventy-nine archbishops, giving each an average reign of less than fourteen years. The view in which some persons, opposed to the indispensability of the apostolic 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 contrary to the facts to be illustrated, is yet very original. Grant each apostle to have founded twenty churches, here are at least, ab origine, two hundred and forty successions apostolically commenced. Considering 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 comparison.

SUFFRAGANS. The word properly signifies all the provincial bishops who are under a metropolitan, and they are called his suffragans, 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 Chorepiscopus.)

In the very beginning of the Reformation 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, that good laws had been made for electing and consecrating archbishops and bishops, but no provision was made for suffragans, which had been accustomed here for the more speedy administration of the sacraments, and other devout things, &c.; therefore it was enacted that the places following should be the sees of bishops suffragans: Bedford, Berwick, Bridgewater, Bristol, Cambridge, Colchester, Dover, St. Germain, Guildford, Gloucester, Grantham, Hull, Huntingdon, Isle of Wight, Ipswich, Leicester, Marlborough, Moulton, Nottingham, Penrith, Southampton, Shaftesbury, Shrewsbury, Taunton, Thetford. The bishop of each diocese shall by petition present two persons to the king, whereof he shall allow one to be the suffragan, and thereupon direct his mandate to the archbishop to consecrate him, which was to be done after this manner: first it recites that the bishop, having informed the king that he wanted a suffragan, had therefore presented two persons to him who were qualified for that office, praying that the king would nominate one of them; thereupon he nominated P. S., being one of the persons presented, to be suffragan of the see of Ipswich, requiring the archbishop to consecrate him. The bishop thus consecrated was to have no greater authority than what was limited to him by commission 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 suffragans at Dover and elsewhere. Bishop Gibson mentions Dr. Stean, suffragan of Colchester about 1606, as among the last of these suffragans. But, although the law has not been acted on in 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 our brother elected,” &c. The versicles immediately after the creed, in Morning 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 May 29.” (See Versicle.)

The Litany in “the Ordering of Deacons” is headed the Litany and Suffrages. By suffrages here seems to be meant the latter part of the Litany, called the supplication. (See Wheatly in loc. and Supplications.) In some old choral books these are called the second suffrages.

SUNDAY. (See Lord’s Day.) The ancients retained the name Sunday, or Dies Solis, in compliance with 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 Christian 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 proceedings 729at law on this day, excepting 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 paid to the heathen festivals, which were exempted from all other juridical business, except in cases of necessity or charity. Neither was it only business of the law, but all secular and servile employments that were superseded on this day, still excepting acts of necessity and mercy. Constantine, indeed, allowed works of husbandry, as earing and harvest, to be done on Sundays: but this permission was never well approved of by the Church, which endeavoured to observe a just medium in the observation of the Lord’s day, neither indulging Christians 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 followed on this day. There are two famous laws of the two Theodosiuses to this purpose, expressly forbidding the exercises of gladiators, stage-plays, and horse-races in the circus, to be exhibited to the Christians. And by the ecclesiastical laws, these sorts of diversions were universally forbidden to all Christians, on account of the extravagances and blasphemies 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 primitive Christians, in the religious observation of the Lord’s day, appears, first, from their constant attendance upon all the solemnities of public 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 persecution, 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 prayers, where there was no sermon: lastly, from the severe censures inflicted on those who violated the laws concerning the religious observation of this day; such persons being usually punished with excommunication, as appears from the Apostolical Constitutions, and the canons of several councils.

In the Romish Breviary and other offices, we meet with a distinction of Sundays into those of the first and second class. Sundays of the first class are, Palm Sunday, Easter Day, Advent, Whitsunday, &c. Those of the second class are the common Sundays of the year.—Bingham.

SUPEREROGATION. In the Romish Church, works of supererogation are those good deeds which are supposed to have been performed by saints, over and above what is required for their own salvation. These constitute an inexhaustible fund, on which the pope has the power of drawing at pleasure, for the relief of the Church, by the application of some portion of this superabundant merit, to meet a deficiency 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 impiety; for by them men do declare, that they do not only render unto God 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, ‘When ye have done all that are commanded 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 perfections.” They are defined by their writers to be “good works, not commanded by Christ, but recommended;” rules which do not oblige all men to follow them, under the pain of sin; but yet are useful to carry them on to a sublimer degree of perfection than is necessary in order to their salvation. But there are no such counsels of perfection in the gospel; all the rules, set to us in it, are in the style and form of precepts; and, though there may be some actions of more heroical virtue and more sublime piety than others, to which all men 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 they should sin if they did not put them in practice.—Dr. Nicholls. Bp. Burnet.

730SUPPLICATIONS. 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.—Wheatly. (See Litany and Suffrage.) In many choirs and at the universities this latter part of the Litany is performed by a different minister from the former: in apparent 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.

SUPRALAPSARIANS. The way in which they understand the Divine decrees, has produced two distinctions of Calvinists, viz. Sublapsarians and Supralapsarians. The former term is derived from two Latin words, sub, below or after, and lapsus, the fall; and the latter from supra, above, and lapsus, the fall. The Sublapsarians assert, that God had only permitted the first man to fall into transgression, without absolutely predetermining his fall; their system of decrees, concerning election 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 asserting the doctrine of predestination, but with this difference, that the former supposes that God intended to glorify his justice in the condemnation of some, as well as his mercy in the salvation of others; and for that purpose decreed that Adam should necessarily fall, and by that fall bring himself and all his offspring into a state of everlasting condemnation. The latter scheme supposes, 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.

SUPREMACY. Lord Chief Justice Hale says, The supremacy of the Crown of England in matters ecclesiastical is a most indubitable right of the Crown, as appeareth by records of unquestionable truth and authority.—1 H. H. 75.

Lord-Chief Justice Coke says, That, by the ancient laws of this realm, this kingdom of England is an absolute empire and monarchy, consisting of one head, which is the king; and of a body, consisting of several members, which the law divideth into two parts, the clergy and laity, both of them, next and immediately under God, subject and obedient to the head.—5 Co. 8. 40. Caudrey’s case.

By the parliament of England, in the 16 Rich. II. c. 5, it is asserted, that the Crown of England hath been so free at all times, that it hath been in no earthly subjection, but immediately subject to God in all things touching the regality of the same Crown, and to none other.

And in the 24 Hen. VIII. c. 12, it is thus recited: “By sundry and authentic histories and chronicles it is manifestly declared and expressed, that this realm of England is an empire, and so hath been accepted in the world, governed by one supreme head and king, having dignity and royal estate of the imperial crown of the same; unto whom a body politic, compact of all sorts and degrees of people, divided in terms and by names of spirituality and temporality, been bounden and owen to bear, next unto God, a natural and humble obedience; he being also furnished by the goodness and sufferance of Almighty God, with plenary, whole, and entire power, pre-eminence, authority, prerogative, and jurisdiction, to render and yield justice and final determination to all manner of persons, resiants within this realm, in all cases, matters, debates, and contentions, without restraint or provocation to any foreign princes or potentates of the world; in causes spiritual by judges of the spirituality, and causes temporal by temporal judges.”

Again, 25 Hen. VIII. c. 21. The realm of England, recognising no superior under God but only the king, hath been and is free from subjection to any man’s laws, but only to such as have been devised, made, and obtained within this realm for the wealth of the same, or to such other as, by sufferance of the king, the people of this realm have taken at their free liberty by their own consent to be used amongst them, and have bound themselves by long use and custom to the observance of the same, not as to the observance of the laws of any foreign prince, potentate, or prelate; but as to the customed and ancient laws of this realm, originally established as laws of the same by the said sufferance, contents, and custom, and none otherwise.

The Church of England declares, Can. 1, “As our duty to the king’s most excellent 731Majesty requireth, we first decree and ordain, that the archbishop from time to time, all bishops, deans, archdeacons, parsons, vicars, and all other ecclesiastical persons, shall faithfully keep and observe, and as much as in them lieth shall cause to be observed and kept of others, all and singular laws and statutes made for restoring to the Crown of this kingdom the ancient jurisdiction over the state ecclesiastical, and abolishing of all foreign power repugnant to the same. Furthermore, all ecclesiastical persons having cure of souls, and all other preachers, and readers of divinity lectures, shall, to the uttermost of their wit, knowledge, and learning, purely and sincerely, (without any colour of dissimulation,) teach, manifest, open, and declare, four times every year at the least, in their sermons and other collation and lectures, that all usurped and foreign power (forasmuch as the same hath no establishment nor ground by the law of God) is for most just causes taken away and abolished, and that therefore no manner of obedience or subjection within his Majesty’s realms and dominions is due unto any such foreign power; but that the king’s power, within his realms of England, Scotland, and Ireland, and all other his dominions and countries, is the highest power under God, to whom all men, as well inhabitants as born within the same, do by God’s laws owe most loyalty and obedience, afore and above all other powers and potentates in the earth.”

Canon 2. “Whoever shall affirm, that the king’s Majesty hath not the same authority in causes ecclesiastical that the godly kings had amongst the Jews and Christian emperors of the primitive Church, or impeach any part of his regal supremacy in the said causes restored to the crown, and by the laws of this realm therein established, let him be excommunicated ipso facto, and not restored but only by the archbishop, after his repentance and public revocation of those his wicked errors.”

Canon 26. “No person shall be received into the ministry, nor admitted to any ecclesiastical function, except he shall first subscribe (amongst others) to this article following: that the king’s Majesty, under God, is the only supreme governor of this realm, and of all other his Highness’s dominions and countries, as well in all spiritual or ecclesiastical things or causes as temporal; and that no foreign prince, person, prelate, state, or potentate hath or ought to have any jurisdiction, power, superiority, pre-eminence, or authority, ecclesiastical or spiritual, within his Majesty’s said realms, dominions, and countries.”

And the 37th Article declares, that “The queen’s Majesty hath the chief power in this realm of England, and other her dominions; unto whom the chief government of all estates of this realm, whether they be ecclesiastical or civil, in all causes doth appertain; and is not, nor ought to be, subject to any foreign jurisdiction. But when we attribute to the queen’s Majesty the chief government, we give not thereby to our princes the ministering, either of God’s word or of the sacraments; but that only prerogative which we see to have been given always to all godly princes in Holy Scripture by God himself, that is, that they should rule all estates and degrees committed to their charge by God, whether they be ecclesiastical or temporal, and restrain with the civil sword the stubborn and evil-doers. The bishop of Rome hath no jurisdiction in this realm of England.”

By the 1 Eliz. c. 1, it is enacted as follows, viz. that no foreign prince, person, prelate, state, or potentate, spiritual or temporal, shall use, enjoy, or exercise any manner of power, jurisdiction, superiority, authority, pre-eminence, or privilege, spiritual or ecclesiastical, within this realm, or any other her Majesty’s dominions or countries, but the same shall be abolished thereout for ever; any statute, ordinance, custom, constitutions, or any other matter or cause whatsoever to the contrary notwithstanding. (S. 16.)

And such jurisdictions, privileges, superiorities, and pre-eminence, spiritual and ecclesiastical, as by any spiritual or ecclesiastical power or authority have heretofore been, or may lawfully be, exercised or used for the visitation of the ecclesiastical state and persons, and for reformation, order, and correction of the same, and of all manner of errors, heresies, schisms, abuses, offences, contempts, and enormities, shall for ever be united and annexed to the imperial crown of this realm. (S. 17.)

And if any person shall by writing, printing, teaching, preaching express words, deed or act, advisedly, maliciously, and directly affirm, hold, stand with, set forth, maintain, or defend the authority, pre-eminence, power, or jurisdiction, spiritual or ecclesiastical, of any foreign prince, prelate, person, state, or potentate whatsoever, heretofore claimed, used, or usurped within this realm, or any other her Majesty’s dominions or countries; or shall advisedly, maliciously, and directly put in use, or execute, anything for the extolling, 732advancement, setting forth, maintenance, or defence of any such pretended or usurped jurisdiction, power, pre-eminence, and authority, or any part thereof; he, his abettors, aiders, procurers, and counsellors shall, for the first offence, forfeit all his goods, and if he hath not goods to the value of £20 he shall also be imprisoned for a year, and the benefices of every spiritual person offending shall also be void; for the second offence shall incur a præmunire; and for the third shall be guilty of high treason. (S. 27–30.)

But no person shall be molested for any offence committed only by preaching, teaching, or words, unless he be indicted within one half year after the offence committed. (S. 31.)

And no person shall be indicted or arraigned but by the oath of two or more witnesses; which witnesses, or so many of them as shall be living, and within the realm at the time of the arraignment, shall be brought face to face before the party arraigned, if he require the same. (S. 37.)

If any person shall by writing, cyphering, printing, preaching, or teaching, deed or act, advisedly and wittingly, hold or stand with, to extol, set forth, maintain or defend the authority, jurisdiction, or power of the bishop of Rome or of his see, heretofore claimed, used, or usurped, within this realm, or in any of her Majesty’s dominions; or by any speech, open deed, or act, advisedly and wittingly attribute any such manner of jurisdiction, authority, or pre-eminence to the said see of Rome, or to any bishop of the same see for the time being; he, his abettors, procurers, and counsellors, his aiders, assistants, and comforters, upon purpose and to the intent so set forth, further and extol the said usurped power, being indicted or presented within one year, and convicted at any time after, shall incur a præmunire.—5 Eliz. c. 1, s. 2.

And the justices of assize, or two justices of the peace, (one whereof to be of the quorum,) in their sessions, may inquire thereof, and shall certify the presentment into the King’s Bench in forty days, if the term be then open; if not, at the first day of the full term next following the said forty days: on pain of £100. (S. 3.)

And the justices of the King’s Bench, as well upon such certificate as by inquiry before themselves, shall proceed thereupon as in cases of præmunire. (S. 4.)

But charitable giving of reasonable alms to an offender, without fraud or covin, shall not be deemed abetting, procuring, counselling, aiding, assisting, or comforting. (S. 18.)

The papal encroachments upon the king’s sovereignty in causes and over persons ecclesiastical, yea, even in matters civil, under that loose pretence of in ordine ad spiritualia, had obtained a great strength and long continuance in this realm, notwithstanding the security the Crown had by the oaths of fealty and allegiance; so that there was a necessity to unrivet those usurpations, by substituting by authority of parliament a recognition by oath of the king’s supremacy, as well in causes ecclesiastical as civil; and thereupon the oath of supremacy was framed.—1 H. H. 75.

Which oath, as finally established by the 1 Will. III. c. 8, is as follows: “I A. B. do swear, that I do from my heart abhor, detest, and abjure, as impious and heretical, that damnable doctrine and position, that princes, excommunicated or deprived by the pope or any authority of the see of Rome, may be deposed or murdered by their subjects, or any other whatsoever. And I do declare, that no foreign prince, person, prelate, state, or potentate, hath or ought to have any jurisdiction, power, superiority, pre-eminence, or authority, ecclesiastical or spiritual, within this realm: so help me God.”

But, lastly, the usurped jurisdiction of the pope being abolished, and there being no longer any danger to the liberties of the Church or State from that quarter; and divers of the princes of this realm having entertained more exalted notions of the supremacy, both ecclesiastical and civil, than were deemed consistent with the legal establishment and constitution; it was thought fit at the Revolution to declare and express, how far the regal power, in matters spiritual as well as temporal, doth extend; that so, as well the just prerogative of the Crown on the one hand, as the rights and liberties of the subject on the other, might be ascertained and secured. Therefore by the statute of the 1 W. III. c. 6, it is enacted as followeth:

“Whereas by the law and ancient usage of this realm, the kings and queens thereof have taken a solemn oath upon the evangelists at their respective coronations, to maintain the statutes, laws, and customs of the said realm, and all the people and inhabitants thereof in their spiritual and civil rights and properties; but forasmuch as the oath itself, on such occasion administered, hath heretofore been framed in doubtful words and expressions, with relation to ancient laws at this time unknown; to the end therefore that one uniform oath may be in all times to come taken by the kings and queens of this realm, and to 733them respectively administered, at the times of their and every of their coronation, it is enacted that the following oath shall be administered to every king or queen who shall succeed to the imperial crown of this realm, at their respective coronations, by one of the archbishops or bishops of this realm of England for the time being, to be thereunto appointed by such king or queen respectively, and in the presence of all persons that shall be attending, assisting, or otherwise present at such their respective coronations: that is to say,

“The archbishop or bishop shall say, ‘Will you solemnly promise and swear, to govern the people of the kingdom of England, and the dominions thereto belonging, according to the statutes in parliament agreed on, and the laws and customs of the same?’ The king or queen shall say, ‘I solemnly promise so to do.’