Augustin prevailed much, and continued | Greek version of the books of the Old to divide the Western churches. Testament, from its being supposed to be the work of seventy-two Jews, who are usually called the seventy interpreters, because seventy is a round number.

SENSATION properly signifies that internal act by which we are made conscious of pleasure or pain felt at the organ of sense. As to sensations and feelings, says Aristobulus, who was tutor to Ptolemy Dr. Ried, some belong to the animal part of Physion; Philo, who lived in our Saviour's our nature, and are common to us with the time, and was contemporary with the aposbrutes; others belong to the rational and tles; and Josephus, speaks of this translamoral part. The first are more properly tion as made by seventy-two interpreters, called sensations; the last, feelings. The by the care of Demetrius Phalerus, in the French word sentiment is common to both. reign of Ptolemy Philadelphus. All the The design of the Almighty in giving us Christian writers during the first fifteen both the painful and agreeable feelings is, centuries of the Christian æra have admitfor the most part, obvious, and well de- ted this account of the Septuagint as an serving our notice. 1. The painful sensa- undoubted fact; but, since the reformation, tions are admonitions to avoid what would critics have boldly called it in question. hurt us; and the agreeable sensations to But whatever differences of opinions there invite us to those actions that are necessary have been as to the mode of translation, it to the preservation of the individual or the is universally acknowledged that such a verkind. 2. By the same means, nature invites sion, whole or in part, existed; and it is us to moderate bodily exercise, and admon- pretty evident that most of the books must ishes us to avoid idleness and inactivity on have been translated before our Saviour's the one hand, and excessive labour on the time, as they are quoted by him. It must other.-3. The moderate exercise of all also be considered as a wonderful providence our rational powers gives pleasure.-4. in favour of the religion of Jesus. It preEvery species of beauty is beheld with plea- pared the way for his coming, and aftersure, and every species of deformity with wards greatly promoted the setting up of disgust. 5 The benevolent affections are his kingdom in the world; for hitherto the all accompanied with an agreeable feeling; scriptures had remained locked up from all the malevolent on the contrary :-and, 6. other nations but the Jews, in the Hebrew The highest, the noblest, and the most du-tongue, which was understood by no other rable pleasure, is that of doing well: and the most bitter and painful sentiment, the anguish and remorse of a guilty conscience. See Theorie des Sentiments Agreables. Reid on the Intellectual Powers, p. 332. Kames' Criticisms, vol. ii. p. 501.

the prophecy of Daniel according to Theo- any thing particularly calculated to gain the dosian and the LXX. departing from his attention, or whether we should rise gradually proposed order, as if by a presentiment of in the strength of remark and aptness of senti his end. This valuable work is now con- ment. As to this, we may observe, that, altinued by Mr. Parsons of Cambridge. though it is acknowledged that a minister Those who desire a larger account of this should flame most towards the end, perhaps translation, may consult Hody de Bib. Tex-would be well to guard against a too low it tibus. Prideaux's Connections. Owen's and feeble manner in the exordium. It has Inquiry into the Septuagint Version. larr's been frequently the practice of making apoLectures on the Canon: and Michalis's In-logies, by way of introduction: though this troduction to the New Testament. Clark's may be admitted in some singular cases, as Bibliotheca. on the sudden death of a minister, or disSEPTUAGESIMA, the third Sunday be- appointment of the preacher through unfore fore the first Sunday in Lent; so called be-seen circumstances; yet I think it is often cause it was about 70 days before Eas- made use of where it is entirely unnecessater. ry, and carries with it an air of affectation SEPTUAGINT CHRONOLOGY, the and pride. An apology for a man's self is chronology which is formed from the dates often more a reflection than any thing else. and periods of time mentioned in the Septua- If he be not qualified, why have the effrongint translation of the Old Testament. Ittery to engage? and, if qualified, why tell reckons 1500 years more from the creation to the people an untruth? Abraham than the Hebrew Bible. Dr. Kennicott, in the dissertation prefixed to his Hebrew Bible, has shown it to be very probable that the chronology of the Hebrew scriptures, since the period just mentioned, was corrupted by the Jews between the years 175 and 200 and that the chronology of the Septuagint is more agreeable to truth. It is a fact, that, during the second and third centuries, the Hebrew scriptures were almost entirely in the hands of the Jews, while the Septuagint was confined to the Christians. The Jews had, therefore, a very favourable opportunity for this corruption. The following is the reason which is given by Oriental writers: It being a very ancient tradition that Messiah was to come in the sixth chiliad, because he was to come in the last days (founded on a mystical application of the six days creation,) the contrivance was to shorten the age of the world from about 5500 to 3760; and thence to prove that Jesus could not be the Messiah. Dr. Kennicott adds, that some Hebrew copies, having the larger chronology, were extant till the time of Eusebius, and some till the year 700.

SERIOUSNESS, a term often used as synonymous with Religion.

SERMON, a discourse delivered in pub lic for the purpose of religious instruction and improvement.

In order to make a good sermon, the following things may be attended to. The exordium should correspond with the subject on which we are about to treat. For this purpose the context often forms a source of appropriate remark; and this, though called a hackneyed way, is one of the best for opening gradually to the subject; though, I confess, always to use it is not so well, as it looks formal. There are some subjects in which the context cannot be consulted: then, perhaps, it is best to begin with some passage of scripture opposite to the subject, or some striking observation. It has been debated indeed, whether we should begin with

Exordiums should be short: some give us an abridgment of their sermon in their introduction, which takes off the people's attention afterwards, others promise so much, that the expectation thereby raised is often disappointed. Both these should be avoided; and a simple, correct, modest, deliberate, easy gradation to the text attended to.

As to the plan. Sometimes a text may be discussed by exposition and inference; sometimes by raising a proposition, as the general sentiment of the text from which several truths may be deduced and insisted on; sometimes by general observations; and sometimes by division. If we discuss by exposition, then we should examine the authenticity of the reading, the accuracy of the translation, and the scope of the writer. If a proposition be raised, care should be taken that it is founded on the meaning of the text. If observations be made, they should not be too numerous, foreign, nor upon every particle in the text. If by division, the heads should be distinct and few, yet have a just dependance on, and connection one with the other. It was common in the two last centuries to have such a multitude of heads, subdivisions, observations, and inferences, that hardly any one could remember them; it is the custom of the present day, among many, to run into the other extreme and to have no division at all. This is equally as injurious. "I have no notion," says one," of the great usefulness of a sermon without heads and divisions. They should be few and distinct, and not coincide. But a general harangue, or a sermon with a concealed division, is very im proper for the generality of hearers, especially the common people, as they can neither remember it, nor so well understand it." Another observes: "We should ever remember we are speaking to the plainest capacities; and as the arranging our ideas properly is necessary to our being understood, so the giving each division of our

discourse its denomination of number has a happy effect to assist the attention and memory of our hearers."

| Latin and Greek sentences will be of little utility. Log argumentations, and dry metaphysical reasoning, should be avoided. A plain manly style, so clear that it cannot be misunderstood, should be pursued. The scriptures are the best model. Mr. Flavel says, "The devil is very busy with minisin their studies, tempting them to lofty language, and terms of art, above their hearers capacities."

As to the amplification. After having laid a good foundation on which to build, the superstructure should be raised with care. Let every text have its true meaning, every truth its due weight, every hear-ters er his proper portion." The reasoning should be clear, deliberate and strong. No flight, of wit should be indulged; but a close The style should be correct: that a man attention to the subject, with every exertion may preach, and do good, without knowing to inform the judgment and impress the much of grammar, is not to be doubted; heart. It is in this part of a sermon that but certainly it cannot be pleasing to hear it will be seen whether a man understands a man, who sets himself up as a teacher of his subject, enters into the spirit of it, or others, continually violating all the rules of whether, after all his parade, he be a mere Grammar, and rendering himself a laughtrifler. I have known some, who, after having stock to the more intelligent part of the ing given a pleasing exordium and ingenius plan, have been very deficient in the amplification of the subject; which shews that a man may be capable of making a good plan, and not a good sermon, which, of the two, perhaps, is worse than making a good sermon without a good plan. The best of men, however, cannot always enter into the subject with that ability which at certain times they are capable of. If in our attempts, therefore, to enlarge on particulars we find our thoughts do not run freely on any point, we should not urge them too much-this will tire and jade the faculties too soon; but pursue our plan. Better thoughts may occur afterwards, which we may occasionally insert.

twined itself about some loaves of bread. This bread they broke, and distributed it to the company; and this they called their Eucharist.

no blessing can descend to any person but only by and through her, and that in the way of her being possessed of their sins by their confessing and repenting of them, one SERVANTS. The business of servants by one, according to her direction. They is to wait upon, minister to, support and de- vary in their exercises: their heavy danfend their masters; but there are three ca- cing, as it is called, is performed by a perses, as Dr. Stennett observes, wherein a petual springing from the house-floor, about servant may be justified in refusing obe-four inches up and down, both in the men's dience; 1. When the master's commands are contrary to the will of God.-2. When they are required to do what is not in their power.-3. When such service is demanded as falls not within the compass of the servant's agreement. The obligations servants are under to universal obedience, are from these considerations; 1. That is fit and right.-2. That it is the expressed command of God.-3. That it is for the interest both of body and soul.-4. That it is a credit to our holy religion. The manner in which this service is to be performed is, 1. With humility, Prov. xxx. 21, 22. Eccl. x. 7.-2. Fidelity, Titus ii. 10. Matt. xxiv. 45.-3. Diligence, Prov. x. 4. xxi. 5. 1 Thess. iv. 11-4. Cheerfulness. Stennet's · Domestic Duties, ser. 7. Fleetwood's Relative Duties, ser. 14, 15. Paley's Moral Philosophy, vol. chap. xi. SERVITES, a religious order in the church of Rome, founded about the year 1233 by seven Florentine merchants, who, with the approbation of the bishop of Florence, renounced the world, and lived together in a religious community on Mount Senar, two leagues from that city.

SETHIANS, heretics who paid divine worship to Seth, whom they looked upon to be Jesus Christ, the Son of God, but who was made by a third divinity, and substituted in the room of the two families of Abel and Cain, which had been destroyed by the deluge. They appeared in Egypt in the second century; and, as they were addcited to all sorts of debauchery, they did not want followers. They continued in Egypt above two hundred years.

and women's apartment, moving about with extraordinary transport, singing sometimes one at a time, and sometimes more. This elevation affects the nerves, so that they have intervals of shuddering, as if they were in a violent fit of the ague. They sometimes clap their hands, and leap so high as to strike the joists above their heads. They throw off their outside garment in these exercises, and spend their strength very cheerfully this way; their chief speaker often calls for their attention, when they all stop, and hear some harangue, and then begin dancing again. They assert that their dancing is the token of the great joy and happiness of the Jerusalem state, and denotes the victory over sin. One of their most favourite exertions is turning round very swiftly for an hour or two. This, they say, is to shew the great power of God. Such is the account which different writers have given us of this sect; but others observe, that though at first, they used these violent gesticulations, now they have "a regular, solemn, uniform dance, or genuflection, to as regular, solemn, a hymn, which is sung by the elders, and as regularly conducted as a proper band of music." See New York Theol. Mag. for Nov. and Dec. 1795.

SHAME, a painful sensation, occasioned by the quick apprehension that reputation and character are in danger, or by the perception that they are lost. It may arise, says Dr. Cogan, from the immediate detection, or the fear of detection, in something ignominious. It may also arise from native diffidence in young and ingenuous minds, SEVENTY, about the year B. C. 277, when surprised into situations where they the Old Testament was translated into attract the peculiar attention of their superiGreek by the united labours of about seven-ors. The glow of shame indicates, in the ty learned Jews, and that translated has been since known by the version of the LXX. See SEPTUAGINT.

SEVERITES, See ANGELITES. SEXAGESIMA, the second Sunday before Lent; so called because about the 60th day before Easter.

SHAKERS, a sect which was instituted about the year 1774, in America. Anna Leese, whom they style the Elect Lady, is the head of this party. They assert that she is the woman spoken of in the 12th chap. of Revelations, and that she speaks seventy-two tongues and though those tongues are unintelligible to the living, she converses with the dead, who understand her language. They add farther, that she is the mother of all the Elect, and that she travails for the whole world; that, in fine,

first instance, that the mind is not totally abandoned; in the last, it manifests a nice sense of honour and delicate feelings united with inexperience and ignorance of the world.

SHASTER, the name of a book in high estimation among the idolators of Hindostan, containing all the dogmas of the religion of the Bramins, and all the ceremonies of their worship.

SHROVE TUESDAY. The day before Ash Wednesday or Lent, on which in former times, persons went to the parish churches to confess their sins.

SIBYLLINE ORACLES, prophecies delivered, it is said, by certain women of antiquity, shewing the fates and revolutions of kingdoms. We have a collection of them in eight books. Dr. Jortin observes, that

See

they were composed at different times by || sin is never forgiven is not because of any different persons: first by Pagans, and want of sufficiency in the blood of Christ, then, perhaps, by Jews, and certainly by nor in the pardoning mercy of God, but beChristians. . They abound with phrases, cause such as commit it never repent of it, but words facts, and passages, taken from the continue obstinate and malignant until death. LXX. and the New Testament. They are, The corruption of human nature is, 1. says the Doctor, a remarkable specimen of Universal as to the subjects of it, Rom. iii. astonishing impudence and miserable poet- 23. Isa. liii. 0.2. General, as to all the fry, and seem to have been, from first to powers of man, Isa. i. 6.3. Aruful, filling last, and without any one exception, mere

the mind with constant rebellion against impostures.

God and his law.-4. Hateful to God, Job SIMONY, is the corrupt presentation of xv. 16: and,–5. Punishable by him, i any one to an ecclesiastical benefice, for Sam. ii. 9, 10. Rom. ii. 9. Why the Almoney, gift, or reward. It is so called from mighty permitted it, when his power could the resemblance it is said to bear to the have prevented it, and how it is conveyed sin of Simon Magus, though the purchasing from parents to their children, form some of of holy orders seems to approach nearer to those deep things of God, of which we can this offence. Ić was by the canon law a know but little in the present state ; only very grievous crime ; and is so much the this we are assured of, that he is a God of more odious, because, as Sir Edward Coke truth, and that whatever he does, or permits, observes, it is ever accompanied with per will ultimately tend to promote his glory. jury; for the presentee is sworn to have While we contemplate, therefore, the nacommitted no simony. However, it was ture, the evil, the guilt, the consequence of not an offence punishable in a criminal way sin, it is our happiness to reflect, that he at the common law, it being thought suffi- who permitted it hath provided a remedy cient to leave the clerk to ecclesiastical cen- for it'; and that he "so loved the world, sures. But as these did not affect the simo- that he gave his only begotten Son, that niacal patron, nor were efficacious enough whosoever believeth in him should not peto repel the notorious practice of the thing, rish, but have everlasting life.” divers acts of parliament have been made ATONEMENT, REDEMPTION ; and Edto restrain it, by means of civil forfeitures, wards, Wesley, and Taylor, on Original which the modern prevailing usage with Sin. Gill's Body of Div. Article Sin. regard to spiritual preferments, calls aloud King's and Jenyns' Origin of Evil. Bur. to be put in execution.

roughs' exceeding Sinfulness of Sin. Dr. SIN, the transgression of the law, or want Owen on Indwelling Sin. Dr. Wright's of conformity to the will of God, 1 John Deceitfulness of Sin. Fletcher's Appeal iii. 4. I. Original Sin is that whereby our

to Matter of Fact. Williams Answer whole nature is corrupted, and rendered to Belsham. Waits' Ruin and Recovery. contrary to the law of God; or, according Howe's Living Temple, p. 2. c. 4. Dr. to the 9th article of the church of England, Smith's Sermon on the Permission of Evil. “ It is that whereby man is very far gone

SINCERITY, freedom from hypocrisy from original righteousness, and is, of his or dissimulation. The Latin word sincerus, own nature, inclined to evil.” This is some- from whence our English word sincere is times called indwelling sin, Rom. vii. The derived, is composed of sine and cera, and imputation of the sin of Adam to his poste- signifles without war, as pare honey, which rity, is also what divines generally call, is not mixed with any wax; thus denoting with some latitude of expression, original that sincerity is a pure and upright princisin.--2 Actual sin is a direct violation of ple. The Greek word uairginia, translaGod's law, and generally applied to those ted sincerity, (2 Cor. i. 12.) signifies prowho are capable of committing moral evil; l perly, a judgment made of things by the as opposed to idiots or children, who have | light and splendour of the sun; as, in traffic, not the right use of their powers.-3. Sins rien hold up goods they are buying, to the of omission consist in the leaving those light of the sun, to see if they can discover things undone which ought to be done.-4. any defect in them. Thus, those who are Sins of Commission are those which are truly sincere, can bear the test of light, and committed against affirmative precepts, or are not afraid of having their principles and doing what should not be done. --5. Sins of practices examined by it. This word, howinfirmity are those which arise from the ever, like many others, is abused, and often infirmity of the flesh, ignorance, surprise, becomes a subterfuge for the ungodly and snares of the world, &c. See INFIRMITY. the indolent, who think that their practice --6. Secret sins are those committed in se is nothing; but that sincerity, or a good cret, or those which we, through blindness heart, as they call it, is all in all. But such or prejudice, do not see the evil of, Psalm deceive themselves, for a tree is known by xix. 12.—7. Presumptuous sins are those its fruits; and true godly sincerity will evi, which are done boldly, and against light || dence itself by serious inquiry, impartial and conviction. (See PRESUMPTION.)- examination, desire of instruction, unpreju8. Unpardonable sin is the denial of the diced judgment, devotedness of spirit, and truths of the gospel, with an open and ma- uniformity of conduct. The reader will licious rejection of it. The reason why this l fird this subject ably handled in Gurnall's