nians, make such a confession of their faith, while they retain sentiments which they (the Seceders) apprehend are sub versive of the great doctrines of the Gospel. They believe that Jesus Christ is the only King and Head of the church, which is his body; that it is his sole prerogative to enact laws for the government of his kingdom, which is not of this world; and that the church is not possessed of a legislative, but only of an executive power, to be exercised in explaining and applying to their proper objects and end those laws which Christ hath published in the Scriptures. Those doctrines which they teach relative to faith and practice are exhibited at great length in an Explanation of the West-selves different fraternities, to which, in minster Assembly's Shorter Catechism, by way of question and answer, in two volumes,composed chiefly by Mr James Fisher, late of Glasgow, and published by desire of their synod. SECT, a collective term, comprehending all such as follow the doctrines and opinions of some divine philosopher, &c. The word sect, says Dr. Campbell (Prelim, Diss.) among the Jews, was not in its application entirely coincident with the same term as applied by Christians to the subdivisions subsisting among themselves. We, if I mistake not, invariably use it of those who form separate communions, and do not associate with one another in religious worship and ceremonies. Thus, we call Papists, Lutherans, Calvinists, different sects, not so much on account of their differences in opinion, as because they have established to them what regards public worship, they confine themselves; the several denominations above-mentioned having no intercommunity with one another in sacred matters. High church and low church For these fifty years past, the grounds we call only parties, because they have of their secession, they allege,have been not formed separate communions. Great greatly enlarged by the public admini-and known differences in opinion, when strations of the established church, and particularly by the uniform execution of the law respecting patronage, which, they say, has obliged many thousands of private Christians to withdraw from the parish churches, and join their. 50-sects (if we except the Samaritans) ciety. followed by no external breach in the society, are not considered with us as constituting distinct sects, though their differences in opinion may give rise to mutual aversion. Now, in the Jewish same opinions, but solely to the men of eminence among them who were considered as the leaders of the party. there were no separate communities In most of their congregations, they erected. The same temple, and the celebrate the Lord's supper twice in same synagogues, were attended alike the year; and they catechise their by Pharisees and by Sadducees: nay. young people concerning their know there were often of both denominations ledge of the principles of religion pre- ||in the Sanhedrim, and even in the priestviously to their admission to that sacra-hood-Another difference was also, ment. When any of them fall into the that the name of the sect was not apsin of fornication or adultery, the scan-plied to all the people who adopted the dal is regularly purged according to the form of process in the established church; and those of the delinquents who do not submit to adequate censure are publicly declared to be fugitives from discipline, and are expelled the SECUNDIANS, a denomination in society. They never accept a sum of the second century which derived their money as a commutation for the offence.name from Secundus, a disciple of VaThey condemn all clandestine and irre-lentine. He maintained the doctrine of gular marriages; nor will they marry two eternal principles, viz. light and any persons unless they have been pro darkness, whence arose the good and claimed in the parish church on two evil that are observable in the universe. different Lord's days at least. See VALENTINIANS. SECULAR CLERGY, See CLER GY. SEDUCER one who decoys or draws away another from that which is right. SEEKERS, a denomination which arose in the year 1645. They derived their name from their maintaining that the true church ministry, Scripture, and ordinances, were lost, for which they were seeking. They taught that the Scriptures were uncertain; that present miracles were necessary to faith; that our ministry is without authority; and SEL that our worship and ordinances are to the extirpation of vicious, or the im plantation of virtuous habits, that imunnecessary or vain. SELEUCIANS, disciples of Seleu-provement which is owing merely to the cus, a philosopher of Galatia, who, about lapse of time, advancing age, altered the year 380, adopted the sentiments of circumstances, &c.-9. Another geneHermogenes and those of Audæus. Heral and fertile scurce of self-deception taught, with the Valentinians, that Je- is our readiness to excuse, or at least to sus Christ assumed a body only in ap- extenuate, the vices of our particular pearance. He also maintained that the station: while we congratulate ourselves on the absence of other vices which we world was not made by God, but was are under no temptation to commit.co-eternal with him; and that the soul was only an animated fire created by 10. We deceive ourselves by supposing the angels; that Christ does not sit at our remorse for sin is genuine, when, the right hand of the Father in a hu- | alas, it does not lead to repentance.— man body, but that he lodged his body 11. By forming improper judgments of in the sun, according to Ps. xix. 4; and others, and forming our own conduct that the pleasures of beatitude consisted upon theirs." From this view we may learn, 1. That the objects as to which in corporeal delight. SELF-DECEPTION, includes all men deceive themselves are very nuthose various frauds which we practise merous, God, Jesus Christ, the holy on ourselves in forming a judgment, or Spirit, the Bible and Gospel doctrines, receiving an impression of our state, religious experience, sin, heaven. hell, character, and conduct; or those de- &c-2. The causes are great and pow. ceits which make our hearts impose on erful; sin, Satan, the heart, the world, us in making us promises, if they may interest, prejudice.-3. The numbers be so termed, which are not kept, and who deceive themselves are great, the contracting engagements which are ne- young, the aged, the rich, the poor, selfver performed. Self-deception, as one righteous, hypocrites, apostates, the unobserves, appears in the following cases godly -4. The evils are many and aw"1. In judging of our own character, on ful. It renders us the slaves of procras which we too easily confer the name of tination, leads us to over-rate ourselves, self-examination, how often may we de flatters us with an idea of easy victory, tect ourselves in enhancing the merit of confirms our evil habits, and exposes the good qualities we possess, and in us to the greatest danger.-5. We should giving ourselves credit for others, which endeavour to understand and practise we really have not-2. When several the means not to be deceived; such as motives or passions concur in prompting strict self-inquiry, prayer, watchfulus to any action, we too easily assign theness, and ever taking the Scriptures for chief place and effect to the best.-2. We are too prone to flatter ourselves by indulging the notion that our habits of vice are but individual acts, into which we have been seduced by occa sional temptations, while we are easily led to assign the name of habits to our occasional acts and individual instances of virtue.-4. We confound the mere assent of the understanding naturally, attended by s me correspondent but transient sensibilities, with the impulses of the affections and determinationof the will.-4. We are apt to ascribe to set tled principles the good actions, which are the mere effect of natural temper. 6. As sometimes, in estimating the character of others, we too hastily infer the right motive from the outward act; so in judging of ourselves we over-rate the worth, by over-valuing the motives of our actions.-7. We often confound the non-appearance of a vicious affection with its actual extinction.-8. We often deceive ourselves by comparing our ac tual with our former character and conduct,and perhaps too easily ascribing our guide.-6. And lastly, we should learn to ascertain the evidence of not being deceived, which are such as these: when sin is the object of our increasing fear, a tenderness of conscience, when we can appeal to God as to the sincerity of our motives and aims, when dependent on God's promise, providence, and grace, and when conformed to him in all righteousness and true holiness. Christ. Obs. 1802, p. 632, 633. SELF-DEDICATION; the giving up of ourselves unreservedly to God; that we may serve him in righteousness and true holiness. See Howe's Works. vol. i. oct. edit. SELF DEFENCE implies not only the preservation of one's life, but also the protection of our property, because without property life cannot be preserved in a civilized nation. Some condemn all resistance, whatsoever be the evil offered, or whosoever be the person that offers it; others will not admit that it should pass any farther than bare resistance; others say, that it must never be carried so far as hazarding the life of the assailant; and || others again, who deny it not to be law. ful in some cases to kill the aggressor, at the same time affirm it to be a thing more laudable and consonant to the Gospel, to choose rather to lose one's life, in imitation of Christ, than to secure it at the expence of another's, in pursuance of the permission of nature. But, || Lawfulness of Self-defence, by a Scotch SELF DENIAL, a term that denotes our relinquishing every thing that stands in opposition to the divine command, and our own spiritual welfare, Matthew, xvi. 24. It does not consist in denying what a man is, or what he has: in refusing favours conferred on us in the course of providence; in rejecting "Notwithstanding,” says Grove," the the use of God's creatures; in being great names which may appear on the careless of life, health, and family; in side of any of these opinions, I cannot macerating the body, or abusing it in but think self defence, though it pro- any respect; but in renouncing all those ceeds to the killing of another to save pleasures, profits, views, connections, or one's self, is in common cases not barely practices, that are prejudicial to the permitted, but enjoined by nature; and true interests of the soul. The underthat a man would be wanting to the Au || standing must be so far denied as not to thor of his being, to society, and to him- lean upon it, independent of divine inself, to abandon that life with which he struction, Prov. iii. 5, 6. The will must is put in trust. That a person forfeits be denied, so far as it opposes the will his own life to the sword of justice, by of God, Eph. v. 17. The affections, taking away another's unprovoked, is a when they become inordinate, Col. iii. principle not to be disputed. This be- 5. The gratification of the members of ing so, I ask, whence should arise the the body must be denied when out of obligation to let another kill me, rather their due course, Rom. vi. 12, 13. The than venture to save myself by destroy- || honours of the world, and praise of men, ing my enemy? It cannot arise from a when they become a snare, Heb. xi. 24. regard to society, which by my suffering -26. Worldly emoluments, when to be another to kill me, loses two lives; that obtained in an unlawful way, or when of an honest man by unjust violence, and standing in opposition to religion and that of his murderer, if it can be called usefulness, Matt. iv. 20-22. Friends a loss, by the hand of justice. Whereas, and relatives, so far as they oppose the by killing the invader of my life, I only truth, and would influence us to oppose take a life, which must otherwise have it too, Gen. xii. 1. Our own righteousbeen forfeited, and preserve the life of ness, so as to depend upon it, Phil. iii. 8, an innocent person. Nor, for the same 9. Life itself must be laid down, if callreason, can there be any such obligation || ed for, in the cause of Christ, Matt. xvi. arising from the love of our neighbour; 24, 25. In fine, every thing that is sinsince I do not really save his life by ful must be denied, however pleasant, parting with my own, but only leave and apparently advantageous, since, him to be put to death after a more ig- without holiness, no man shall see the nominious manner by the public execu- Lord, Heb. xii. 14. To enable us to tioner. And if it be said that I dispatch practise this duty, let us consider the him with his sins upon him into the injunction of Christ, Matt. xvi. 24; his other world, which he might have lived eminent example, Phil. ii. 5, 8; the enlong enough to repent of, if legally con-couragement he gives, Matt. xvi. 25; demned; as he must answer for that, who brought me under a necessity of using this method for my own preservation; so I myself may not be prepared, or may not think myself so, or so well assured of it as to venture into the preSELF EXAMINATION, is the callsence of my great Judge; and no cha- ing ourselves to a strict account for all rity obliges me to prefer the safety of the actions of our lives, comparing them another's soul to my own. Self-defence, with the word of God, the rule of duty: therefore, may be with justice practised, considering how much evil we have 1. In case of an attempt made upon the committed, and good we have omitted. life of a person, against which he has no It is a duty founded on a divine comother way of securing himself but repel-mand, 2 Cor. xiii. 5. and ought to be, 1. ling force by force.-2. It is generally esteemed lawful to kill in the defence of chastity, supposing there be no other way of preserving it." See Grove's Moral Philosophy. Also Hints on the the example of his saints in all ages; Heb. xi; the advantages that attend it. and, above all,learn to implore the agency of that Divine Spirit, without whom we can do nothing. Deliberately.-2. Frequently.-3. Impartially.-4. Diligently.-5. Wisely.And, 6. With a desire of amendment. This, though a legal duty, as some mo dern Christians would call it, is essential SEL to our improvement, our felicity, and interest. They," says Mr. Wilberforce (Pract. View.) "who, in a crazy vessel, navigate a sea wherein are shoals and currents innumerable, if they would keep their course, or reach their port in safety, must carefully repair the smallest injuries, and often throw out their line, and take their observations, In the voyage of life, also, the Christian who would not make shipwreck of his faith, while he is habitually watchful and provident, must make it his express business to look into his state, and as certain his progress." and more permanent one in reversion; and he will as often submit to a present pain to avoid a greater hereafter. Selflove, as distinguished from selfishness, always comprehends the whole of a man's existence; and, in that extended sense of the phrase, every man is a selflover; for, with eternity in his view, it is surely not possible for the most disinterested of the human race not to prefer himself to all other men, if their fu ture and everlasting interests could come into competition. This, indeed, they never can do; for though the introduction of evil into the world, and the SELF-EXISTENCE OF GOD is different ranks which it makes neceshis entire existence of himself, not owing sary in society, put it in the power of a man to raise himself in the present it to any other being whatsoever: and thus God would exist, if there were no state by the depression of his neighother being in the whole compass of na-bour, or by the practice of injustice; ture but himself. See EXISTENCE and ETERNITY OF GOD. SELF-GOVERNMENT. HEART. See SELFISHNESS. See SELF-SEEK ING. SELF-KNOWLEDGE, the knowledge of one's own character, abilities, duties, principles, prejudices, tempers, secret springs of action, thoughts, memory, taste, views in life, virtues, and vices. This knowledge is commanded in the Scriptures, Psalm iv. 4. 2 Cor. xiii. 5. and is of the greatest utility, as it is the spring of self possession, leads to humility, steadfastness, charity, moderation, self-denial, and promotes our usefulness in the world. To obtain it, there should be watchfulness, frequent and close attention to the operations of our own minds, regard had to the opinions of others, conversation, reading the Scriptures, and dependence on divine grace. See Mason on Self knowledge; Baxter's Self Acquaintance; Locke on the Underst. Watts's improve ment of the Mind. yet, in the pursuit of the glorious prize which is set before us, there can be no rivalship among the competitors. The success of one is no injury to another; and therefore, in this sense of the phrase, self-love is not only lawful, but absolutely unavoidable." Self-love, however, says Jortin (ser. 13. vol. iv) is vicious, 1. When it leads us to judge too favourably of our fault.-2. When we think too well of our righteousness, and over value our good actions, and are pure in our own eyes.-3. When we over-value our abilities, and entertain too good an opinion of our knowledge and capacity.-4. When we are proud and vain of inferior things, and value ourselves upon the station and circumstances in which, not our own deserts, but some other cause, has placed us.5. When we make our worldly interest, convenience, ease or pleasure, the great end of our actions. Much has been said about the doctrine of disinterested love to God. It must be confessed, that we ought to love him for his own excellencies; yet it is diffi SELF LOVE is that instinctive prin-cult to form an idea how we can love ciple which impels every animal, rational and irrational, to preserve its life and promote its own happiness. "It is very generally confounded with selfish ness; but, perhaps, the one propensity is distinct from the other. Every man loves himself, but every man is not selfish. The selfish man grasps at all immediate advantages, regardless of the consequences which his conduct may have upon his neighbour Self-out including love only prompts him who is actuated by it to procure to himself the greatest possible sum of happiness during the whole of his existence. In this pursuit, the rational self-lover will often forego a present enjoyment to obtain a greater God unconnected with any interest to ourselves. What, indeed, we ought to do, and what we really do, or can do, is very different. There is an everlasting obligation on men to love God for what he is, however incapable of doing it; but, at the same time, our love to him is our interest; nor can we in the present state, I think, while possessed of such sense of his relative bodies and such minds, love God withgoodness" We love him," says John, "because he first loved us." See LOVE. SELF SEEKING, the aiming at our own interest only in every thing we do, It must be distinguished from that regard which we ought to pay to the pre M | SEMI PELAGIANS, a name anciently, and even at this day, given to such as retain some tincture of Pela servation of our health, the cultivation of our minds, the lawful concerns of bu siness, and the salvation of our souls Self-seeking evidences itself by parsimo-gianism. niousness, oppression, neglect, and con- Cassian, who had been a deacon of tempt of others, rebellion, sedition, Constantinople, who was afterwards 2 egotism, immoderate attempts to gain priest at Marseiles, was the chief of fame, power, pleasure, money, and fre- these Semi-Pelagians whose leading quently by gross acts of lying and injus principles were, 1. That God did not dis tice. Its evils are numerous. It is high-pense his grace to one more than ang ly dishonourable and abasing; trans-ther, in consequence of predestination, forming a man into any thing or every i. e. an eternal and absolute decree, but thing for his own interest. It is sinful, was willing to save all men, if they comand the source of innumerable sins; as plied with the terms of his Gospel.-2. perjury, hypocrisy, falsehood, idolatry, That Christ died for all men.-3. That persecution, and murder itself. It is the grace purchased by Christ, and nedangerous. It excites contempt, is the cessary to salvation, was offered to all source of tyranny, discord, war, and men.-4. That man, before he received makes a man a slave, and exposes him grace, was capable of faith and holy deto the just indignation of God." The re- || sires.-5. That man was born free, and medies to prevent or suppress this evil was, consequently, capable of resisting are these. Consider that it is absolute. the influences of grace, or of complying ly prohibited. Jerem. xlv. 5. Luke, ix. with its suggestion.-6. The Semi-Pea23. Heb. xiii. 5. Col. iii. 5. A mark of gians were very numerous; and the a wicked degenerate mind; that the doctrine of Cassian, though variously exmost awful curses are pronounced plained, was received in the greatest against it. Isa. v. 18. Hab. vi 9.-12. part of the monastic schools in Gaul, Isa. xv. 1, 2. Amos, vi. 1. Mic. ii. 1. 2: from whence it spread itself far and that it is contrary to the example of all wide through the European provinces. wise and good men: that the most aw- As to the Greeks, and other Eastern ful examples of the punishment of this Christians, they had embraced the Sesin are recorded in Scripture; as Pha-mi-Pelagian doctrines before Cassian. raoh, Achan, Haman, Gehazi, Absalom, Ananias and Sapphira, Judas, and many others. In the sixth century the controversy between the Semi Pelagians and the dis ciples of Augustin prevailed much, and continued to divide the Western churches. The first are more properly called sensations; the last, feelings. The French word sentiment is common to both. The design of the Almighty in giving us both the painful and agreeable feelings is, for the most part, obvious, and well de SEMBIANI, so called from Sembianus their leader, who condemned all use of wine as evil of itself. He per- SENSATION properly signifies that suaded his followers that wine was a internal act by which we are made production of Satan and the earth, de-conscious of pleasure or pain felt at the nied the resurrection of the body, and organ of sense As to sensations and rejected most of the books of the Old feelings, says Dr. Reid, some belong to Testament. the animal part of our nature, and are SEMI ARIANS, where thus denomi- common to us with the brutes; others nated, because, in profession, they con-belong to the rational and moral part. demned the errors of the Arians, but in reality maintained their principles, only palliating and concealing them under softer and more moderate terms. They would not allow, with the orthodox, that the Son was quosos, of the same sub stance, but only quis, of a like sub-serving our notice. 1. The painful senstance with the Father; and thus, though in expression they differed from the orthodox in a single letter only, yet in effect they denied the divinity of Jesus Christ. The Semiarianism of the moderns consists in their maintaining that the Son was, from all eternity, be gotten by the will of the Father; contrary to the doctrine of those who teach that the eternal generation is necessary. Such, at least, are the respec tive opinions of Dr. Clarke and Bishop Bull. sations are admonitions to avcid what would hurt us; and the agreeable sensations to invite us to those actions that are necessary to the preservation of the individual or the kind.-2. By the same means, nature invites us to moderate bodily exercise, and admonishes us to avoid idleness and inactivity on the one hand, and excessive labour on the other. -3. The moderate exercise of all our rational powers gives pleasure -4. Every species of beauty is beheld with pleasure, and every species of deformity |