selves together by a solemn secret, which they all swore inviolably to preserve; and obliged themselves, at their admission into the order, to a strict observance of certain established rules. They pretended to know all sciences, and chiefly medicine; whereof they published themselves the restorers. They pretended to be masters of abundance of important secrets, and among others, that of the philosopher's stone; all which they affirmed to have received by tradition from the ancient Egyptians, Chaldeans, the Magi, and Gymnosophists. They have been distinguished by several names, accommodated to the several branches of their doctrine. Because they pretend to protract the pe

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riod of human life by means of certain nostrums, and even to restore youth; they were called Immortales, as they pretended to know all things, they have been called Illuminati; and, because they have made no appearance for several years, unless the sect of Illuminated which lately started up on the continent derives its origin from them, they have been called the Invisible Brothers. Their society is frequently signed by the letters F. R. C. which some among them interpret Fratres Roris Cocti; it being pretended that the matter of the philosopher's stone is dew concocted, exalted, &c.

RUSSIAN CHURCH, See GREEK CHURCH.

SABBATH, in the Hebrew language, signifies rest, and is the seventh day of the week: a day appointed for religious duties, and a total cessasion from work, in commemoration of God's resting on the seventh day; and likewise in memorial of the redemption of the Israelites from Egyptian bondage.

SABBATARIANS, those who keep the seventh day as the sabbath. They are to be found principally, if not wholly among the Baptists. They object to the reasons which are generally alleged for keeping the first day; and assert, that the change from the seventh to the first was effected by Constantine on his conversion to Christianity. The three fol- Concerning the time when the sablowing propositions contain a summary bath was first instituted there have been of their principles as to this article of different opinions. Some have mainthe sabbath, by which they stand distin- tained that the sanctification of the guished. 1. That God hath required seventh day mentioned in Gen. ii. is the observation of the seventh, or last only there spoken of dix #geants, or by day of every week, to be observed by anticipation and is to be understood of mankind universally for the weekly the sabbath afterwards enjoined in the sabbath.-2. That this command of wilderness; and that the historian, God is perpetually binding on man till writing after it was instituted, there time shall be no more.-And, 3. That gives the reason of its institution; and this sacred rest of the seventh-day sab- this is supposed to be the case, as it is bath is not (by divine authority) chang- never mentioned during the patriarchal ed from the seventh and last to the first age. But against this sentiment it is day of the week, or that the Scripture urged, 1. That it cannot be easily supdoth no where require the observation posed that the inspired penman would of any other day of the week for the have mentioned the sanctification of the weekly sabbath, but the seventh day seventh day among the primeval transonly. They hold, in common with other actions, if such sanctification had not Christians, the distinguishing doctrines taken place until 2500 years afterwards. of Christianity. There are two congre- -2. That considering Adam was regations of the Sabbatarians in London; stored to favour through a Mediator, one among the general Baptists, meet- and a religious service instituted, which ing in Mill Yard; the other among the man was required to observe, in testiparticular Baptists, in Cripplegate. || mony not only of his dependence on the There are, also, a few to be found in Creator, but also of his faith and hope different parts of the kingdom, and some, in the promise, it seems reasonable that it is said, in America. A tract, in sup- an institution só grand and solemn, and port of this doctrine, was published by so necessary to the observance of this Mr. Cornthwaite, in 1740. See Evans's service, should be then existent.-3. Sketch of the Denominations of the Chris- That it is no proof against its existence tian World; and books under next article. because it is not mentioned in the patri

archical age, no more than it is against its existence from Moses to the end of David's reign, which was near 440 years.-4. That the sabbath was mentioned as a well known solemnity before the promulgation of the law, Exodus, xvi. 23. For the manner in which the Jews kept it, and the awful consequences of neglecting it, we refer the reader to the Old Testament, Lev. xxvi. 34, 35. Neh. xiii. 16, 18. Jer. xvii. 21. Ezek. xx. 16, 17. Numb. xv. 23-36.

Under the Christian dispensation, the sabbath is altered from the seventh to the first day of the week. The arguments for the change are these: 1. As the seventh day was observed by the Jewish church in memory of the rest of God after the works of the creation, and their deliverance from Pharaoh's tyranny, so the first day of the week has always been observed by the Christian church in memory of Christ's resurrection.-2. Christ made repeated visits to his disciples on that day.-3. It is called the Lord's day, Rev. i. 10.-4. On this day the apostles were assembled, when the Holy Ghost came down so visibly upon them, to qualify them for the conversion of the world.-5. On this day we find St. Paul preaching at Troas, when the disciples came to break bread.-6. The directions the apostles give to the Christians plainly allude to their religious assemblies on the first day.-7. Pliny bears witness of the first day of the week being kept as a festival, in honour of the resurrection of Christ: and the primitive Christians kept it in the most solemn manner.

These arguments, however, are not satisfactory to some, and it must be confessed that there is no law in the New Testament concerning the first day. However, it may be observed that it is not so much the precise time that is universally binding, as that one day out of seven is to be regarded. "As it is impossible," says Dr. Doddridge, "certainly to determine which is the seventh day from the creation; and as, in consequence of the spherical form of the earth, and the absurdity of the scheme which supposes it one great plain, the change of place will necessarily occasion some alteration in the time of the beginning and ending of any day in question. it being always at the same time, somewhere or other, sunrising and sun-setting, noon and midnight, it seems very unreasonable to lay such a stress upon the particular day as some do. It seems abundantly sufficient that there be six days of labour and one of religious rest, which there will be

upon the Christian and the Jewish scheme."

As the sabbath is of divine institution, so it is to be kept holy unto the Lord. Numerous have been the days appointed by men for religious services; but these are not binding because of human institution. Not so the sabbath. Hence the fourth commandment is ushered in with a peculiar emphasis.-" Remember that thou keep holy the sabbath day." This institution is wise as to its ends: That God may be worshipped; man instructed; nations benefited; and families devoted to the service of God. It is lasting as to its duration. The abolition of it would be unreasonable; unscriptural, Exod. xxxi. 13; and every way disadvantageous to the body, to society, to the soul, and even to the brute creation. It is, however, awfully violated by visiting, feasting, indolence, buying and selling, working, worldly amusements, and travelling. "Look into the streets,' says bishop Porteus, "on the Lord's day, and see whether they convey the idea of a day of rest. Do not our servants and our cattle seem to be almost as fully occupied on that day as on any other? And, as if this was not a sufficient infringement of their rights, we contrive by needless entertainments at home, and needless journeys abroad, which are often by choice and inclination reserved for this very day, to take up all the little remaining part of their leisure time. A sabbath day's journey was among the Jews a proverbial expression for a very short one; among us it can have no such meaning affixed to it. That day seems to be considered by too many as set apart, by divine and human authority, for the purpose not of rest, but of its direct opposite, the labour of travelling, thus adding one day more of torment to those generous but wretched animals whose services they hire; and who, being generally strained beyond their strength the other six days of the week, have, of all creatures under heaven, the best and most equitable claim to sus¬ pension of labour on the seventh."

These are evils greatly to be lamented; they are an insult to God, an injury to ourselves, and an awful example to our servants, our children, and our friends. To sanctify this day, we should consider it, 1. A day of rest; not indeed, to exclude works of mercy and charity, but a cessation from all labour and care.-2. As a day of remembrance; of creation, preservation, redemption. -3. As a day of meditation and prayer, in which we should cultivate coming

ment be just which is given by the church of England. By that church, the meaning of the word sacrament is declared to be "an outward and visible

nion with God, Rev. i. 10.4. As a day of public worship, Acts, xx. 7. John, xx. 19.-5. As a day of joy. Is. lvi. 2. Ps. cxviii. 24.-6. As a day of praise, Ps. cxvi. 12-14.-7. As a day of anti-sign of an inward and spiritual grace cipation; looking forward to that holy, happy, and eternal sabbath, that remains for the people of God.

See Chandler's two Sermons on the Sabbath; Wright on the Sabbath; Watts's Hol. of Times and Places; Or- || ton's six Disc. on the Lord's Day; Kennicott's Ser. and Dial. on the Sab- || bath; Bp. Porteus's Sermons, ser. 9. vol. 1; Watts's Sermons, ser. 57. vol. i.|| S. Palmer's Apology for the Christian Sabbath; Kennicott on the Oblations of Cain and Abel, p. 184, 185.

SABELLIANS, a sect in the third century that embraced the opinions of Sabellius, a philosopher of Egypt, who|| openly taught that there is but one person in the Godhead.

The Sabellians maintained that the Word and the Holy Spirit are only virtues, emanations, or functions of the Deity; and held that he who is in heaven is the Father of all things; that he descended into the Virgin, became a child, and was born of her as a son; and that, having accomplished the mystery of our salvation, he diffused himself on the apostles in tongues of fire, and was then denominated the Holy Ghost. This they explained by resembling God to the sun; the illuminated virtue or quality of which was the Word, and its warming virtue the Holy Spirit. The Word, they taught, was darted, like a divine ray, to accomplish the work of redemption; and that, being reascended to heaven, the influences of the Father were communicated after a like manner to the apostles.

SACOPHORI, a denomination in the fourth century, so called, because they always went clothed in sackcloth, and affected a great deal of austerity and penance.

SACRAMENT is derived from the Latin word sacramentum, which signifies an oath, particularly the oath taken by soldiers to be true to their country and general.-The word was adopted by the writers of the Latin church, to denote those ordinances of religion by which Christians came under an obligation of obedience to God, and which obligation, they supposed, was equally sacred with that of an oath. [See Vow.] Of sacraments, in this sense of the word, Protestant churches admit of but two; and it is not easy to conceive how a greater number can be made out from Scripture, if the definition of a sacra

given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof."-According to this definition, baptism and the Lord's supper are certainly sacraments, for each consists of an outward and visible sign of what is believed to be an inward and spiritual grace: both were ordained by Christ himself, and in the reception of each does the Christian solemnly devo e himself to the service of his Divine Master. [See BAPTISM, and LORD'S SUPPER.] The Romanis's, however, add to this number confirmation, penance, extreme unction, ordination, and marriage, holding in all seven sacraments. [See POPERY.] Numerous, however, as the sacraments of the Romish church are, a sect of Christians sprung up in England, early in the last century, who increased their number. The founder of this sect was a Dr. Deacon. According to these men, every rite, and every phrase, in the book called the Apostolical Constitutions, were certainly in Se among the apostles themselves. Still, however, they make a distinction between the greater and the lesser sacraments. The greater sacraments are only two, baptism and the Lord's supper. The lesser are no fewer than ten, viz. five belonging to baptism, exorcism, anointing with oil, the white garment, a taste of milk and honey, and anointing with chrism or ointment. The other

five are, the sign of the cross, imposition of hands, unction of the sick, holy orders, and matrimony. This sect, however, if not extinguished, is supposed to be in its last wane. Its founder published, in 1748, his full, true, and comprehensive view of Christianity, in two catechisms, octavo.

SACRAMENTARIANS, a general name given for all such as have held erroneous opinions respecting the Lord's supper. The term is chiefly applied among Catholics, by way of reproach to the Lutherans, Calvinists, and other Protestants.

SACRIFICE, an offering made to God on an altar, by means of a regular minister; as an acknowledgment of his power, and a pay ment of homage. Sacrifices (though the term is sometimes used to comprehend all the offerings made to God, or in any way devoted to his service and honour) differ from mere oblations in this, that in a sacrifice there

and substituted satisfactions; and they called the animals so offered [their arrifux] the ransom of their souls.

is a real destruction or change of the thing offered; whereas an oblation is only a simple offering or gift, without any such change at all: thus, all sorts of "But if these notions are so remote tithes, and first fruits, and whatever of from, nay, so contrary to, any lesson men's worldly substance is consecrated that nature teaches, as they confessedly to God for the support of his worship are, how came the whole world to pracand the maintenance of his ministers, tise the rights founded upon them? It is are offerings, or oblations; and these, certain that the wisest Heathens, Pythaunder the Jewish law, were either of goras, Plato, Porphyry, and others, living creatures, or other things but slighted the religion of such sacrifices, sacrifices, in the more peculiar sense of and wondered how an institution so the term, were either wholly or in part dismal (as it appeared to them) and so consumed by fire. They have, by di- || big with absurdity, could diffuse itself vines, been divided into bloody and un- through the world.-An advocate for bloody. Bloody sacrifices were made the sufficiency of reason [Tindall supof living creatures; unbloody, of the poses the absurdity prevailed by defruits of the earth. They have also grees; and the priests who shared with been divided into expiatory, impetratory, their gods, and reserved the best bits and eucharistical. The first kind were for themselves, had the chief hand in offered to obtain of God the forgiveness this gainful superstition. But, it may of sins; the second, to procure some fa- well be asked, who were the priests in vour; and the third, to express thank- the days of Cain and Abel? Or, what fulness for favours already received. gain could this superstition be to them, Under one or other of these heads may when the one gave away his fruits, and all sacrifices be arranged, though we the other his animal sacrifice, without are told that the Egyptians had six hun- being at liberty to taste the least part dred and sixty-six different kinds; a of it? And it is worth remarking, that number surpassing all credibility. Va- what this author wittily calls the best rious have been the opinions of the bits, and appropriates to the priests, aplearned concerning the origin of sacri- pear to have been the skin of the burntfices. Some suppose that they had their offering among the Jews, and the skin origin in superstition, and were merely and feet among the Heathens." the inventions of men; others, that they originated in the natural sentiments of the human heart; others imagine that God, in order to prevent their being offered to idols, introduced them into his service, though he did not approve of them as good in themselves, or as proper rites of worship. "But that animal sacrifices," says a learned author, "were not instituted by man, seems extremely evident from the acknowledged universality of the practice; from the wonderful sameness of the manner in which the whole world offered these sacrifices; and from the expiation which was constantly supposed to be effected by

them.

"Now human reason, even among the most strenuous opponents of the divine institutions, is allowed to be incapable of pointing out the least natural fitness or congruity between blood and atonement; between killing of God's creatures and the receiving a pardon for the violation of God's laws. This consequence of sacrifices, when properly offered, was the invariable opinion of the heathens, but not the whole of their opinion in this matter; for they had also a traditionary belief among them, that these animal sacrifices were not only expiations, but vicarious commutations,

Dr. Spencer observes [De Leg. Heb. lib. iii. §2,] that "sacrifices were looked upon as gifts, and that the general opinion was, that gifts would have the same effect with God as with man; would appease wrath, conciliate favour with the Deity, and testify the gratitude and affection of the sacrificer; and that from this principle proceeded expiatory, precatory, and eucharistical offerings. This is all that is pretended from natural light to countenance this practice. But, how well soever the comparison may be thought to hold between sacrifices and gifts, yet the opinion that sacrifices would prevail with God must proceed from an observation that gifts had prevailed with men ; an observation this which Cain and Abel had little opportunity of making. And if the coats of skin which God directed Adam to make were the remains of sacrifices, sure Adam could not sacrifice from this observation, when there were no subjects in the world upon which he could make these observations." [Kennicott's second Dissert. on the Offerings of Cain and Abel, p. 201, &c.]

But the grand objection to the divine origin of sacrifices is drawn from the Scriptures themselves, particularly the following [Jer. vii. 22, 23:] "I spake not