these; that there is but one substance in nature, and that this only substance is endued with an infinite variety of attributes, among which are, extension and cogitation; that all the bodies in the universe are modifications of this substance, considered as extended; and that all the souls of men are modifications of the same substance, considered as cogitative; that God is a necessary and infinitely perfect Being, and is the cause of all things that exist, but not a different Being from them: that there is but one Being, and one Nature; and that this Nature produces within itself, by an immanent act, all those which we call creatures; and that this Be

argued from the consent of all nations; the consciousness that men have of sinning; the stings of conscience; the justice and providence of God. How far these arguments are conclusive I will not say; but the safest, and, in fact, the only sure ground to go upon to prove this doctrine is the word of God, where we at once see it clearly established, Matt. x, 28. Matt. xxv, 46. Dan. xii, 2. 2d Tim. i, 10. 1st Thess. iv, 17, 18. John x, 28. But as this article belongs rather to metaphysics than to theology, we refer the reader to A. Baxter on the Soul; Locke on the Understanding; Watts's Ontology; Jackson on Matter and Spirit; Flavel on the Soul; More's Immortality of the Soul; Hartley ing is, at the same time, both on Man; Bp. Porteus's Sermons, ser. 5, 6, 7, vol. i; Doddridge's Lectures, lect. 92, 93, 94, 95, 96, 97; Drew's Essay on the Immateriality and Immortality of the Soul.

SOVEREIGNTY OF GOD, is his power and right of dominion over his creatures to dispose and determine them as seemeth him good. This attribute is evidently demonstrated in the systems of creation, providence, and grace; and may be considered as absolute, universal, and everlasting, Dan. iv, 35. Eph. i, 11. See DOMINION, GOVERNMENT, POWER, and WILL OF GOD; Coles on the Sovereignty of God; and Charnock on the Dominion of God, in his Works, vol. i, p. 690.

SPINOSISM, the doctrine of Spinoza, who was born a Jew at Amsterdam in 1632. The chief articles in his system are such as

agent and patient, efficient cause and subject, but that he produces nothing but modifications of himself. Thus is the Deity made the sole agent, as well as patient, in all evil, both physicial and moral. If this impious doctrine be not Atheism (or, as it is sometimes cailed, Pantheism), I know not what is. See PANTHEISM.

SPIRIT, an incorporeal being or intelligence; in which sense God is said to be a spirit, as are angels, and the human soul.

SPIRITUALITY OF GOD, is his immateriality, or being without body. It expresses an idea (says Dr. Paley) made up of a negative part and of a positive part. The negative part consists in the exclusion of some of the known properties of matter, especially of solidity, of the vis inertiæ, and of gravitation. The positive part comprises perception, thought, will,

power, action, by which last term the decorating of it, according to is meant the origination of motion. their old customs; withal prohibitNat. Theol., p. 481. See INCOR-ing all unlawful games to be used POREALITY OF GOD. on Sundays only; as bear-baiting, SPIRITUAL-MINDED- bull-baiting, interludes, and at all NESS, that disposition implanted times (in the meaner sort of pecin the mind by the Holy Spirit, by ple prohibited) bowling." Two or which it is inclined to love, delight three restraints were annexed to in, and attend to spiritual things. the declaration, which deserve the The spiritual-minded highly ap- reader's notice: 1st, "No recupreciate spiritual blessings are sant (i. e. Papist) was to have the engaged in spiritual execises benefit of this declaration.-2dly, pursue spiritual objects are in-Nor such as were not present at fluenced by spiritual motives-and the whole of divine service.-Nor, experience spiritual joys. To be 3dly, such as did not keep to their spiritually-minded, says St. Paul, own parish churches, that is, Puis life and peace, Rom. viii, 6. ritans." See Dr. Owen's excellent Treatise on this subject.

This declaration was ordered to be read in all the parish churches SPONSORS, are those persons of Lancashire, which abounded who, in the office of baptism, an- with Papists; and Wilson adds, swer, or are sureties, for the per-that it was to have been read in all sons baptized. See GODFATHERS. the churches of England, but that SPORTS, Book of, a book or archbishop Abbot, being at Croydeclaration drawn up by Bp. Mor- don, flatly forbade its being read ton in the reign of K. James I, to there. In the reign of king Charles encourage recreations and sports I, archbishop Laud put the king on the Lord's day. It was to this upon republishing this declaration, effect: "That for his good peo- which was accordingly done. The ple's recreation his Majesty's plea- court had their balls, masquerades, sure was, that, after the end of and plays, on the Sunday evendivine service, they should not be 'ings; while the youth of the disturbed, letted, or discouraged, country were at their morricefrom any lawful recreations; dances, may-games, church and such as dancing, either of men or clerk ales, and all such kind of women; archery for men; leaping, revelling. The severe pressing saulting, or any such harmless re- of this declaration made sad hacreations; nor having of may-vock among the Puritans, as it games, witsonales, or morrice- was to be read in the churches. dances; or setting up of may-poles, Many poor clergymen strained or other sports therewith used, so their consciences in submission as the same may be had in due to their superiors. Some, after and convenient time, without im- publishing it, immediately read pediment or let of divine service; the fourth commandment to and that women should have leave the people :" Remember the to carry rushes to the church for Sabbath-day, to keep it holy:"

adding, "This is the law of God:" the other, "The injunction of man." Some put it upon their curates, whilst great numbers absolutely refused to comply: the consequence of which was, that several clergymen were actually suspended for not reading it. Such, alas, was the awful state of the times!

and that a wise man will be happy in the midst of torture, because virtue itself is happiness.

Of all the sects, however, of the ancient philosophers, it is said that the Stoics came nearest to the Christian; and that not only with respect to their strict regard to moral virtue, but also on account of their moral principles; insomuch,

STEADFASTNESS. See CON- that Jerom affirms that in many

STANCY.

things they agree with us. They asserted the unity of the Divine Being-the creation of the world by the toy, or Wordthe doctrine of Providence-and the conflagration of the universe. They believed in the doctrine of fate, which they represented as no other than the will and purpose of God, and held that it had no tendency to looseness of life.

STOICS, heathen philosophers, who took their name from the Greek word stoa, signifying a porch or portico, because Zeno, the head of the stoics, kept his school in a porch of the city of Athens. It is supposed that Zeno borrowed many of his opinions from the Jewish scriptures; but it is certain that Socrates and Plato had taught much of them before. STYLITES, pillar saints; an The Stoics generally maintained appellation given to a kind of soli. that nature impels every man to taries, who stood motionless upon pursue whatever appears to him to the tops of pillars, raised for this be good. According to them, self-exercise of their patience, and represervation and defence is the mained there for several years, i first law of animated nature. All amidst the admiration and ap animals necessarily derive pleasure plause of the stupid populace. Of from those things which are suited these, we find several mentioned to them; but the first object of in ancient writers, and even as pursuit is not pleasure, but confor- low as the twelfth century, when mity to nature. Every one, there they were totally suppressed. fore, who has a right discernment The founder of the order was of what is good, will be chiefly con- St. Simeon Stylites, a famous ancerned to conform to nature in all choret in the fifth century, who his actions and pursuits. This is first took up his abode on a cothe origin of moral obligation.lumn six cubits high; then on a With respect to happiness or good, second of twelve cubits; a third the stoical doctrine was altogether of twenty-two; a fourth of thirtyextravagant: they taught that all six; and on another of forty cuexternal things are indifferent, and bits, where he thus passed thirtycannot affect the happiness of seven years of his life. The tops man; that pain, which does not of these columns were only three belong to the mind, is no evil; feet in diameter, and were deVOL. II. 3 L

fended by a rail that reached almost to the girdle, somewhat resembling a pulpit. There was no lying down in it. The Faquirs, or devout people of the East, imitate this extraordinary kind of life to this day.

his mind and will.-5. Keeping our souls by faith and patience from weariness and despondency.

6. A full resignation to his will. See RESIGNATION, SORROW.

SUBSCRIPTION CLERICAL. Subscription to articles of SUB-DEACON, an inferior religion is required of the clergy minister, who anciently attended of every established church, and of at the altar, prepared the sacred some churches not established. But vessels, delivered them to the it has been a matter of dispute whedeacons in time of divine service, ther it answers any valuable purattended the doors of the church pose as to religion, however neduring communion service, went cessary as a test of loyality. All on the bishop's embassies with his language is more or less ambiguletters, or messages, to foreign ous, so that it is difficult always churches, and was invested with to understand the exact sense, or the first of the holy orders. They were so subordinate to the superior rulers of the church, that, by a canon of the council of Laodicea, they were forbidden to sit in the presence of a deacon without his leave.

the animus imponentis, especially when creeds have been long established. It is said that the clergy of the churches of England and Scotland seldom consider themselves as fettered with the Thirtynine Articles, or the confession of Faith, when composing instructions for their parishes, or the public at large.

SUBLAPSARIANS, those who hold that God permitted the first man to fall into transgression without absolutely predetermining! It is to be feared, indeed, that his fall; or that the decree of pre- many subscribe merely for the destination regards man as fallen sake of emolument; and though by an abuse of that freedom which it be professedly ex animo, it is Adam had, into a state in which well known that it is not so in all were to be left to necessary and reality. How such will answer unavoidable ruin, who were not to the Great Head of the church exempted from it by predestina- we must leave them to judge. tion. See SUPRALAPSARIANS. They who think subscription to SUBMISSION TO GODim-' be proper, should remember that plies an entire giving up of our it approaches very near the sounderstanding, will, and affections, lemnity of an oath, and is not to to him; or, as Dr. Owen observes, be trifled with. "Great care," says it consists in, 1. An acquies- Doddridge, "ought to be taken cency in his right and sovereignty. that we subscribe nothing that we 2. An acknowledgment of his do not firmly believe. If the sigrighteousness and wisdom.-3. Anification of the words be dubious,

sense of his love and care.-4. A diligent application of ourselves to

and we believe either sense, and that sense in which we do believe

by the Romanists, and others, in reference to those bishops who are supposed to have derived their authority from the apostles, and so communicated that authority to others in a line, or succession. It

them is as natural as the other, we may consistently with integrity subscribe them; or if the sense in which we do believe them be less natural, and we explain that sense, and that explication be admitted by the person requiring the sub-is a very precarious and uncomforscription in his own right, there table foundation for Christian hope can be no just foundation for a (says Dr. Doddridge) which is scruple. Some have added, that, laid in the doctrine of an uninterif we have reason to believe (though rupted succession of bishops, and it is not expressly declared) that which makes the validity of the he who imposes the subscription administration of Christian minisdoes not intend that we should ters depend upon such a succession, hereby declare our assent to those since there is so great a darkness articles, but only that we should upon many periods of ecclesiastical pay a compliment to his authority, history, insomuch that it is not and engage ourselves not openly agreed who were the seven first to contradict them, we may, in this bishops of the church of Rome, case, subscribe what is most di-though that church was so celebrarectly contrary to our belief: orted; and Eusebius himself, from that, if we declare our belief in any book, as, for instance, the Bible, it is to be supposed that we subscribe other articles only so far as they are consistent with that; because we cannot imagine that the law would require us to profess our belief of contrary propositions at the same time. But subscription upon these principles seems a very dangerous attack upon sincerity and public virtue, especially in those designed for public offices." If the read-where any simoniacal contract was er be desirous of investigating the the foundation of them, makes it subject, he may consult Paley's impossible to prove that there is Mor. Phil., vol. i, p. 218; Dyer now upon earth any one person on Subscription; Doddridge's Lect., who is a legal successor of the lec. 70; Conybeare's Sermon on apostles; at least, according to the Subscription; Free and Candid Disprinciples of the Romish church. quisitions relating to the Church of Consequently whatever system is England; and The Confessional. built on this doctrine must be very SUCCESSION UNINTER-precarious. Howe's Episcopacy, RUPTED, a term made use of p. 170, 183; Doddridge's Lect.,

whom the greatest patrons of this doctrine have made their catalogues, expressly owns that it is no easy matter to tell who succeeded the apostles in the government of the churches, excepting such as may be collected from St. Paul's own words. (See EPISCOPACY.) Contested elections, in almost all considerable cities, make it very dubious which were the true bishops; and decrees,of councils, rendering all those ordinations null