p. 532, vol, iii. oct. ed. Jenks on Submis-tury. They bound themselves together by sion to the Righteousness of God. a solemn secret, which they all swore invi

RITUAL, a book directing the order and manner to be observed in performing divine service in a particular church, diocese, or the like.

RITE, a solemn act of religion; an ex-olably to preserve; and obliged themselves, ternal ceremony. (See CEREMONY.) For at their admission into the order, to a strict the rites of the Jews, see Lowman's He- observance of certain established rules. brew Ritual. Spencer de Heb. Leg. Du-They pretended to know all sciences, and rell on the Mosaic Institution. Bishop chiefly medicine; whereof they published Law's Theory of Religion, p. 89, 6th ed. themselves the restorers. They pretended Godwyn's Moses and Aaron. Edward's to be masters of abundance of important Survey of all Religions, vol. i. ch. 8. Jen- secrets, and, among others, that of the phi nings' Jewish Antiquities. losopher's stone; all which they affirmed to have received by tradition from the an cient Egyptians, Chaldeans, the Magi, and Gymnosophists. They have been distinguished by several names, accommodated ROGEREENS, so called from John Ro-to the several branches of their doctrine. gers, their chief leader. They appeared in Because they pretend to protract the period New-England about 1677. The principal of human life by means of certain nosdistinguishing tenet of this denomination trums, and even to restore youth; they was, that worship performed the first day were called Immortales, as they pretended of the week was a species of idolatry which to know all things, they have been called they ought to oppose. In consequence of Illuminati; and because they have made this, they used a variety of measures to no appearance for several years, unless the disturb those who were assembled for pub-sect of Illuminated which lately started up lic worship on the Lord's day.

ROMISH CHURCH. See CHURCH, and POPERY.

ROSARY, a bunch or string of beads on which the Roman Catholics count their prayers.

ROSICRUCIANS, a name assumed by a sect or cabal of hermetical philosophers, who arose, as it has been said, or at least became first taken notice of, in Germany, in the beginning of the fourteenth cen

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.

S.

be observed that it is not so much the pre-
cise time that is universally binding, as that
one day out of seven is to be regarded. “As
it is impossible," says Dr. Doddridge,
tainly to determine which is the seventh
day from the creation; and as, in conse-
quence of the spherical form of the earth,
and the absurdity of the scheme which sup-
poses 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, sun-rising 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.

was first instituted there have been differopinions. Some have maintained that the sanctification of the seventh day mentioned in Gen. ii. is only there spoken of dia poans, or by anticipation; and is to be understood of the sabbath afterwards enjoined in the wilderness; and that the historian, writing after it was instituted, there gives the reason of its institution; and this is supposed to be the case, as it is never mentioned during the patriarchal age. But against this sentiment it is urged, 1. That it cannot be easily supposed that the inspired penman would have mentioned the sanctification of the seventh day among the primeval transactions, if such sanctification had not taken place until 2500 years afterwards.-2. That considering Adam was restored to favour through a Mediator, and a religious service instituted, which man was required to observe, in testimony not only of his depenAs the sabbath is of Divine institution, dence on the Creator, but also of his faith so it is to be kept holy unto the Lord. Nuand hope in the promise, it seems reasonamerous have been the days appointed by ble that an institution so grand and solemn, men for religious services; but these are and so necessary to the observance of this not binding because of human institution. service, should be then existent.-3. That Not so the sabbath. Hence the fourth comit is no proof against its existence because mandment is ushered in with a peculiar it is not mentioned in the patriarchal age, emphasis-"Remember that thou keep holy no more than it is against its existence from the sabbath day." This institution is wise Moses to the end of David's reign, which as to its ends: That God may be worshipwas near 440 years.-4. That the sabbath ped; man instructed; nations benefited; was mentioned as a well known solemnity and families devoted to the service of God. before the promulgation of the law, Exodus It is lasting as to its duration. The abolixvi. 23. For the manner in which the Jews tion of it would be unreasonable; unscripkept it, and the awful consequences of ne-tural, Exod. xxxi. 13; and every way disadglecting it, we refer the reader to the Old vantageous to the body, to society, to the Testament, Lev. xxvi. 34, 35. Neh. xiii. soul, and even to the brute creation. It is, 16, 18. Jer. xvii. 21. Ezek. xx. 16, 17. however, awfully violated by visiting, feastNumb. xv. 23-35. ing, indolence, buying and selling, working, Under the Christian dispensation, the sab-worldly amusements, and travelling. "Look bath is altered from the seventh to the first into the streets," says bishop Porteus," on day of the week. The arguments for the the Lord's day, and see whether they conchange are these: 1. As the seventh day vey the idea of a day of rest. Do not our was observed by the Jewish church in me- servants and our cattle seem to be almost mory of the rest of God after the works of as fully occupied on that day as on any the creation, and their deliverance from other? And, as if this was not a sufficient Pharaoh's tyranny, so the first day of the infringement of their rights, we contrive, by week has always been observed by the needless entertainments at home, and needChristian church in memory of Christ's less journies abroad, which are often by resurrection.-2. Christ made repeated vi- choice and inclination reserved for this very sits to his disciples on that day.-3. It is call-day, to take up all the little remaining part ed the Lord's day, Rev. i. 10-4. On this of their leisure time. A sabbath day's day the apostles were assembled, when the journey was among the Jews, a proverbial Holy Ghost came down so visibly upon expression for a very short one; among us them, to qualify them for the conversion of it can have no such meaning affixed to it. the world.-5. On this day we find St. Paul That day seems to be considered by too preaching at Troas, when the disciples came many as set apart, by divine and human to break bread.-6. The directions the apos- authority, for the purpose not of rest, but tles give to the Christians plainly allude to of its direct opposite, the labour of traveltheir religious assemblies on the first day.ling, thus adding one day more of torment -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.

definition of a sacrament 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 sign of an inward and spiritual grace 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 con

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 devote himself to the service of his Divine Master. [See BAPTISM, and LORD'S SUPPER.] The Romanists, how

selves, 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 communion with God, Rev. i. 10-4. As a day of public worship, Acts xx. 7. John xx. 19.sists of an outward and visible sign of what -5. As a day of joy, Is. lvi. 2. Ps. cxviii. 24.-6. As a day of praise, Ps. cxvi. 1214.-7. As a day of anticipation; looking forward to that holy, happy, and eternal sabbath, that remains for the people of God. See Chandler's two Sermons on the Sab-ever, add to this number confirmation, penbath. Wright on the Sabbath. Watts' ance, extreme unction, ordination, and marHol. of Times and Places Orton's six riage, holding in all seven sacraments. [See Disc. on the Lord's Day. Kennicott's Ser- POPERY.] Numerous, however, as the samons and Dialogues on the Sabbath. Bp. craments of the Romish church are, a sect Porteus' Sermons, ser. ix. vol. i. Watts' of Christians sprang up in England, early Sermons, ser. lvii. vol. i. S. Palmer's Apo-in the last century, who increased their logy for the Christian Sabbath. Kennicott number. The founder of this sect was a on the Oblations of Cain and Abel, page || Dr. Deacon. According to these men, every 184, 185. rite, and every phrase, in the book called SABELLIANS, a sect in the third cen- the Apostolical Constitutions, were certaintury that embraced the opinions of Sabellius,ly in use among the apostles themselves. a philosopher of Egypt, who openly taught Still, however, they make a distinction be that there is but one person in the God-tween the greater and the lesser sacraments. head.

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 re-ascended 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.

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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 payment of homage. Sacrifices (though the term is sometimes used to comprehend all SACRAMENT is derived from the Latin the offerings made to God, or in any way word sacramentum, which signifies an oath, devoted to his service and honour) differ particularly the oath taken by soldiers to be from mere oblations in this, that in a sacritrue to their country and general.-The fice there is a real destruction or change of word was adopted by the writers of the the thing offered; whereas an oblation is Latin church, to denote those ordinances of only a simple offering or gift, without any religion by which Christians came under an such change at all: thus, all sorts of tithes, obligation of obedience to God, and which and first fruits, and whatever of men's obligation, they supposed, was equally sacred worldly substance is consecrated to God for with that of an oath. [See Vow.] Of sa- the support of his worship and the mainte craments, in this sense of the word, Pro-nance of his ministers, are offerings, or ob testant churches admit of but two; and itlations; and these, under the Jewish law, is not easy to conceive how a greater num- were either of living creatures, or other ber can be made out from scripture, if the things: but sacrifices, in the more peculiar

sense of the term, were either wholly or in away his fruits, and the other his anipart consumed by fire. They have, by di-mal sacrifice, without being at liberty to vines, been divided into bloody and unbloody. taste the least part of it? And it is wortn Bloody sacrifices were made of living crea remarking, that what this author wittily tures; unbloody, of the fruits of the earth. calls the best bits, and appropriates to the They have also been divided into expiatory, priests, appear to have been the skin of the impetratory and eucharistical. The first burnt offering among the Jews, and the skin kind were offered to obtain of God the for- and feet among the Heathens." giveness of sins; the second, to procure some favour; and the third, to express thankfulness for favours already received. Under one or other of these heads may all sacrifices be arranged, though we are told that the Egyptians had six hundred and sixty-six different kinds; a number surpass ing all credibility. Various have been the opinions of the learned concerning the origin of sacrifices. Some suppose that they had their origin in superstition, and were merely 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 won derful 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, and substituted satisfactions: and they called the animals so offered [their Ta] the ransoms of their souls.

Dr. Spencer observes [De Leg. Heb. lib. iii. § 2,] that "sacrifices were looked upon that gifts would have the same effect with as gifts, and that the general opinion was, 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 to your fathers, nor commanded them, at the time that I brought them out of Egypt, concerning the matters of burnt offerings or sacrifices; but only this very thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people." The ingenious writer above referred to, accounts for this passage [p. 253 and 209] by referring to the transaction at Marah [Exod. xv. 23, 26] at which time God spake nothing concerning sacrifices: it certainly cannot be intended to contradict the whole book of "But if these notions are so remote from, Leviticus, which is full of such appointnay, so contrary to, any lesson that naturements. Another learned author, to account teaches, as they confessedly are, how came the whole world to practice the rites founded upon them? It is certain that the wisest Heathens, Pythagorus, Plato, Porphyry, and others, slighted the religion of such sacrifices, and wondered how an institution so dismal (as it appeared to them,) and so big with absurdity, could diffuse itself through the world-An advocate for the sufficiency of reason [Tindall] supposes the absurdity prevailed by degrees; and the priests, who shared with their gods, and reserved the best bits for themselves, had the chief hand in this gainful superstition. But, it may well be asked, who were the priests in the days of Cain and Abel? Or, what gain could this superstition be to them, when the one gave

for the above, and other similar passages, observes, "The Jews were diligent in performing the external services of religion; in offering prayers, incense, sacrifices, oblations: but these prayers were not offered with faith; and their oblations were made more frequently to their idols than to the God of their fathers The Hebrew idiom excludes with a general negative, in a comparative sense, one of two objects opposed to one another, thus: I will have mercy, and not sacrifice.' [Hosea vi. 6.] For I spake not to your fathers, nor commanded them, con cerning burnt offerings or sacrifices; but this thing I commanded them, saying, Obey my voice." [Lowth in Isaiah xliii. 22, 24.] The ingenious Dr. Doddridge remarks, that, ac

cording to the genius of the Hebrew language, one thing seems to be forbidden, and another commanded, when the meaning only is, that the latter is greatly to be preferred to the former. The text before us is a remarkable instance of this; as likewise Joel ii. 13. Matt. vi. 19, 20. John vi. 27. Luke xii. 4, 5. and Col. iii. 2. And it is evident that Gen xlv. 8. Exod. xvi 8. John v. 30. John vii. 19 and many other passages, are to be expounded in the same comparative sense. [Paraph. on the New Test sect. 59.] So that the whole may be resolved into the apothegm of the wise man [Prov. xxi. 3:] "To do justice and judgment is more acceptable to the Lord than sacrifice." See Kennicott, above referred to; Edwards' History of Redemption, p. 76, note. Outram de Sacrificus. Warburton's Divine Leg. b. 9. c. 2. Bishop Law's Theory of Rel p. 50, to 54. Jennings' Jewish Antiq. vol. 1. p. 26, 28. Fleury's Manners of the Israelites, part iv. ch. 4. MEwen on the Types.

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 CANONIZATION.

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, REDENPTION, 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 distinc: 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 SACRILEGE, the crime of profaning sa- Assyria, having besieged and taken Samacred things, or things devoted to God. The ria, carried away all the people captives ancient church distinguished several sorts of into the remotest parts of his dominions, and sacrilege. The first was the diverting things filled their place with Babylonians, Cutheappropriated to sacred purposes to other uses. ans, and other idolators. These, finding -2.Robbing the graves, or defacing and spoil- that they were exposed to wild beasts, deing the monuments of the dead.-3. Those || sired that an Israelitish priest might be sent were considered as sacrilegious persons who among them, to instruct them in the ancient delivered up their Bibles and the sacred uten- religion and customs of the land they inhasils of the church to the Pagans, in the time bited. This being granted them, they were of the Dioclesian persecution.-4. Profaning || delivered from the plague of wild beasts, the sacraments, churches, altars, &c.-5. and embraced the law of Moses, with which Molesting or hindering a clergyman in the they mixed a great part of their ancient performance of his office.-6. Depriving idolatry. Upon the return of the Jews from men of the use of the scriptures or the sa- the Babylonish captivity, it appears that they craments, particularly the cup in the eucha- had entirely quitted the worship of their rist. The Romish casuists acknowledge all idols. But though they were united in relithese but the last. gion, they were not so in affection with the SADDUCEES, a famous sect among the Jews; for they employed various calumnies Jews; so called, it is said, from their found- and stratagems to hinder their rebuilding er, Sadoc. It began in the time of Antigo- the temple of Jerusalem; and, when they nus of Socho, president of the Sanhedrim at could not prevail, they erected a temple on Jerusalem, and teacher of the law in the Mount Gezirim, in opposition to that of Jeprincipal divinity school of that city. Anti-rusalem. [See 2 Kings xvii. Ezra iv. v. gonus 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, Sadec 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 scem 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 absoInte master of all his actions, without assistance to good, or restraint from evil.