&c. As to its external evidence, intended for universal benefit., It it is easily seen by the characters is a common objection to it, that hitherto it has been confined to few, and therefore could not come from God, who is so benevolent; but this mode of arguing will equally hold against the per mission of sin, the inequalities of Providence, the dreadful evils and miseries of mankind which God could have prevented. It must be farther observed, that none deserve a revelation; that men have despised and abused the early revelations he gave to his people. This revelation, we have reason to believe, shall be made known to mankind. Already it is spreading its genuine influence. In the cold regions of the North, in the burning regions of the South, the Bible begins to be known; and, from the predictions it contains, we believe the glorious sun of revelation shall shine and illuminate the whole globe.-9. The effects of revela tion which have already taken place in the world have been astonishing. In proportion as the Bible has been known, arts and sciences have been cultivated, peace and liberty have been diffused, civil and moral obligation have been attended to. Nations have emerged from ignorance and barbarity, whole communities have been morally reformed, unnatural practices abolished, and wise laws instituted. Its spiritual effects have been wonderful. Kings and peasants, conquerors and philosophers, the wise and the ignorant, the rich and the poor, have been brought to the foot of the cross; yea, millions have been enlightened, improved, reformed, and

of the men who composed it, the miracles wrought, its success, the fulfilment of its predictions, &c. [See SCRIPTURE.]-5. The contents of revelation are agreeable to reason. It is true there are some things above the reach of reason; but a revelation containing such things is no contradiction, as long as it is not against reason; for if every thing be rejected which cannot be exactly comprehended, we must become unbelievers at once of almost every thing around us. The doctrines, the institutions, the threatenings, the precepts, the promises, of the Bible, are every way reasonable. The matter, form, and exhibition of revelation are consonant with reason.-6. The revelation contained in our Bible is perfectly credible. It is an address to the reason, judgment, and affections of men. The Old Testament abounds with the finest specimens of history, sublimity, and interesting scenes of Providence. The facts of the New Testament are supported by undoubted evidence from enemies and friends. The attestations to the early existence of Christianity are numerous from Ignatius, Polycarp, Irenæus, Justin Martyr, and Tatian, who were Christians; and by Tacitus, Sueton, Serenus, Pliny, &c., who were Heathens. [See CHRISTIANITY.] -7. The revelations contained in our Bible are divinely inspired. The matter, the manner, the scope, the predictions, miracles, preservation, &c., &c., all prove this. [See INSPIRATION.-8. Revelation is

made happy by its influences. Let || reverend; private clergymen, reany one deny this, and he must verend. In France, before the revolution, their bishops, archbishops, and abbots, were all alike, most reverend.

be an hardened, ignorant infidel, indeed. Great is the truth, and must prevail. See Dr. Leland's In Scotland, the Necessity of Revelation. "This clergy individually are, reverend; work," says Mr. Ryland, "has a synod is, very reverend; and the had no answer, and I am per- general assembly is, venerable. suaded it never will meet with a The Dissenters, also, in England, solid confutation." Halyburton have the title of reverend; though against the Deists; Leland's View some of them suppose the term of Deistical Writers; Brown's implies too much to be given to Compendium of Natural and Re- a mere creature, and that of God vealed Religion; Stilling fleet's Ori- only it may be said with propriety gines Sacra, one of the ablest de-"holy and reverend is his name," fences, it is said, of revealed reli|| Psalm cxi, 4. gion ever written. Delany's Revelation examined with Candour; Arch. Campbell on Revelation; Ellis on Divine Things; Gale's Court of the Gentiles.

REVERENCE, awful regard; an act of obeisance; a submissive and humble deportment. See LORD'S NAME TAKEN IN VAIN.

RIGHTEOUSNESS, justice, holiness. The righteousness of God is the absolute and essential perfections of his nature; sometimes it is put for his justice. The righteousness of Christ denotes not only his absolute perfections, but is taken for his perfect obedience to the law, and suffering the penalty thereof in our stead. The righ

REVENGE means the return of injury for injury, or the infliction of pain on another in consequence of an injury received from him, farther than the just ends of reparation or punishment require. It has been observed, that revenge differs materially from resentment, which rises in the mind immediately on being injured; but re-teousness of the law is that obedivenge is a cool and deliberate wickedness, and is often executed years after the offence is given. It is forbidden by the scriptures, and is unbecoming the character and spirit of a peaceful follower of Jesus Christ.

ence which the law requires. The righteousness of faith is the righteousness of Christ as received by. faith. The saints have a threefold righteousness. 1. The righteousness of their persons, as in Christ, his merit being imputed to them, REVEREND, venerable; de-and they accepted on the account serving awe and respect. It is a thereof, 2d Cor. v, 21. Eph. v, title of respect given to ecclesias- 27. Isaiah xlv, 24.-2. The rightics. The religious abroad are call-teousness of their principles being ed reverend fathers; and abbesses, derived from, and formed accordprioresses, &c., reverend mothers. ing to the rule of right, Psalm In England, bishops are right cxix, 11.-3. The righteousness of reverend, and archbishops most "their lives, produced by the sancti

fying influence of the Holy Spirit, | without which no man shall see the Lord, Heb. xii, 14. 1st Cor. vi, 11. See IMPUTATION, JUSTIFICATION, SANCTIFICATION; Dickinson's Letters, let. 12; Witherspoon's Essay on Imputed Righteousness; Hervey's Theron and Aspasio; Dr. Owen on Justification; Watts's Works, p. 532. vol. iii, oct. ed; Jenks on Submission to the Righteousness of God.

RITE, a solemn act of religion; an external ceremony. [See CEREMONY.] For the rites of the Jews, see Lowman's Hebrew Ritual; Spencer de Heb. Leg.; Durell on the Mosaic Institution; Bishop Law's Theory of Religion, p. 89, 6th ed.; Godwin's Moses and Aaron; Edwards's Survey of all Religions, vol. i, ch. 8.; Fenning's Jewish Antiquities.

metical philosophers, who arose, as it has been said, or at least became first taken notice of, in Germany, in the beginning of the fourteenth century. They bound themselves together by a solemn secret, which they all swore inviolably to preserve; and obliged themselves, at their admission into the order, to a strict observance of certain established rules. They pretended to know all sciences, and chiefly medicine; whereof they published themselves the restorers. They pretended to be masters of abundance of important secrets, and, among others, that of the philosopher's stone; all which they affirmed to have received by tradition from the ancient Egyptians, Chaldeans, the Magi, and Gymnosophists. They have been distinguished by several names, accomRITUAL, a book directing the modated to the several branches order and manner to be observed in of their doctrine; because they performing divine service in a par- pretend to protract the period of ticular church, diocese, or the like. human life by means of certain ROGEREENS, so called from nostrums, and even to restore John Rogers, their chief leader. youth. They were called ImmorThey appeared in New England tales, as they pretended to know about 1677. The principal distin- all things. They have been called guishing tenet of this denomination Illuminati; and, because they have was, that worship performed the made no appearance for several first day of the week was a species years, unless the sect of Illumiof idolatry which they ought to op-nated which lately started up on pose. In consequence of this, they the Continent derives its origin used a variety of measures to disturb those who were assembled for public worship on the Lord's day. ROMISH CHURCH. See CHURCH, and POPERY.

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

ROSICRUCIANS, a name assumed by a' sect or cabal of her

from them, they have been called the Invisible Brothers. Their society is frequently signed by the letters F.R. C., which some among them interpret Fratres Roris Cocti; it being pretended that the matter of the philosopher's stone is dew concocted, exalted, &c.

RUSSIAN CHURCH. See GREEK CHURCH.

S

SABBATARIANS, those who | thwaite, in 1740. See Evans's

Sketch of the Denominations of the Christian World; and books under next article.

on the seventh day; and likewise in memorial of the redemption of the Israelites from Egyptian bondage.

keep the seventh day as the sabbath. They are to be found principally, if not wholly, among the Baptists. They object to the rea- SABBATH, in the Hebrew sons which are generally alleged language, signifies rest, and is the for keeping the first day; and as-seventh day of the week: a day sert, that the change from the se-appointed for religious duties, and venth to the first was effected by a total cessation from work, in Constantine on his conversion to commemoration of God's resting Christianity. The three following propositions contain a summary of their principles as to this article of the sabbath, by which they stand Concerning the time when the distinguished. 1. That God hath sabbath was first instituted there required the observation of the have been different opinions. Some seventh, or last day of every week, have maintained that the sanctifito be observed by mankind uni- cation of the seventh day menversally for the weekly sabbath.- tioned in Gen. ii, is only there 2. That this command of God is spoken of dia πрons, or by anperpetually binding on man till ticipation; and is to be understood time shall be no more. And, 3. of the sabbath afterwards enjoined That this sacred rest of the se- in the wilderness; and that the venth day sabbath is not (by Di-historian, writing after it was invine authority) changed from stituted, there gives the reason of the seventh and last to the first its institution; and this is suppos day of the week, or that the scrip-ed to be the case, as it is never ture doth no where require the mentioned during the patriarchal observation of any other day of age. But against this sentiment the week for the weekly sabbath, but the seventh day only. They hold, in common with other Christians, the distinguishing doctrines of Christianity. There are two congregations of the Sabbatarians in London; one among the general Baptists, meeting in Mill Yard; the other among the particular Baptists, in Cripplegate. There are, also, a few to be found in different parts of the kingdom, and some it is said, in America. A tract, in support of this doctrine, was published by Mr. Corn

it is urged, 1. That it cannot be easily supposed that the inspired penman would have mentioned the sanctification of the seventh day amongst the primæval transactions, if such sanctification had not taken place until 2500 years afterwards.-2. That, considering Adam was restored to favour through a Mediator, and a religious service instituted, which man was required to observe, in testimony not only of his dependance on the Creator, but also of his faith and hope in the promise,

apostle gives to the Christians. plainly allude to their religious assemblies on the first day.-7. Pliny bears witness of the first day of the week being kept as a festival, in honour of the resurrection of Christ; and the primitive Christians kept it in the most solemn manner.

it seems reasonable that an institution so grand and solemn, and so necessary to the observance of this service, should be then existent.-3. That it is no proof against its existence because it is not mentioned in the patriarchal age, no more than it is against its existence from Moses to the end of David's reign, which was near These arguments, however, are 440 years.-4. That the sabbath not satisfactory to some, and it was mentioned as a well known must be confessed that there is no solemnity before the promulgation law in the New Testament conof the law, Exodus xvi, 23. For cerning the first day. However, the manner in which the Jews I look upon it as not so much the kept it, and the awful conse- precise time that is universally quences of neglecting it, we refer binding, as that one day out of the reader to the Old Testament, seven is to be regarded. "As it Lev. xxvi, 34, 35. Neh. xiii, 16, is impossible," says Dr. Doddridge, 18. Jer. xvii, 21. Ezek. xx, 16, 17." certainly to determine which is Numb. xv, 32 to 36. the seventh day from the creation; Under the Christian dispensa- and as, in consequence of the tion the sabbath is altered from spherical form of the earth, and the seventh to the first day of the the absurdity of the scheme which week. The arguments for the supposes it one great plain, the change are these: 1. As the se- change of place will necessarily venth day was observed by the occasion some alteration in the Jewish church in memory of the time of the beginning and ending rest of God after the works of of any day in question, it being the creation, and their deliver- always at the same time, someance from Pharaoh's tyranny, so where or other, sun-rising and the first day of the week has al-sun-setting, noon and midnight, it ways been observed by the Christian church in memory of Christ's resurrection.-2. Christ made repeated visits to his disciples on that day.-3. It is called the Lord's day, Rev. i, 10.-4. On this day the apostles were assembled, when the Holy Ghost came down so visibly upon them, to qualify them for the conversion of the world.-5. On this day we find St. Paul preaching at Troas, when the disciples came to break bread.-6. The directions VOL. II.

seems very unreasonable to lay such a stress upon the particular day as some do. It seems abundantly sufficient that there be six days of labour and one of religious rest, which there will be upon the Christian and the Jewish scheme."

As the sabbath is of Divine institution, so it is to be kept holy unto the Lord. Numerous have been the days appointed by men for religious services; but these are not binding because of human the institution. Not so the sabbath, 3 E