Lord, Heb. xiii. 14; 1 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, vol. iii. p. 532, 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.; Godwyn's Moses and Aaron; Edwards'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, their chief leader. They appeared 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.

ROMAINE (WILLIAM) was born on the 25th of September, 1714, at Hartlepool, in the county of Durham. His father was a man of exemplary piety, though not of great wealth; and was one of the refugees upon the revocation of the edict of Nantes. He educated his son in those principles, which were, through life, his shield and buckler, and which he would not have exchanged, could the world have been laid at his feet. His parents, discovering his early genius, placed him at the celebrated grammar-school founded by Bernard Gilpin. There he gained much sound learning and religious knowledge, and there the foundation was laid of his future fame. In the year 1730, his father having previously determined him to become a minister of the Church of England, he was sent to Oxford, and entered at Hertford College, and from thence he was removed to Christ Church College. In October, 1737, he took his degree of Master of Arts, after having been ordained a deacon, at Hereford, by Dr. Henry Egerton. He then became cu

rate of Loe Trenchard, in Devonshire. In 1739 his great love of truth roused him publicly to attack Dr. Warburton, on his "Divine Legation of Moses." In the same year he was ordained priest, by bishop Hoadley; and became curate to a clergyman of the name of Edwards, who had in his possession the two livings of Banstead and Horton, both in Middlesex. Owing to the intimacy and friendship subsisting between Mr. Edwards and Mr. Romaine, he became acquainted with Sir Daniel Lambert, and was appointed his chaplain. Through his medium he was appointed to preach at St. Paul's Cathedral; and at that time (though only twenty-seven years of age), so great was his zeal for religion and the success of Christianity, that he delivered a sermon on Romans ii. 14, 15, before the lord mayor and the court of aldermen. This sermon displayed close thinking and sound reasoning. Shortly after that event it was his wish and determination, owing to many unpleasing circumstances, to leave London for his native place; but this he was not permitted to do; for, as he was about to embark, a gentleman entered into conversation with him, and the result was, that his friend directed his attention to the lectureship of St. George's, in Botolph Lane, and St. Botolph's, Billingsgate, which were then vacant. Mr. Romaine consented to remain in the metropolis, and to become a candidate; and was, in the year 1748, chosen lecturer of St. Botolph's. In the following year he was chosen lecturer of St. Dunstan'sin-the-West, and at St. George's, Hanover Square, to which he was appointed morning preacher. His faithfulness, united to his eloquence, induced many to attend his ministry, and in a short time his congregations were immense. His success created violent clamours and opposition against him. The rector refused him the use of the pulpit, and the affair was brought into the Court of King's Bench. The decision deprived him of one of the lectureships, but confirmed him in the other, and endowed it with a salary of eighteen pounds a year. Here his labour of love was again interrupted by the churchwardens, who refused to open the doors of the church till seven o'clock, and to light it when required; so that he was compelled to preach by the light of one candle, till by the interference of Dr. Terrick (the then bishop of London) with the rector and

churchwardens, he was allowed to continue quietly in his ministerial labours for six years; when he became curate and morning preacher at St. Olave's. In February, 1755, he was married to Miss Price; and, in the following year, accepted the rectory of St. Andrew Wardrobe, and St. Anne's, Blackfriars, both of which he held till his death. The benevolence of Mr. Romaine was very extensive. The Royal Humane Society, and the Bible Society, for distributing Bibles among his Majesty's forces, both by sea and land, derived great benefit from his exertions.

His end was peaceful and serene, and he could reflect on the moment of his dissolution with that happy composure which the good man alone can feel. The last sermon he preached was at St. Dunstan's; he complained of indisposition after the services, and gradually became weaker. On the 26th of June, 1795, he left town for change of air, and felt revived for a short time, which was an alteration he was not at all anxious to experience. On the sabbath day, July 28, 1795, he expired, and was interred in the rectory vault of Blackfriars' Church.

The publications of this venerable man were numerous and valuable. The principal among them consisted of "A Hebrew Concordance and Lexicon of Marius de Calasio," four vols. folio; "Nine Sermons on the 107th Psalm;' "A Discourse on the Self-existence of Jesus Christ;""The Life of Faith;" The Scriptural Doctrine of the Lord's Supper, briefly stated ;' "The Walk of Faith," 2 vols. ; The Triumph of Faith," &c. &c. Vide Haweis's Life of Mr. Romaine; also his Life and Works; Jones's Christ. Biog.

66

ROMISH CHURCH. SeeCHURCH, 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 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, accommodated to the several branches of their doctrine. Because they pretend to protract the period 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 Illuminated which lately started up on the continent 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.

ROUNDHEADS, a name of reproach coined about the time of the civil wars, and applied to such as refused to join in the profane practices of their neighbours, set up the worship of God in their families, and insisted on the necessity of spiritual religion. "Down with the Roundheads!" was a common watchword. It was bestowed either because the Puritans usually wore short hair, and the Royal party long; or, because, some say, the queen, at Strafford's trial, asked, in reference to Prynne, who that roundheaded man was who spoke so strongly. The device on the standard of Colonel Cook, a parliamentary officer, was a man in armour cutting off the corner of a square cap with a sword. His motto was, Muto quadrata rotundis. RUSSIAN CHURCH. CHURCH, Greek.

See

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 effected by Constantine on his conversion to Christianity. The three following propositions contain a summary of their principles as to this article of the sabbath, by which they stand distinguished. 1. That God hath required the observation of the seventh, or last day of every week, to be observed by mankind universally for the weekly sabbath. 2. That this command of God is perpetually binding on man till time shall be no more. And, 3. That this sacred rest of the seventh-day sabbath is not (by divine authority) changed from the seventh and last to the first day of the week, or that the scripture doth no where require the observation of any other day of 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 trust-deeds of which date as far back as 1678, but which is now reduced in number to seven females; the other among the Particular Baptists, in Cripplegate. There are, also, a few to be found in different parts of the kingdom; and in America there are eighteen churches, twenty-nine ministers, and 2862 communicants. They are there called Seventhday Baptists. A tract, in support of this doctrine, was published by Mr. Cornthwaite, in 1740. See Evans's Sketch of the Denominations of the Christian World; and books under next article.

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.

Concerning the time when the sabbath was first instituted there have been

different opinions. Some have maintained that the sanctification of the seventh day mentioned in Gen. ii. is only there spoken of dia #pornуews, or by anticipation; and is to be understood of the sabbath afterwards enjoined in the wilderness; and that the historian, writing after it was instituted, there gives the reason of its institution; and this is supposed to be the case, as it is never mentioned during the patriarchal age. But against this sentiment it is urged, 1. That it cannot be easily supposed that the inspired penman would have mentioned the sanctification of the seventh day among the primeval 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 dependence on the Creator, but also of his faith and hope in the promise, 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 440 years. 4. That the Sabbath was mentioned as a well-known solemnity before the promulgation of the law, Exodus xvi. 23. For the manner in which the Jews kept it, and the awful consequences of neglecting it, we refer the reader to the Old Testament, Lev. xxvi. 34. 35; Neh. xiii. 16, 18; Jer. xvii. 21; Ezek. xx. 16, 17; Numb. xv. 23-36.

Under the Christian dispensation, the Sabbath is altered from the seventh to the first day of the week. The arguments for the change are these:-1. As the seventh day was observed by the Jewish Church in memory of the rest of God after the works of the creation, and their deliverance from Pharaoh's tyranny, so the first day of the week has always been observed by the Christian church in memory of Christ's resurrection. 2. Christ conferred particular honour upon it, by not only rising from the dead, but also by repeated visits to his disciples on

that day. 3. It is called the Lord's Day, Kupiakη, a term otherwise only used in the New Testament in reference to the sacred Supper, 1 Cor. xi. 20, and as, in the latter passage, it denotes that which specially commemorates the death of our Lord, it seems indisputable that it is applied in the former to that which specially commemorates his resurrection, 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 in Troas, when the disciples came to break bread. 6. The directions the apostles give to the Christians plainly allude to their religious assemblies on the first day. 7. Pliny refers to a certain 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.

These arguments, it is true, 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 plain, the change of place will necessarily occasion some alteration in the time of the beginning and ending of any day in question, it being always at the same time, somewhere or other, sun-rising and sun-setting, noon and midnight, it 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 institution. Not so the sabbath. Hence the fourth commandment is ushered in with a peculiar emphasis "Remember that thou keep holy the sabbath day." This institution is wise as to its ends: that God may be worshipped; man instructed; nations bene

fited; and families devoted to the service of God. It is lasting as to its duration. The abolition of it would be unreasonable; unscriptural, Exod. xxxi. 13; and every way disadvantageous to the body, to society, to the soul, and even to the brute creation. It is, however, awfully violated by visiting, feasting, indolence, buying and selling, working, worldly amusements, and travelling. "Look into the streets," says Bishop Porteus, "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."

As soon as Christianity was protected by the civil government, the Lord's Day was ordered by law to be kept sacred. All proceedings in courts of law, excepting such as were deemed of absolute necessity, or of charity, as setting slaves at liberty, &c., were strictly forbidden; and all secular business, excepting such as was of necessity or mercy, was prohibited; and by a law of Theodosius, senior, and another by Theodosius, junior, no public games or shows, no amusements or recreations, were permitted to be practised on that day. (See Cod. Theod. lib. ii. tit. 8, de feriis; Cod. Justin. lib. iii.; Cod. Theod. lib. xv. de spectaculis, lit. 5, leg. 2.) The day was consecrated by all the primitive Christians to a regular and devout attendance upon the solemnities of public worship, and other religious exercises; and, as Bingham says in his Christian Antiquities,

"they spent it in such employments as were proper to set forth the glory of the Lord, in holding religious assemblies for the celebration of the several parts of divine service, psalmody, reading the Scriptures, preaching, praying, and receiving the Communion; and such was the flaming zeal of those pious votaries, that nothing but sickness, or a great necessity, or imprisonment, or banishment, could detain them from it." A further proof of the sanctity in which they held the sabbath was their pious and zealous observance of the Saturday evening, or rather from midnight to break of day on the Lord's Day. This time the early Christians spent in the exercises of devotion; and persons of all ranks employed it in preparation for the sacred day. It must also be further observed that, in many places, particularly in cities, they usually had sermons twice a day in the churches, and that the evening was as well attended as the morning service: but in such churches as had no evening sermon, there were still the evening prayers; and the Christians of those times thought themselves obliged to attend this service as a necessary part of the public worship and solemnity of the Lord's Day. The better to enforce this observance upon such as were ungodly or careless, ecclesiastical censures were inflicted upon them, whether they frequented places of public amusement, or spent the day in indolence at home. These observations chiefly refer to the period between the publication of the gospel by the apostles and the latter end of the fourth century -a period when this day might be expected to be observed more in accordance with the command of Christ and the will of the Holy Ghost.

The evils arising from sabbath-breaking are greatly to be lamented; they are an insult to God, an injury to ourselves, and an awful example to our servants, our children, and our friends. To sanctify this day, we should consider it, 1. A day of rest; not, indeed, to exclude works of mercy and charity, but a cessation from all labour and care.-2. As a day of remembrance; of creation, preservation, redemption.-3. As a day of meditation and prayer, in which we should cultivate communion with God, Rev. i. 10.-4. As a day of public worship, Acts xx. 7; John xx. 19.-5. As a day of joy, Is. lvi. 2; Ps. cxviii. 24.6. As a day of praise, Ps. cxvi. 12-14.

7. As a day of anticipation; looking forward to that holy, happy, and eternal sabbath, that remains for the people of God.

See Chandler's Two Sermons on the Sabbath; Wright on the Sabbath; Watts's Hol. of Times and Places; Orton's six Disc. on the Lord's Day; Kennicott's Ser. and Dial. on the Sabbath; Bp. Porteus's Sermons, vol. i., ser. 9; Watts's Sermons, vol. i., ser. 57; S. Palmer's Apology for the Christian Sabbath; Kennicott on the Oblations of Cain and Abel, pp. 184, 185; Conder's und Burder's Law of the Sabbath; Dr. Wardlaw on the Sabbath.

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 person in the Godhead.

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 mystery of our salvation, he diffused himself 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, being reascended into heaven, the influences of the Father were communicated after a like manner to the apostles.

SABIANS, MENDAITES, otherwise improperly called CHRISTIANS OF ST. JOHN, a sect flourishing at Bussora, Shuster, and other places in the East. Their numbers have been computed at twenty or twenty-five thousand families. They call themselves Bendeh Hải, "creatures of the life," and Mendai Yahia, Disciples of John," meaning the Baptist, whom they regard as their founder. They seem to hold a middle place between Jews and Christians. The first verses of John's Gospel they apply to the Baptist, and regard Christ as a prophet, but one of his followers. In their places of worship they have no images or ornaments of any kind whatever. They hold the Jordan in great veneration; but, owing to adverse circumstances, their pilgrimages to that river have in a great measure ceased.