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again visited Augsburg, where he taught in a school. He was then reader at the monastery of St. George in W urttemberg, after which he was a pastor in various places, including Leonberg. From 1537 until his death he was pastor at Winnenden, where he wrote his only work, Enarrationes evangeliorum dominicalium (Augsburg, 1539). (T. KOLDE.)

BIBLIOGRAPHY: T. Kolde, Areacius SeehoJer and Arpula von Grumbach, in Beitrbge zur bayerisahen Kirchenpe·

SEEKERS: A name used in the English revolutionary period, probably not designating a distinct religious body, but applied as a nickname to the Independents, the two names appearing in the same period. Robert Baillie (q.v.), author of A Dissuasive from the Errours of the Time, . . . especially of the Independents (London, 1645), speaks of the Seekers as people that are represented in " all the sects." Reggius (i.e., G. Horn, in De statu ecclesim Britannicte, Danzig, 1647) heard that the Seekers believed the Apostle Paul still to be living and that he would in a short time appear. E. Pagit affirmed that " some of them " declared the Church to be " in the wilderness " and that they were " seeking " it. An Anonymi epistola (contained in the Whitsuntide program of the University of Gottingen, 1814) speaks of the " new sect of the Seekers or Inquirers, commonly called 'Seekers."' Whenever the " Seekers " are compared with the Church, the Presbyterians are referred to as representing the latter, which seems to show that Seekers and Independents were one.

The Epistola gives the following as characteristics of the Seekers: (1) They deny the absolute authority of the Scriptures, because the original manuscripts have been lost; 1noreover, the Bible is declared to be unsuitable as a foundation of faith, because few men can read it in the original languages; (2) the Church's doctrine concerning God as a " thing most easy to understand " is questioned; (3) the limitation of the sacraments to two is not founded on Scripture; (4) with regard to baptism, they doubted whether only ministers of the Church could perform it; whether it was right to perform it only in churches; whether the baptism of children should be encouraged; whether the customary formula was proper, preferring the form " in the name of Christ " or " of the Lord Jesus "; (5) they criticized the celebration of the Lord's Supper, discussing whether women should participate, whether ministers only should distribute the bread and wine, and whether it should be administered only in the church; (6) they attacked the church doctrine of the sufficiency of faith, (7) the Church's mode of investiture in office; and (8) proclaimed the absolute religious freedom of all men.

It is improbable that any sect advocated these heterogeneous views and only these, though in general they accord with the Independents' position. The view that the Independents and Seekers are one is supported by a sentence from a letter of Cromwell's, of Oct. 25, 1646 (Oliver Cromwell's Letters and Speeches, ed. T. Carlyle, 3 vols., London, 1866) : " to be a seeker is to be of the best sect next to a finder, and such an one shall every faith-

BIBLjOORAPHY: E. Pagitt, Heresiopraphy: or, a Description of the Heretickes and Sectaries of these latter Times, London, 1845; H. Reggius (i.e., Georg Horn), De etatu eecleeias Britannicas hodierno, Danzig, 1647; Reliquia Basteriana, ed. M. Sylvester, p. 76, London, 1697.

SEELEY, SIR JOHN ROBERT: Man of letters; b. at London Sept. 10, 1834; d. at Cambridge Jan. 13, 1895. He graduated at Cambridge (B.A., 1857); became fellow of Christ's College, 1858; a master in City of London School, 1861; professor of Latin, University College, London, 1863; professor of modern history at Cambridge, 1869. He was the author of the very celebrated Ecce Homo, a Survey of the Life and Work of Jesus Christ (London, 1865; latest ed., 1908), which evoked among many others the reply of Joseph Parker, Ecce Deus (1867). Other works of theological interest were Lectures and Essays (1870); Natural Religion (1882). He wrote also a number of works in political history and in literature, including The Growth of British Policy (1895; contains a memoir by G. W. Prothero).

BIBLIOGRAPHY: Besides the memoir by Prothero, ut sup., consult: DNB, li. 190-193; J. R. Tanner, in English Historical Review, a (1895), 507-514; M. Todhunter, in Westminster Review, ezlv (1896), 503 eqq.; H. A. L. Fisher, in Fortnightly Review, lavi (1896), 183 eqq.

SEELYE, JULIUS HAWLEY: Congregationalist; b. at Bethel, Conn., Sept. 14, 1824; d. at Amherst, Mass., May 12, 1895. He was graduated from Amherst College, 1849; from Auburn Theological Seminary, 1852; and studied at Halle, Germany, 1852-53; became professor of moral philosophy and metaphysics, Amherst College, 1858; member of Congress,' 1875; and was president of Amherst College, 1877-90. He translated Albert Schwegler's History of Philosophy (New York, 1856); and wrote The Way, the Truth, and the Life, Lectures to Educated Hindus (Bombay and Boston, 1873); and Christian Missions (New York, 1875).

SEGARELLI, GHERARDO. See APOSTOLIC BRETHREN.

SEGNA, s6n'yd, FRANCESCO: Cardinal; b. at Poggio Ginolfo (diocese of Marsi), Italy, Aug. 31, 1836. He was educated at the Roman Seminary and the College of the Sapienza, after which he was professor of dogmatics in the College of St. Apollinaris, Rome, and divisional director of Oriental affairs in the Propaganda. In 1881 he was appointed canonist of the Holy Penitentiary, as well as canon of Santa Maria in Trastevere. He was assistant secretary for extraordinary ecclesiastical affairs until 1884, when he accompanied Rampolla to Madrid as councilor of the nuncio. After his