SADDUCEES, a famous sect among the Jews; so called, it is said, from their founder, Sadoc. It began in the time of Antigonus, of Socho, president of the Sanhedrim at Jerusalem, and teacher of the law in the principal divinity school of that city. Antigonus having often, in his lectures, inculcated to his scholars that they ought not to serve God in a servile manner, but only out of filial love and fear, two of his scholars, Sadoc and Baithus, thence inferred that there were no rewards at all after this life; and, therefore, separating from the school of their master, they thought there was no resurrection nor future state, neither angel nor spirit, Matt. xxii, 23. Acts xxiii, 8. They seem to agree greatly with the Epicureans; differing, however, in this, that, though they denied a future state, yet they allowed the power of God to create the world; whereas the followers of Epicurus denied it. It is said, also, that they rejected the Bible, except the Pentateuch; denied predestination; and taught, that God had made man absolute master of all his actions, without assistance to good, or restraint from evil. SAINT, a person eminent for godliness. The word is generally applied by us to the apostles and other holy persons mentioned in the scripture: but the Romanists make its application much more extensive; as, according to them, all who are canonized are made saints of a high degree. See CA NONIZATION. SALVATION means the safety or preservation of any thing that has been or is in danger; but it is more particularly used by us to denote our deliverance from sin and hell, and the final enjoyment of God in a future state, through the mediation of Jesus Christ. See articles ATONEMENT, PROPITIATION, RECONCILIATION, REDEMPTION, and SANCTIFICATION. SAMARITANS, an ancient sect among the Jews, whose origin was in the time of king Rehoboam, under whose reign the people of Israel were divided into two distinct kingdoms, that of Judah and that of Israel. The capital of the kingdom of Israel was Samaria, whence the Israelites took the name of Samaritans. Shalmaneser, king of Assyria, having besieged and taken Samaria, carried away all the people captives into the remotest parts of his dominions, and filled their place with Babylonians, Cutheans, and other idolaters. These, finding that they were exposed to wild beasts, desired that an Israelitish priest might be sent among them, to instruct them in the ancient religion and customs of the land they inhabited. This being granted them, they were delivered from plague of wild beasts, and embraced the law of Moses, with which they mixed a great part of their ancient idolatry. Upon the return of the Jews from the Babylonish captivity, it appears that they had entirely quitted the wor ship of their idols. But though they were united in religion, they were not so in affection with the Jews; for they employed various calumnies and stratagems to hin the der their rebuilding the temple of Jerusalem; and, when they could not prevail, they erected a temple on Mount Gerizim, in opposition to that of Jerusalem. [See 2d Kings xvii. Ezra iv, v, vi.] The Samaritans at present are few in number, but pretend to great strictness in their observation of the law of Moses. They are said to be scattered; some at Damascus, some at Gaza, and some at Grand Cairo, in Egypt. the same language, only in different characters; and that the difference between the two texts is owing to the inadvertency and inaccuracy of transcribers, or to the affectation of the Samaritans, by interpolating what might promote their interests and pretensions; that the two copies were originally the very same, and that the additions were afterwards inserted. And in this respect the Pentateuch of the Jews must be alSAMARITAN PENTATEUCH, lowed the preference to that of the the collection of the five books of Samaritans; whereas others preMoses, written in Samaritan or fer the Samaritan, as an original, Phoenician characters; and, ac- preserved in the same character cording to some, the ancient He-and the same condition in which brew characters which were in use before the captivity of Babylon. This Pentateuch was unknown in Europe till the seventeenth century, though quoted by Eusebius, Jerome, &c. Archbishop Usher was the first, or at least among the first, who procured it out of the East, to the number of five or six copies. Pietro della Valle purchased a very neat copy at Damascus, in 1516, for M. de Sansi, then ambassador of France at Constantinople, and afterwards bishop of St. Malo. This book was presented to the fathers of the Oratory of St. Honoré, where perhaps it is still preserved; and from which father Morinus, in 1632, printed the first Samaritan Pentateuch, which stands in Le Jay's Polyglot, but more correctly in Walton's from three Samaritan manuscripts which belonged to Usher. The generality of divines hold, that the Samaritan Pentateuch, and that of the Jews, are one and the same work, written in Moses left it. The variations, additions, and transpositions which are found in the Samaritan Pentateuch, are carefully collected by Hottinger, and may be seen on confronting the two texts in the last volume of the English Polyglot, or by inspecting Kennicott's edition of the Hebrew Bible, where the various readings are inserted. Some of these interpolations serve to illustrate the text; others are a kind of paraphrase, expressing at length what was only hinted at in the original; and others, again, such as favour their pretensions against the Jews; namely, the putting Gerizim for Ebal. Besides the Pentateuch in Phoenician characters, there is another in the language which was spoken at the time that Manasseh, first high priest of the temple of Gerizim, and sonin-law of Sanballat, governor of Samaria, under the king of Persia, took shelter among the Samaritans. The language of this last is mixture of Chaldee, Syriac, and a Phoenician. It is called the Sa- | work, and not to be begun or carmaritan version, executed in fa- ried on by the power of man, Tit. vour of those who did not under-iii, 5.-2. A progressive work, and stand pure Hebrew; and is a literal translation, expressing the text word for word. not perfected at once, Prov. iv, 18.-3. An internal work, not consisting in external profession or SANCTIFICATION, that bare morality, Psalm li, 6.-4. A work of God's grace by which we necessary work; necessary as to the are renewed after the image of God, evidence of our state, the honour set apart for his service, and ena- of our characters, the usefulness bled to die unto sin and live unto of our lives, the happiness of our righteousness. It must be care- minds, and the eternal enjoyment fully considered in a twofold light. of God's presence in a future 1. As an inestimable privilege gran- world, John iii, 3. Heb. xii, 14. ted us from God, 1st Thess. v, 23. Sanctification evidences itself by, -And, 2. As an all-comprehen- 1. A holy reverence, Nehem. v, sive duty required of us by his ho- 15.-2. Earnest regard, Lam. iii, ly word, 1st Thess. iv, 3. It is dis- 24.-3. Patient submission, Ps. tinguished from justification thus: xxxix, 9. Hence Abp. Usher said Justification changeth our state in of it, "Sanctification is nothing law before God as a Judge; sanc- less than for a man to be brought tification changeth our heart and to an entire resignation of his will life before him as our Father. to the will of God, and to live in Justification precedes, and sancti- the offering up of his soul continufication follows, as the fruit and ally in the flames of love, and as evidence of it. The surety-right- a whole burnt-offering to Christ." eousness of Christ imputed is our-4. Increasing hatred to sin, Ps. justifying righteousness; but the cxix, 133.-5. Communion with grace of God implanted is the God, Isaiah xxvi, 8.-6. Delight matter of our sanctification. Jus-in his word and ordinance, Ps. tification is an act done at once; sanctification is a work which is gradual. Justification removes the guilt of sin; sanctification the power of it. Justification delivers us from the avenging wrath of God; sanctification conforms us to his image. Yet justification and sanctification are inseparably connected in the purpose of God, Rom. viii, 28 to 30; in the covenant of grace, Heb. viii, 10; in the doctrines and promises of the Gospel, Acts v, 31; and in the experience of all true believers, 1st Cor. vi, 11. Sanctification is, 1. A divine VOL. II. 3 F xxvii, 4.-7. Humility, Job xlii, 5, 6.-8. Prayer, Ps. cix, 4.—9. Holy confidence, Ps. xxvii, 1.— 10. Praise, Ps. ciii, 1.-11. Uniform obedience, John xv, 8. See Marshall on Sanctification; Dr. Owen on the Holy Spirit; Witsii Economia, lib. iii, c. 12; Brown's Nat. and Rev. Theology, p. 447; Haweis's Sermons, ser. 11, 12, 13; Scougal's Works. SČANDEMANIANS, a sect that originated in Scotland about the year 1728; where it is, at this time, distinguished by the name of Glassites, after its founder, Mr. John Glas, who was a minister of the established church in that kingdom; but being charged with a design of subverting the national covenant, and sapping the foundation of all national establishments, by maintaining that the kingdom of Christ is not of this world, was expelled from the synod by the church of Scotland. His sentiments are fully explained in a tract, published at that time, entitled, "The Testimony of the King of Martyrs," and preserved in the first volume of his works. In consequence of Mr. Glas's expulsion, his adherents formed themselves into churches, conformable, in their institution and discipline, to what they apprehended to be the plan of the first churches recorded in the New Testament. Soon after the year 1755, Mr. Robert Sandeman, an elder in one of these churches in Scotland, published a series of letters addressed to Mr. Hervey, occasioned by his Theron and Aspasio, in which he endeavours to shew that his notion of faith is contradictory to the scripture account of it, and could only serve to lead men, professedly holding the doctrines called Calvinistic, to establish their own righteousness upon their frames, feelings, and acts of faith, In these letters Mr. Sandeman attempts to prove that justifying faith is no more than a simple belief of the truth, or the divine testimony passively received by the understanding; and that this divine testimony carries in itself sufficient ground of hope to every one who believes it, without any thing wrought in us, or done by us, to give it a particular direction to ourselves. Some of the popular preachers, as they were called, had taught that it was of the essence of faith to believe that Christ is ours; but Mr. Sandeman contended, that that which is believed in true faith is the truth, and what would have been the truth, though we had never believed it. They dealt largely in calls and invitations to repent and believe in Christ, in order to forgiveness; but he rejects the whole of them, maintaining that the Gospel contained no offer but that of evidence, and that it was merely a record or testimony to be credited. They had taught that though acceptance with God, which included the forgiveness of sins, was merely on account of the imputed righteousness of Christ, yet that none was accepted of God, nor forgiven, till he repented of his sin, and received Christ as the only Saviour: but he insists that there is acceptance with God through Christ for sinners, while such, or before "any act, exercise, or exertion of their minds whatsoever;" consequently before repentance: and that "a passive belief of this quiets the guilty conscience, begets hope, and so lays the foundation for love." It is by this passive belief of the truth that we, according to Mr. Sandeman, are justified, and that boasting i excluded. If any act, exercise, or exertion of the mind, were necessary to our being accepted of God, he conceives there would be whereof to glory; and justification by faith could not be opposed, as it is in Rom. iv, 4, 5. to justification by works. 66 afflicted he went astray." Others have thought, that from the same principle it were easy to account for the bitterness, pride, and contempt, which distinguish the system; for self-love, say they, is consistent with the greatest aversion to all beings, divine or human, excepting so far as they become subservient to us. The chief opinion and practices in which this sect differs from other Christians, are, their weekly administration of the Lord's supper; their love feasts, of which every member is not only allowed but required to partake, and which consist of their dining together at each other's houses in the interval between the morning and afternoon service. Their kiss of charity used on this occasion at the admission of a new member, and at other times when they deem it necessary and proper; their weekly collection before the Lord's supper for the support of the poor, and defraying other expences; mutual exhortation; abstinence from blood and things strangled; washing each other's feet, when, as a deed of mercy, it might be an expression of love, the precept con The authors to whom Mr. Sandeman refers, under the title of popular preachers," are Flavel, Boston, Guthrie, the Erskines, &c. whom he has treated with acrimony and contempt. "I would be far," says he, "from refusing even to the popular preachers themselves what they so much grudge to others, the benefit of the one instance of a hardened sinner finding mercy at last; for I know of no sinners more hardened, none greater destroyers of mankind, than they." There have not been wanting writers, however, who have vindicated these ministers from his invectives, and have endeavoured to shew that Mr. Sandeman's notion of faith, by excluding all exercise or concurrence of the will with the Gospel way of salvation, confounds the faith of devils with that of Christians, and so is calculated to deceive the souls of men. It has also been observed, that though Mr. Sandeman admits of the acts of faith and love as fruits of believing the truth, yet, all his godliness consisting (as he acknow-cerning which, as well as other ledges to Mr. Pike) in love to that precepts, they understand literalwhich first relieved him," it a- ly; community of goods, so far as mounts to nothing but self-love. that every one is to consider all And as self-love is a stranger to all that he has in his possession and those strong affections expressed power liable to the calls of the in the 119th Psalm towards the law poor and the church; and the of God, he cannot admit of them unlawfulness of laying up treasures as the language of a good man, but upon earth, by setting them apart applies the whole psalm to Christ, for any distant, future, and uncerthough the person speaking ac-tain use. They allow of public and knowledges that "before he was private diversions, so far as |