cure justification; and that faith in Jesus Christ, the universal Redeemer, was the only means of obtaining the eternal salvation, which was now offered by the mercy of God alike to Jews and Gentiles, without any preference or exception whatever. = Arch of Titus. the Etruscans, the Latins; and finally, the subjugation of the Tarentines and Samnites made Rome the mistress of Italy. The growth of the Roman power, which was destined to bring the nations beneath its iron rule, was for some time very slow. But when Carthage was crushed, B.C. 146, the Roman arms spread over the earth like a whirlwind; and in little more than a century they erected upon the overthrow of earlier thrones the widely extended Roman empire-the most unbending tyranny the world had yet seen. It was not till times posterior to the closing of the Canon of the Old Testament that the Romans came in contact with the Jews. The first alliance between the Jews and Romans was made by Judas Maccabeus, B.C. 162. This was renewed by his brother Jonathan, B.c. 144. (1 Macc. viii. 1, etc.) After this time the Romans had enough to do with the Jews, not only under the Herods, but also when Judea was reduced to the form of a Roman province, until at last they were driven utterly to exterminate them from the country, under Hadrian, A.D. 135. (Luke xxiii. 38; John xi. 48; xix. 20; Acts ii. 10; xvi. 21. 37, 38; xviii. 2; xix. 21; Rom. i. 7, 15; 2 Tim. i. 17.) ROME strength, i. e., a strong place, fortress. The capital of the Roman empire, and once the metropolis of the world, is situated on the river Tiber, about fifteen miles from its mouth. The earliest settlers in Italy appear to have been the Etruscans or In the Augustan age, while Rome Etrurians, probably a tribe from Tar- was mistress of the world, literature shish, many centuries previous to the and art made great progress. The boast rise of the Roman power. The Etrus- of Augustus is well known, "that he cans, who have left traces of civiliza- found the city of brick and left it of tion inferior in grandeur perhaps to the marble." The population of the city monuments of Egypt, in beauty to then has been estimated at one million those of Greece, finally fell before the two hundred thousand, one half of power of the Romans. Romulus, who which probably consisted of slaves. But is said to have founded Rome 753 B.C., the succeeding emperors were mostly was probably an Etruscan lucumo or distinguished for their cruelties and chief, who, with a horde collected from licentiousness, until Constantine emthe neighbouring tribes, laid the foun- braced Christianity and made it the dation of the future imperial city, in a religion of his empire. He made Confortress on Mount Palatine, which was stantinople the Roman capital A.D. 330, afterwards extended over the seven and thus gave a fatal blow to the hills. The second king, Numa Pom-power and influence of old Rome. The pilins, is said to have founded the religious system of the Romans. The advancing power of the Romans gradually overwhelmed the Albans, the Sabines, ancient empire was finally overthrown by Odoacer, king of the Heruli, who assumed the title of king of Italy, A.D. 476, nearly 1230 years after the foun dation of Rome. Since then, Rome, after many changes, long continued to be only the metropolis of the States of the Church, and the centre of the Romish community. Rome is now celebrated not only for its own splendour, but for the magnificent ruins of its former greatness. The most interesting monument which has surviv. ed the ravages of time is the triumphal arch, erected to commemorate the conquest and overthrow of Jerusalem, by Titus, A.D., 70. It exhibits the Roman Soldiers in the hour of triumph, bearing the spoils of the temple; and yields many valuable illus. trations of the Jewish and Roman costumes and manners in the apostolic age. The Roman Government, composed of the Pope and the cardinals, in fact a government of aliens-by birth of all nations, and by education and aspirations of none-has now happily come to an end. At the fall of the Pope's government, in 1870, Rome was annexed to the kingdom of Italy. The city then had 226,022 inhabitants; in 1871, the number was 244,484. Of the population, there are many cardinals, bishops, priests, monks, and nuns, of different congregations or orders. There are several colleges of different nationalities; and much of the ground is occupied by convents and monasteries. The great mass of the population, as in all Romish countries, is indescribably poor and miserable, and the state of morals is deplorably low. Since Rome has been made the capital of the kingdom of Italy, the people have acquired a larger amount of freedom. Several Protestant places of worship have been erected; and the work of evangelization is carried on with earnestness. The Church of England, and the American Episcopal Church, have churches for the use of English speaking visitors and residents. The English Methodists, the American Methodist Episcopal Church, and the Baptists, have Missions. The Waldensians have bought a palace, in which they worship, at a cost of 12,000l. The Free Church of Italy has several stations. An American Union Church works among the Italian soldiers; and a Young Men's Christian Association has been started by it. Moreover, the Scriptures are now printed and sold in Rome, and circulated through all parts of the Italian kingdom. As the Papacy is an institution of government, temporal and spiritual, the end of the government was not so much the welfare of the Romans, as for the supremacy of the church. Hence the zeal, by which the ecclesiastical policy of the Papacy is everywhere animated, seems to be rather for the interests of a potent system, than for the pure uncompromising love of the truth. The Romish religion is an extraordinary mixture of Roman polytheism and Christianity. The contradictions and absurdities to which relic worship leads, show that even the chair of Peter scarcely escapes from baptized paganism. It is said that on ths 18th of January, 1688, while the identical chair used by Peter was being cleaned, in order to be set up in some conspicuous place in the Vatican, there unluckily appeared carved upon it the twelve labours of Hercules, the evidence of its pagan origin. Another chair, in St. Peter's church, in which it is affirmed that the Apostle exercised his office, is said to have been examined by the profane French soldiers, in the time of the first Napoleon, when they had possession of Rome, who copied the Arabic inscription:-"There is but one God, and Muhammed is His prophet." This chair was probably among the spoils brought from the East by the Crusaders.-See ITALY. ROOF.-See HOUSE. 66 ROS root ROOT. That part of the plant which extends into the earth. (Matt. xiii. 6, 21.) The Hebrew word shoresh, i.e., "root," also signifies a shoot, sprout, "sprout of Jesse;" (Isa. xi. 10 ;) a shoot out of a dry soil;" (Isa. liii. 2; compare Rev. v. 5; xxii. 16;) and is used metaphorically of the Messiah, who should proceed from the ancient and decayed family of Jesse. So also, the term " designates Hezekiah, a descendant of king Uzziah; (Isa. xiv. 29; 2 Chron. xxvi. 6, 7;) and is also used for the power of the Philistines. (Isa. xiv. 30.) ROSE. The Hebrew word hhabazzeleth, rendered "rose," (Isa. xxxv. 1; Sol. Song ii. 1,) properly designates a flower, growing in meadows and pastures. In the Apocryphal books the Greek word rhodon, i.e., "a rose," frequently occurs. (Eccles. xxiv. 14; xxxix. 13; 1.8; Wisd. ii. 8.) White and pink roses are abundant in some parts of Palestine. It may be that the references are to the oleander, whose large bunches of roseate coloured flowers adorn he banks of the rivulets in Syria. ROSH head, summit. 1. The original word rosh, rendered "prince," (Ezek: xxxviii. 2, 3; xxxix. 1,) ought to be read Rosh:"Magog the prince of Rosh, Meshech, and Tubal." Rosh is the name of a northern tribe, so called from the neighbourhood to the Rha or Volga; probably the Russ or Russians, along with Meshech and Tubal. 2. A son of Benjamin. (Gen. xlvi. 21.) ROSIN. See BALM. RUBY. The Hebrew word peninim, rendered "rubies," probably designates red corals. (Prov. iii. 15; viii. 11; xx. 15; xxxi. 10; Job xxviii. 18; Lam. iv. 7.) And the word kadcod, rendered "agate," (Isa. liv. 12; Ezek. xxvii. 16, margin "chrysoprase,") is now understood to designate the Oriental ruby, a valuable gem of a vivid red colour. The word odem, rendered" sardius," is in the margin rendered "ruby." (Ex. xxxix. 10.) 66 RUDIMENTS.-See ELEMENTS. RUE. This shrubby plant, the common Ruta graveolens, which is common in Palestine, was one of the RUFUS red. A son of Simon the Cyrenian, (Mark xv. 21,) whom Paul salutes in the remarkable words, "Salute Rufus chosen in the Lord, and his mother and mine." (Rom. xvi. 13.) RUHAMAH = compassionated. A symbolical name given to the house of Israel. (Hos. ii. 1.) RULER.-See PRINCE. RUMAH elevated. This place is generally identified with "Arumah." But Van de Velde supposes that Tel Rumah, about six miles to the north of Nazareth is the site of "Rumah." He also identifies the ruin el-Armah, on the brow of a mountain opposite the vale of Shechem, with "Arumah." (2 Kings xxiii. 36; Judg. ix. 41.)— See ARUMAH. RUSH. The Hebrew word agmon denotes a reed or rush, growing in the marshes, of which there are several species. The term is variously rendered "hook;" (Job xli. 2;) "caldron;" (Job xli. 20;)"rush ;" (Isa. ix. 14; xix. 15;) "bulrush ;" (Isa. lviii. 5;) and "reeds." (Jer. li. 32.) The rush belongs to the family of cyperacea or reed-grasses, but the reed to the family of gramina.-See FLAG. RUTH = female friend, companion. A Moabitess who married into a Hebrew family which had emigrated into the land of Moab during the famine. (Judg. vi. 3-6.) On the death of Elimelech and his two sons, Ruth, who was now a widow, and had doubtless become a proselyte to Judaism, resolved to accompany her widowed mother-inlaw to Bethlehem in Judea. young widow was soon married to Boaz, her wealthy kinsman, by whom she became the ancestress of king David. Though Ruth was a Gentile woman, that was no objection to her The 0 15 1 17900tmens in perfect harTOUT VII VIEs are called the laws of amire: and is found the abstinely necessary to the well-being of man, and the labouring animals. Physiological considerantas show that ben de the alternance of day and night the 2zman constionica requires the repose of one day in seven in order to restore the equilibrium; and that is is as esSABACHTHASL-See ELL ELLsential to car intellectual and physical, LAMA BARACHIHANI BABAOTH-See HOST OF HEAVES. SABBATH. The Hebrew word Rabbath properly signifies a cessation, rest, a return from labour, hence day of rest, or restitution; and it was used by the Hebrews as the designation of the seventh day," the day of return from toil to repose. The most ancient Record says: "And on the seventh day God had ended His work which He had made; and He rested on the seventh day from all His work which He had made. And God blessed the seventh day and sanctified-separated -it: because that in it He had rested from all His work which God had created and made." (Gen. ii. 2, 3.) as to our moral and spiritual nature. Hence the Sabbath was made for man-for the benent of the race-and not man for the Sabbath." (Mark ii. 27.) Traces of the original appoint ment of the Sabbath have been found in the sacredness of the number seven, so frequently used by the Hebrews as the symbol of perfection and completeness, and also in the permanent division of time into weeks or periods of seven days, which has prevailed among most nations, from the shores of Europe to the plains of Hindustan. Though the creation Sabbath was the seventh day in the order of the inspired Record, yet, in point of fact, it was the first day of man's first week -the first evening and morning which | But though the most ancient Sabbath, the sacred day of the partriarchs, was the first day of the week, it appears that the weekly Sabbath of the Hebrews was altered, as well as the commencement of their year, at their exodus from Egypt. (Ex. xii. 2.) In commemoration of their deliverance the month Abib or Nisan April was made the first month of the year, and to this the Mosaic chronology is conformed. Already had many of the Hebrews assembled on the fifteenth day of the first month, on the morrow after the Passover, waiting the return of Moses and Aaron from the court of Pharaoh, with permission to depart. As there must have been an interval of several hours ere their leaders returned, during which the people acquired the wealth of the Egyptians, and "all the hosts" prepared for the march, it must have been near the close of the day when they broke up from their rendezvous. Hence it would appear that it was not till the same evening, after sunset, which, according to the Hebrew reckoning, commenced the sixteenth day of Nisan, that the Hebrews were fairly on their journey out of Egypt. This day, then, apparently the seventh day of the week, i.e., Saturday, was, by Divine appointment, constituted the Sabbath of the Hebrews, in order to perpetuate their deliverance from Egyptian slavery. (Ex. xii. 33-51; xiii. 3, 4; xxxiv. 18; Deut. xvi. 1-3.) Indeed, in Deut. v. 15, Moses does not enforce the observance of this day, as in Ex. xx. 11, by the consideration of God's resting on the seventh day, which was the sabbath of the patriarchs; but binds it upon them by saying-"REMEMBER that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm therefore the Lord thy God commanded thee to keep the Sabbath-day." And, as the Hebrews were about to be constituted the depositories of Divine truth-the conservators of a holy worship-until the coming of the Messiah, it was necessary that they should have not only a different ritual, but a different weekly Sabbath peculiar to themselves, lest they should be carried away by idolatry, or in any way become mingled with surrounding nations. This Sabbath, which was to be observed by the Hebrews in all their generations, is also calculated from the first day in which the manna fell: on the sixth day there fell a double quantity of manna, and the people gathered twice as much as on other days; thus anticipating the Sabbath, and preparing for it. (Ex. xvi. 22— 30.) And afterwards, when the Hebrews arrived at Mount Sinai, the law of the Sabbath was most distinctly and fully laid down in the decalogue, in language which recognises the exist ence of a primitive Sabbath. It begins with the word "REMEMBER," and con |