66 SAN 699 he rested the essence of justifying faith, Mr. Heavy complaints have been made of the He early began to distinguish himself as an author; and his first production seems to have been "Some Thoughts on Christianity, in a Letter to a Friend," written about the year 1750, at the request of a Freethinker, who had kindly entertained the author at his house, and earnestly requested him to give his thoughts on that important subject in writing. This pamphlet, though small, discovers an original train of thinking. The subject is placed in a new and striking light; and the deductions which the writer makes from his first principles, show him to be possessed of the powers of cogent reasoning. In 1757 he published his celebrated "Letters on Theron and Aspasio," addressed to Mr. Hervey, in two volumes, 12mo., in which he attacked the prevailing system of what is termed the orthodox faith, with uncommon A second acuteness, and no little effect. edition of the "Letters" was given to the public in 1759, with an Appendix; in which he notices several pieces that had been written against him; and in 1762, appeared a third edition, with a second Appendix of considerable magnitude; enumerating many other tracts which his Letters had occasioned; from which it is abundantly manifest, that the very pillars of orthodoxy were supposed to be shaken, and a general alarm prevailed. Adverting to the effects which had been produced by his Letters," he says, in one of his Appendixes, "If, amidst the throng of daily publications, my book serve as a little transitory fuel to the fire of that contention which the Saviour came to revive upon the earth, and which will continue burning till he come again, my purpose in writing is sufficiently honoured: yea, though it should be forgotten before the current year end, I have Though we conceive Sandeman was egreit to say, that my purpose has already been honoured far beyond expectation."-About a giously mistaken, and not more at variance year after the publication of the first edition with the known phenomena of the human of his " Letters," an epistolary correspond- mind, than with the calls and invitations of ence took place between the author and Mr. the Gospel, in representing faith as something Samuel Pike, a dissenting minister in Lon- in which the mind is absolutely passive; and don, of some note, which ended in the latter though there are various things in his writadopting the views of Mr. Sandeman, giving ings relative to the doctrine of assurance up his connexion with the church of which which will not bear to be tried by the test of he was pastor, and uniting with the Sande- Scripture; yet there are, perhaps, after all, manian body in London. In these Letters, few writers who have more contributed to which were printed in 1759, in a pamphlet lead to simpler and more accurate views of entitled An Epistolary Correspondence be- the nature of faith, to sweep away the cobtween Samuel Pike and Robert Sandeman, webs which mystified the subject of a sinner's relating to the Letters on Theron and Aspa- obtaining justification before God through the sio," the main points of difference between righteousness of Christ, and to detect and Mr. Sandeman and his opponents are dis-expose the evils of trimming, carnal and cussed in a close and searching manner; particularly the nature of justifying faith, which the former contended had nothing to do with a different manner of believing from what takes place in the common concerns of life; but that it consists wholly in the things believed. In opposition to Mr. Hervey's favourite principles of appropriation, in which "There are worldly systems of religion. by other writers who have adopted his principles." Those who know nothing of this author but from his writings, or the testimony of his adversaries, would be led to conclude, that he was naturally of a sour, morose, cynical disposition; and yet the case was quite the reverse. He was in person small; of a mild, affable, courteous turn; a most determined enemy to the pomp of the clergy, which he treated without ceremony or reserve, and that occasioned him many enemies from the order; remarkable for his condescension to men of low estate, but fired with a holy jealousy for the purity of the Gospel, and the honours of divine grace, while, at the same time, his general deportment was so exemplary, that the breath of calumny never dared to assail it. Mr. Sandeman accepted an invitation from some persons in America, who had read his writings and professed a strong attachment to them, to come and settle among them; and accordingly, accompanied by an associate, he sailed for New England in 1764. There is reason to believe, that he was much disappointed in the persons who had invited him over, and in the expectations he had formed generally respecting America. Dissensions began to arise, soon after his arrival, between the colonies and mother country. Mr. Sandeman's principles led him to avow the most implicit obedience to the latter, which subjected him to severe persecutions from the enraged colonists; his days were embittered; his prospects of usefulness in a great measure blighted; and, after collecting a few small societies, he ended his life at Danbury, in Connecticut, Fairfield county, in | the year 1771. Since his death there has appeared from his pen, "The Honour of Marriage opposed to all Impurities;" " An Essay on Solomon's Song;" "On the Sign of the Prophet Jonah," &c. &c., all of which may be read with profit. Jones's Christ. Biog.; Fuller's Sandemanianism. SANDEMANIANS, a sect that originated in Scotland about the year 1728; where it is, at this time, distinguished by the name of Glasite, 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. The chief op nions 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 the occasion of 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 paying their expenses; 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 concerning which, as well as other precepts, they understand literally; community of goods, so far as that every one is to consider all that he has in his possession and power liable to the calls of the poor and the church; and the unlawfulness of laying up treasures upon earth, by setting them apart for any distant, future, and uncertain use. They allow of public and private diversions, so far as they are unconnected with circumstances really sinful; but apprehending a lot to be sacred, disapprove of lotteries, playing at cards, dice, &c. They maintain a plurality of elders, pastors, or bishops, in each church; and the necessity of the presence of two elders in every act of discipline, and at the administration of the Lord's supper. In the choice of these elders, want of learning and engagement in trade are no sufficient objection, if qualified according to the instructions given to Timothy and Titus; but second marriages disqualify for the office; and they are ordained by prayer and fasting, imposition of hands, and giving the right hand of fellowship. In their discipline they are strict and severe, and think themselves obliged to separate from the communion and worship of all such religious societies as appear to them not to profess the simple truth for their only ground of hope, and who do not walk in obedience to it. We shall only add, that in every transaction they esteem unanimity to be absolutely necessary. Glas's Testimony of the King of Martyrs; Sandeman's Letters on Theron and Aspasio, letter 11; Backus's Discourse on Faith and its Influence, p. 7-30; Adams's View of Religions; Bellamy's Nature and Glory of the Gospel, Lond. edit. notes, vol. i. p. 65-125; Fuller's Letters on Sandemanianism." SANHEDRIM, a council or assembly of persons sitting together; the name whereby the Jews called the great council of the nation, assembled in an apartment of the temple at Jerusalem, to determine the most important affairs both of church and state. SARABAITES, wandering fanatics, or rather impostors, of the fourth century, who, instead of procuring a subsistence by honest industry, travelled through various cities and provinces, and gained a maintenance by fictitious miracles, by selling relics to the multitude, and other frauds of a like nature. SATAN is a Hebrew word, and signifies an adversary, or enemy, and is commonly applied in Scripture to the devil, or the chief of the fallen angels. By collecting the passages," says Cruden, "where Satan, or the devil is mentioned, it may be observed that he fell from heaven with all his company; that God cast him down from thence for the punishment of his pride; that, by his envy and malice, sin, death, and all other evils, came into the world; that by the permission of God, he exercises a sort of government in the world over his subordinates, over apostate angels like himself; that God makes use of him to prove good men and chastise bad ones; that he is a lying spirit in the mouth of false prophets, seducers, and heretics; that it is he, or some of his, that torment or possess men; that inspire them with evil designs, as he did David, when he suggested to him to number his people; to Judas, to betray his Lord and Master; and to Ananias and Sapphira, to conceal the price of their field. That he roves full of rage like a roaring lion, to tempt, to betray, to destroy, and to involve us in guilt and wickedness; that his power and malice are restrained within certain limits, and controlled by the will of God. In a word, that he is an enemy to God and man, and uses his utmost endeavours to rob God of his glory, and men of their souls." See articles ANGEL, DEVIL, TEMPTATION. More particularly as to the temptations of Satan:-1. He adapts them to our temper and circumstances.-2. He chooses the fittest season to tempt: as youth, age, poverty, prosperity, public devotion, after happy manifestations; or when in a bad frame; after some signal service; when alone or in the presence of the object; when unemployed and off our guard; in death.—3. He puts on the mask of religious friendship, 2 Cor. xi. 14; Matt. iv. 6; Luke ix. 50; Gen. iii.-4. He manages temptation with the greatest subtilty. He asks but little at first; leaves for a season in order to renew his attack.-5. He leads men to sin with a hope of speedy repentance.-6. He raises suitable instruments, bad habits, relations. Gen. iii.; Job ii. 9, 10. Gilpin on Temptations; Brooks on Satan's Devices; Bishop Porteus's Sermons, vol. ii. p. 63; Burgh's Crito, vol. i. ess. 3; vol. ii. ess. 4; Howe's Works, vol. ii. p. 360; Gurnall's Christian Armour. SATANIANS, a branch of the Messalians, who appeared about the year 390. It is said, among other things, that they believed the devil to be extremely powerful, and that it was much wiser to respect and adore than to curse him. SATISFACTION, in general, signifies the act of giving complete or perfect pleasure. In the Christian system it denotes that which Christ did and suffered in order to satisfy divine justice, to secure the honours of the divine government, and thereby make an atonement for the sins of his people. Satisfaction is distinguished from merit thus: The satisfaction of Christ consists in his answering the demands of the law on man, which were consequent on the breach of it. These were answered by suffering its penalty. The merit of Christ consists in what he did to fulfil what the law demanded, before man sinned, which was obedience. The satisfaction of Christ is to free us from misery, and the merit of Christ is to procure happiness for us. See ATONEMENT and PROPITIATION. Also Dr. Owen on the Satisfaction of Christ; Gill's Body of Div., article Satisfaction; Stilling fleet on Satisfaction; Watts's Redeemer and Sanctifier, pp. 28, 32; Hervey's Theron and Aspasio. SATURNIANS, a denomination which arose about the year 115. They derived their name from Saturnius of Antioch, one of the principal Gnostic chiefs. He held the doctrine of two principles, whence proceeded all things; the one a wise and benevolent Deity; and the other, matter, a principle essentially evil, and which he supposed acted under the superintendence of a certain intelligence of a malignant nature. The world and its inhabitants were, according to the system of Saturnius, created by seven angels, which presided over the seven planets. This work was carried on without the knowledge of the benevolent Deity, and in opposition to the will of the material principle. The former, however, beheld it with approbation, and honoured it with several marks of his beneficence. He endowed with rational souls the beings who inhabited this new system, to whom their creators had imparted nothing more than the animal life; and, having divided the world into seven parts, he distributed them among the seven angelic architects, one of whom was the God of the Jews, and reserved to himself the supreme empire over all. To these creatures, whom the benevolent principle had endowed with reasonable souls, and with dispositions that led to goodness and virtue, the evil being, to maintain his empire, added another kind, whom he formed of a wicked and malignant character; and hence the differences we see among men. When the creatures of the world fell from their allegiance to the supreme Deity, God sent from heaven into our globe a restorer of order, whose name was Christ. This Divine Conqueror came clothed with a corporeal appearance, but not with a real body. He came to destroy the empire of the material principle, and to point out to virtuous souls the way by which they must return to God. This way is beset with difficulties and sufferings, since those souls who propose returning to the Supreme Being must abstain from wine, flesh, wedlock, and in short from every thing that tends to sensual gratification or even bodily refreshment. See GNOSTICS. SAVIOUR, a person who delivers from danger and misery. Thus Jesus Christ is called the Saviour, as he delivers us from the greatest evils, and brings us into the possession of the greatest good. See JESUS CHRIST, LIBERTY, PROPITIATION, REDEMPTION. SAVIOUR, ORDER OF ST., a religious order of the Romish church, founded by St. Bridget, about the year 1345; and so called from its being pretended that our Saviour himself declared its constitution and rules to the foundress. SAVOY CONFERENCE, a series of meetings held by royal commission at the residence of the Bishop of London, in the Savoy, in the year 1661, between the bishops and the nonconformist ministers, in order so to review, alter, and reform the liturgy, as to meet the feelings of those who had serious scruples against its use, and thereby promote the peace of the church. The individuals chosen comprehended the archbishop of York, with twelve bishops on the one side, and eleven nonconformist ministers on the other. Had the episcopal commissioners entered into a fair and open discussion on the points at issue, reconciliation, to a certain extent, might have taken place; but as they were, from the beginning, averse from conceding a single iota to the dissenters, the whole proved a farce, and the negotiation turned out a complete failure. At a convocation of the bishops held almost immediately after, instead of removing any thing that was at all likely to stumble tender consciences, they rendered the liturgy still more objectionable, by adding the story of Bel and the Dragon to the lessons taken from the Apocrypha. SAVOY CONFESSION OF FAITH, a declaration of the faith and order of the Independents, agreed upon by their elders and messengers in their meeting at the Savoy, in the year 1658. This was reprinted in the year 1729. See Neale's History of the Puritans, vol. ii. p. 507, quarto edit. SCEPTIC, OKETTIKOÇ, from σKETTоμаι, "I consider, look about, or deliberate," properly signifies considerative and inquisitive; or one who is always weighing reasons on one side and the other, without ever deciding between them. The word is applied to an ancient sect of philosophers, founded by Pyrrho, who denied the real existence of all qualities in bodies, except those which are essential to primary atoms; and referred every thing else to the perceptions of the mind produced by external objects; in other words, to appearance and opinion. In modern times the word has been applied to Deists, or those who doubt of the truth and authenticity of the sacred Scrip tures. One of the greatest sceptics in later times was Hume: he endeavoured to introduce doubts into every branch of physics, metaphysics, history, ethics, and theology. He has been confuted, however, by the doctors Reid, Campbell, Gregory, and Beattie. See INFIDELITY. SCHWENKFELDIANS, a denomination in the sixteenth century; so called from one Gasper Schwenkfeldt, a Silesian knight. He differed from Luther in the three following points. The first of these points related to the doctrine concerning the eucharist. Schwenkfeldt inverted the following words of Christ, “this is my body," and insisted on their being thus understood, "my body is this," i. e. such as this bread which is broken and consumed; a true and real food, which nourisheth, satisfieth, and delighteth the soul. "My blood is this," that is, such its effects, as the wine which strengthens and refresheth the heart. Secondly, He denied that the external word which is committed to writing in the holy Scriptures was endowed with the power of healing, illuminating, and renewing the mind; and he ascribed this power to the internal word, which, according to his notion, was Christ himself. Thirdly, He would not allow Christ's human nature, in its exalted state, to be called a creature, or a created substance, as such a denomination appeared to him infinitely below its majestic dignity; united as it is in that glorious state with the divine essence. SCHISM, from oxiopa, a rent, cleft, fissure; in its general acceptation it signifies division or separation, but is chiefly used in speaking of separations happening from diversity of opinions among people of the same religion and faith. All separations, however, must not, properly speaking, be considered as schisms. Schism, says Mr. Arch. Hall, is properly a division among those who stand in one connexion of fellowship; but where the difference is carried so far, that the parties concerned entirely break up all communion one with another, and go into distinct connexions for obtaining the general ends of that religions fellowship which they once did, but now do not carry on and pursue with united endesvours, as one church joined in the bonds of individual society; where this is the case, it is undeniable there is something very different from schism; it is no longer a schism in, but a separation from, the body. Dr. Campbell supposes that the word schism in Scripture does not always signify open separation, but that men may be guilty of schism by such an alienation of affection from their brethren as violates the internal union subsisting in the hearts of Christians, though there be no error in doctrine, nor separation from communion. See 1 Cor. iii. 3, 4; xii. 24-26. The great schism of the West is that which happened in the times of Clement VII. and SCH Urban VI., which divided the church for forty or fifty years, and was at length ended by the election of Martin V. at the council of Con stance. 703 The Romanists number thirty-four schisms in their church; they bestow the name English schism on the reformation of religion in this kingdom. Those of the church of England apply the term schism to the separation of the Presbyterians, Independents, Anabaptists, and Methodists. state. and Henry on Schism; Dr. Campbell's Prel. Diss. to the Gospels, part 3; Haweis's Appen. to the first volume of his Church History; Archibald Hall's View of a Gospel Church; Dr. Owen's View of the Nature of Schism; Buck's Ser. ser. 6, on Divisions; Dr. Hoppus's Prize Essay on Schism. SCHISM BILL, THE, an act passed in the reign of Queen Anne, in virtue of which, Each schoolmaster nonconformists teaching schools were to be imprisoned three months. was to receive the sacrament, and take the oaths. If afterwards present at a conventicle, he was to be incapacitated and imprisoned: he was bound to teach only the Church Catechism. But offenders conforming were to be recapacitated: and schools for reading, writing, and the mathematics were excepted. It was to have extended to Ireland; and if it had, its course was designed to have been followed with an attempt to deprive the Dissenters, all But over the kingdom, of their right to vote in elections for members of Parliament. the Queen died the very day the Act was to have received her signature and taken force, and consequently fell to the ground. See conclusion of the article NONCONFORMIST. SCHOLASTIC, in the manner of the schoolmen what is treated in a subtile and metaphysical way. SCHOLIA, short notes of a grammatical or exegetical nature. Many scholia are found on the margin of manuscripts, or interlined, or placed at the end of a book. They have also been extracted, and brought together, forming what is called Catena Patrum. "The sin of schism," says the learned Blackstone, "as such, is by no means the object of temporal coercion and punishment. If, through weakness of intellect, through misdirected piety, through perverseness and acerbity of temper, or through a prospect of secular advantage in herding with a party, men quarrel with the ecclesiastical establishment, the civil magistrate has nothing to do with it; unless their tenets and practice are such as threaten ruin or disturbance to the All persecution for diversity of opinions, however ridiculous and absurd they may be, is contrary to every principle of sound policy and civil freedom. The names and subordination of the clergy, the posture of devotion, the materials and colour of a minister's garment, the joining in a known or unknown form of prayer, and other matters of the same kind, must be left to the option of every man's private judgment." The following have been proposed as remedies for schism: "1. Be disposed to support your brethren by all the friendly attentions in your power, speaking justly of their preaching and character. Never withhold these proofs of your SCHOLIASTS, writers of such brief notes on brotherly love, unless they depart from the passages of Scripture. A multitude of scholia doctrines or spirit of the gospel. 2. Discoun- from the ancient Christian fathers, especially tenance the silly reports you may hear, to the those of the Greek Church, have come down injury of any of your brethren. Oppose to us in their works. Their value, of course, 3. depends on the learning and critical acumen backbiting and slander to the utmost. of the authors. Theodoret, Theophylact, and Whenever any brother is sinking in the esteem of his flock through their caprice, per- Ecumenius are among the best of them. verseness, or antinomianism, endeavour to hold up his hands and his heart in his work. 4. Never espouse the part of the schismatics, till you have heard your brother's account of their conduct. 5. In cases of open separation, do not preach for separatists till it be evident that God is with them. Detest the thought of wounding a brother's feelings through the contemptible influence of a party spirit; for through this abominable principle schisms are sure to be multiplied. 6. Let the symptoms of disease in the patients arouse the benevolent attention of the physicians. Let them check the forward, humble the proud, and warn the unruly, and many a schismatic 7. Let distemper will receive timely cure. elderly ministers and tutors of academies pay more attention to these things, in proportion as the disease may prevail; for much good may be accomplished by their influence." See King on the Primitive Church, p. 152; Hales SCHOOLMEN, a set of men, in the twelfth, thirteenth, and fourteenth centuries, who framed a new sort of divinity, called Scholastic Theology. Their divinity was founded upon, and confirmed by, the philosophy of Aristotle, and lay, says Dr. Gill, in contentions and litigious disputations, in thorny questions and subtle distinctions. Their whole scheme was chiefly directed to support antichristianism; so that by their means popish darkness was the more increased, and Christian divinity almost banished out of the world. "Considering them as to their metaphysical researches," says an anonymous but excellent writer, "they fatigued their readers in the pursuit of endless abstractions and distinctions; and their design seems rather to have been accurately to arrange and define the objects of thought than to explore the mental faculties themselves. The nature of particular and universal ideas, time, space, infinity, together |