SAB – SAL

Volume II, pages 568–586 of the 1732 edition, from SAB to SAL: everything printed on these pages, in order.

Continued from Sabbath

Master of the Family pronounces certain Blessings on the Bread and Wine, and makes mention of the Institution of the Sabbath. He drinks a little of the Wine that he hath bless’d, and gives it round to all that are at Table. He does the same by the Bread, and then they entertain themselves as well as they can. On the Sabbath Day in the Morning they rise later than upon other Days; and being come to the Synagogue, they rehearse several Psalms and Prayers, in Commendation of the Sabbath, intermingled with Singing, and the ordinary Prayers. Then they bring out the Pentateuch, and seven Persons read the Section that comes to be read in order. Then they read a Section out of the Prophets, which has some relation to what was read out of the Law. Lastly, He that holds the Book in his Hands, lifts it on high, and gives his Blessing to all present. They pray afterwards for those Princes under whose Jurisdiction and Protection they live; and they make a Sermon or Exhortation in the Morning or Afternoon, according to the Custom of the Place.

When Night comes, and they can discover in the Heaven three Stars of a moderate Magnitude, then the Sabbath is ended, and they may return to their ordinary Employments. Those who go to the Synagogue, add to the common Evening Prayers, certain Lessons and Benedictions, which have relation to the Sabbath; and as they think, that the Punishment of the Souls in Purgatory ceases on that Day, they prolong its Continuance as much as they can. When every one is return’d to his Home, they light a Taper or Lamp, which has, at least, two Wicks, the Master of the House takes Wine in a Cup, and sweet-scented Spices, and after pronouncing some Benedictions, he blesses the Wine and the Spices; then he flavours the Spices, and throws the Wine upon the Ground, in Token of Chearfulness, and pronounces some Blessings. Thus the Ceremony of the Sabbath is ended. Those that meet one another make their Compliments, by wishing each other a happy Week.

Some antient Fathers quote the Law which injoins the Rest of the Sabbath, with this Exception; You shall do nothing upon this Day, except what is for the Health of the Soul, or the Preservation of Life; or lastly, except in such things wherein Life is in Danger. Omne opus servile non facietis in eo, præterquam quod ad animam pertinet, as Tertullian reads it; or, as he says elsewhere, Tertul. adv. Judæo c. 4. Idem cont. Marcion. l. 4. c. 12. Hieron. in Il. xxviii.nisi quod fiat omnis animæ. Or lastly, as St. Jerom reads it, Lege præceptum est, ne in Sabbatho opus servile faciamus —— ut illa tantum faciamus, quæ ad animæ salutem pertinent. A very antient Gloss this, and authorised by the Practice of the Primitive Jews, who us’d to allow the taking of a Beast out of a Ditch, that should happen to fall in on the Sabbath, and was in Danger of its Life. And much more did they think it allowable to do good Works, either Moral or Charitable.

Such prophane Authors as have ventured to speak of the Original of the Sabbath, have only shew’d their Ignorance of Tacit. l. 5. hist.the Jewish Affairs. Tacitus thought they observed the Sabbath in honour of Saturn, to whom Saturday was consecrated in the Pagan Religion. But Plutarch asserts, it Plut. Sym. l. 4. p. 671.was kept in honour of Bacchus, who is call’d Sabbos; and because in the Festivals of this false Deity they us’d to cry Saboi. Appio l. 2. p. 1061, 1062, 1063.Appion the Grammarian maintain’d, that the Jews celebrated the Sabbath in Memory of their being cured of a shameful Disease, which in the Egyptian Language was call’d Sabbosis. Also Pagan Authors speak pretty frequently of the Fast of the Sabbath, as if the Jews had ordinarily fasted on this Day. Recutitaque Sabbatha Sat. 5.palles, says Persius. And Petronius, Et non jejuna Sabbatha lege premet. They were not aware, that Fasting was utterly forbid the Jews on the Sabbath; but either very grossly misunderstood the Sabbath for the whole Week, in which some of the Jews fasted two Days; or they took it in too comprehensive a Sense, for all sort of Feasts; and because they us’d to fast on the Day of the solemn Expiation, they very improperly concluded that they fasted upon all Sabbath Days.

A Sabbath Day’s Journey. We have already Joseph. Antiq. l. 13. c. 16. p. 450.explain’d from Josephus, under the Article of JOHN HIRCANUS, that, in an Expedition he made beyond EuphratesMat. xxiv. 20., with the King of Syria, he was the Occasion that the whole Army halted on a Sabbath Day; which proves that long Journeys were forbidden the Jews on that Day. We see the same thing in the second Book of the Maccabees, viii. 26, 27. where Judas could not pursue the Victory he had obtain’d over Nicanor, because of the Interposition of the Sabbath. Pray ye that your Flight be not in the Winter, neither on the Sabbath Day, says our Saviour in the Ovid. de remed. amor.Gospel. And Ovid says, Fear not the Rain, and let not the Jewish Sabbath hinder you.

Nec pluvias vites, nec te peregrina morentur Sabbatha.

Acts i. 12.But, however, it is evident they were allow’d to go a certain Space on the Sabbath Day, since we know they went, at least, to the Temple or Tabernacle, from the remote Parts of the City or Camp. And St. Luke informs us, that the Mount

of Olives was distant from Jerusalem the space of a Sabbath Day’s Journey. Sabbathi habens iter. The Rabbins generally fix this space at two thousand Cubits. Josephus says, that the Mount of Olives was five Stadia from Jerusalem, which make six hundred and twenty-five Paces. Thus the Journey that might be made on a Sabbath Day, was about six or seven hundred Paces, or something more. For the De bello, l. 6. c. 3.same Josephus, in another Place, puts the Mount of Olives at six Stadia from Jerusalem. Origen, quoted by Oecumenius¹, says, that the Journey of a Sabbath Day is one Mile, or two thousand Cubits. The Jews² also have us’d to make a Mile consist of two thousand Cubits: So that their Cubit must be two Feet and an half, since their Mile contains a thousand Paces, or five thousand Feet, taking their Paces at five Feet a-piece. Maimonides³ will have it, that he that does not know exactly the Distance of a Place, may walk upon the Sabbath Day two thousand moderate Paces, which makes a thousand geometrical Epiph. hæres. 66.Paces of five Foot each. Epiphanius says, that the Jews believe it is not allow’d them to walk upon the Sabbath Day above six Stadia, or seven hundred and fifty Paces. The Syriack Translator of the Acts of the Apostles puts about seven Stadia for a Sabbath Day’s Journey; which is according to what some Rabbins say⁴, that a Mile is seven Stadia and an half. Upon this see Selden de Jur. Nat. & Gent. l. 3. c. 9.

Sabbathum secundo-primum. The second Sabbath after the first. Luke chap. vi. 1. This Expression has much divided the Commentators. Some⁵ have taken it for the second, others⁶ for the last Day of unleavened Maldon. Mercat. Ex. xxiii. 10. Levit. xxv. 2, 3, &c.Bread; and some for the Day of Pentecost. The Passover was the first Sabbath, according to them, and Pentecost the second. Others have thought, that the first grand Sabbath was the first Sabbath of the Civil Year, in the Month Tizri; and that the second was the first of the Holy Year, or of the Month Nisan. But Joseph Scaliger,⁷ who is follow’d in this by a great Number of able Writers⁸, thinks that to have been the first Sabbath, which follow’d the second Day of unleavened Bread. The Jews thus reckon’d their Sabbaths from the Passover to Pentecost; the first was call’d secundo-primum, or second after the first; that is, the first after the second Day of unleavened Bread. The second was call’d secundo-secundum, or the second Day of the Sabbath after the second Day of unleavened Bread. The third was call’d secundo-tertium, or the third Day of the Sabbath after the second Day of unleavened Bread. And so of all the rest, as far as secundo-septimum, that is to say, the seventh Day of the Sabbath after the second Day of unleavened Bread. This seventh Sabbath immediately preceded Pentecost, which was celebrated the fiftieth Day after the second Day of unleavened Bread. See the Commentators upon St. Luke, chap. vi. ver. 1.

Parasceue Sabbati, or the Preparation for the Sabbath, is the Friday before; for as it was forbid to make a Fire, to bake Bread, or to dress Victuals on the Sabbath Day, they provided against this Day, and prepared on Friday every thing that was needful for their Sustenance on the Sabbath Day. See the Article PARASCUE before.

The Sabbath transferr’d to Sunday. The Obligation of giving a Portion of our Time to God to be employ’d in his Worship and Service, is founded upon natural Right. The Law of Moses had fix’d this to the seventh Day, or the Sabbath for the People of the Jews. The Apostles of Jesus Christ, to do Honour to the Day of his Resurrection, have also determin’d it to be every seventh Day, and have fix’d it on Sunday, or the first Day of the Week among the Hebrews, and on the Day dedicated to the Sun by the Pagans. This Day, among us Christians, is known by the Name of the Lord’s-Day. See the Article SUNDAY.

Sabbatical Year was celebrated among the Jews from seven to seven Years, when the Land was to rest, and to be left without Culture. They set Slaves at Liberty, and every one re-enter’d into the Inheritance Levit. xxv. 2, 3, 4.that had been alienated.

God appointed the Observation of the Sabbatical Year, to preserve the Remembrance of the Creation of the World; to enforce the Acknowledgment of his sovereign Authority over all things, and particularly over the Land of Canaan, which he had given to the Hebrews, by delivering up the Fruits of their Fields to the Poor and the Stranger. It was a kind of Tribute which they paid to the Lord for it. Besides, he intended to inculcate Humanity to his People, by commanding that they should resign to the Slaves, to the Poor, to Strangers, and to Brutes, the Produce of their Fields, of their Vineyards, and of their Gardens.

It has been much disputed, at what Season of the Year the Sabbatical Year began. Some have been of Opinion, that it began on the first Month of the sacred Year, that is, at Nisan, or in the Spring. Others

think it began at the first Month of the civil Year, or at the Month Tizri, which answers nearly to our September. Moses does not explain himself upon this Matter very clearly. He says only, that the Land shall not be cultivated, and that there shall be no Harvest for that Year. In Palestine, the Time of Sowing both of Wheat and Barley was in Autumn; and Barley-harvest began at the Passover, and that of Wheat at Pentecost. Therefore, to enter into the Spirit of the Law, for observing the Rest of the Sabbatical Year, that the Land may not remain two Years without Cultivation, we must necessarily begin it at Autumn, after all the Crops were gather’d in: They did not till the Land in Autumn, and they had no Harvest after the Winter; but the Autumn following they began again to cultivate the Land, that they might reap their Harvests in the Spring and Summer following.

In the Sabbatical Year all Debts were Deut.xv.2. Ex. xxi. 2.remitted, and the Slaves were set at Liberty. But were Debts absolutely forgiven, or was the Payment of them only suspended? Hebr. Drusius. Estius, alii.Several think, that this Remission was absolute, and that all Debts were totally extinguish’d in the Sabbatical Year. The Caution of Rich Men, taken Notice of by Deut.xv.9.Moses, who would not lend to their Brethren at the Approach of the Sabbatical Year, seems to prove, that after this Year nothing was to be hoped for from their Debtors. For if the Payment of Debts was only suspended till this Year was over and past, it would not have been a sufficient Motive to hinder them from lending. As there was no lending for Interest in the Case, which was forbid to the Hebrews towards their Brethren, as it could be only a simple Loan, the Creditor might require it again either before or after the Sabbatical Year, upon the Supposition of those who think that the Remission was not absolute⁹.

Rab. Grot.Others distinguish between Debts mortgaged upon Security, the Contracts of which included a Clause of perpetual Debts; and those that were not mortgaged, but made upon simple Contracts: These last were for ever acquitted on the Sabbatical Year, but the others not so. Menochius also thinks, that the Remission of Debts was general and absolute, but not of Loans or Deposits. All this regarded only the natural Hebrews, or such as were Proselytes to Judaism, but not Strangers.

‘Tis also inquired, whether Debts were remitted, and Slaves set at Liberty, at the Beginning or only at the End of the Sabbatical Year. The Hebrew says literally,¹⁰ At the End of every seven Years thou shalt make a Release. This has given Occasion to some to think, that Debts were not remitted, nor Slaves set at Liberty, till the End of the Sabbatical Year. But most are of a contrary Opinion, that it was the Beginning of the Sabbatical Year. The original Text explains it very naturally of the End of the Week of the Year, after which came the Sabbatical Year, with which it concludes.

Sabbatical River, or Sabbation. Josephus says,¹¹ That, when Titus went into Syria, as he pass’d between the Cities of Arces or Arques, which belong’d to the Kingdom of Agrippa, and the City of Raphanea in Syria; he saw the River call’d the Sabbatical River, which falls from the Libanus into the Mediterranean Sea. This River runs only upon the Sabbath Day, or rather, at the end of seven Days. All the intermediate Time its Channel is dry; but on the seventh Day it flows in abundance into the Sea, and even with an impetuous Stream. Hence it comes, that the Inhabitants of the Country have given it the Name of the Sabbatical River. ‘Tis probable that Pliny means the same River, when he says, that there is a Brook in Judea, which continues dry every seventh Day. In Judæa Rivus omnibus Sabbathis siccatur. A little before he speaks of a Fountain in the Isle of Andros, that every seventh Day yields a Liquor of the Taste of Wine; but this Liquor takes again the Quality of Water, as soon as it is taken at any Distance from the Temple of Bacchus, which is in this Island.

The Greek Text of Josephus intimates, as we have already said, that this River runs only on the Saturday: But to reconcile this with Pliny, who affirms, on the contrary, that it is dry only on the Saturday; and with other Evidences of but little Certainty, which speak of a certain Sabbatical River, which continues dry every Sabbath: Casaubon, Fuller, and some others¹², make a Transposition in the Greek Text of Josephus, to make him say the direct contrary of what he said before. It should seem indeed, that the Sabbatical River would not well express the Rest of the Sabbath, if it runs only upon this Day: To express it significantly, it ought to cease running on this Day, in Imitation of the Repose and Rest of the Jews.

The Rabbins¹³ mention another Sabbatical River, or Sambation, but very different from this now spoken of. They place it beyond the Euphrates, in a very distant Country, where they pretend that the ten Tribes are still intire and subsisting: There they possess very great Riches and Estates. The River of which they speak, runs all the Week with a very rapid Stream, and makes so great a Noise, that it is heard in the Night-time at the Distance of a Day’s Journey, and in the Day-time at half that Distance. It is so broad, so deep, and so rapid, that it is impossible to go over it; and on the Sabbath Day, on which it does not run at all, they place Guards on the River, that the Israelites may not go over it. Jonathan, the Son of Uziel, to whom is ascribed a Chaldee Paraphrase, has mention’d the River Sabbation. This Author, they say, is more antient than Josephus. But it is believed, the Paraphrase we have under his Name, was not his, and that Josephus is the first and only Author of the Sabbatical River, which probably never existed; at least nothing is known of it at this Day, nor is it mention’d by any Traveller or Geographer. For as to what Pliny says of it, ‘tis very likely he took it from Josephus.

‘Tis true, Dominick Magri, in his Travels into Syria, at the Age of nineteen Years, assures us, that he came to the Banks of the Sabbatical River with his Caravan, upon a Friday, June the Twenty -first, in the Evening, where he saw the River dry about Sun-set on the Friday, and continue dry till the next Day; when, the Caravan going away, he had not the Opportunity to observe, whether the River began to run again on Saturday-Evening, after the Rest of the Sabbath Day was over. This Traveller appeals to the Merchants in his Caravan, and the Country People that inhabit the Place, as Witnesses of what he affirms; and he infers from thence, that Josephus was mistaken when he says, that this River runs only upon the Saturday, since, on the contrary, it runs all the Week excepting Saturday. But it were to be wish’d, that Magri had observed not one Night only, but one or several whole Weeks, in order to have been a competent Witness of so extraordinary a Fact as this is. There are many Causes that may dry up a Stream that falls from the Mountains; and it is very possible, that, on this Occasion, Chance alone may have produced this Effect on the Friday Evening. See Bartolucci, Bibliotheca Rabbinica, t. 1. p. 117, 118.

SABEC. In Genesis¹⁴, instead of what we read in the Vulgate¹⁵. Abraham saw a Ram intangled by its Horns in a Ticket; Vidit arietem inter vepres hærentem cornibus. The Septuagint and Theodotion read, He saw a Ram caught by its Horns in the Bush Sabec. Philo, Eucherius, Diodorus, as well as the Septuagint and Theodotion, have taken the Hebrew Word Sabec for a particular Species of Shrubs. Eusebius of Emesa thinks, that Sabec signifies a Goat, because of its upright Horns. But the best Interpreters translate this Word by, Branches of Thorns and Briars entangled in one another.

Joseph. Antiq. l. 17. c. 12.SABINUS, Augustus’s Procurator in Syria. After the Death of Herod the Great, and the Departure of Archelaus from Rome, he attempted to seize the Fortress of Jerusalem, and the Treasure that Herod left when he died: But he found such a vigorous Resistance from the People, that he could not at first compleat his Design. But after a great Struggle with the Jews, wherein they were much abused, he caus’d Fire to be put to the Doors of the Sacred Treasure, and took away four hundred Talents of it for his own Share, permitting his Officers and Soldiers to distribute the rest among them. This so provoked the People, that they besieged Sabinus in the Royal Palace, and press’d so hard upon him, that if he had not speedily sent to require Succour from Varus, then Governor of Syria, either he or his Soldiers would hardly have escaped out of their Hands. Varus therefore set out with his Troops, and came to Jerusalem; but Sabinus knowing himself guilty, durst not appear in his Presence, but thought best to retire towards the Sea-side, to avoid the Punishment he had deserved. This happen’d in the Year of the World 4001, of Christ 1, before the vulgar Era 3.

Gen. x. 7.SABTAH, or Sabatha, the third Son of Cush. He peopled one Part of Arabia Fœlix, where is found a City call’d Sabta, and a People call’d Sabtheans.

SABTECHA, or Sabathaca, the fifth Son of Cush. He also peopled, as ‘tis thought, one Part of Arabia, or some other Country towards Assyria, or Armenia, or Carmania. For in all these Regions are found Footsteps of the Name Sabtecha.

SACÆ. The Sacæ are a People of Herodot. l. 3. Athenæ. l. 14 c. 10. Strab. l. xi.Asia; and the Sacean Feasts are known in Persia. Herodotus says, that the Persians gave the Name of Sacæ to all the Scythians. This People has no other relation to our Subject, than that we believe Shesbach, mention’d by Jeremiah, xxv. 26. li. 41. stands for Babylon, and that the Sacean Feasts were celebrated in Honour to the Moon. See SHESHACH.

SACAR, or Sachar, Father of Abiam. 1 Chron. xi. 35. Abiam was one of the Heroes of David’s Army.

SACK. Sack-cloth. This is a pure Hebrew Word, and has spread into almost all Languages. Besides the common Signification, which is very well known, it stands also for a Suit of Mourning, which was wore at the Death of a Friend or Relation. In great Calamities, in Penance, in Trouble, they wore Sack-cloth about their Bodies. Accingimini saccis & plangite ante exequias 2 Sam. iii. 31.Abner. Gird yourselves with Sack-cloth, and mourn for Abner. Let us gird ourselves with Sack-cloth, and let us go and implore the Clemency of the King of Israel. Ahab tore 1 Kings xx. 31.his Cloaths, put on a Shirt of Hair-cloth next to his Skin, fasted, and lay upon Sack-cloth. 1 Kings xxi. 27.Dormivit in Sacco.

When Mordecai was inform’d of the Misfortune that threaten’d his Nation, he put on Sack-cloth, and cover’d his Head with Ashes. Esth. iv. 1, 2, 3. Job xvi. 16.Job says, that he has sew’d a Sack upon his Flesh.

On the contrary, in the Time of Joy, and upon the hearing of any good News, those that were clad in Sack-cloth, tore it from their Bodies, and cast it from them. Concidisti saccum meum, & circumdedisti me Psal. xxix. 12.lætitia, says the Psalmist.

The Prophets were commonly cloathed in Sack-cloth. The Lord bids Isaiah to put off the Sack-cloth that was about his Body, Isa. xx. 2. Zech. xiii. 4.and to go naked. Zechariah says, that the false Prophets should no longer prophesy in Sack-cloth, to deceive the Simple. St. John Rev. xi. 3.in the Revelations says, that the two Prophets that God should raise up at the End of the World, should prophesy a thousand, two hundred and sixty Years, cloathed in Sack-cloth. Baruch intimates, that this Habit of Sack-cloth, was that in which good People cloathed themselves when they went Baruch iv. 20.to Prayers. Exui me stola pacis, indui autem me sacco obsecrationis.

SACKBUT, Sambuca, a sort of antient Dan. iii. 5, 7.musical Instrument, which was in use in Chaldea, and which is thought to be a String -Instrument, of a shrill Sound, and which had generally but four Strings. Thus it is Athæn. Dipnos. l. 14. c. 3. p. 633. Vitruv. l. 6. c. 1.described by Athenæus, Vitruvius, and Festus. Athenæus gives us to understand, that this Instrument was pretty near the same as Magadis, Pectis, and Trigonos, String-Instruments, the Figure of which is not much known to us, but which cannot be very far from our modern Psaltery, except that they had not so many Strings. See our Dissertation upon the Instruments of Musick of the Hebrews, before the second Tome of the Commentary upon the Psalms. Isidore of Isidor. Origin. l. 3.Sevil seems to have thought, that it was a kind of Flute or Haut-bois, since he says, that Sambuca takes its Name from the Elder-tree, call’d in Latin Sambucus, because at first this Instrument was made with a Pipe of Elder.

SACRAMENT, Sacramentum; in Greek, Mysterion. The Word Sacramentum, is taken, in the Scripture [of the Latin Vulgate], First, for a Secret: Sacramentum Regis abscondere bonum est; It is good to Tob. xii. 7.keep the King’s Secret. And, Nescierunt sacramenta Dei; The Wicked know not Wis. ii. 22.the Secrets of God. Secondly, for a Mystery, a Mysterious and hidden thing. For Example; Nebuchadnezzar’s mysterious Dream, which he had forgot, was revealed Dan. ii. 18, 19. Ephes. i. 9. iii. 3, 9.to Daniel, with its Interpretation: Ut quærerent misericordiam Dei super sacramento isto. Tunc Danieli mysterium per visionem nocte revelatum est, &c. Thirdly and lastly, it is put for a Sacrament of the New Law, and for the Mysteries of our holy Religion. All this agrees well with the general Sense of Mystery and Secret. St. Paul calls Sacramentum, the Mystery of the Incarnation of Jesus Christ, the Vocation of the Gentiles, the Sacrament of Marriage; lastly, the whole OEconomy Col. i. 27. Eph. v. 32.of Man’s Salvation, and of the New Covenant. See 1 Tim. iii. 16.

Sacraments of the Old Law. These are, all the Ceremonies, Sacrifices, Expiations, Unctions, Benedictions, Consecrations, that were practised under the Law of Moses. All these Things were mysterious and figurative. Circumcision represented Baptism; the Sabbath, the Rest Everlasting; the Paschal Lamb, the Death of Jesus Christ; the Shew -bread, the holy Eucharist; the Unction of the Priests, used in the Sacrament of Orders; the Expiations, Purifications, Lustrations, the Sacrament of Penance: The Sacrifices, Oblations, Libations, the Sacrifice of Jesus Christ, which is renewed every Day upon the Altar in an unbloody manner; the Tabernacle, the Ark of the Covenant, the Altar of Burnt Sacrifices, that of Incense, and the other Ceremonies that were practised in the Temple-ministry, represented the Body of the Christian Religion, and the Ceremonies that accompany the Administration of the Sacraments of the New Law; not to mention the other Relation that these may have with Heaven and the State of the Blessed, of which St. Paul has discover’d the Mystery, in his Epistle to the Hebrews, ch. ix. ver. 1, 2, 3, &c.

The Sacraments of the New Law. These have infinitely the Preference before those of the Old Law. St. Paul says, those of the Jews were weak and beggarly Elements, which of themselves had no Grace

or Efficacy: Infirma & egena elementa. And that the Priesthood and Ceremonies of the Law were abrogated and annulled, because of their Weakness and Insufficiency: For there is verily a Disannulling of the Commandment going before, for the Weakness and Unprofitableness thereof. For the Law made nothing perfect; but the bringing in of a better Hope did, by the which we draw nigh unto God. But those of the New Law are much fewer in Number, are much more excellent, and much easier to put in practice, than those of the Law of Moses. Sacramentis Aug. Ep. 54. nov. edit. t. 2. p. 124. a.numero paucissimis observatione facillimis, significatione præstantissimis, Christus societatem novi populi colligavit. They are more venerable and august in what they represent, more excellent in what they operate, more useful in those supernatural Gifts they procure us, more easy in the Practice. Virtute majora, utilitate meliora, actu faciliora, Aug. l. 19. contra Faust. c. 12. t. 8. p. 320. a.numero pauciora, quàm antiqua.

The Sacraments of the New Law, are visible Signs of an invisible Grace, instituted by Jesus Christ, for the Sanctification of our Souls. They are in Number Seven: 1. Baptism: 2. Confirmation: 3. Penance: 4. The Eucharist: 5. Extreme Unction: 6. Orders: 7. Marriage.

Baptism makes us Christians, and Children of God: It was instituted by Jesus Matthew xxviii. 19.Christ, when he said to his Apostles, Go ye therefore, and teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. The natural Water, is the Matter of this Sacrament; its Form, are the Words now recited; its Effects, are the Remission of original and actual Sins, and the Christian Badge and Character which it communicates to those who receive it.

Confirmation makes us compleat Christians, and gives us an indelible Character. Its special Effect is, to give us the Spirit of God, and Ability to confess his Name, and to maintain the Truths of our Religion, even to the Peril of our Lives. Jesus Luke xii. 12. John xiv. 17,26. xv. 26,&c. Acts i. 5. Acts ii. 2,4. Acts viii. 15.Christ had promised to send his Holy Ghost to his Disciples; and he actually did send him on the Day of Pentecost; and the Apostles communicated him, by the Imposition of Hands, to the Faithful who had received Baptism. The Bishops, who are the Apostles Successors, are the only Ministers of this Sacrament; the Matter of which is, the Imposition of Hands, with the Unction of the holy Chrism; and the Form is, the Words pronounced by the Bishop in performing this Ceremony.

Mat. xvi. 19. & xviii. 18.Penance is instituted by Jesus Christ, for the Remission of Sins committed after Baptism: Our Saviour instituted it, when he Gal. iv. 9. Hebr. vii. 18, 19.gave the Apostles the Power of Binding and Loosing. The Sins to be remitted, are the Object of this Sacrament: The Acts of the Penitent, that is, Contrition, Confession, and Satisfaction, are its essential Parts; Absolution given by the Priest, is, as it were, the Completion of it.

Mark vi. 13. James v. 13,14,15.The Eucharist, is the Sacrament of the Body and Blood of Jesus Christ, which are represented under the Appearances of Bread and Wine. Our Saviour instituted it at his Last Supper, which he eat with his Apostles the Evening before his Passion, when, taking Bread, he said, Take and eat, this is my Body: And taking the Cup, he said, Take and drink, this is my Blood.

Mat. xxvii. 26,27,28. Luke xxii. 17, 18. Mark xiv. 22,23,&c.Extreme Unction, is a Sacrament instituted by God, for the Consolation of the Sick, both spiritual and corporal. It gives them Strength against the Temptations of the Devil, and against the Terrors of Death. It purges away the Remains of Sin, and even Sins themselves, if there still remain any to be expiated; and it restores Health to the Sick, if that be necessary for their Salvation. St. Mark says, that the Apostles being sent to preach the Gospel in the Cities of Judea, anointed with Oil many that were sick, and healed them. And St. James says, Is any sick among you? let him call for the Elders of the Church, and let them pray over him, anointing him with Oil in the Name of the Lord: And the Prayer of Faith shall save the Sick, and the Lord shall raise him up; and if he have committed Sins, they shall be forgiven him.

Orders, are a Sacrament established by Jesus Christ, to consecrate Ministers for the Use of his Church, and to give them the Power of administring the Sacraments, and to perform the other Duties of their Function. There are several Degrees of Orders, as there are several Functions in the Ministry of the Church; but there is but one only Sacrament of Orders, or Ordination, in which the Bishops, the Priests, the Deacons, the Subdeacons, and the inferior Orders partake, every one in his Manner. Besides the Sanctifying Grace that this Sacrament confers, it communicates a Character also, that for ever remains indelible. The ordinary Minister for Ordination, is the Bishop alone, who, by divine Right, is superior to the Priests. Jesus Christ instituted this Sacrament, when breathing upon his Apostles, he said to them, Receive ye the Holy Ghost. John xx. 21, 22.Whose-soever Sins ye remit, they are remitted unto them; and whose-soever Sins ye retain, they are retained.

Marriage, is a Sacrament instituted by Jesus Christ, to unite together a Man and his Wife by indissoluble Bands; that becoming but one Flesh, they may procreate and bring up Children in the Fear of the John ii. 1, 2.Lord. Jesus Christ sanctified Marriage, by his own Presence at the Wedding of Cana. He has established the Indissolubility of it, by revoking the Law of Divorce, and allowing Matth. v. 31, 32.it only in the single Case of Adultery; and besides, not permitting the Parties so separated to marry again. Lastly, The Apostle has taught us, That the Marriage of Christians was a great Sacrament, or a great Mystery, because it represents the Union of Jesus Christ with his Church: Ephes. v. 32.This is a great Mystery: But I speak concerning Christ and the Church.

The Reader may see what we have said upon each Sacrament, in their proper Articles.

SACRIFICE, is an Offering made to God upon his Altars, by the Hand of a lawful Minister, to acknowledge his Power, and to pay him Homage. Sacrifice differs from a meer Oblation, in this, that in a Sacrifice there must be a real Change or Destruction of the Thing offered; whereas an Oblation is but a simple Offering of a Gift. As Men have always been under an Obligation of acknowledging the Supreme Dominion of God over them, and whatever belongs to them, and as there have always been found Persons that have conscientiously acquitted themselves of this Duty; we may affirm, that there have always been Sacrifices in the World. Adam and his Sons, Noah and his Descendants, Abraham and his Posterity, Job and Melchisedech before the Law, have offered to God real Sacrifices. The Law did nothing more than ascertain the Quality, the Number, and other Circumstances of Sacrifices. Before that, all was Arbitrary. They offered the Fruits of the Earth, the Fat or the Milk of Animals, the Fleeces of Sheep, or the Blood and the Flesh of the Victims. Every one pursued his own Humour, his Acknowledgment, his Zeal, or his Devotion: But among the Jews, the Law appointed what they were to offer, and in what Quantities. Before the Law was given, every one was the Priest and Minister of his own Sacrifices; at least he was at liberty to chuse what Priest he pleas’d, to offer his Victims. Generally this Honour was conferr’d upon the most Antient, or Head of a Family, on Princes, or Men of the greatest Virtue and Integrity. But after Moses, this was wholly confined to the Family of Aaron.

‘Tis disputed, whether, at first, there were any other Sacrifices than Burnt-offerings: No other appear in Scripture. The Talmudists assure us, that Abel offered only Holocausts, consuming the Flesh of the Victim by Fire; because it was not allow’d to eat any of it. Grotius is of Opinion, that this Patriarch did not offer any bloody Sacrifices. The Text of Moses informs us,¹⁶ that he offered of the First-lings of his Flock, and of the Fat thereof. But the Hebrew may be translated by, of the First-fruits, and the Milk. We are told, that the Antients offered to God only the Fruits of the Earth, Herbs, Flowers, Honey, Milk, Wheat, Wool:

Ovid. Fast. l. 4.Lacte mero veteres usi narrantur, & herbis, Sponte suâ si quas terra ferebat.

We are told also,¹⁷ that the Antients put no Fire to their Sacrifices, but obtain’d it by their Prayers; and most of the Fathers think,¹⁸ it was thus that God declared the Sacrifices of Abel to be agreeable to him: He consumed them, as they say, by a Fire sent from Heaven; which was a Favour not vouchsafed to Cain’s Sacrifices. In the same manner he set Fire to the Sacrifices offered at Aaron’s Consecration, to those offered by Gideon, to those offered by Solomon at the Dedication of his Temple, to those of Elijah upon Mount Carmel, and to those offer’d by the Maccabees at restoring the Worship of the Temple, after it had been prophaned by Antiochus Epiphanes.

The Hebrews had properly but three sorts of Sacrifices, which are, the Burnt-offering, or Holocaust; the Sacrifice for Sin, or the Sacrifice of Expiation; and the Pacifick Sacrifice, or Sacrifice of Thanksgiving. Besides these, there were several Kinds of Offerings, of Corn, of Meal, of Cakes, of Wine, of Fruits; and one Manner of Sacrificing, which has no relation to any we have now mentioned, which is, the setting Lev. xiv. 4, 5, 6, 7, 51, 52, 53.at Liberty one of the two Sparrows that were offered for the Purification of leprous

Lev. xvi. 10, 26.Persons; and the Scape-goat, which was taken to a distant and steep Place, where it was left at Liberty: These Animals, thus left to themselves, were esteem’d as Victims of Expiation, which were loaded with the Sins of those that offered them.

The Holocaust was offered and burnt quite up, on the Altar of Burnt-offerings, without any Reserve to the Person that gave the Victim, or to the Priest that kill’d and sacrificed it; only the Priest had the Philo de Præmiis Sacerdot. & Levit. vii. 8.Benefit of the Skin: For before the Sacrifices were offered to the Lord, their Skins were flay’d off, and their Feet and Intrails were wash’d. See HOLOCAUSTS, and Lev. chap. i.

The Sacrifice for Sin, or for Expiation, or the Purification of a Man who had fallen into any Offence against the Law, was not entirely consumed upon the Fire of the Altar. Nothing of it return’d to him that had given it, but the sacrificing Priest had a Share in it; and these are the Particulars Levit. ch. iv, v.that were observed in this Case: If it were the High-priest who had offended through Ignorance, he offered a Calf without Blemish: He brought it to the Door of the Tabernacle, put his Hand upon the Head of the Sacrifice, confess’d his Sin, asked Pardon for it, kill’d and stuck the Calf, carry’d its Blood into the Tabernacle, with his Finger made seven Aspersions towards the Veil that separated the Holy Place from the Sanctuary, put a little of this Blood upon the Altar of Incense, and afterwards poured out all the rest at the Foot of the Altar of Burnt Sacrifices: After this, he took away the Fat that covered the Kidneys, the Liver, and the Bowels; he put the Whole upon the Fire of the Altar of Burnt Sacrifices; and as to the Skin, the Feet, the Bowels, and the Flesh of the Sacrifice, he caused them to be burnt out of the Camp, in a clean Place, where they used to put the Ashes that were taken away from the Altar of Burnt Sacrifices.

Secondly, If it were the whole People that had offended, they were to offer a Calf in like manner. The Elders shall bring it to the Altar of the Tabernacle, shall put their Hands upon its Head, and confess their Offence; after which, the Priest shall stick the Victim, shall carry its Blood into the Holy Place, shall make seven Aspersions towards the Veil, shall put some upon the Horns of the Altar of Incense, shall pour out the rest at the Foot of the Altar of Burnt Sacrifices, shall burn the Fat upon the said Altar; and the rest of the Body, the Feet, the Skin, and the Bowels, shall be burnt out of the Camp, as has been said of the Sin-offering of the High-priest.

Thirdly, If it be the Prince of the People that has offended, he shall offer a Goat,¹⁹ shall bring it to the Door of the Tabernacle, shall put his Hands upon its Head, and shall confess his Sin. The Priest shall sacrifice it, shall put of the Blood of the Victim upon the Horns of the Altar of Burnt Sacrifices, shall pour out the rest of the Blood at the Foot of the same Altar, shall burn the Fat upon the Fire of the Altar, and the rest of the Sacrifice shall be for himself. He shall be obliged to eat it in the Tabernacle, and not dare to carry any of it without.

Fourthly, If it be only a private Person who has committed an Offence, he shall offer a Sheep, or a She-goat without Blemish, shall present it to the Priest at the Door of the Tabernacle, shall put his Hands upon the Head of the Sacrifice. The Priest shall sacrifice it, shall put some of the Blood upon the Horns of the Altar of Burnt Sacrifices, shall pour out the rest at the Foot of the same Altar, upon which he shall burn the Fat; and all the rest shall be his own.

But if he is not of Ability to offer a Sheep or a She-goat, he shall offer two Turtles, or two young Pigeons; one for his Sin, and the other for a Burnt Offering. That which is for the Burnt-offering, shall be entirely consumed upon the Fire of the Altar. That which shall be offered for his Sin, shall be presented to the Priest, who shall pull off its Head, as some say, or only violently twist it about towards the Wings, without pulling it off, shall make an Aspersion with the Blood of this Bird towards the Altar, shall spill the rest of the Blood at the Foot of the same Altar; and the Flesh shall be his own.

Lastly, If the Person was so poor, as that he could not afford to offer either a She-goat, or two Turtles, he might offer the tenth Part of an Ephah of Meal, that is, a little more than a Gallon of Meal, without Oil or Spice. He presented it to the Priest, who took a Handful of it, and threw it upon the Fire, and the rest was for himself. There are some other Circumstances belonging to this Matter, which may be seen in Leviticus, ch. v. 15, 16. and ch. vi. 1, 2, 3. concerning the Faults in which, besides the Sin-offering and Sacrifice of Expiation, there is a kind of Amends to be made, or Obligation of Restitution to the Lord, or to the Persons offended, according to the Nature of the Offence: For as to the rest, the Ceremonies were always the same.

As to the Sacrifice for Sin, when a Ram was offered, his Rump or Tail was burnt Lev. vii. 2, 3.also, which was very fat, along with the rest of the Fat. But if it was a Goat, the Fat only was burnt.

The Peace-offering was offered, to return Thanks to God for his Benefits, or to ask Favours from him, or to satisfy any one’s private Devotion, or, lastly, for the Honour of God only. The Israelites offered them when they pleas’d, and there was no Law that obliged them to it. It was free to ‘em to present what Animals they would, provided they were such as it was allow’d them to sacrifice. In these Sacrifices no Distinction was observ’d, either of the Age or Sex of the Victim, as was required in the Burnt Sacrifices, and the Sacrifices for Sin. The Law only requir’d, that their Victims Lev. iii.should be without Blemish. He that presented them came to the Door of the Tabernacle, put his Hand upon the Head of the Victim, and kill’d it. The Priest pour’d out the Blood about the Altar of Burnt Sacrifices; burnt upon the Fire of the Altar the Fat which is in the Lower Belly, that which covers the Kidneys, the Liver, and the Bowels. And if it were a Lamb, or a Ram, he added to it the Rump of the Animal, which, in that Country, is always very fat.

Before these Things were set in Order upon the Fire of the Altar, the Priest put them into the Hands of the Person that Lev. vii. 30, 31, &c.provided the Victim, then made him lift them up on high, and wave them towards the four Quarters of the World, the Priest supporting and directing his Hands. The Breast and the Right Shoulder of the Sacrifice belong’d to the Priest that perform’d the Service; and it appears, that each of ‘em were put into the Hands of him that offered them, tho’ Moses mentions only the Breast of the Animal. After this, all the rest of the Sacrifice belong’d to him that presented it to the Priest, and he might eat it with his Family and Friends, as any other Meat.

The Sacrifices or Offerings of Meal, or Liquors, which were offered for Sin, were in favour of the poorer Sort, who could not afford Sacrifices of Oxen, of Goats, or of Lev. vi. 14, 15, &c.Sheep: They contented themselves with offering Meal or Flour, sprinkled with Oil, with Spice (or Frankincense) over it. And the Priest taking an Handful of this Flour, with all the Frankincense, sprinkled them upon the Fire of the Altar; and all the rest of the Flour was his own: He was to eat it without any Leaven in the Tabernacle, and none but the Priests were to taste of it. As to the other Offerings, where they presented Fruits, Wine, Meal, Wafers, or any thing else, the Priest always cast a Part of it upon the Altar, all the rest belong’d to him and the other Priests. These Offerings were always accompany’d with Salt and Wine, but without any Leaven. Levit. ii. 1, 2, 3, &c.

Those Sacrifices, in which they set at Liberty a Bird or a Goat, were not properly Sacrifices; because there was no shedding of Blood, and the Victim remain’d alive and sound. It was thus they set at Liberty the Sparrow that was offered for Lev. xiv. 4, 5, &c.the Purification of a Leper, or of a House spotted with Leprosy. They presented to the Priest a Couple of Sparrows, or two clean Birds, with a Bundle made up of Cedar-wood and Hyssop, and tied with a scarlet String. The Priest kill’d one of the Birds over running Water, which was in a clean Vessel of fresh Earth; afterwards, tying the living Sparrow to the Bundle of Cedar and Hyssop, with the Tail turn’d towards the Handle of the Vessel, he plunged it in the Water drench’d with the Blood of the first Sparrow, sprinkled the Leper or the House with it; then set the living Sparrow at liberty, and let it go where it pleas’d.

The other sort of Animal that was set at liberty was a Goat; and this is the Occasion upon which it was done: On the Day of solemn Expiation, the Multitude of the Children of Israel presented to the High-priest at the Door of the Tabernacle, two Goats for a Sin-offering. The High-priest then cast Lots upon the two Goats, which should be sacrificed to the Lord, and which should be set at liberty, or be the Scape-goat, the Azazel, as the Hebrews call it. He that was determined by Lot to be sacrificed, was put to death, and offered for the Sins of the People. He that, on the other hand, was to be set at liberty, was brought alive before the Lord. The High-priest said over him certain Prayers, laid his two Hands upon his Head, confess’d the Sins of the whole Congregation, charged therewith the Head of the Goat with Imprecations, then sent him into the Wilderness by a Man appointed to that Office. See the Articles AZAZEL and SCAPE-GOAT.

The Sacrifices of Birds, were offered on three Occasions. First, for Sin, when the Person offering was not rich enough to Lev. v. 7, 8, &c. Lev. xii. 6, 7.provide a four-footed Animal for a Victim. Secondly, for the Purification of a Woman after her Lying-in. When she could offer a Lamb and a young Pigeon, she gave them both; the Lamb for a Burnt -offering, and the Pigeon for a Sin-offering. But if she was not of Ability to offer a Lamb, she gave a Pair of Turtles, or a Pair of young Pigeons, to be offered, one for a Burnt-offering, and the other for a Sin-offering. Thirdly, they offered two Sparrows for those who were purified from

the Leprosy; one as a Burnt-offering, and the other was a Scape-sparrow, as we have said before.

For the Sacrifice of the Paschal Lamb, see PASSOVER.

Gal. iv. 9.The Perpetual Sacrifice, call’d by the Hebrews, Thamid: The Lord had appointed, that they should offer every Day a two Lambs upon the Altar of Burnt-offerings, one in the Morning, and another at Evening. They were burnt as Holocausts, but by a small Fire, that they might continue burning the longer. The Sheep of the Morning was offer’d about Sun-rising, after the Incense was burnt upon the golden Altar, and before any other Sacrifice. That in the Evening was offer’d between the two Vespers, that is to say, at the Decline of the Day, and before the Night began. With each of these Victims was offer’d half a Pint of Wine, as much of the purest Oil, and an Asaron, or about three Pints of the finest Flour.

And such were the Sacrifices of the Hebrews: Sacrifices indeed very imperfect, and altogether incapable of themselves to purify the Defilements of the Soul. St. Paul has comprehended the Sacrifices, and the other Ceremonies of the Law, under the Character of weak and beggarly Elements. They represented Grace and Purity, but they did not communicate it, says St. Austin:²⁰ Gratiam multiplicatio victimarum significabat, non efficiebat. They convinced the Sinner of the Necessity that was incumbent on him, to purify himself, and make Satisfaction to God; but they did not impart Innocence to him.²¹ Convincebantur peccatores potius quam mundabantur. Lastly, all these Sacrifices were no other than Prophecies and Figures of the true Sacrifice which is offer’d in the Christian Church, and which eminently includes all the Virtues and Qualities of the other Sacrifices;²² being at the same Time an Holocaust, a Sacrifice for Sin, and a Sacrifice of Thanksgiving; but with this Difference, that it contains the whole Substance and Efficacy, of which the antient Sacrifices were only the Shadow and Representation.

The Sacrifice of the Christian Church is only one. It consists in the Body and Blood of Jesus Christ, offer’d and sacrificed by the Ministry of the Priests upon the Altar, under the Species of Bread and Wine. ‘Twas this Sacrifice that was represented by all those of the Jews, and which was the Object of the Confidence of all the Saints, and of all the Prophets of the Old Testament, who had in View this one Oblation, in all those bloody Sacrifices that they offer’d to the Lord. The Paschal Lamb, the Burnt-offerings of every Day,

Levit. xiv. 4, &c. 49, the Offerings of Flour and Wine, and all 50, 51. the other Oblations, of whatever nature Psal. xl. they were, promis’d and represented the 6. Isai. l.

11, 12, 13, Death of Jesus Christ; of which the Sacri- 14. fice of the Altar is the Renewal and real Psal. li.

17. Representation. ‘Twas this Sacrifice that was foretold in an express Manner by Malachi, in these Words: I have no Plea-Mal. i. sure in you, saith the Lord of Hosts, neither 10, 11. will I accept an Offering from your Hand. For from the rising of the Sun, even unto the going down of the same, my Name shall be great among the Gentiles, and in every Place Incense shall be offered to my Name, and a pure Offering: For my Name shall be great among the Heathen, saith the Lord of Hosts. In this Prophecy may be seen two essential Points of our Religion admirably well established. First, the Abolition of the Sacrifices, and the Ceremonies of the old Law; and secondly, a new Sacrifice offer’d in the Name of the Lord, in every Place, and in the midst of the Nations. See before the Article MASS.

The Sacrifice of an humble and contrite Heart, is that Sacrifice, that, on our Part, constitutes the whole Merit of all the other Sacrifices that we can offer to God. The Sacrifices of God are a broken Spirit; a broken and a contrite Heart, O God, thou wilt not despise. The Jews, without these Dispositions, could not offer to God any Offering that was agreeable to him; and even the Sacrifice of our Altars, as divine and excellent as it is in itself, becomes of no use, but even dangerous, to those that offer it, or that partake of it, with Inclinations and Dispositions contrary to those; or, at least, who do not desire them, and endeavour to acquire them. God often explains himself upon this Matter in the Prophets. Sacrifice and Offering thou didst not desire, mine Ears hast thou opened: Burnt-offering and Sin-offering hast thou not required. To what purpose is the Multitude of your Sacrifices unto me? saith the Lord. I am full of the Burnt-offerings of Rams, and the Fat of fed Beasts, and I delight not in the Blood of Bullocks, or of Lambs, or of He-goats. When ye come to appear before me, who hath required this at your Hands to tread my Courts? Bring no more vain Oblations; Incense is an Abomination unto me, the New-Moons and Sabbaths, the calling of Assemblies, I cannot away with, it is Iniquity, even the solemn Meeting. Your New-Moons and your appointed Feasts my Soul hateth, they are a Trouble unto me; I am weary to bear them. See Jerem. xxxv. 15. Amos v. 21, 22. Hos. xiv. 2, 3, 4. Joel xi. 12, 13, &c. Psal. xlix. 2.

Human Sacrifices. The natural Notion common to all Mankind, that we must²³

offer to God whatever we have that is most valued by us, has prevail’d on several so far, as to offer Human Sacrifices. It is not agreed, who was the first that introduc’d this Custom. Some a ascribe it to Ilus, call’d otherwise Saturn, who, they say, brought it into Practice among the Phenicians. He offer’d up to the Gods his own Son Jehid, whom he had by the Nymph Anobroth. Philo the Jew insinuates,²⁴ that the Custom of offering such Sacrifices was known in the Land of Canaan before Abraham; and some learned Men think²⁵, that the Example of these People, took off much of that Horror that Abraham would otherwise have had, at the Intention of sacrificing his own Son, when he had received that Command from God.

But it is much more probable, that Abraham was the first who attempted to sacrifice his own Son; and that it was his Example ill apply’d, that gave a Rise to this Custom. Sanchoniathon, who is quoted for the Sacrifice of Jehid, made by Ilus, is an Author without any Authority. Philo does not deny indeed, but that the Custom of offering Human Sacrifices might obtain in Palestine before Abraham’s Time; but he maintains, that this Patriarch, in the Sacrifice he was going to make, had no Intention to imitate these People, whose Manners and Idolatry he abhorr’d. What Motive could he have to this Action? Was it Fear, Hope, Vanity, Ostentation, the Desire of Praise, or of Riches? Isaac was every thing to him; yet the express Command of God would not allow him to hesitate upon a Matter so contrary to his Inclinations, and so opposite to his Interest.

As to the Human Sacrifices customary in Palestine, in Africa, in Gaul, and almost all the World over, it must be own’d they were very antient, and that they did really sacrifice Men to their false Gods. I know that some learned Men²⁶ have thought, that among the Canaanites and Moabites, they contented themselves with making the Children to pass through the Flames, or between two Fires, which they call’d, Lustrare per ignem; and I doubt not, but sometimes they did so. But for the most part they really consumed them in the Flames, which is easily proved.

Lev. xviii. 21.Moses in Leviticus forbids them to make their Children pass through the Fire in Honour of Moloch. De semine tuo non dabis ut consecretur Idolo Moloch. The Hebrew says, you shall not give your Children to make them pass to Moloch. And this some understand of a Lustration only, like what is mention’d in prophane Authors. Moxq; per ardentes stipulæ crepitantis acervos, Trajicias coleri strenua membra pede; Omnia purgat edax ignis.

Besides, the Scripture makes mention of a Son of King Ahaz,²⁷ who had been offer’d to Moloch, and yet reigned after his Father.

But there are so many other Evidences, that they burn’d their Children in Honour of false Gods, that it cannot reasonably be call’d in question. Thus the Scripture speaks of this Crime, Levit. xx. 1, 2, 3. Whosoever he be of the Children of Israel, or of the Strangers that sojourn in Israel, that giveth any of his Seed to Moloch; he shall surely be put to Death, the People of the Land shall stone him with Stones. And I will set my Face against that Man, and will cut him off from among his People: because he hath given of his Seed unto Moloch, to defile my Sanctuary, and to prophane my Holy Name. And if the People of the Land do any ways hide their Eyes from the Man, when he giveth of his Seed unto Moloch, and kill him not; then I will set my Face against that Man, and against his Family, and will cut him off, and all that go a whoring after him, to commit Whoredom with Moloch, from among their People. Moses again repeats these Prohibitions, Deut. xviii. 10. And it appears from Amos, that notwithstanding Amos v. 26.these Prohibitions, the People did not forbear even in the Desart, to carry with them a Tent consecrated to the God Moloch.

The Passage that speaks of the Consecration that King Abaz made, of one of his Sons to the God Moloch, does indeed only mention, that he made him pass thro’ the 2 Kings xvi. 3.Fire. Consecravit transferens per ignem. But the Scripture adds, that in this he imitated the Abominations of the People of Canaan, whom the Lord had exterminated, and driven out before the Children of Israel. But it is beyond all doubt, that the Canaanites put their Children to Death in Honour Ps. cv. 37.of their Gods. Et immolaverunt filios & filias suas Dæmoniis, & effuderunt sanguinem innocentem, sanguinem filiorum suorum, & filiarum suarum quas sacrificaverunt sculptilibus Chanaan. Jeremiah says, They have Jer. xix. 5.built also the high Places of Baal, to burn their Sons with Fire, for Burnt-offerings unto Baal. See also the same Prophet, xxxii. 35. It is certain, that, for these Crimes chiefly, God drove out the Canaanites. See Deut. xviii. 10, 11. And Wisdom, xii. 5. Odibilia opera tibi faciebant, per medicamina & sacrificia injusta, & filiorum suorum peccatores sine misericordia.²⁸

The Phenicians, who were a Remnant of the Canaanites, continued this barbarous Custom in their Country, which they justify’d by the Example of Ilus or Saturn, as we have shewn above: They carry’d this Custom along with their Colonies into Africa, where it continued for a very long Time. When Gelo, King of Sicily, conquer’d the Carthaginians, by the Treaty Plutarch Apophth.he made with them, he obliged them to renounce this Custom of Sacrificing their Children to Saturn. Justin assures us, that Just. l. 18.Darius imposed the same Commands upon them by an Embassy, to leave off their Human Sacrifices. But notwithstanding all this, they continued these Practices till the Proconsulate of Tiberias, who caus’d the Priests of Saturn to be hanged upon Trees that were near their Temples. Diodorus Tertull. Apologet.Siculus²⁹ also gives us a Description of Saturn, as adored by the Carthaginians: ‘Twas a Figure of Copper, the Hands of which were turn’d backwards, and bending towards the Ground; so that when they put upon his Arms a Child to be consecrated to him, he immediately fell into a Pan of burning Coals beneath, and died miserably at the Feet of the Deity.

‘Twould be to little Purpose to heap up here a great Number of Examples of the sacrificing of human Victims. Porphyrius assures us, that the Book of Sanchoniathon was full of them. These Sacrifices were frequent, not only in Phenicia, in Palestine, in the Countries of Ammon and 2 Kings iii. 24.Moab, in Idumea, in Arabia, and in Egypt,³⁰ but also in Gaul, among the Scythians, the Thracians, in the Isles of Rhodes, Chios and Cyprus, and even among the Athenians, and finally also in America.

As to what is affirm’d, that Ahaz had the same Son for his Successor, whom he had made to pass through the Fire in Honour to Moloch, no Proof can be given of this. ‘Tis true, his Successor was Hezekiah; but he might have had several other Sons. We know another of his Sons, whose Name was Maasiah, who was put to Death at the 2 Chron. xxviii. 7.Command of the King of Israel.

SACRILEGE, Sacrilegium. The Action of one that prophanes holy Things, or that commits any Outrage against Persons consecrated to God. The Theft, the Abuse, the Prophanation of sacred Things is Sacrilege. The Scripture gives the Name of Sacrilege to Idolatry, and to other Crimes that more directly insult the Deity. And he is call’d Sacrilegious, Sacrilegus, that commits a Sacrilege, an Impiety, a Prophanation of holy Things; who usurps the Priesthood, who approaches the Sacraments unworthily, who plunders or pillages Things that are dedicated to God.

SADAI, Shadai, or Saddai³¹. This is one of the Names of God among the Hebrews, which the Septuagint and St. Jerom generally translate by Almighty. It is most Numbers xxiv. 4, 16. Ruth i. 21. Job vi. 4.commonly put alone. For Example, Which saw the Vision of the Almighty, or Shadai. The Almighty (or Shadai) hath afflicted me. The Arrows of the Almighty (or Shadai) are within me. Job makes more frequent Use of this Word, than any other of the sacred Writers. It is not at all found in the Books of Solomon. Sometimes it is join’d with the Word El, which is another Name of God, El-Shadai, God-Almighty. It should seem that the Word Sadai is derived from the Hebrew Sadad, or Shadad, which signifies to ravage, to ruin, to pillage; as much as to say, God the Destroyer, the God of Devastation. Or, according to another Derivation, it may be render’d, the God of the Fields, or the God of Nipples.

I. SADOC, Son of Azor, and Father of Achim, of the Number of the Ancestors of Jesus Christ. Matth. i. 14.

II. SADOC, Founder of the Sect of the Saducees. This is what almost all have said, who have treated of this Sect; but they inform us but very little concerning his Person. ‘Tis said,³² that Sadoc succeeded one Antigonus Socchæus, as a Disciple succeeds his Master, in the Tradition of his Doctrine; which Antigonus had in the same manner succeeded Simon the Just, the High-priest of the Jews. But Simon the Just died in the Year of the World 3711, before the vulgar Era 293. So that Sadoc may have lived about the Year of the World 3740.

Antigonus, Master to Sadoc, was, as it is thought, the Head of a particular Sect, who, out of an Excess of Spirituality, taught, that we must give to the Lord a pure and disinterested Worship. Be not like Slaves, said Antigonus to his Scholars; do not obey your God only on a Prospect of a Recompence, but obey him without any Views of Self-interest, and without hoping for any Recompence for your Labours: Let the Fear of the Lord be upon you. His Disciple Sadoc being not able to conform himself to so disinterested a Morality, and yet not being willing to abandon his Master, for whom he had a Respect, gave this Maxim of his a quite contrary turn to what he himself had intended. For he drew this Conclusion from it, that there was no Recompence to be hoped for, nor any Punishment to be fear’d, after this Life; and that Good was to be done, and

Evil to be avoided, without any View either to Hope or Fear.

Some Rabbins make Sadoc a Disciple of Dositheus,³³ and pretend that he withdrew to Samaria; that he made a Schism from the other Jews, and worshipp’d upon Mount Gerizim. But this Sentiment cannot be supported, since Dositheus the Samaritan lived a long Time after Sadoc, and a little while after the Death of Jesus Christ.³⁴ Others will have it,³⁵ that Alexander the Great having permitted the Samaritans to build a Temple upon Mount Gerizim, Sadoc, Boetus, and several other prevaricating Jews, went to worship upon Gerizim, and thus separated themselves from Simon the Just and Antigonus Socchæus, who continued always stedfast to the Temple at Jerusalem. Lastly, there are some,³⁶ who, without recurring to Sadoc at all, pretend that the Word Saducees comes from the Hebrew Sedec, which signifies Justice; and that they took this Name to distinguish themselves from others; being desirous to pass for great Lovers of Justice. Josephus observes,³⁷ that they were very severe in punishing for Faults.

SADUCEES, Disciples of Sadoc now mention’d. They constituted one of the four principal Sects of the Jews. What chiefly distinguish’d them from the other Jews, was the Opinion they maintain’d concerning the Existence of Angels, and the Immortality of the Soul. They did not deny but that we had reasonable Souls; but they maintain’d this Soul was mortal;³⁸ and, by a necessary Consequence, they deny’d the Rewards and Punishments of another Life. Joseph. ibidem.They pretended also, that what is said of the Existence of Angels, and of a future Resurrection, are nothing but Illusions.³⁹ St. Epiphaneus,⁴⁰ and after him St. Austin,⁴¹ have advanced, that the Saducees deny’d the Holy Ghost. But neither Josephus, nor the Evangelists accuse them of any Error like this. It has been also imputed to them, that they thought God to be corporeal; and that they received none of the Prophecies.

It is pretty difficult to apprehend how they could deny the being of Angels, and yet receive the Books of Moses, where such frequent mention is made of Angels, and of their Appearances. It is very likely they look’d upon Angels, not as particular Beings, and subsisting of themselves, but as Powers, Emanations, or Qualities inseparable from the Deity,⁴² much as the Sunbeams are inseparable from the Sun. Or perhaps they held Angels not to be spiritual, but mortal; just as they thought that Substance to be, which animates us and thinks in us. The Antients do not acquaint us how they solved this Difficulty, that might be urged against ‘em from so many Passages of the Pentateuch, where mention is made of Angels.

As the Saducees acknowledg’d neither Punishments nor Recompences in another Life, so they were inexorable in their chastising of the Wicked.⁴³ They observed the Law themselves, and caus’d it to be observed by others, with the utmost Rigour. They admitted of none of the Traditions, Explications, or Modifications of the Pharisees; they kept only to the Text of the Law; and maintain’d, that only what was written was to be observed⁴⁴.

The Saducees are accused of rejecting all the Books of Scripture, except those of Moses;⁴⁵ and to support this Opinion it is observed, that our Saviour makes use of no Scripture against them, but Passages taken out of the Pentateuch. But Scaliger⁴⁶ produces good Proofs to vindicate them from this Reproach. He observes, that they did not appear in Israel till after the Number of the holy Books were fix’d, and that if they had been to choose out of the Canonical Scriptures, the Pentateuch was less favourable to them than any other Book, since it is often makes mention of Angels and their Apparition. Besides the Saducees were present in the Temple, and at other religious Assemblies, where the Books of the Prophets were read indifferently, as well as those of Moses. They were in the chief Employs of the Nation, many of them were even Priests. Would the Jews have suffer’d in these Employments Persons that rejected the greatest Part of their Scriptures? Menasse ben-Israel says expressly,⁴⁷ that indeed they did not reject the Prophets, but that they explain’d them in a Sense very different from that of the other Jews.

Josephus assures us⁴⁸, that they deny’d Destiny or Fate, alledging, that these were only Sounds void of Sense, and that all the Good or Evil that happens to us, is in Consequence of the good or evil Side we have taken, by the free Choice of our Will. They said also,⁴⁹ that God was far removed from doing or knowing Evil, and that Man was the absolute Master of his own Actions. This was roundly to deny a Providence, and upon this Footing I know not what could be the Religion of the Saducees;

or what Influence they could ascribe to God in things here below. However, it is certain they were not only tolerated among the Jews, but that they were admitted to the High-priesthood itself. This shews what must be then the State of the Religion of the Jews.

Acts v. 17. iv. 1.John Hyrcanus, Highpriest of the Nation, separated himself in a signal Manner from the Sect of the Pharisees, and went over to that of Sadoc. a ‘Tis said also, he gave strict Command to all the Jews, on pain of Death, to receive the Maxims of this Sect.⁵⁰ Aristobulus and Alexander Jannæus, Son of Hyrcanus, continued to favour the Saducees; and Maimonides assures us⁵¹, that under the Reign of Alexander Jannæus, they had in Possession all the Offices of the Sanhedrim, and that there only remain’d of the Party of the Pharisees, Simon the Son of Secra. Caiaphas, who condemned Jesus Christ to Death, was a Saducee; as also Ananus the younger⁵², who put to Death St. James the Brother of our Lord. At this Day the Jews hold as Hereticks, that small Number of Saducees that are to be found among them. See upon this Matter Serrar. Tribæres. Menasse ben-Israel, l. 1. de Resurrectione mortuorum; Basnage’s History of the Jews, l. 3. c. 5, 14, &c. and our Dissertation upon the Sects of the Jews, n. 13. before the Commentary upon St. Mark.

The Sect of the Saducees is not extinguish’d; it was much reduced by the Destruction of Jerusalem, and by the Dispersion of the Jews; but it revived afterwards. At the Beginning of the third Century it was so formidable in Egypt, that Ammonim,⁵³ Origen’s Master, when he saw them propagate their Opinions in that Country, thought himself obliged to write against them, or rather against the Jews who tolerated the Saducees, though they deny’d the fundamental Points of their Religion. The Emperor Justinian mentions the Saducees in one of his Novels, banishes them out of all the Places of his Dominions, and condemns them to the severest Punishments, as People that maintain’d atheistical and impious Tenets; denying the Resurrection and the last Judgment.

Annus, or Ananus, a Disciple of Juda, Son of Nachman, a famous Rabbin of the eighth Century, declared himself, as it is said, in favour of the Saducees, and strenuously protected them against their Adversaries. They had also a celebrated Defender Ganz. Tzemath. David. p. 125.in the twelfth Age, in the Person of Alpharag, a Spanish Rabbin. This Doctor wrote against the Pharisees, the declared Enemies of the Saducees; and maintain’d by his publick Writings, that the Purity of Judaism was only to be found among the Saducees: That the Traditions avow’d by the Pharisees were useless, and that the Ceremonies which they had multiplied without end, were an insupportable Yoke. The Rabbi Abraham-ben-David Italleri reply’d to Alpharag, and supported the Sect of the Pharisees by two great Arguments, that of their Universality, and that of their Antiquity. He proved their Antiquity by a continued Succession from Adam down to the Year 1167; and their Universality, because the Pharisees are spread all the World over, and are found in all the Synagogues.

There are still seen of the Saducees in Africa, and in several other Places. They deny the Immortality of the Soul, and the Resurrection of the Body; but they are rarely found, at least, there are but few, who declare themselves for these Opinions. Among the Mahometans also there is known a Sect of Hereticks call’d Zendik;⁵⁴ who believe neither a Resurrection, nor a Life to come. But others maintain, that this Word properly signifies a Magian, a Disciple of Zoroaster, and a Worshipper of Fire. Certain it is, that among the Arabians, and other Mahometans, Zendik signifies in general an impious Person, who is neither Jew, nor Christian, nor Mahometan; or one that makes a Pretence of belonging to one of these three Religions, and yet does not believe the Principles, nor conforms himself to the Practice of it. There have been those that confound the Saducees with such as hold the Metempsychosis, and with the Defenders of the two Principles, that is, the Manichees; but it is very certain these Sects are different from the Saducees.

SAFRON, Crocus; in Hebrew call’d Carcos or Corcos⁵⁵; a well known Flower. Its Flower is of a blue Colour, in the midst of which are small Threds of a yellow Colour, of a very agreeable Smell. Solomon in his Song of Songs joins it with other Aromaticks: Nardus, & Crocus, & Fistula, &c. Jeremiah speaks of Cloths of a Safron Colour. Qui nutriebantur in Croceis.⁵⁶ But the Hebrew of Jeremiah rather signifies Purple or Crimson.

SAGAN.⁵⁷ The Hebrews thus call the Vicar or Deputy of the High-priest, who supply’d his Office, and who perform’d the Functions of it in the Absence of the High-priest, or when any Accident happen’d to him, that put him out of a Condition to officiate in Person; of which we have some Examples in the History of Josephus. The⁵⁸

Jews think the Office of this Sagan to be very antient among them. They hold that Moses was Sagan to Aaron. I do not find the Word Sagan in this Sense in Scripture, but it is frequent in the Rabbins⁵⁹.

Sagan is also put for Princes, or the chief Officers of a Kingdom; and this Word is often met with in this Sense, in the Books of Ezra, Nehemiah, Isaiah, Jeremiah, Ezekiel, and Daniel. Sagan is rather Chaldean than Hebrew, and it is very likely that the Hebrews learn’d it from the Chaldees, to express Princes and great Courtiers, Magistrates and Men in Power, not only among the Babylonians, but also among the Hebrews. St. Jerom generally translates this Word by Magistrates, and the Septuagint by Satraps, Princes, Nobles, Governors.

SAGE, or the Wise-man. This Appellation is generally given to Solomon by way of Eminence. Also the Name of Sage is put for a pious, prudent, knowing, and enlightned Man, one that fears God, is vertuous, &c. See the Article WISDOM.

SAGUM. St. Jerom translates sometimes by saga cilicina, or saga de pilis caprarum, the Hebrew Words jerioth hezim, which signify the Veils or Curtains of Goat’s-hair that cover’d the Sanctum and the Sanctuary. See Exod. xxvi. 7, 8, &c. for the Description of these Curtains. Sagum is also put for a Cassock, an antient military Garment, and it is found in this Sense in the Book of Judges, iii. 16. b where it is said, That Ehud made him a Dagger, which had two Edges, of a Cubit length; and he did gird it under his Raiment, upon his right Thigh. The Vulgate reads here, Accinctus est eo subter Sagum in dextro femore. But the Hebrew says only, under his Cloaths.

SAINT, Sanctity, to sanctify, &c. These Words are used in different Senses in the Scripture. First, Saint signifies pure, free from all Sorts of Defilements and Sins, which may make a Man unfit to approach to holy Things; and to sanctify signifies to purify, and to put one’s self in a Condition to appear before the Lord, and to partake of holy Things. And let the Priests also which come near to the Lord, sanctify themselves, lest the Lord break forth upon them. And again; And the Lord said unto Moses, Go unto the People, and sanctify them to Day and to Morrow, and let them wash their Cloaths. And be ready against the third Job i. 5.Day, to receive the Law. Job sent and sanctified his Children.

Secondly, To sanctify, is put for appointing to any holy Use. God sanctified the seventh Day. He sanctified all the First-born. Set Bounds about the Mount, and sanctify it. 41.Sanctify them, that they may minister unto me in the Priest’s Office. There were in the Temple at Jerusalem many rich Spoils that David and his Successors had sanctify’d to the Lord.

Thirdly, to sanctify, is sometimes put for Preparation for any Action, that does not require any extraordinary Holiness. Numb. xi.Sanctify yourselves against to Morrow, and ye shall eat Flesh. And Joshua said unto the 18. Josh. iii. 5.People, Sanctify yourselves, for to Morrow the Lord will do Wonders among you. Blow Joel ii. 15, 16.the Trumpet in Sion, sanctify a Fast, call a solemn Assembly, gather the People, sanctify the Congregation. That is, prepare it, or publish a Fast, a Congregation.

Fourthly, Saint, Sanctity, Sanctification. These Epithets in a sovereign manner are ascribed to God, the Author of all Sanctity and Holiness. So the Cherubims and Isai. vi. 3.Seraphims cry to him without ceasing, Holy, Holy, Holy. He is named by way of Excellence, The Saint, the Holy One of Israel⁶⁰. All our Holiness before him is nothing but Pollution, his Name is Holy, or, his Name is the Saint, or rather Sanctity itself. We sanctify and hallow his Name, and we pray that his Name be hallow’d, when we praise him, when we acknowledge his Majesty, when we worship him, and when we endeavour to make him known, adored, praised, and beloved by all those that are capable of it.

Fifthly, the Saint, the Sanctum, the holy Place, stands for that particular Part of the Temple, which was between the Porch and the Sanctuary, and in which were placed the golden Candlestick, the Altar of Incense, and that of the Shew-bread.

Sixthly, the Sanctum, or Sancta, is taken for the whole Temple, or even for Heaven. Psal. xx. 6. Ps. cii. 19.He will hear him from his holy Heaven. For he hath looked down from the Height of his Sanctuary; from Heaven did the Psal. cl. 1.Lord behold the Earth. Praise God in his Sanctuary, praise him in the Firmament of his Power.

Seventhly, the Holy of Holies, Sanctum Sanctorum, or the Sanctuary, signifies the most inward and sacred Part of the Temple, where was placed the Ark of the Covenant, and where Nobody was to enter but only the Highpriest, and that but once a Year, upon the Day of solemn Expiation.

Eighthly, the Saints, is sometimes put for the People of Israel, or sometimes for Christians. The Israelites of the Faction of Corah, Dathan, and Abiram, said to Moses and Aaron; Ye take too much upon you, seeing all the Congregation are Holy (or Saints) every one of them, and the Lord is among them. And in more Places of Scripture than one, the Hebrews are call’d a

holy Nation. a Ye shall be unto me a Kingdom of Priests, and an holy Nation. Nothing is more frequent in St. Paul, than the Name of Saints given to the first Christians. See Rom. i. 1. viii. 27, 28. xiii. 13. xv. 25, 26. xvi. 2, &c.

Ninthly, the Saints stand for the Priests Numbers xvi. 5, 7.of the Lord. Even to Morrow the Lord will shew who are his, and who is Holy; and will cause him to come near unto him, even him whom he hath chosen, will he cause to come near unto him. Aaron is call’d in Deuteronomy, the holy One, or the Saint Deuter. xxxiii. 8.of God. Let thy Thummim and thy Urim be with thy holy One. And in the Psalms; They envied Moses also in the Camp, and Aaron the Saint of the Lord.

Tenthly, also the Saints signify in particular good Men, and the Servants of God. Prov. ix. 10.As for Example, The Knowledge of the Holy (or Saints) is Understanding. And Prov. xxx. 3. Ps. xxxiv. 9.again, I neither learned Wisdom, nor have the Knowledge of the Holy, or Saints. O fear the Lord, ye his Saints, for there is no want to them that fear him. And elsewhere, Psal. xvi. 2, 3.My Goodness extendeth not to thee, but to the Saints that are in the Earth, and to the excellent, in whom is all my Delight.

Eleventhly, the Saints, are often put also for the Angels. To which of the Saints wilt thou turn? And elsewhere, Behold he putteth no Trust in his Saints, yea the Heavens are not clean in his Sight. Which is a parallel Place to that other Passage in the same Job iv. 17, 18.Book. Shall mortal Man be more just than God? Shall a Man be more pure than his Maker? Behold, he put no Trust in his Servants, and his Angels he charged with Folly.Dan. iv. 13, 23. Deuter. xxxiii. 2, 3. Daniel says, An holy One (or Saint) came down from Heaven. And Moses, the Lord shined forth from Mount Paran, and came with ten thousands of Saints.

Twelfthly, Saints and Saintesses. The Hebrews give these Names, by way of Antiphrasis, to Men and Woman that prostituted themselves in Honour (as they thought) of some prophane Deity, according to the blind and polluted Notions of their false Religion. The Hebrew, for example, gives this Name to Tamar,⁶¹ who was taken for an Harlot or Prostitute. Moses says, c There shall be no Whore of the Daughters of Israel, nor a Sodomite of the Sons of Israel. Or literally thus, there shall be no Saintess or Saint, &c. See also 1 Kings xiv. 24. xv. 12. xxii. 47. and 2 Kings xxiii. 7. Job xxxvi. 14. Hosea iv. 14. where the like Expressions are to be found.

SALAH, or Sale, Son of Cainan, and Grandson of Arphaxad; or rather, by leaving out Cainan, who is not to be found in the Hebrew Copies; Salah was born in the thirty-fifth Year of his Father Arphaxad, and in the Year of the World 1693. He begat Eber at thirty Years old, in the Year of the World 1723. He died at the Age of 433 Years, in the Year of the World 2126, Gen. xi. 12, 14, 15.before Christ 1874, before the vulgar Era 1878.

The Orientals⁶² have preserved to us several Traditions concerning the Person of Salah, which it will not be amiss to insert here, though we do not esteem them as indubitable. They pretend, that the Patriarch Salah was fill’d with the Spirit of Prophecy, and that God sent him to the People of the Tribe of Themud, who dwelt in that Part of Arabia call’d Hagr, or Arabia petræa; but he was very ill treated in this Country. He proved his Mission by a surprizing Miracle, when he open’d a Rock with a Word of his Mouth, and caus’d a female Camel to come out, which was immediately deliver’d of her Young. Instead of being converted at this Prodigy, the Themudists put the Camel to Death, which by her Presence reproached them with Incredulity.

After this they began to insult the Prophet Salah, and to deride all his Menaces. But Salah addres’d himself to God, who sent the Arch-angel Gabriel against them. He had no sooner appear’d among them, but he put them all to Death, excepting a small Number who had believed the Prophet, and who follow’d him into the Territory of Mecca, whither he retired and ended his Days. Some say, God was so provoked with the Hardness and Incredulity of the Themudists, that he sent such a violent Earthquake among them, that they were all thrown down dead in their Houses, with their Faces to the Ground.

We read in some Arabian Authors, that the Prophet Salah, the Apostle of the Themudists, was more modern than Salah the Son of Arphaxad; and thus they reckon his Genealogy. Salah was Son of Asaph, Son of Casrehh, Son of Hauver, Son of Chaber or Heber, Son of Themud, Son of Aram, Son of Shem, Son of Noah.

SALAMIM, or Zalamim. They speak of a City by the Name of Salamin in the Books of the Hebrews, (Misn. Cod. Kilaim, c. 4. Misn. 9. & Jeramoth, c. 16. Misn. 6.) Malala Chronic. n. 296. says, that Augustus gave the Name of Diospolis to Salamim a City of Palestine.

SALAMIS, a City of the Isle of Cyprus. St. Paul came thither along with St. Barnabas, in the forty-fourth Year of the vulgar Era, and there converted Sergius Paulus. Salamis is now call’d Famagousta. In the Year of Christ 488, the Body of St. Barnabas was there found. He was a Native⁶³

of the Isle of Cyprus, and was buried there.

SALAMPSO, Daughter of Herod the Great, and of Mariamne the Asmonean. Salampso was first contracted to Pheroras; afterwards she marry’d Phazael her Cousin-german, the Son of Phazael, her Uncle by the Father’s Side, by whom she had three Sons and two Daughters, Antipater, Herod, and Alexander; Alexandra and Cypros.

I. SALATHIEL, or Shealtiel, Son of Jeconiah1 Chron. iii. 17., and Father of Zerubbabel. He died at Babylon during the Captivity. The same Salathiel was also Son of Neri, according to Luke iii. 27.St. Luke. He descended from Solomon by Rehoboam, according to St. Matthew; and from the same Solomon by Nathan, according to St. Luke. In Salathiel were united the two Branches of this illustrious Genealogy; so that Salathiel was Son to Jeconiah, according to the Flesh, as it appears from the Chronicles, which tell us, that Jeconiah had two Sons, 1 Chron. iii. 17.Assir and Salathiel, while he was at Babylon. And he might be Son of Neri by Adoption, or having marry’d the Heiress of Neri’s Family; or even as proceeding from the Widow of Neri, being dead without Children. For in any one of these Cases he would pass for the Son of Neri according to the Law. St. Luke does not tell us in what Sense he was Son to Neri.

The Jews pretend, that Salathiel was the Titular Prince of the Jews, during their Captivity, exercising a small Matter of Authority over them, in Subordination to that of the Kings of Chaldea. They pretend also, that he had Successors of the House of David, known by the Title of Princes of the Captivity, who were appointed by the Kings of the Country. They give us an uninterrupted Succession of them for several Ages; and there are even some Jewish Authors that maintain⁶⁴, that the Heads of the Captivity are still in Being beyond the Euphrates. All this is in View to answer the Objection we make to them, when we urge the Prophecy of Jacob, that intimates, That a Law-giver should not depart Gen. xlix. 10.from between the Feet of Judah, till the coming of the Messiah. To which they answer, That the Scepter and the Law-giver are still in Being among them, in the Persons of these Princes of the Captivity.

II. SALATHIEL, of the Tribe of Reuben, and Son of one call’d Simeon; he was one of the Ancestors of Judith. Judith viii. 1. Vulg.

SALCHAN, Salecha, or Selcha, a City of the Kingdom of Og, in the Country of Bashan, beyond Jordan, towards the Northern Extremity of the Portion of Manasseh⁶⁵.

I. SALEM. The Name of Salem is given to Jerusalem, Psal. lxxvi. 2: In Salem also is his Tabernacle, and his dwelling Place in Zion. The Vulgate reads, Factus est in pace locus ejus. But the Hebrew requires, Factus est in Salem locus ejus. The common Opinion is, that Melchisedech, King of Salem, was Gen. xiv. 18. Hebr. vii. 1, 2. Gen.xxxiii 18.King of Jerusalem.

II. SALEM, or Shalem, a City of the Shechemites, where Jacob arrived at his Return from Mesopotamia. Eusebius and St. Jerome, take Notice of this City; but some Commentators translate the Hebrew thus, Jacob came safe and found to a City of Shechem. Shalem, in Hebrew, may signify safe, in Health, &c.

III. SALEM. St. Jerome says, that there was a Place near Jerusalem call’d Salem, to the West of it.

IV. SALEM, otherwise Salumias, in the Country of Scythopolis, eight Miles from this Hieron. ibid.City.

V. SALEM, or Salim, the Place where John the Baptist baptized upon the Jordan. The Manuscripts are very indifferent as to Salem or Salim.

VI. SALEM, the City where Melchisedech reigned. St. Jerome,⁶⁶ the Author of the Chronicon Paschale, and⁶⁷ M. Reland,⁶⁸ think this City was different from Jerusalem. St. Jerome places it in the Territory of Scythopolis, where the Ruins of it were still to be seen in his Time, which were said to have been the Palace of Melchisedech. We are of Opinion with Josephus, and the Generality of the Fathers and Interpreters, that Melchisedech reigned at Jerusalem. See the Article of JERUSALEM before.

VII. SALEM. The Septuagint have sometimes call’d the City of Shilo by this Name. See Jerem. xli. 5. xlviii. 5.

SALIS, or Sallis, a Village of Idumea, whither the Jews retired who had been beaten by the Romans in the Plains of Askalon⁶⁹.

SALISSA, Salisa, Baal-salisa, or Shalisha. Mention is made of Shalisha, 1 Sam. xi. 4. and of Baal-shalisha, 2 Kings iv. 42. It was fifteen Miles from Diospolis, in the Canton of Thamnitica, to the North of Jerusalem⁷⁰.

SALIUNCULA, is the Diminutive of Saliunca. But Saliunca signifies Lavender, or Orci tunica, or the Spikenard of the Mountains. This is a very odoriferous Plant, and is us’d to be put among Linen, to preserve it from Moths, and to give it an agreeable Scent. The Hebrew Word Naatzutz⁷¹ is differently understood by the Interpreters. Some take it for a Thorn⁷² or Bush: Aquila and Theodotion translate it by Conyse

or Flea-bane, a stinking and bitter Herb; the Septuagint by Stoibe, a soft, downy Herb, which was made use of for stuffing Beds and Cushions.

Nehem. xii. 20.SALLAI, or Celai, of the Race of the Priests.

SALLU, or Salo, the Son of Meshullam, of the Tribe of Benjamin. 1 Chr. ix. 7.

SALMON, Salmona, or Salma, Son of Nahshon; he married Rahab, by whom he had Boaz⁷³. He is named the Father of Beth-lehem; which is as much as to say, that his Descendants peopled Beth-lehem.

SALMONE, or Salmona, a City and Sea-port in the Island of Crete. St. Paul Act. xxvii. 7.pass’d near this City, in his Way to Rome, in the Year of Christ 60.

I. SALOME, Daughter of Antipater, and Sister of Herod the Great; she was one of the wickedest Women that have been Jos. Antiq. l. 15. c.4.p.517.known. She first married Joseph, whom she accused of too great Familiarities with Mariamne the Wife of Herod. This suspicious Prince put Joseph to Death, without so much as hearing his Defence; having found, by the Confession of Mariamne herself, that Joseph had discover’d a Secret to her, which no one knew but himself and Herod. Salome afterwards marry’d Costobarus; but being afterwards disgusted with Jos. Antiq. l. 15. c.9.p.532.him, she put him away, by an Example ‘till then unheard-of among the Jews, whose Law (says Josephus) allows Men to put away their Wives, but does not allow the Women the same Liberty. After this, she accused him of Treason against Herod, who put him to Death.

She caus’d much Division and Trouble in Herod’s Family, by her Calumnies and mischievous Informations; and she may be look’d upon as the chief Author of the Jos. Antiq. l. 16. c.6. l. 17. c.7.Death of the Princes Alexander and Aristobulus, and of their Mother Mariamne. Salome conceived a violent Passion for an ArabianJos. Antiq. l. 16. c. 11. Prince call’d Silläus, whom she would have marry’d, against her Brother Herod’s Consent. She us’d to see him with so little Caution, that every Body was offended at it. And when Herod made her marry one Jos. Antiq. l. 17. c. 1.call’d Alexas, she still continued her Inclination for Silläus. Salome survived Herod, who, by his Will, left her the Cities of Jos. Antiq. l. 17. c. 10. p. 559.Jamnia, Azoth, and Phasaelis, with fiftythousand Pieces of Money. She favour’d Antipas against Archelaus, and died in the 12th Year of Jesus Christ, and the 9th of Jos. de Bell. l. 2. c.2.p.776. Jos. Antiq. l. 18. c.3.p.619.the Vulgar Era, a little time after Archelaus had been banish’d to Vienne in Dauphine. A few Days before Herod died, he gave Orders to his Sister Salome, and his Brother-in-law Alexas, that, as soon as he should be dead, they Jos. Antiq. l. 17. c.8.p.598.should put to Death all the chief Men of Judea, whom, a little before, he had brought together to Jericho, where he lay sick. But Alexas and Salome could not perpetrate so barbarous an Action, but sent all the Men away, as soon as Herod had given up the Ghost. Salome had five Children by Alexas; Berenice, Antipater, Calleas, and one Son and Daughter more, whose Names we do not find mentioned.

II. SALOME, a Daughter of Herod the Great and Elpide. She marry’d one of the Sons of Pheroras.

Jos. Antiq. l. 18. c.7.p.628.III. SALOME the Dancer, the Daughter of Herodias, and of Herod-Philip the Tetrarch. She first marry’d Philip the Tetrarch her Uncle, and afterwards Aristobulus the Son of Herod King of Chalcis, by whom she had three Sons, Herod, Agrippa, and Aristobulus. When Herodias left Philip the Tetrarch, her Daughter Salome went with her: And as John the Baptist did not forbear to cry out continually against this Incestuous Marriage of HerodiasMark vi. 17,18,19. Luke iii. 19. and Antipas, one Day, when this Prince was celebrating his Birth-day, or the Day of his Inauguration, Salome came into the Banqueting Room, and danced before the King and the Nobles that sate with him. Antipas was so taken with Salome’s Performance, that he promised to give her whatever she should ask, even to the half of his Kingdom. She presently went to tell her Mother what had been promis’d her, and desired her Advice what she should ask for. Herodias bid her ask for the Head of John the Baptist. Salome came in again to the King, bringing a Dish with her, and said to him, Give me in this Dish the Head of John the Baptist. The King was a little sorry at this Demand; but because he had given his Word, he would not go back from it: So he sent immediately and had the Head of John the Baptist cut off, and given to Salome.

Nicephor. l. 1. c. 20.Nicephorus and Metaphrastes relate, that Salome accompanied her Mother Herodias, and her Father-in-law Herod, in their Banishment to Vienne in Dauphine; and that the Emperor having obliged them to go into Spain, as she passed over a River that was frozen up, the Ice broke under her Feet, and she sunk in up to her Neck: Then the Ice uniting again, she remain’d thus suspended by it, and suffered the same Punishment she had made John the Baptist undergo. But none of the Antients mention this Particular; and it is contrary to Josephus, who tells us, that she was first marry’d to Philip the Tetrarch, Son of Herod the Great and Cleopatra, who died about the 33d or 34th Year

of the Common Era; and that afterwards she married Aristobulus, Son of Herod King of Chalcis, her Cousin-german, by whom she had several Children. Thus she lived above thirty Years after the Exile of her Father-in-law Herod.

IV. SALOME, Mother of the seven Brethren Maccabees. The Book call’d The Government of Reason, ascribed to Josephus, gives her no particular Name. The Greeks, in their Calendar, call her Salome. The Son of Gorion calls her Anne; others name her Maccabæ⁷⁴. Erasmus, in his Paraphrase upon the Book of the Empire of Reason, calls her Salome.

V. SALOME. The Apocryphal Books a give this Name to a Woman, who desired to prove the Virginity of Mary after she had brought-forth.

VI. SALOME, Wife of Zebedæus, and Mother of St. James Major, and St. John the Evangelist. She was one of those holy Mat.xxvii. 56.Women who used to attend upon our Saviour in his Journies, and to minister to him. ‘Twas she that requested of Jesus Christ, that her two Sons, James and John, might sit on his Right and Left Hand, when he should come into his Kingdom⁷⁵. But the Son of God answer’d her, and her two Sons that were with her,⁷⁶ Ye know not what ye ask. Are ye able to drink of the Cup that I shall drink of, and to be baptized with the Baptism that I am baptized with? They say unto him, We are able. And he saith unto them, Ye shall drink indeed of my Cup, and be baptized with the Baptism that I am baptized with; but to sit on my Right Hand, and on my Left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

St. Salome gave a great Proof of her Faith, when she follow’d Jesus Christ to CalvaryMark xv. 40. Mat.xxvii. 55,56., and did not forsake him even at the Cross. She was also of the Number of those holy Women who brought Perfumes to embalm him, and who came, for this Purpose, to Mark xvi. 1, 2.the Sepulchre on Sunday Morning early. As they went along, they said to one another, Who shall take away the Stone from the Mouth of the Sepulchre? for the Stone was a very great one. But when they came thither, they found it already removed; and entring into the Tomb, they there saw an Angel, who inform’d them, that Jesus Christ was risen. And as they were returning to Jerusalem, Jesus appear’d to them on the Way, and said to them, Be not afraid; go tell Matthew xxviii. 10.my Brethren, that they go into Galilee, and there shall they see me. This is what the Scripture informs us of Salome the Mother of the Sons of Zebedee.

Ita Martyrol. Rom. & alii.Some give her the Name of Mary Salome; but there is no good Proof of her being call’d Mary: And what some frivolous Histories relate of the three Maries, Mary the Mother of Jesus, Mary the Mother of James, and Mary Salome, deserves no Consideration. Others⁷⁷ make her the Daughter of St. Joseph. The Latin Martyrologies make the Feast of St. Salome on the 22d of October. The Roman Martyrology fixes her Death at Jerusalem: Others will have it, that she died in Provence, and that her Body is still there.

VII. SALOME, according to some, was the third Husband of St. Anne. John Gerson Chancellor of Paris quotes some Verses, which make him Father to the Salome just now mention’d, who was Mother to the two Apostles, St. James Major, and St. John the Evangelist.

Joan.Gerf. ferm. de Nativit. B.M.V.Anna tribus nupsit, Joachim, Cleophæ, Salomæque, Ex quibus ipsa viris peperit tres Anna Marias, Quas duxere Joseph, Alphæus, Zebedæusque. Prima Jesum; Jacobum, Joseph, cum Simone Judam Altera dat; Jacobum dat tertia; datque Johannem.

But as this System of Genealogy has no Foundation in Antiquity, we can have but little Regard to it.

Lev.ii. 13.SALT, Sal; in Greek, Hals; in Hebrew, Melach. God appointed that Salt should be used in all the Sacrifices that were offered to him: And every Oblation of thy Meatoffering shalt thou season with Salt; neither shalt thou suffer the Salt of the Covenant of thy God to be lacking from thy Meat-offering: With all thine Offerings thou shalt offer Salt. Jesus Christ makes an Allusion to this, when, speaking of the Sufferings of the Damned, he says, For every one shall be Mark ix. 48.salted with Fire, and every Sacrifice shall be salted with Salt. See also Deut. xxix. 23. The whole Land thereof is Brimstone, and Salt, and Burning.

Ezek. xvi. 4. Hieron. in Ezek. xvi. ita & Theodoret.We see from Ezekiel, that heretofore they rubb’d new-born Children with Salt: Quando nata es … aquâ non es lota in salutem, nec sale salita. St. Jerom thought, that they did this, to dry up the Humidity that abounds in Children; and to close up Galen. de Sanit. l. 1. c. 7.the Pores, which are then too open. Galen says, that Salt hardens the Skins of Children, and makes them more firm. Avicenna acquaints us, that they bathed Children with Water in which Salt has been dissolved, to close up the Navel, and to harden the Skin. Others think, it was to hinder any Corruptions that might proceed from cutting off the Navel-string.

The Prophet Elisha being desired to sweeten the Waters of the Fountain of Jericho, and make them fit to drink, required

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