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ii. ser. 2. Blair's Sermons, ser. ix. vol. i. Bates's Rural Philosophy; Brewster's Recluse; Zimmerman on Solitude.

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 intended for universal benefit. It 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 ar

REVELATION, the act of reveal ing or making a thing public that was before unknown; it is also used for the discoveries made by God to kis pro phets, and by them to the world; and more particularly for the books of the Old and New Testament. A revelation is, in the first place, possible. God may, for any thing we can certainly tell, think proper to make some discovery to his creatures which they knew not before. As he is a being of infinite power, we may be assured he cannot be at a loss for means to communicate his will, and that in such a manner as will sufficiently mark it his own.-2. It is desirable. For, whatever the light of nature could do for man before reason was depraved, it is evident that it has done little for man since. Though reason be necessary to examine the autho-guing will equally hold good against the rity of divine revelation, yet, in the permission of sin, the inequalities of present state, it is incapable of giving Providence, the dreadful evils and mius proper discoveries of God, the way series of mankind which God could of salvation, or of bringing us into a have prevented. It must be farther ob. state of communion with God. It served, that none deserve a revelation; therefore follows.-3. That it is neces- that men have despised and abused the sary. Without it we can attain to no early revelations he gave to his people. certain knowledge of God, of Christ, of This revelation, we have reason to bethe Holy Ghost, of pardon, of justifica lieve, shail be made known to mankind. tion, of sanctification, of happiness, of a Already it is spreading its genuine infuture state of rewards and punish fluence. In the cold regions of the ments.-4. No revelation, as Mr. Brown north, in the burning regions of the observes, relative to the redemption of south, the Bible begins to be knowu; mankind could answer its respective and, from the predictions it contains, ends, unless it were sufficiently marked we believe the glorious sun of revelawith internal and external evidences.tion shall shine and illuminate the whole That the Bible hath internal evidence, || is evident from the ideas it gives us of God's perfections, of the law of nature, of redemption, of the state of man, &c. As to its external evidence, it is easily seen by the characters 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 be come 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,

globe.-9. The effects of revelation 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 made happy by its influences. Let any one deny this, and he must be a hardened, ignorant infidel, indeed. Great is the truth, and must prevail. See Dr. Leland's Necessity of Revelation. "This work," says Mr. Ryland, “has had no answer, and I am persuaded it

never will meet with a solid confuta- notes not only his absolute perfections, tion. Halyburton against the Deists; but is taken for his perfect obedience Leland's View of Deistical Writers; to the law, and suffering the penalty Brown's Compendium of Natural and thereof in our stead. The righteousRevealed Religion; Stilling fleet's Ori-ness of the law is that obedience which gines Sacra, is, perhaps, one of the the law requires. The righteousness of ablest defences of revealed religion faith is the righteousness of Christ as ever written. Delany's Revelation ex-received by faith. The saints have a amined with Candour; Arch. Camp-threefold righteousness. 1. The righbell on Revelation; Ellis on Divine teousness of their persons, as in Christ, Things; Gale's Court of the Gentiles his merit being imputed to them, and REVENGE means the return of in- they accepted on the account thereof, jury for injury, or the infliction of pain 2 Cor. v. 21. Eph. v. 27. Isaiah, xlv. on another in consequence of an injury || 24.-2. The righteousness of their prinreceived from him, farther than the ciples being derived from, and formed just ends of reparation or punishment according to the rule of right, Psalm require. Revenge differs materially cxix. 11.—3. The righteousness of from resentment, which rises in the their lives, produced by the sanctifying mind immediately on being injured; but influence of the Holy Spirit, without revenge is a cool and deliberate wicked- which no man shall see the Lord, Heb. ness, and is often executed years after xiii. 14. 1 Cor. vi. 11. See IMPUTAthe offence is given. By some it is conTION, JUSTIFICATION, SANCTIFICAsidered as a perversion of anger. Anger, TION; Dickinson's Letters, let. 12; it is said is a passion given to man for Witherspoon's Essay on Imputed Righ wise and proper purposes, but revenge teousness; Hervey's Theron and As is the corruption of anger; is unnatural, pasio; Dr. Owen on Justification; and therefore ought to be suppressed Watts's Works, p. 532, vol. iii. oct. ed. It is observable that the proper object Jenks on Submission to the Righteousof anger is vice; but the object in geness of God. neral of revenge is man. It transfers the hatred due to the vice to the man, to whom it is not due. It is forbidden by the Scriptures, and is unbecoming the character and spirit of a peaceful follower of Jesus Christ. See ANGER.

REVEREND, venerable; deserving awe and respect. It is a title of respect given to ecclesiastics. The religious abroad are called reverend fathers; and abbesses, prioresses, &c. reverend mothers. In England, bishops are right reverend, and archbishops most rever. end; private clergymen, reverend. In France, before the revolution, their bishops, archbishops, and abbots, were all alike, most reverend. In Scotland, the clergy individually are, reverend; a synod is, very reverend; and the general assembly is, venerable. The Dissenters, also, in England have the title of reverend; though some of them suppose the term implies too much to be given to a mere creature, and that of God only it may be said with propriety, "Holy and reverend is his name," Psalm cxi. 4.

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 ature; sometimes it is put for his justice. The righteousness of Christ de

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 Lar's Theory of Religion, p. 89. 6th. ed. Godwyn's Moses and Aaron; Edward's Survey of all Religions, vol. i. ch. 9. Jennings's Jewish Antiquities.

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

ROGEREENS, so called from John Rogers ther chief leader. They ap peared in New England about 1677. The principal distinguishing tenet of this denomination was, that worship performed the first day of the week was a species of idolatry which they ought to oppose. In consequence of this, they 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 hermetical philoso phers, 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 them.

riod of human life by means of certain nostrums, and even to restore youth; they were called Immortales, as they pretended to know all things, they have been called Illuminati; and, because they have made no appearance for several years, unless the sect of Illumina

selves 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.ted which lately started up on the conThey 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 Gymnoso phists. They have been distinguished by several names, accommodated to the

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

RUSSIAN CHURCH. See GREEK

several branches of their doctrine. Be CHURCH.

cause they pretend to protract the pe.

S

SABBATH, in the Hebrew language, signifies rest, and is the seventh day of the week: a day appointed for religious duties, and a total cessation from work,in commemoration of God's resting on the seventh day; and likewise in memorial of the redemption of the Israelites from Egyptian bondage.

SABBATARIANS, those who keep the seventh day as the sabbath. They are to be found principally, if not wholly among the Baptists. They object to the reasons which are generally alleged for keeping the first day; and assert, that the change from the seventh to the first was affected by Constantine on his con version to Christianity. The three fol Concerning the time when the sablowing propositions contain a summary bath was first instituted there have been of their principles as to this article of different opinions. Some have mainthe sabbath, by which they stand distin- tained that the sanctification of the guished. 1. That God hath required seventh day mentioned in Gen. ii. is the observation of the seventh, or last only there spoken of dagoanfees, or by day of every week, to be observed by anticipation; and is to be understood of mankind universally for the weekly the sabbath afterwards enjoined in the sabbath.-2. That this command of wilderness; and that the historian, God is perpetually binding on man till writing after it was instituted, there time shall be no more.-And, 3. That gives the reason of its institution; and this sacred rest of the seventh-day sab- this is supposed to be the case, as it is bath is not (by divine authority) chang- never mentioned during the patriarchal ed from the seventh and last to the first age. But against this sentiment it is day of the week, or that the Scripture urged, 1. That it cannot be easily sup doth no where require the observation posed that the inspired penman would of any other day of the week for the have mentioned the sanctification of the weekly sabbath, but the seventh day seventh day among the primæval transonly. They hold, in common with other actions, if such sanctification had not Christians, the distinguishing doctrines taken place until 2500 years afterwards. of Christianity. There are two congre- -2. That considering Adam was regations of the Sabbatarians in London; stored to favour through a Mediator, one among the general Baptists, meet and a religious service instituted, which ing in Mill Yard; the other among the man was required to observe, in testiparticular Baptists, in Cripplegate. mony not only of his dependence on the There are, also, a few to be found in Creator, but also of his faith and hope different parts of the kingdom, and some in the promise, it seems reasonable that it is said, in America. A tract, in sup an institution so grand and solemn, and port of this doctrine, was published by so necessary to the observance of this Mr. Cornthwaite, in 1740. Šee Evans's service, should be then existent.—3 Sketch of the Denominationsof the Chris That it is no proof against its existence fian Wor'da! books under next article.because it is not mentioned in the patri

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 appoint

archical age, no more than it is against its existence from Moses to the end of David's reign, which was near 440 years.-4. That the Sabbath was mentioned as a well known solemnity before the promulgation of the law, Exodus,ed by men for religious services; but xvi. 23. For the manner in which the these are not binding because of human Jews kept it,and the awful consequences institution. Not so the sabbath. Hence of neglecting it, we refer the reader to the fourth commandment is ushered in the Old Testament, Lev. xxvi. S1, 35. with a peculiar emphasis.-"Remember Neh. xiii. 16, 18. Jer. xvii. 21. Ezek. that thou keep holy the sabbath day." xx. 16, 17. Numb. xv. 23-36. This institution is wise as to its ends: Under the Christian dispensation, the That God may be worshipped; man sabbath is altered from the seventh to instructed; nations benefited; and fa. the first day of the week. The argu- milies devoted to the service of God. It ments for the change are these: 1. As is lasting as to its duration. The abolithe seventh day was observed by the tion of it would be unreasonable; unJewish church in memory of the rest of scriptural, Exod. xxxi. 13; and every God after the works of the creation, way disadvantageous to the body, to soand their deliverance from Pharaoh's ciety, to the soul, and even to the brute tyranny, so the first day of the week has creation. It is, however, awfully vioalways been observed by the Christian lated by visiting, feasting, indolence, church in memory of Christ's resur-buying and selling, working, worldly rection.-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 the apostles give to the Christians plaiuly 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,

amusements, and travelling. "Look into the streets," says bishop Porteus,

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on the Lord's day, and see whether they convey the idea of a day of rest. Do not our servants and our cattle seem to be almost as fully occupied on that day as on any other? And, as if this was not a sufficient infringement of their rights, we contrive by needless entertainments at home, and needless journeys abroad, which are often by choice and inclination reserved for this very day, to take up all the little remaining part of their leisure time. A sabbath day's journey was among the Jews a proverbial expression for a very short one; among us it can have no such meaning affixed to it. That day seems to be considered by too many as set apart, by divine and human authority, for the purpose not of rest, but of its direct opposite, the labour of travelling, thus adding one day more of torment to those generous but wretched animals whose services they hire; and who, being generally strained beyond their strength the other six days of the week, have, of all creatures under heaven, the best and most equitable claim to suspension of labour on the seventh."

These arguments, however, are not satisfactory to some, and it must be confessed that there is no law in the New Testament concerning the first day. However, it may be observed that it is not so much the precise time that is universally binding, as that one day out of seven is to be regarded. "As it is impossible," says Dr. Doddridge, "certainly to determine which is the seventh day from the creation; and as, in consequence of the spherical form of the earth, and the absurdity of the scheme which supposes it one great These are evils greatly to be lamentplain, the change of place will neces-ed; they are an insult to God, an injury sarily occasion some alteration in the to ourselves, and an awful example to time of the beginning and ending of any our servants, cur children, and our day in question, it being always at the friends. To sanctify this day, we should same time, somewhere or other, sun-consider it, 1. A day of rest; not in rising and sun-setting, noon and mid-deed, to exclude works of mercy and night, it seems very unreasonable to lay charity, but a cessation from all labour such a stress upon the particular day as and care.-2. As a day of remembrance; some do. It seems abundantly sufficient of creation, preservation, redemption. that there be six days of labour and one-3. As a day of meditation and prayer of religious rest, which there will be in which we should cultivate commu

nion with God, Rev. i. 10.-4. As a day ment be just which is given by the of public worship, Acts, xx. 7. John, church of England. By that church, xx. 19—5. As a day of joy, Is. Ivi. 2. || the meaning of the word sacrament is Ps. cxviii. 24.-6. As a day of praise, declared to be " an outward and visible Ps. cxvi. 12.-14.-7. As a day of anti- sign of an inward and spiritual grace cipation; looking forward to that holy, given unto us, ordained by Christ himhappy,and eternal sabbath, that remains self, as a means whereby we receive for the people of God. the same, and a pledge to assure us See Chandler's two Sermons on the thereof."-According to this definition, Sabbath; Wright on the Sabbath; baptism and the Lord's supper are cer Watts's Hol. of Times and Places; Ortainly sacraments, for each consists of ton's six Disc. on the Lord's Day; Kennicott's Ser. and Dial. on the Sab bath; Bp Porteus's Sermone, ser. 9. vol. 1; Watts's Sermons, ser. 57. vol. i. S. Palmer's Apology for the Christian || Sabbath; Kennicott on the oblations of Cain and Abel, p. 184, 185.

SABELLIANS, a sect in the third century that embraced the opinions of Sabellius, a philosopher of Egypt, who openly taught that there is but one per son in the Godhead.

an outward and visible sign of what is believed to be an inward and spiritual grace, both were ordained by Christ himself, and in the reception of each does the Christian solemnly devote himself to the service of his divine Master [See BAPTISM, and LORD'S SUPPER) The Romanists, however, add to this number confirmation, penance, extreme unction, ordination, and marriage, holling in all seven sacraments. [See POPERY.] Numerous, however, as the sacraments of the Romish church are, a sect of Christians sprung up in Eng land, early in the last century, who increased their number. The founder of this sect was a Dr. Deacon. According to these men, every rite and every phrase, in the book called the Apost5

The Sabellians maintained that the Word and the Holy Spirit are only virtues, emanations, or functions of the Deity; and held that he who is in heaven is the Father of all things; that he descended into the Virgin, became a child, and was born of her as a son; and that, having accomplished the myslical Constitutions, were certainly in tery of our salvation, le diffused him self on the apostles in tongues of fire, and was then denominated the Holy Ghost. This they explained by resembling God to the sun; the illuminated virtue or quality of which was the Word, and its warming virtue the Holy Spirit. The Word, they taught, was darted, like a divine ray, to accomplish the work of redemption; and that, be ing reascended to heaven, the influences of the Father were communicated after a like manner to the apostles.

SACO HORI, a denomination in the fourth century, so called, because they always went clothed in sackcloth, and affected a great deal of austerity and penance.

use among the apostles themselves. Still, however, they make a distinction between the greater and the lesser sacraments The greater sacraments are only two, baptism and the Lord's supper. The lesser are no fewer than teu, viz. five belonging to baptism, exorcism, anointing with oil, the white garment, a taste of milk and honey, and anointing with chrism, or ointment. The other five are, the sign of the cross, imfioar tion of hands, unction of the sick, holy orders and matrimony. This sect, however, if not extinguished, is supposed to be in its last wane. Its founder published, in 1748, his full, true, and compre hensive view of Christianity, in two catechisms, octavo.

SACRAMENTARIANS, a general name given for all such as have held erroneous opinions respecting the Lord's supper. The term is chiefly applied among Cath: lics, by way of reproach to the Lutherans, Calvinists, and other Protestants.

SACRAMENT is derived from the Latin word sacramentum, which signifies an oath, particularly the oath taken by soldiers to be true to their country and general.-The word was adopted by the writers of the Latin church, to denote those ordinances of religion by which Christians came under an obli- SACRIFICE, an offering made to gation of obedience to God, and which Ged on an altar, by means of a reguler obligation, they supposed, was equally minister: as an acknowledgment of his sacred with that of an oath. [See Vow power, and a payment of homage. Sa Of sacraments, in this sense of the word, cr fices (though the term is sometimes Protestant churches admit of but two; used to comprehend all the offerings and it is not easy to conceive how a made to God, or in any way devoted to greater number can be made out from his service and honour) differ from mere Scripture, if the definition of a sacra."oblations in this, that in a sacrifice there

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