CHAPTER HOUSE. A building attached to a Cathedral, in which the Dean and Chapter meet for the transaction of business. (continued 3)

SEATS, see Pew.

SEDILIA. Seats near an altar almost always on the south side, for the ministers officiating at the Holy Eucharist.

SEE. Latin, sedes, a seat. The scat of episcopal dignity and jurisdiction, where the Bishop has his throne, or cathedra.

SEPTUAGESIMA SUNDAY. The Sunday which is, in round numbers, seventy days before Easter.

SEPTUAGINT. The Greek Version of the Old Testament which was in general use in the time of our Lord. The word Septuagint means seventy, and this name was given this Version from the tradition that it was the work of seventy translators. According to the common account, Ptolemy Philadelphus procured seventy-two learned Jews (six from each tribe) to translate their sacred books into the Greek language. The translators, it is said, were placed in houses on the island of Pharos, at the mouth of the Nile, where they completed their work in seventy-two days. The whole Greek Version of the Hebrew Scriptures was completed before B.C. 130. The Gospels quote from this version.

SEPTUM. The enclosure of the holy table, made by the altar rails.

SEPULCHRE or TOMB. A niche figuring our Lord's tomb, generally at the north side of the altar, and used in the scenic representations of our Saviour's burial and resurrection. Before the Reformation these sacred plays were common on Good Friday and at Easter. Perhaps the most beautiful Sepulchre now in England is in Lincoln Cathedral.

SEQUESTRATION. "The process by which the creditor of a clergyman of the Church of England in possession of a living, sues out execution on his judgment, and obtains payment of the debt." "The Bishop puts in force the law, and appoints sequestrators to take possession of the benefice and draw the emoluments, and pay them over to the creditor, first making due provision for the proper celebration of Divine Worship."

SERAPHIM, see ANGELS.

SERMONS. Orations or discourses, delivered by the clergy of the Christian Church in their religious assemblies. In the ancient Church it was one of the chief offices of a Bishop to preach, and it was only in the lesser churches of the city and country that the office of preaching devolved upon presbyters. Deacons were never allowed to preach, and they are only permitted to do so now by special licence of the Bishop (see Ordination Service.) St. Augustine has laid down excellent rules for the practice of Christian eloquence. The subject is to be weighty, the style answering to the subject. It was no part of the ancient oratory to raise the affections of the congregation, either by gesticulations, or the use of external shows. Scarcely any of their sermons would last an hour, and many not half the time. Many of St. Augustine's might be preached in eight minutes. They always concluded their sermons, as we do now, with a doxology to the Holy Trinity. The preacher usually sat, and the people stood.

The sermon in the Church of England is enjoined after the Nicene Creed, according to ancient custom; but nowhere else. (See Preaching.)

SERVICE. In technical language those stated parts of the Liturgy which are set to music; but the term is also used of the whole of Public Worship.

SEXAGESIMA SUNDAY. That Sunday which is, in round numbers, sixty days before Easter.

SEXTON. From Sacristan. The name is now generally given to the person who digs the graves, &c.

SHAKERS. A party of enthusiasts who left England for America in 1774. They affected to consider themselves as forming the only true Church, and their preachers as possessed of the Apostolic gift. They disowned Baptism and the Eucharist.

Their leader was Anna Lees, whom they believed to be the woman mentioned in the Apocalypse (Rev. xii. 1, 2).

SHROVE TUESDAY. The day before Ash Wednesday, so called in the Church of England from the old Saxon word shrive, shrif, shrove, which means to confess; it being our duty to confess our sins to God on that day in order to receive the Holy Communion, and thereby qualify ourselves for a more holy observance of Lent. Before the Reformation Auricular Confession was compulsorily made to a priest, and Absolution was sought.

SICK, COMMUNION OF, see Communion of Sick.

SICK, VISITATION OF. A duty entailed upon the Christian minister by Canon 76, and by the rubric before the Office for the Visitation of the Sick. This Office, with the exception of the Exhortations, is chiefly taken from the Sarum Use (which see). The Service has little changed since 1549, except by the addition in 1662 of the final Commendation, and of the four beautiful collects appended to the service. The Salutation is in obedience to our Lord's command (Luke x. 5). The Versicles are the same as those in the Marriage Service, except the prayer for deliverance from the enemy, which is taken from Ps. lxxxix. 22, 23. After two Collects come two very beautiful and practical exhortations, which are followed by an examination in the faith of the sick person. Next comes the provision for Confession and Absolution, which is similar to that in the first exhortation at Holy Communion, as to private confession and special Absolution. Till 1662 the initiative was left wholly to the sick person, "Then shall the sick man," &c., but now the minister is to "move him" to confession. The Absolution is only to be given if the sick person "humbly and heartily desire it." The latter part of the Absolution is taken from the ancient Office, and is declaratory, the first clause being precatory. The phrase, "I absolve thee," has been much discussed; this form has been used ever since the 12th century. A rubric in 1549 provided this Absolution for use in all cases of private confession, and thus it is probably the Absolution referred to in the Exhortation at Holy Communion. (See Absolution.) The next Collect is the original Absolution, or reconciliation of a dying penitent, in the Sacramentary of Gelasius, a 5th century compilation. After the Psalm comes a beautiful specimen of the ancient antiphon. The Benediction was composed in 1549, and the Commendation was added in 1662. (Num. vi. 24-26.) The four beautiful final prayers were added in 1662.

SIDESMEN or SYNODSMEN, see Churchwardens.

SIMON (St.) AND JUDE'S (St.) DAY. October 28th. These two Apostles are found together in all the Apostolic catalogues immediately after "James the son of Alphaeus," and in the list of the "brethren of our Lord" we have "James, Judas, and Simon;" thus it has been usual to identify the two lists. However, the weight of evidence seems against this identification.

St. Simon is surnamed the Canaanite (it ought to be Cananite) and Zelotes, which two names are really the same; the one being Hebrew and the other Greek. The "Zealots" were an enthusiastic sect in Judaea about the time of our Lord.

St. Jude had two surnames, viz., Thaddeus and Lebbeus.

Of neither Apostle have we any special notice in Scripture, or trustworthy tradition.

SIMONY. The conferring of Holy Orders, or the presentation of any one to an ecclesiastical benefice for money, gift, or reward. Canon 40 calls it "the detestable sin of simony," and every person on being instituted to a benefice has to swear that he is not guilty of it. It is so called from the sin of Simon Magus (Acts viii. 19), though Paley states that the resemblance is an imaginary one.

SIN. The subject Sin may be considered under various heads; 1. Original Sin; 2. Actual Sin; 3. Deadly Sin; 4. Sin against the Holy Ghost.

(1.) Original Sin. This is "the fault and corruption of our nature, which infects all men." (See Article ix.) We inherit it from Adam, our first parent. It is the dread consequence of the Fall. Scripture proofs: Gen. viii. 21; Job xiv. 4; Ps. li. 5; Rom. viii. 18; Ep. iv. 22; Ep. ii. 3; Gal. iii. 22; 1 Cor. xv. 22; Rom. v. 12, 15, 17, 18, 19. The Church of England teaches that although all taint of original sin is not done away in baptism, yet it holds that its condemnation is remitted.

(2.) Actual Sin. Sin which we ourselves commit.

(3.) Deadly Sin. (See Article xvi.) The Church of Rome divides sin into two classes: mortal sin, that sin which is in its nature gross, and is committed knowingly, wilfully, deliberately; and venial sin, sins of ignorance, and negligence, and the like. We also make a distinction between sins of greater or less enormity; we admit that there is a difference of degree, but the Romanists make a difference in their nature and kind, a distinction we cannot admit. According to the Romans, no amount of venial sins would ever make a mortal sin. We consider every sin to be in its nature mortal or deadly, and deserving of God's wrath and condemnation (James ii. 10, 11), and only hope to be saved through the intercession of our "Advocate with the Father, Jesus Christ the righteous, who is the propitiation for our sins."

(4.) Sin against the Holy Ghost. (See Article xvi.) What is the nature of this terrible sin which "shall not be forgiven, neither in this world nor in the world to come?" (Matt. xii. 31, 32.)

The Church clearly teaches in Article xvi. that wilful sin after baptism is not, as some have taught, the unforgivable sin, but it seems rather to be "obstinate, resolute, and wilful impenitence, after all the means of grace and with all the strivings of the Spirit, under the Christian dispensation as distinguished from the Jewish, and amid all the blessings and privileges of the Church of Christ." (Harold Browne on the Thirty-nine Articles.) This, in effect, is the teaching of St. Augustine, that the sin against the Holy Ghost is a final and obdurate continuance in wickedness, despite the calls of God to repentance, joined with a desperation of the mercy of God. In Matt. xii. 31, 32, it would seem that the unpardonable sin was committed by those who ascribed our Lord's miracles to the power of Beelzebub.

SOCIETIES, CHURCH. It will be possible to mention a few only of the chief societies, &c., connected with the Church, in a work like the present. They will be described under the headings (1) Charitable, (2) Educational, (3) Missionary, (4) Building, (5) General.

1. Charitable. Each diocese has charities of its own in addition to those which are not of limited area,—

The Corporation of the Sons of the Clergy. Founded 1655. Registrar, W. P. Bowman, Esq. Office, 2, Bloomsbury Place, London. Objects, assistance to necessitous clergymen, their widows and maiden daughters; education of children of poor clergymen, and the starting of them in life.

The Friend of the Clergy Corporation, 1849. Secretary, Rev. H. Jona, 4, St. Martin's Place, Trafalgar Square, London. Objects much the same as above.

The Poor Clergy Relief Corporation, 1856. Secretary, Dr. Robert Turtle Pigott, 36, Southampton Street, Strand. Objects, immediate relief, both in money and clothing, to poor clergymen, their widows and orphans, in sickness and other temporary distress.

The Cholmondeley Charities. Treasurer, John Hanby, Esq., 1, Middle Scotland Yard, Whitehall, S.W. Class I., Augmentation of certain stipends. Class II., Much the same as above Societies. Class III., Exhibitions to sons of clergymen to the Universities. Class IV., Allowance for starting the children of clergymen in life.

2. Educational Societies. Each diocese has societies of its own in addition to the following:—

Church of England Sunday School Institute. Founded 1843. Sec., J. Palmer, Esq., Serjeant's Inn, Fleet Street, E.C. Objects, to provide educational appliances (Books, Lessons, &c.) both for teachers and scholars, and to assist teachers in the work of teaching by means of lectures, &c.

Incorporated National Society. Secretary, Rev. J. Duncan, National Society Office, Sanctuary, Westminster. Object, to help forward the education of the Poor in the Principles of the Established Church by making grants to Church Schools and the like, and by training teachers.

Society for Promoting Christian Knowledge (see Part V. of this article).

3. Missionary Societies, (a) Home, (b) Foreign.

(a) The Missions to Seamen Society. Office, 11, Buckingham Street, Strand, W.C. Object, to make provision for the spiritual needs of British Merchant Sailors when afloat.

The Navvy Mission Society. Office, Palace Chambers, Bridge Street, Westminster, S.W. Object, to promote the spiritual welfare of navvies working on railways, docks, &c.

Church Pastoral Aid Society, 1836. Office, Falcon Court, 32, Fleet Street, London, E.C. Object, to give grants to "Evangelical" Clergyman towards the incomes of additional curates and lay helpers in populous parishes. The Committee interferes in the appointments.

Additional Curates' Society, 1837. Office, 7, Whitehall, London, S.W. Object, to assist in the payment of additional Curates, irrespective of party views. This Society does not interfere in the appointments, but very properly leaves them to the Bishop and the Incumbent.

(b) Society for the Propagation of the Gospel in Foreign Parts. Incorporated 1701. 19, Delahay Street, Westminster, S.W. Object, the spiritual care of our Colonists and the evangelizing of the heathen in British Dominions abroad on thorough Church of England principles.

Church Missionary Society, 1799. Salisbury Square, London, E.C. Object, the preaching of the Gospel of Christ among the heathen, in strict accordance with the doctrines and discipline of the Church of England.

Colonial Bishoprics Fund, 19, Delahay Street, Westminster, S.W. Object, to help endow Colonial Sees.

There is also a Mission to the Jews, 16, Lincoln's Inn Fields, London.

4. Building Societies. There are many Diocesan, as well as General Church Building Societies.

Queen Anne's Bounty. (See Bounty, Queen Anne's.) Dean's Yard, Westminster, S.W. Object, the building of Parsonage Houses, &c.

Incorporated Church Building Society. 7, Whitehall, London. Object, the Enlargement, Building and Repairing of Churches and Chapels in England and Wales.

5. General Societies. These all have local branches.

Society for Promoting Christian Knowledge. Address, The Secretaries, S.P.C.K., Northumberland Avenue, London, W.C. Objects, to provide good and cheap Bibles and Prayer Books in various languages; to circulate general literature of a high character in thorough keeping with the principles of the Church of England, and suitable to all classes; to help forward Church Education, Home Mission Work, The Building of Churches and Chapels abroad, and the Training of a Native Ministry abroad.

The Religious Tract Society, 6, Paternoster Row, London. Object, the production and circulation of religious books, treatises, tracts and pure literature, in various languages, throughout the British Dominions, and in Foreign Countries, of a Protestant and Evangelical description.

The British and Foreign Bible Society, 146, Queen Victoria St., London, E.C. Object, the circulation of the Holy Scriptures in various languages without note or comment, both at home and abroad.

Church Penitentiary Association, 14, York Buildings, Adelphi, London. Object, the establishment and maintenance of Penitentiaries and Houses of Refuge throughout the country for the lessening of vice, and furthering efforts for the recovery of the fallen.

Church of England Temperance Society. Object, the Promotion of the Habits of Temperance; the Reformation of the Intemperate; and the removal of the Causes which lead to Intemperance.

The Church Defence Association. St. Stephen's Palace Chambers, 9, Bridge Street, Westminster. Object, to resist all attempts to destroy or weaken the union between Church and State, or to injure the temporal interests of the Church.

English Church Union, 35, Wellington Street, Strand, London, W.C. Object, to unite Clergy and Laity in loyal Defence of the Doctrine and Discipline of the Church of England and the Rights and Liberties of her faithful children.

The Church Association, 14, Buckingham Street, Strand. Object, to uphold the doctrines of the Evangelical Party in the Church of England. This Society is notorious as the prosecutor of Mr. Mackonochie and other clergy of the same school. The Free and Open Church Association, 33, Southampton Street, Strand. Objects, (1) The throwing open of our Churches for the free and equal use of all classes; (2) The adoption of the Weekly Offertory instead of Pew Rents; (3) The opening of Churches throughout the day for private prayer.

Tithe Redemption Trust. (See Tithes.)

SOCINIANISM. The doctrine of Faustus Socinus, an Italian, born 1539. He taught that the eternal Father was the one only God, and that Jesus was God no otherwise than by His superiority over all creatures. That Jesus Christ was not a mediator between God and man, but only a pattern to men. That the punishment of Hell will last only for a time, after which both body and soul will be destroyed. That it is not lawful for princes to make war. Many of the Anabaptists are Socinian in doctrine. (See Unitarianism.)

SON OF GOD, see Trinity, the Holy.

SPIKE. The high pyramidical capping or roof of a tower. This is sometimes confounded with the word Steeple, which latter really means the tower, with all its appendages.

SPONSORS. In the administration of Baptism, Sponsors have from time immemorial held an important place. They are called Sponsors, because they respond or answer for the baptized. They are also called Sureties, in virtue of the security given by them to the Church, that the baptized shall be "virtuously brought up to lead a Godly and a Christian life." They are also called Godparents because of the spiritual affinity created in Baptism when they undertake a responsibility almost parental in the future training of the baptized. In the Church of Rome Godparents may not intermarry. Anciently only one Sponsor was required. Their action at the font may be likened to that of those who brought the man sick of the palsy to our Lord. (Mark ii.)

Although it is not necessary to have Sponsors for the validity of Baptism, still the rule of the Church of England requires that "There shall be for every male child to be baptized two Godfathers and one Godmother; and for every female, one Godfather and two Godmothers." (Rubric.) And Canon 29, "No person shall be urged to be present, nor be admitted to answer as Godfather for his own child; nor any Godfather or Godmother shall be suffered to make any other answer or speech, than by the Book of Common Prayer is prescribed in that behalf. Neither shall any person be admitted Godfather or Godmother to any child at Christening or Confirmation, before the said person so undertaking hath received the Holy Communion." Parents are now allowed to act as sponsors for their children.

STALLS. Seats in the choir, or chancel.

STEEPLE, see Spire.

STEPHEN'S (St.) DAY. Dec. 26th. A festival in honour of the proto- (first) martyr, St. Stephen. He was one of the seven deacons, and all we know of him is told us in Acts vii. and viii.

STOLE, see Vestments.

SUCCENTOR. The precentor's deputy in Cathedral Churches. At York he is a dignitary, and is called Succentor Canonicorum to distinguish him from the other subchanter, who is a vicar-choral.

SUCCESSION, APOSTOLICAL. see Apostolical Succession and Orders, Holy.

SUFFRAGANS. Properly all provincial Bishops who are under a Primate or Metropolitan; but the word now is applied especially to assistant Bishops, such as the Bishop of Bedford, the Bishop of Nottingham, &c.

SUNDAY. The first day of the week, so called by the Saxons, because it was dedicated to the worship of the Sun.

Among Christians it is kept "holy" instead of the Jewish Sabbath, because on that day our Lord rose from the dead, and for that reason it is called by St. John "the Lord's Day." (Rev. i. 10.) When the Sunday began to be kept instead of the Sabbath we are not quite sure, but we find that the Apostles kept the first day of the week as a festival. Our Lord Himself sanctioned it by His repeated appearance among His disciples on that day. The Holy Spirit, too, poured down His miraculous gifts on that day. The early Christians observed the Sunday.

By many it is believed that it is one of the things in which our Lord instructed His Apostles before His Ascension, while "speaking of things pertaining to the Kingdom of God." (Acts 1,3.) The phrase "kingdom of God" is always used of the Church. In keeping the Sunday "holy," Christians comply with the spirit of the fourth Commandment, which orders a seventh part of our time to be consecrated to God.

SUPER-ALTAR, or RE-TABLE. A shelf or step behind the altar, on which the vases, candlesticks, and cross are placed. Properly the Super-Altar is a small portable slab of stone which is placed on wooden altars.

SUPEREROGATION. The 14th Article gives the teaching of the Church of England. Romanists teach that there are certain good deeds which have been performed by saints over and above those necessary for their own salvation. From this fund of good works, technically known as the Treasury of Merits, the Pope claims to have the power to draw and apply the good deeds of others to the benefit of those who are deficient in them themselves.

SUPREMACY. The Church of England regards the Sovereign as being over all persons, and all causes, ecclesiastical as well as civil, supreme in this realm. (See Article xxxvii.) This does not teach in any way that the Clergy derive their authority and mission from the State, as some misunderstand. (See Apostolical Succession.)

SURPLICE, see Vestments.

SURROGATE. One appointed in place of another. Thus to avoid the necessity of journeying to the Bishop, he grants to other clergymen living in the principal towns, the power of giving licenses for marriage instead of publishing banns, of granting probates of wills, &c. These clergymen acting in place of the Bishop are called Surrogates.

SWEDENBORGIANS. The followers of Emanuel, Baron Swedenborg, who was born in Stockholm in 1688, and died in London, 1772. He believed himself to be the subject of inspiration, and taught that the Scriptures have two senses, natural and spiritual. The natural sense is that held by the Christian Church, but the spiritual is that which is concealed within the natural sense of the same words. He taught that the second advent had been realized in the establishment of his New Church, the "New Jerusalem" of the Apocalypse.

They do not receive the usual doctrine of the Trinity, and reject the doctrine of justification by faith alone. They administer the Sacraments. They still profess to believe themselves visited by super-natural beings, by the Apostles and other saints. It is not generally known that the heaven of the Swedenborgian bears a close resemblance to the Mahometan's idea of heaven,—a place of sensual delights; and one of their books which is as hard to obtain as the others are easy, named "Conjugal Love," is not particularly moral in its teaching!

The Swedenborgians number 64 Societies, with 4,987 registered members.

SYNOD. A meeting duly summoned and constituted of ecclesiastical persons for the discussion of religious matters. Synods are of less authority than general or OEcumenical Councils.

TE DEUM LAUDAMUS. A canticle of Morning Prayer, which has been sung for 1,500 years throughout the Western Church. Its origin is not known. The tradition which ascribes it to St. Ambrose, or to St. Ambrose and St. Augustine, conjointly, rests on very slight foundation. An able article in the Church Quarterly Review (April, 1884), comes to the conclusion that the Te Deum very probably originated from the monastery of St. Honoratus, at Lerins, about the middle of the 5th century. It is the great triumphant hymn of praise of the Western Church as the Gloria in Excelsis is of the Eastern. Verses 1 to 13, are praise; vv. 14-19 are a Creed in our Lord Jesus Christ; vv. 20-29 are prayer to our Lord broken by another burst of praise. There is a musical setting of the Te Deum, called the Ambrosian, dating from the 5th century.

TESTAMENT, OLD AND NEW, see Bible.

TESTIMONIAL LETTERS, see Orders, Qualifications for,

THANKSGIVING, THE GENERAL. Composed by Bishop Reynolds, and inserted in 1662. The custom obtaining in some churches of the congregation repeating this Thanksgiving after the minister, was certainly not originally intended, and perhaps has been based on a mistaken idea of the meaning of the word "general," as applied to this Thanksgiving: we understand it to mean that the terms and subjects of the prayer are general.

THEISM. The recognition of a principle apart from nature, independent of nature, yet moulding, regulating, and sustaining nature. The idea of Personality is essential to Theism. A-theism, literally, is the denial of Theism.

THEOLOGY. The science which treats of the Deity. It is too often forgotten that theology is a science as much as medicine or mathematics, or we should not find the laity so confident of their knowledge, and so ready to give the law on questions of systematic Divinity.

THEOLOGICAL COLLEGES. Colleges specially established for the training of candidates for Holy Orders, in theology. They seem to answer to the assemblies of "sons of the prophets," spoken of in 2 Kings ii. 3, 5, 7, &c. These colleges have not the power of conferring degrees.

THOMAS'S (St.) DAY. Dec. 21st. The name Thomas (Hebrew), and Didymus (Greek), means a "twin brother." Some think St. Matthew to have been his brother. The only incidents of his life with which we are acquainted, are told us by St. John, (xi. 16; xiv. 5; xx. 28.) Tradition says that he laboured in Persia, and finally suffered martyrdom in India.

THRONE. The Bishop's seat in his Cathedral. Anciently it stood behind the altar in churches which terminated in an apse.

TIPPET, see Hood.

TITHES. A certain portion, or allotment, for the maintenance of the priesthood, being the tenth part of the produce of land, cattle, or other branches of wealth. It is an income, or revenue, common both to the Jewish and Christian priesthood. (Gen. xiv. 20; Lev. xxvii. 30-33; &c.) The origin of tithes, in the Christian Church, was something of this kind: When a benefactor was not able or not willing to part with an estate out and out, he settled on the Church which he was endowing a certain portion of the income arising out of the estate. The ratio which this portion bore to the whole amount varied enormously, and so one man gave a tithe of corn only, another a tithe of wood, another a tithe of meadow land, another a tithe of stock, another tithes of all these together. There is a very common mistake made that tithes are a kind of tax, levied on the whole country by Act of Parliament. They are nothing of the kind, being simply a certain portion of the income arising out of lands settled by the former owners of those lands for the maintenance of the parson of the parish. They date back to the 4th century.

Although the Church is disestablished in Ireland, tithes are still paid, not to the clergy, but to the Government. Disestablishment, therefore, is small gain to the farmer.

Tithe Redemption Trust. In the year 1846 a very excellent Society was formed, called "The Tithe Redemption Trust," the object of which is the very opposite of that at which the Liberation Society aims. It has been quietly at work for some years, endeavouring, with some success, to get back, either by redemption or by voluntary donation, the tithes which have been alienated by appropriation or impropriation. What portion of Church property has been long enjoyed by private families, or by Corporations, has, of course, become inalienable; but it would be a reasonable and a righteous thing (and all the more blessed for being voluntary) that every person who receives tithes, or possesses glebe land in a parish, for which no spiritual service is rendered, should give in some way or other to the Church a very liberal percentage of what was never meant to be raised for the purpose of private emolument, but for the fitting discharge of ecclesiastical duties. (Webb's "England's Inheritance in her Church.")

TITLE, see Orders, Qualifications for.

TRACTARIANISM. The Anglican movement which began with the publication of the celebrated "Tracts for the Times" in 1833. The principal results of this movement are (1) the complete reintegration of the original theory of the Church of England; of that "ancient religion which, in 1830, had well-nigh faded out of the land;" (2) the improvement which has taken place in the lives of the clergy, in the performance of the Services, and in the condition of our churches; and the marked revival in the Corporate life of the Church herself.

The great names of this movement are Pusey, Newman, Marriott, Oakley, Manning, Robert Wilberforce, Keble, and Palmer. For some few the movement led to disastrous issues; and they fell at last into Roman errors, and joined that erring Church.

TRANSUBSTANTIATION. The name given to the philosophical theory whereby the Church of Rome has endeavoured to explain and define the doctrine of the Real Presence. In it they allege that the bread and wine in the Eucharist is miraculously converted or changed into the very body and blood of our Lord, by the consecration of the priest. This false doctrine is condemned in Article xxviii.

TRENT, COUNCIL OF. An important Council of the Roman Church which met in 1545, and was dissolved in 1563. The city of Trent is in the Tyrol. It was at this Council that the Creed of the Roman Church was last defined, and all who differed from it were anathematised. Neither the Greek Church nor the English Church was represented there, so it has no claim to the title of oecumenical, or general, as asserted by Romanists.

TRINITY, THE HOLY. The Athanasian Creed and Article i. give the teaching of our Church on the Holy Trinity. There we learn that in the unity of the Godhead there be three Persons; that is, though there be but one living and true God, yet there be three Persons, who are that one living and true God. Though the true God be but one in substance, yet He is three in subsistence, so as still to be but one substance. And these three Persons, every one of which is God, and yet all three but one God, are really related to one another; as they are termed in Scripture, one is the Father, the other the Son, the other the Holy Ghost.

The Father is the first Person in the Deity; not begotten, nor proceeding, but begetting; the Son, the second, not begetting nor proceeding, but begotten; the Holy Ghost, the third, not begotten, nor begetting, but proceeding. The first is called the Father, because He begot the second; the second is called the Son, because He is begotten of the Father; the third is called the Holy Ghost, because breathed both from the Father and the Son.

This is a great mystery to us, which, however, we are not called upon to understand, but only to believe on the plain statement of Scripture.

The Father is God, John vi, 27; Gal. i. 1; 1 Thess. i. 1, &c.

The Son is God, John i. 1; xx. 28; Rom. ix. 5, &c.

The Holy Ghost is God. This, however, has to be proved by implication and analogy, as with Luke i. 35 compare Matt. i. 18; Acts v. 3, 4, with John iii. 6 compare 1 John v. 4; with 1 Cor. iii. 16 compare vi. 19, &c.

The unity of the Godhead is declared in many such passages as Deut. vi. 4; Gal. iii. 20; John x. 30, &c.

The Son of God, our Lord Jesus Christ, "took man's nature in the womb of the blessed Virgin, of her substance; so that the 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." (Art. ii. and Luke i.)

TRINITY SUNDAY. This is a festival of Western origin, and of comparatively recent date; the earliest formal notice of the festival is in England, under Becket, in 1162; though the collect dates from the 5th century.

TRIUMPHANT, The CHURCH. Those who have departed this life in God's faith and fear; the Church in Heaven. The Church on earth is called the Church Militant.

TUNICLE, see Vestments.

TYPE. An impression, image, or representation of some model which is termed the anti-type; thus the brazen serpent and the paschal lamb were types, of which our Lord was the anti-type.

UNITARIANS. Heretics who deny the Divinity of our Lord Jesus Christ, and the separate personality of the Holy Ghost. The name includes all Deists, whether the Arians of old, or the Socinians (which see) of later years.

The Arians were heretics named after Arius, whose doctrine was condemned at the Council of Nice, A.D. 325. He taught that there was a time when the Son of God was not, and that He was created by the Father. He called Him by the name of God, but denied that He was homoousios, "of one Substance" with the Father. The Arians seem to have held that the Holy Ghost also was a created Being. The Athanasian Creed, vv. 4-19 opposes the Arian heresy.

The Unitarians have in England 325 ministers, 355 chapels, and about 13 mission stations.

UNIVERSITY. (Lat., universitas, corporation.) A corporation of teachers and students instituted for the promotion of the higher education, and empowered to grant degrees in the various faculties of Divinity, Arts, Law. Medicine, &c.

England has five Universities, two ancient—Oxford and Cambridge; and three modern, viz., Durham, London, and the Victoria University, Manchester.

USE, see Sarum, Use of.

UTILITARIANISM. The name of the peculiar theory of Ethics, or of the ground of moral obligation, that adopts, as the criterion of right, the happiness of mankind; or, as Jeremy Bentham defined it, "the greatest happiness of the greatest number." It is opposed to the view that founds moral distinctions on the mere arbitrary will of God. The most eminent modern advocates of Utilitarianism are Hume, Bentham, Paley, James Mill, John Stuart Mill, Sir James Mackintosh, John Austin, Samuel Bailey, Herbert Spencer, and Bain.

VENIAL SIN, see Sin.

VENI CREATOR. An old Latin hymn ascribed by common tradition to St. Ambrose, but with no sufficient authority. It has been used with special reference to the gifts of Ordination since the 11th century. The first version in the Ordination Service was inserted in 1662, previous to that the second and longer form had been used.

VENITE, EXULTEMUS DOMINO. Ps. xcv. has been sung as the "Invitatory Psalm," opening the Service of Praise, from time immemorial. It is found in the Sarum Use. In the Eastern Church a condensed form of it is used.

VERGER. From the Latin Virga, a Rod. One who carries the mace before the Dean or Canons in a Cathedral, or conducts the congregation to their seats in church.

VERSICLES. The short ejaculatory prayers of our Service, generally taken from Holy Scripture.

VERSION, The AUTHORISED. The version of the Bible now in use in England. It was published in 1611, and authorised by King James I. It retains in many places the original translation of Tyndale, very little altered. A company of Divines and Scholars of the present day have been engaged in revising this version of the Old Testament. The result of their labours will probably be given to the public in 1885. (See Bible.)

VERSION, THE REVISED. The version of the New Testament put forth in 1881. It is a revision of that of 1611, made by a company of Scholars and Divines, and aims at being a more exact reproduction of the original. Although at present it has not been authorised for public use, yet it will be found by all to be a very useful commentary on the Authorised Version.

VESPERS, or EVENSONG. The Evening Service of the Church. For arrangement, &c., see Morning Prayer, but the various parts of the Service are given each under its own heading.

VESTMENTS. Generally, the garments worn by the clergy in the public services of the Church, but more particularly the special robes worn by some clergymen during the celebration of the Holy Communion.

Alb. A linen vestment longer than the surplice, and with tight sleeves. It is confined at the waist by a girdle, and, when employed in the Eucharist, it is often, though not necessarily, ornamented with patches of embroidery called apparels.

Amice. A kind of broad linen collar, fastened with strings.

Biretta. A square cap of black silk worn at processions and other out-door functions. It is simply the ordinary cap (beret) of civil life, and, like the cassock, is not strictly an ecclesiastical vesture at all. It is worn also in church during certain parts of the service by extreme Ritualists.

Cassock. A long coat buttoning over the breast and reaching to the feet, confined at the waist by a wide sash, called the cincture. It is worn immediately over the ordinary clothes of the minister, and is usually of black, though violet and scarlet are sometimes used.

Chasuble. An oval garment without sleeves, open at the sides, and having an aperture at the neck through which the priest passes his head. It is embroidered with a Y-Cross behind, and is considered the principal vestment of the priest. It varies in colour with the season.

Cope. A large semicircular cloak of silk or other material, fastening in front by a clasp or morse. At the back is a piece of embroidery in the shape of a shield, called the hood. It varies in colour with the season.

Cotta. A vestment of linen, shorter than the surplice, and not quite so full. It has short sleeves, and is frequently edged with lace.

Dalmatic and Tunicle. These differ very slightly in form, but the former is generally the more richly embroidered. It is the special dress of the Deacon at Holy Communion, and varies in colour with the season.

Girdle. A white cord, used to confine the Alb at the waist.

Hood. (See article, Hood.)

Maniple. A smaller Stole worn over the left arm.

Stole. A narrow strip of silk passed round the neck and hanging in front to about the knees. It varies in colour with the season.

Surplice. A linen vestment of various degrees of fulness, and with long wide sleeves. It is the garment usually worn by the clergy of the Church of England, although many of the above are ordered in the first Prayer Book of Edward VI.

The Eucharistic Vestments are the Amice, Alb, Girdle, Stole, Maniple, Tunicle, Dalmatic and Chasuble.

Besides these we have the Episcopal Vestments, called the chimere and the rochet.

Chimere. The upper robe worn by a Bishop, to which the lawn sleeves are generally attached. Until Queen Elizabeth's time it was of scarlet, but in her reign it was changed into black satin.

Rochet. A linen garment worn by Bishops under the chimere. The lawn sleeves now sewn on the chimere properly are part of the rochet, and formerly were much less full than now worn. (See Ornaments.)

VESTRY. A room attached to a church for the keeping of the vestments and sacred vessels. Meetings of parishioners, for the despatch of the official business of the parish are held in this room, whence they are called Vestries, or Vestry Meetings. It is not however essential to the validity of the meeting that it should be held in the Vestry of the church, indeed, by making application under an Act passed in 1850, meetings in the Vestry can be made illegal. Notice of the meeting must be affixed on or near the door of the Church three days previously. The Incumbent is ex-officio chairman of the meeting, and all persons rated to the relief of the poor are entitled to attend and vote.

VIA MEDIA. The middle road. This position is occupied in the Christian world by the Anglican Church. On the one side there is the Church of Rome; on the other, the ultra-Protestant Sects. The phrase is also used of any middle way between two extremes.

VIATICUM. A provision made for a journey. In the ancient Church both baptism and the Eucharist were called Viatica, because they are equally necessary for the safe passage of a man through this world to eternal life. More particularly, however, the term is used of the Eucharist given to persons in immediate danger of death. The 13th Canon of the Council of Nice ordains that none "be deprived of his perfect and most necessary viaticum when he departs out of this life."

VICAR, see Rector.

VICARS CHORAL. The assistants or deputies of the canons or prebendaries of cathedrals and collegiate churches, in the discharges of their duties. They are not necessarily all in Holy Orders; those who are so are now generally called "Minor Canons," (which see) and the others are "Lay-clerks."

VICAR GENERAL. An officer whose duties are much the same as those of the Chancellor of a Diocese (which see.)

VIGIL. The night or evening before certain holy-days of the Church. The word means a watching, and is derived from the custom of the primitive Christians, who used to spend the whole night previous to any great festival in watching and fasting. The Collect for those holy-days which have vigils is read at the Evening Service of the day before. Festivals occurring in seasons of joy as a rule have no vigil preceding them.

VIRGIN MARY, see Mary.

VISITATION. Once in three years a Bishop goes through his diocese, calling together the Clergy at different centres, and delivering to them a charge, (which see.) An Archdeacon does the same for his Archdeaconry once a year. It is at this latter visitation that Church-wardens are admitted to their office.

VISITATION OF THE SICK, see Sick.

VOLUNTARY. A piece of Music played on the organ at the beginning and close of Divine Service. Formerly a Voluntary was played after the Psalms, sometimes after the Second Lesson. The name implies that its performance is optional. Lord Bacon approved of Voluntaries as giving time for meditation.

VULGAR TONGUE. The native language of a country. The phrase in the Baptismal Office stood formerly, "in the English tongue," but it was altered to embrace the case of foreigners.

VULGATE. The Latin translation of the Bible in common use. The first Vulgate of the Old Testament was translated, not from the original Hebrew, but from the Septuagint (which see), the author being unknown. The second Vulgate was by St. Jerome, and was made from the Hebrew. A mixture of these two was authorised for use by the Council of Trent. Other translations have since been made. It is the official and standard text in the Roman Church.

WAFERS. The bread used by the Romanists, by Lutheran Protestants, and by some Ritualists in our own Church, in the Eucharist.

WESLEYANS, see Methodists.

WHITSUN-DAY, or WHITSUNDAY. The derivation of the name is doubtful; some taking it from Whitsun, a corruption of Pentecosten, the old Anglo-Saxon name for the day; and some from White Sunday, because those who had been baptized on its eve wore white robes. This festival is the birthday of the Church, and has been observed, like Easter, from the first days of Christianity. (See Pentecost.)

WILL, FREE, see Free Will.

WORD, THE. A name given to our Lord in the opening of St. John's Gospel. The term was familiar to the Jews. (See Logos.)

WORSHIP. Besides meaning the supreme homage and devotion due to Almighty God, it is also used in the Bible and Prayer Book, to denote honour, respect, and reverence given to men. Thus it is used in Ps. lxxxiv.12; Luke xiv.10; and in 1 Chron. xxix.20, it seems to be used in both senses.

In the marriage service the husband promises to worship his wife, that is, to render her all due respect and honour. In like manner we call a Mayor or a Chancellor "Worshipful."

WORSHIP, PUBLIC, see Public Worship.

YEAR, THE ECCLESIASTICAL. The different seasons of the Church Year have each a separate notice. The Church begins her year with Advent, because, as Bishop Cosin says, "she does not number her days, or measure her seasons, so much by the motion of the sun, as by the course of our Saviour; beginning and counting her year with Him who, being the true Sun of Righteousness, began now to rise upon the world."