feast their eyes with the blood and death || Mary; that the Holy Ghost is no disof these unfortunate slaves, or form an tinct person; but that the Father is harmless recreation of so inhuman a truly and properly God. They own pleasure; but these renew more detest-that the name of God is given in the able shows; for they bring upon the holy Scriptures to Jesus Christ, but constage not infamous wretches devoted to tend that it is only a deputed title, which, death, but members of Jesus Christ, however, invests him with a great autheir brethren; and there they enter-thority over all created beings. They tain the spectators with wounds which they inflict on persons" who have devoted themselves to God. Barrow's Works, vol. i. ser. 17, 18; Massilon's Sermons, vol. i. ser. v. English trans. and article EvIL SPEAKING. deny the doctrines of satisfaction and imputed righteousness, and say, that Christ only preached the truth to mankind, set before them in himself an example of heroic virtue, and sealed his doctrines with his blood. Original sin SOBRIETY, freedom from any inor- and absolute predestination they esteem dinate passion. "Sobriety," as one ob- scholastic chimeras. Some of them serves, "is both the ornament and the likewise maintain the sleep of the soul, defence of a Christian. It is requisite which, they say, becomes insensible at in every situation, and in every enter- death, and is raised again with the body prise; indeed nothing can be done well at the resurrection, when the good shall without it. The want of sobriety is seen be established in the possession of eterand felt by multitudes every day. With-nal felicity, while the wicked shall be out sobriety a man is exposed to the toss-consigned to a fire that will not toring of the merciless waves, destitute of an ment them eternally, but for a certain anchor. Sobriety is a security against the duration proportioned to their demebaneful influence of turbulent passions; rits." it is self-possession; it is self-defence. It There is some difference, however, is necessary on all occasions: when we between ancient and modern Socinians. read, when we hear, when we pray, The latter, indignant at the name Sowhen we converse, when we form cinian, have appropriated to themselves schemes, when we pursue them, when that of Unitarians, and reject the nowe prosper, when we fail. Sobriety is tions of a miraculous conception and necessary for all descriptions of charac-the worship of Christ; both which were ter; it is necessary for the young and for the old; for the rich and the poor, for the wise and for the illiterate; all need to be sober.' The necessity of sobriety is obvious, 1. In our inquiries after truth, as opposed to presumption. -2. In our pursuit of this world, as opposed to covetousness.-3. In the use and estimate of the things of this world, as opposed to excess.-4. In trials and afflictions, as opposed to impatience. 5. In forming our judgment of others, as opposed to censoriousness.-6. In speaking of one's self, as opposed to egotism. Many motives might be urged to this exercise, as, 1. The general language of Scripture, 1 Pet. v. 8. Phil. iv. 5. Tit. ii. 12. 1 Pet. iv. 7.-2. Our profession as Christians.-3. The example of Jesus Christ, and 4. The near approach of death and judgment." See DRUNKENNESS, MODERATION. SOCINIANS, a sect so called from Faustus Socinus, who died in Poland in 1604. There were two who bore the name Socinus, uncle and nephew, and both disseminated the same doctrine; but it is the nephew who is generally considered as the founder of this sect. They maintain "that Jesus Christ was a mere man, who had no existence before he was conceived by the Virgin || held by Socinus. Dr. Priestly has laboured hard in attempting to defend this doctrine of the Unitarians, but Dr. Horsley, bishop of Rochester, has ably refuted the doctor in his Theological Tracts, which are worthy the perusal of every Christian, and especially every candidate for the ministry. Dr. Price agreed with the Socinians in the main, yet his system was somewhat different. He believed in the pre-existence of Christ, and likewise that he was more than a human being; and took upon him human nature for a higher purpose than merely revealing to mankind the will of God, and instructing them in their duty and in the doctrines of religion. The Socinians flourished greatly in Poland about the year 1551: and J. Siemienius, palatine of Podolia, built purposely for their use the city of Racow. A famous catechism was published, called the Racovian catechism: and their most able writers are known by the title of the Polones Fratres, or Polonian Brethren. Their writings were re-published together, in the year 1656, in one great collection, consisting of six volumes in folio, under the title of Bibliotheca Fratrum. An account of these authors may be seen in Dr. Toul in troubles, yet we must beware of an extreme. Sorrow, indeed, becomes sinful and excessive when it leads us to slight our mercies; causes us to be insensible to public evils; when it diverts us from duty; so oppresses our bodies as to endanger our lives; sours the spirit with discontent, and makes us in min's Life of Socinus. Some of the writers on the Socinian doctrine, besides the above-mentioned, have been, Haynes in his Scripture Account of the Attributes and Worship of God, and of the Character and Offices of Jesus Christ; Dr. Lardner on the Logos; Priestly's Hist. of early Opinions and Disquisitions; Lindsay in his Histori-attentive to the precepts of God's word, cal View of Unitarianism; Carpenter's and advice of our friends. In order to Unitarianism; and Belsham's Answer moderate our sorrows, we should conto Wilberforce. Against the Socinian sider that we are under the direction of doctrine may be consulted, Dr. Horne's a wise and merciful Being; that he perSermon on the Duty of contending for mits no evil to come upon us without a the Faith; Dr. Owen against Biddle; gracious design; that he can make our Dr. Hornbeck's Confutation of Soci- troubles sources of spiritual advantage; nianism: Calovius's Ditto; Macgow-that he might have afflicted us in a far an's Socinianism brought to the Test; greater degree; that, though he has and books under articles ARIANS and taken some, yet he has left many other JESUS CHRIST. comforts; that he has given many proSOLDINS, so called from their lead-mises of relief: that he has supported er, one Soldin a Greek priest. They thousands in as great troubles as ours: appeared about the middle of the fifth and, finally, that the time is coming century in the kingdoms of Saba and when he will wipe away all tears, and Godolia. They altered the manner of give to them that love him a crown of the sacrifice of the mass; their priests || glory that fadeth not away. See REoffered gold, their deacons incense, and their sub-deacons myrrh; and this in memory of the like offerings made to the infant Jesus by the wise men. Very few authors mention the Soldins, neither do we know whether they still subsist. 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. SIGNATION. SOUL, that vital, immaterial, active substance, or principle, in man, whereby he perceives, remembers, reasons, and wills. It is rather to be described as to its operations, than to be defined as to its essence. Various, indeed, have been the opinions of philosophers concerning its substance. The Epicureans thought it a subtile air, composed of atoms, or primitive corpuscles. The Stoics maintained it was a flame, or portion of heavenly light. The Cartesians make thinking the essence of the soul. Some hold that man is endowed with three kinds of soul, viz. the rational, which is purely spiritual, and infused by the immediate inspiration of God: the irrational or sensitive, which being common to man and brutes, is supposed to be formed of the elements: and, lastly, the vegetative soul, or principle of growth and nutrition, as the first is of understanding, and the second of animal life. SON OF GOD, a term applied in the Scriptures not only to magistrates and saints, but more particularly to Jesus Christ. Christ, says Bishop Pearson, has a fourfold right to this title. 1. By generation, as begotten of God, Luke i. 35.-2. By commission, as sent by him, John x. 34, 36.-3. By resurrection, as the first born, Acts xiii. 32, 33.-4. By actual possession, as heir of all, Heb. i. 2, 5. But, besides these four, many think that he is called the Son of God in such a way and manner as never any other was, is, or can be, because of his own The rational soul is simple, uncomdivine nature, he being the true, proper, pounded, and immaterial, not composed and natural Son of God, begotten by of matter and form; for matter can him before all worlds, John iii. 16. Rom. never think and move of itself as the viii. 3. 1 John iv. 9. See article GE-soul does. In the fourth volume of the NERATION ETERNAL, and books there referred to. SORCERY, magic, conjuration. See CHARMS and WITCHCRAFT. SORROW, uneasiness or grief, arising from the privation of some good we actually possessed. It is the opposite to joy. Though sorrow may be allowable under a sense of sin, and when involved Memoirs of the Literary and Philosophical Society of Manchester, the reader will find a very valuable paper, by Dr. Ferrier, proving by evidence apparently complete, that every part of the brain has been injured without affecting the act of thought. It will be difficult for any man to peruse this without being convinced that the modern theory of the Materialists is shaken from its very || appeals to the people of Exeter, where foundation. it seems she was brought up from her infancy. In November 1803, she says she was When she was at Stockton upon Tees in the next month, she informs us three methodist preachers had the confidence to tell her she uttered lies; and she then refers them to four clergymen who could prove she and her friends were not liars. The immortality of the soul may be argued from its vast capacities, boundless desires, great improvements, dis-ordered to open her Bible, which she satisfaction with the present state, and did at Eccles. ch. i. 9; and then follows desire of some kind of religion. It is a long explanation of that chapter. also argued from the consent of all nations; the consciousness that men have of sinning; the sting 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. 2 Tim. i. 10. 1 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 on Man; Bp. Porteus's Sermons, ser. 5, 6, 7. vol. i. Doddridge's Lectures, lec. 92, 93, 94, 95, 96, 97; Drew's Essay on the Immateriality and Immortality of the Soul. Care of the Soul. See CARE. SOUTHCOTTERS: the followers of Joanna Southcot, well known at this time in the south of England as a prophetess. The book in which Joanna published her prophecies, is dated London, April 25, 1804; and she begins by declaring she herself did not understand the communications given her by the Spirit, till they were afterwards explained to her.| In November 1803, she was told to mark the weather during the twentyfour first days of the succeeding year, and then the Spirit informs her that the weather each day was typical of the events of each succeeding month: New year's day to correspond with January, January 2 with February, &c. After this she relates a dream she had in 1792, and declares she foretold the death of Bishop Buller, and appeals to a letter put into the hands of a clergyman whom she names. After this she gives us a long communication on Gen. xlix. wherein Jacob warns his sons of what should befall them in the last days, and which she applies to our present times. She then favours her readers with a long ESSAY on the marriage of the Lamb, and as variety is always pleasing, it commences in sober prose, but ends in jingling rhyme. The following is the conclusion of a communication which she had at Stockfort: "As wrong as they are, saying thou hast children brought up by the parish, and that thou art Bonaparte's brother, and that thou hast been in prison; so false is their sayings, thy writings came from the devil or any spirit but the SPIRIT of the LIVING GOD; and that every soul in this nation shall know before the FIVE YEARS I mentioned to thee in 1802 are expired; and then I will turn as a DIADEM of beauty to the residence of my people, and they shall praise the GOD OF THEIR SALVATION." In March 1805, we find Joanna published a pamphlet in London, endeavouring to confute "FIVE CHARGES" against her, which had appeared in the Leeds Mercury, and four of which she says were absolutely false. The first charge was respecting the sealing of her disciples. The second on the invasion. The third on the famine. The fourth on her mission. The fifth on her death. Sealing is the grand peculiarity and ordinance of these people. Joanna gives those who profess belief in her mission, and will subscribe to the things revealed in her " WARNING," a sealed One night she heard a noise as if a written paper with her signature, and ball of iron was rolling down the stairs by which they are led to think they are three steps; and the Spirit afterwards, sealed against the day of redemption, she says, told her this was a sign of three and that all those who are possessed of great evils which were to fall upon this these seals will be signally honoured by land, the sword, the plague, and the the Messiah when he comes this spring famine. She affirms that the late war, It is said they looked upon Joanna to be and that the extraordinary harvest of the bride, the Lamb's wife; and that 1797 and 1800, happened agreeably to as man fell by a woman, he will be rethe predictions which she had pre-stored by a woman. Some of her folviously made known; and particularly lowers pretended also to have visions and revelations. At present, it seems, both warning and sealing have subsided; they are waiting, probably in awful suspense, for the commencement of the thousand years' reign on the earth, when peace will universally prevail. Yet it is said they do not mean that Christ will come in person, but in spirit, and that the sealed who are dead before this time, will be raised from their graves to partake in this happy state. in the exclusion of some of the known properties of matter, especially of solidity, of the vis inertia, and of gravitation. The positive part comprises perception, thought, will, power, action, by which last term is meant the origination of motion. Nat. Theol. p. 481. See INCORPOREALITY OF GOD. SPIRITUAL-MINDEDNESS, that disposition implanted in the mind by the Holy Spirit, by which it is inclined to SOVEREIGNTY OF GOD, is his love, delight in, and attend to spiritual power and right of dominion over his things. The spiritual minded highly creatures, to dispose and determine appreciate spiritual blessings-are enthem as seemeth him good. This at-gaged in spiritual exercises-pursue tribute is evidently demonstrated in the spiritual objects-are influenced by spisystems of creation, providence, and ritual motives-and experience spiritual grace; and may be considered as abso- joys. To be spiritually-minded, says fute, universal, and everlasting, Dan. St. Paul, is life and peace, Rom. viii. 6. iv. 35. Eph. i. 11. See DOMINION, See Dr. Owen's excellent Treatise on GOVERNMENT, POWER, and WILL OF this subject. GOD; Coles on the Sovereignty of God; and Charnock on the Dominion of God, in his Works, vol. i. p. 690; Edwards's Sermons, ser. 4. | SPONSORS, are those persons who, in the office of baptism, answer, or are sureties for the persons baptised. See GODFATHERS. SPINOSISM, the doctrines of Spino- SPORTS, Book of, a book or declaza, who was born a Jew at Amsterdam ration drawn up by Bp. Morton, in the in 1632. The chief articles in his sys- reign of K. James I. to encourage retem are such as these: that there is creations and sports on the Lord's day. but one substance in nature, and that It was to this effect: "That for his good this only substance is endued with an || people's recreation his Majesty's pleainfinite variety of attributes, among sure was, that, after the end of divine which are extension and cogitation; service, they should not be disturbed, that all the bodies in the universe are letted, or discouraged, from any lawful modifications of this substance, con- recreations; such as dancing, either of sidered as extended: and that all the men or women; archery for men; leapsouls of men are modifications of the ing, vaulting, or any such harmless resame substance, considered as cogita- creations; nor having of may-games, tive: that God is a necessary and infi- whitsonales, or morrice dances; or setnitely perfect Being, and is the cause of ting up of May poles, and other sports all things that exist, but not a different therewith used, so as the same may be Being from them: that there is but one had in due and convenient time, without Being, and one nature; and that this impediment or let of divine service; and nature produces within itself, by an im- that women should have leave to carry manent act, all those which we call rushes to the church for the decorating creatures; and that this Being is, at the of it, according to their old customs; same time, both agent and patient, effi- withal prohibiting all unlawful games cient cause and subject, but that he to be used on Sundays only; as bearproduces nothing but modifications of baiting, bull-baiting, interludes, and at himself. Thus is the Deity made the all times (in the meaner sort of people sole agent as well as patient, in all evil, prohibited) bowling." Two or three both physical and moral. If this im- restraints were annexed to the declarapious doctrine be not Atheism, (or, as it tion, which deserve the reader's notice: is sometimes called, Pantheism,) I know 1st. "No recusant (i. e. Papist) was to not what is. See PANTHEISM. have the benefit of this declaration.2dly. Nor such as were not present at the whole of divine service.-Nor, 3dly. such as did not keep to their own parish churches, that is, Puritans." SPIRIT, an incorporeal being or intelligence; in which sense God is said to be a Spirit, as are angels and the human soul. HOLY SPIRIT. See HOLY GHOST. 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 This declaration was ordered to be read in all the parish churches of Lancashire, which abound with Papists; and Wilson adds, that it was to have been read in all the churches of England, but that Archbishop Abbot, being at Croydon, flatly forbade its being read STATUTE BLOODY, or the law of the six articles; a law enacted in the reign of Henry VIII. which denounced death against all those who should deny the doctrine of transubstantiation; or maintain the necessity of receiving the sacrament in both kinds, or affirm that it was lawful for priests to marry, that vows of celibacy might be broken, that private masses were of no avail, and that auricular confession to a priest was not necessary to salvation. STEADFASTNESS. See CON STANCY. ness or good, the stoical doctrine was altogether extravagant: they taught that all external things are indifferent and cannot affect the happiness of man; that pain, which does not belong to the mind, is not evil; 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 the Christian; and that not only with respect to their strict regard to moral virtue, but also on account of their moral principles; insomuch, that Jerome affirms that in many things they agree with us. They asserted the unity of the Divine Beingthe creation of the world by the cys, or Word-the doctrine of Providenceand 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. STYLITES, pillar saints; an appellation given to a kind of solitaries, who stood motionless upon the tops of pillars, raised for the exercise of their patience, and remained there for several years, amidst the admiration and applause of the stupid populace. Of these, we find several mentioned in ancient writers, and even as low as the twelfth century, when they were totally suppressed. The founder of the order was St. Simeon Stylites, a famous anchoret in the fifth century, who first took up his abode on a column six cubits high; then on a second of twelve cubits; a third of twenty-two; a fourth of thirty-six; and on another of forty cubits, where he thus passed thirty-seven years of his life. The tops of these columns were only three feet in diameter, and were defended 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. STOICS, heathen philosophers, who took their names 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. The Stoics generally maintained that nature impels every SUB DEACON, an inferior minister, man to pursue whatever appears to who anciently attended at the altar, him to be good. According to them, prepared the sacred vessels, delivered self-preservation and defence is the first them to the deacons in time of divine law of animated nature. All animals service, attended the doors of the church necessarily derive pleasure from those during communion service, went on the things which are suited to them; but the bishop's embassies with his letters, or first object of pursuit is not pleasure, but messages, to foreign churches, and was conformity to nature. Every one, there-invested with the first of the holy orfore, who has a right discernment of what is good, will be chiefly concerned to conform to nature in all his actions and pursuits. This is the origin of moral obligation. With respect to happi || ders. They were so subordinate to the superior rules 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. |