digested into one, which is sent, also in the form of answers to queries, by representatives to the yearly meeting. Appeals from the judgment of monthly meetings are brought to the quarterly meetings, whose business also it is to assist in any difficult case, or where remissness appears in the care of the monthly meetings over the individuals who compose them.-There are seven yearly meetings, viz. 1. London, to which come representatives from Ireland ;2. New England;-3. New York; 4. Pennsylvania and New Jersey -5. Maryland ;-6. Virginia ;—7. the Carolinas and Georgia. "The yearly meeting has the general superintendence of the society in the country in which it is established; and, therefore, as the accounts which it receives discover the state of inferior meetings, as particular exigencies require, or as the meeting is impressed with a sense of duty, it gives forth its advice, making such regulations as appear to be requisite, or excites to the observance of those already made; and sometimes appoints committees to visit those quarterly meetings which appear to be in need of immediate advice. Appeals from the judgment of quarterly meetings are here finally determined; and a brotherly correspondence, by epistles, is maintained with other yearly meetings. "In this place it is proper to add, that, as we believe women may be rightly called to the work of the ministry, we also think that to them belongs a share in the support of our Christian discipline; and that some parts of it, wherein their own sex is concerned, devolve on them with peculiar propriety; accordingly they have monthly, quarterly, and yearly meetings of their own sex, held at the same time and in the same place with those of the men; but separately, and without the power of making rules: and it may be remarked, that, during the persecutions which in the last century occasioned the imprisonment of so many of the men, the care of the poor often fell on the women, and was by them satisfactorily administered. elders; in which they have an opportunity of exciting each other to a discharge of their several duties, and of extending advice to those who may appear to be weak, without any needless exposure. Such meetings are generally held in the compass of each monthly, quarterly, and yearly meeting. They are conducted by rules prescribed by the yearly meeting, and have no authority to make any alteration or addition to them. The members of them unite. with their brethren in the meetings for discipline, and are equally accountable to the latter for their conduct. "It is to a meeting of this kind in London, called the second-day's morning meeting, that the revisal of manuscripts concerning our principles, previously to publication, is intrusted by the yearly meeting held in London; and also the granting, in the intervals of the yearly meeting, of certificates of approbation to such ministers as are concerned to travel in the work of the ministry in foreign parts, in addition to those granted by their monthly and quarterly meetings. When a visit of this kind doth not extend beyond Great Britain, a certificate from the monthly meeting of which the minister is a member is sufficient; if to Ireland, the concurrence of the quarterly meeting is also required. Regulations of similar tendency obtain in other yearly meetings. "The yearly meeting of London, in the year 1675, appointed a meeting to be held in that city, for the purpose of advising and assisting in cases of suffering for conscience-sake, which hath continued with great use to the society to this day. It is composed of friends, under the name of correspondents, chosen by the several quarterly meetings, and who reside in or near the society. The same meetings also appoint members of their own in the country as correspondents, who are to join their brethren in London on emergency. The names of all these correspondents, previously to their being recorded as such, are submitted to the approbation of the yearly meeting. Those of the men who are approved ministers are also members of this meeting, which is called the meeting for sufferings; a name arising from its original purpose, which is not yet become entirely obsolete. "In order that those who are in the situation of ministers may have the tender sympathy and counsel of those of either sex, who by their experience in the work of religion, are qualified for The yearly meeting has intrusted the that service, the monthly meetings are meeting for sufferings with the care of advised to select such, under the deno-printing and distributing books, and with mination of elders. These, and ministers approved by their monthly meetings, have meetings peculiar to themselves, called meetings of ministers and the management of its stock; and, considered as a standing committee of the yearly meeting, it hath a general care of whatever may arise, during the in tervals of that meeting, affecting the society, and requiring immediate attention, particularly of those circumstances which may occasion an application to government There is not, in any of the meetings which have been mentioned, any president, as we believe that divine wisdom alone ought to preside; nor hath any member a right to claim pre-eminence over the rest. The office of clerk, with a few exceptions, is undertaken voluntarily by some member; as is also the keeping of the records. When these are very voluminous, and require a house for their deposit, (as is the case in London, where the general records of the society in Great Britain are kept.) aclerk is hired to have the care of them; but except a few clerks of this kind, and persons who have the care of meeting-houses, none receive any stipend or gratuity for their services in our religious society." See a pamphlet_entitled A Summary of the History, Doctrine, and Discipline of the Quakers; Servell's and Rutty's Hist. of the Quakers; Besse's Sufferings of the Quakers; Penn's Works; Barclay's Apology for the Quakers; Neale's Hist. of the Puritans; Claridge's Life and Posthumous Works; Bevan's Defence of the Doctrines of the Quakers; Adams's View of Religions; Tuke's Principles of Religion as professed by the Quakers; Gough's History of Quakers; Clarkson's Portraiture of Quakerism. QUIETISTS, a sect famous towards the close of the seventh century. They were so called from a kind of absolute rest and inaction, which they supposed the soul to be in when arrived at that state of perfection which they called the unitive life; in which state they imagined the soul wholly employed in contemplating its God, to whose influence it was entirely submissive, so that he could turn and drive it where and how he would. Molinos, a Spanish priest, is the reputed author of Quietism; though the Illuminati, in Spain, had certainly taught something like it before. Molinos had numerous disciples in Italy, Spain, France, and the Netherlands. One of the principal patrons and propagators of Quietism in France was Marie Bouveres de la Motte Guyon, a woman of fashion, and remarkable for her piety. Her religious sentiments made a great noise in the year 1687, and were declared unsound by several learned men, especially Bossuet, who opposed them in the year 1697. Hence arose a controversy between the prelate last men tioned and Fenelon, archbishop of Cambray, who seemed disposed to favour the system of Guyon, and who, in 1697, published a book containing several of her tenets. Fenelon's book, by means of Bossuet, was condemned in the year 1699, by Innocent XII. and the sentence of condemnation was read by Fenelon himself at Cambray, who exhorted the people to respect and obey the papal decree. Notwithstanding this seeming acquiescence, the archbishop persisted to the end of his days in the sentiments, which, in obedience to the order of the pope, he retracted and condemned in a public manner. A secret similar to this appeared at Mount Athos, in Thessaly, near the end of the fourteenth century, called Hesychasts, meaning the same with Quietists. They were a branch of the Mystics, or those more perfect monks, who, by long and intense contemplation, endeavoured to arrive at a tranquillity of mind free from every degree of tumult and perturbation. QUIETNESS, in a moral sense, is opposed to disorderly motion, to turbelency, to contention, to pragmatical curiosity, to all such exorbitant behaviour, whereby the right of others is infringed, their peace disturbed, their just interest or welfare any ways prejudiced. It is a calm, steady, regular way of procceding within the bounds and measures prescribed by reason, justice, and charity, modesty and sobriety. It is of such importance, that we find it enjoined in the sacred Scripture; and we are commanded to study and pursue it with the greatest diligence and care, 1 Thess. iv. 11. The great Dr. Barrow has two admirable sermons on this subject in the first volume of his Works. He justly observes, 1. That quietness is just and equal.2. It indicates humility, modesty, and sobriety of mind.-3. It is beneficial to the world, preserving the general order of things.-4. It preserves concord and amity.-5. It begets tranquillity and peace.-6. It is a decent and lovely thing, indicating a good disposition, and producing good effects.-7. It adorneth any profession, bringing credit and respect thereto.-8. It is a safe practice, keeping us from needless encambrances and hazards: whereas, pragmaticalness, interfering with the business and concern of others, often raises dissensions, involves in guilt, injures others, shows our vanity and pride, and exposes to continual trouble and danger. QUINQUAGESIMA, a Sunday so called, because it is the fiftieth day be fore Easter, reckoned in whole num- been a prophetess, &c. They added, bers, SHROVE SUNDAY. that Philip the deacon had four daughQUINTILIANS, a sect that appear-ters, who were all prophetesses, and ed in Phrygia, about 189; thus called from their prophetess Quintilia. In this sect the women were admitted to perform the sacerdotal and episcopal functions. They attributed extraordinary gifts to Eve for having first eaten of the tree of knowledge; told great things of Mary, the sister of Moses, as having Ꭱ were of their sect. In these assemblies it was usual to see the virgins entering in white robes, personating prophetesses. The errors of the Quintilians were at first looked upon as folly and madness; but, as they appeared to gain ground, the council of Laodicea, in 320, condemined it. RANTERS, a denomination which arose in the year 1645. They set up the light of nature under the name of Christ in men. With regard to the church, Scripture, ministry, &c. their sentiments were the same as the Seekers. See SEEKERS. RASHNESS consists in undertaking an action, or pronouncing an opinion, without a due examination of the grounds, motives, or arguments, that ought first to be weighed. RASH JUDGING. See JUDGING RASH. READING (public) OF THE SCRIPTURES. See SCRIPTURES. REALISTS, a term made use of to denote those Trinitarians who are the most orthodox, in opposition to the Socinian and Sabellian schemes. It was also the name of a sect of school philosophers, formed in opposition to the Nominalists. The former believed that universals are realities, and have an actual existence out of the mind; while the latter contended that they exist only in the mind, and are only ideas. so in the doctrines of the Trinity and Incarnation, which are above the reach of our reason in this present state. But we cannot, nor must we, be led to take the words of Scripture in such a sense as expressly and evidently contradicts all sense and reason, as transubstantiation : for the two great lights of God, reason and revelation, never contradict each other, though one be superior to the other. Therefore reason has a great deal to do in religion, viz. to find out the rule (of faith,) to compare the parts of this rule with one another, to explain the one by the other, to give the grammatical and logical sense of the expressions, and to exclude self-contradictory interpretations, as well as interpretations contrary to reason. But it is not to set itself up as a judge of those truths expressed therein, which are asserted by a superior and infallible dictator, God himself; but reason requires and commands even the subjection of all its own powers to a truth thus divinely attested; for it is as possible and as proper that God should propose doctrines to our understanding which it cannot comprehend, as duties to our practice which we cannot see the reason of; for he is equally superior to our understanding and will, and he puts the obedience of both to a trial." See RELIGION and REVELATION, and books there recommended; also, Porteus's Sermons, ser. 5. vol. i; Jenyn's Internal Evidence, p. 122; Ryland's Contemplations, vol. i. p. 83; Theological Miscellany, vol. ii. p.533; An Essay on the Use and Abuse of Reason in Matters of Religion, by Witsius, and translated by Carier; Dr. Watts's Strength and Weakness of Human Reason." REASON, a faculty or power of the mind, whereby it draws just conclusions from the true and clear principles. Many attempts have been made to prove reason inimical to revelation; but nothing can be more evident than that it is of considerable use in knowing, distinguishing, proving, and defending the mysteries of revelation; although it must not be considered as a perfect standard by which all the mysteries of religion must be measured before they are received by faith. "In things," says Dr. Watts, “which are plainly and expressly asserted in Scripture, and that in a sense which contradicts not other parts of Scripture, or natural light, our reason must submit, RECLUSE, among the Papists, a and believe the thing, though it cannot person shut up in a small cell of an herfind the modus or manner of its being:mitage or monastery, and cut off not only from all conversation with the world, but even with the house. This is a kind of voluntary imprisonment from a motive either of devotion or penance. RECONCILIATION, the restoring to favour or friendship those who were at variance. It is more particularly used in reference to the doctrine of the atonement. Thus God is said to reconcile us to himself by Jesus Christ, 2 Cor. v. 18. Our state by nature is that of enmity, dissatisfaction, and disobedience. But by the sufferings and merit of Christ we are reconciled and brought near to God. The blessings of reconciliation are pardon, peace, friendship. confidence, holiness, and eternal life. The judicious Guyse gives us an admirable note on this doctrine, which I shall here trans-nial and typical reconciliation which was cribe. "When the Scripture speaks of made by the blood of the sacrifices unreconciliation by Christ, or by his cross, der the law, to make atonement and reblood or death, it is commonly ex- conciliation for Israel, 2 Chron. xxix. pressed by God's reconciling us to him- 24. Ezek. xlv. 15, 17. and which was self, and not by his being reconciled || frequently styled making atonement for unto us; the reason of which seems to sin, and un atonement for their souls. be because God is the offended party, || Now as all the legal sacrifices of atoneand we are the offenders, who, as such, ment, and the truly expiatory sacrifices have need to be reconciled to him: and of Christ, were offered not to the ofthe price of reconciliation, by the blood fenders, but to God, to reconcile him to of Christ, is paid to him, and not to us. them, what can reconciliation by the Grotius observes, that, in heathen au- death, blood, or cross of Christ mean, thors, men's being reconciled to their but that the law and justice of God were gods is always understood to signify ap- thereby satisfied, and all obstructions, peasing the anger of their gods. Conon his part, to peace and friendship todemned rebels may be said to be recon- ward sinners are removed, that he might ciled to their sovereign, when he, on not pursue his righteous demands upon one consideration or another, pardons them, according to the holy resentments them; though, perhaps, they still re- of his nature and will, and the threatenmain rebels in their hearts against him. ings of his law for their sins; but might And when our Lord ordered the offend- mercifully forgive them, and take them ing to go and be reconciled to his of- into a state of favour with himself, fended brother, Matt. v. 23, 24, the upon their receiving the atonement, or plain meaning is, that he should go and|| (xnxaym) reconciliation (Rom. v. 11.) try to appease his anger, obtain his for- by faith, after the offence that sin had giveness, and regain his favour and given him, and the breach it had made friendship, by humbling himself to him, upon the original friendship between asking his pardon, or satisfying him for him and them?" See articles ATONEany injury that he might have done him.MENT, MEDIATOR, and PROPITIATION; In like manner, God's reconciling us to himself by the cross of Christ does not signify, as the Socinians contend, our being reconciled by conversion to a religious turn in our hearts to God, but is a reconciliation that results from God's graciously providing and accepting an atonement for us, that he might not inflict the punishment upon us which we deserved, and the law condemned us to; but might be at peace with us, and receive us into favour on Christ's account. For this reconciliation, by the cross of Christ is in a way of atonement or satisfaction to divine justice for sin; and with respect hereunto, we are said to be reconciled to God by the death of his Son while we are enemies, which is of much the same import with Christ's dying for the ungodly, and while we were yet sinners, Rom. v. 6, 8, 10. And our being reconciled to God, by approving and accepting of his method of reconciliation by Jesus Christ, and, on that encouragement, turning to him, is distinguished from his reconciling us to himself, and not imputing our trespasses to us, on account of Christ's having been made sin for us, that we || might be made the righteousness of God in him, 2 Cor. v. 18, 21. This is called Christ's making reconciliation for iniquity, and making reconciliation for the sins of the people, Dan. ix. 24. "Heb ii. 17. and answers to the ceremo Grot. de Satisf. cap. 7; Dr. Owen's RECTITUDE, or UPRIGHTNESS, is the choosing and pursuing those things which the mind, upon due enquiry and attention, clearly perceives to be good, and avoiding those that are evil. RECTOR, a term applied to several persons whose offices are very different, as, 1. The rector of a parish is a clergyman that has the charge and care of a parish, and possesses all the tithes, &c. -2. The same name is also given to the chief elective officer in several foreign universities, and also to the head master of large schools.-3. Rector is also used in several convents for the superior officer who governs the house. The Jesuits gave this name to the superiors of such of their houses as were either seminaries or colleges. and particular.-4. Full and complete.- REFORMATION, in general, an act of reforming or correcting an error or abuse in religion, discipline, or the like. By way of eminence, the word is used for that great alteration and reformation in the corrupted system of Christianity, begun by Luther in the year 1517. RECUSANTS, such persons as acknowledge the pope to be the supreme head of the church, and refuse to acknowledge the king's supremacy; who are hence called popish recusants. REDEMPTION, in theology, denotes our recovery from sin and death by the obedience and sacrifice of Christ, who, on this account, is called The Redeemer, Isaiah, lix. 20. Job, xix. 25. Our English word redemption, says Dr. Gill, is from the Latin tongue, and signifies Before the period of the reformabuying again; and several words, in the tion, the pope had in the most audacious Greek language of the New Testa- manner declared himself the sovereign ment, are used in the affair of our re- of the whole world. All the parts of it demption, which signify the obtaining of which were inhabited by those who were something by paying a proper price for not Christians, he accounted to be inhait: sometimes the simple verb' ayogagw, || bited by nobody; and if Christians took to buy, is used: so the redeemed are it into their heads to possess any of those said to be bought unto God by the blood countries, he gave them full liberty to of Christ, and to be bought from the make war upon the inhabitants without earth, and to be bought from among any provocation, and to treat them with men, and to be bought with a price; no more humanity than they would have that is, with the price of Christ's blood, treated wild beasts. The countries, if 1 Cor. vi. 20. Hence the church of conquered, were to be parcelled out acGod is said to be purchased with it, cording to the pope's pleasure; and Acts, xx. 28. Sometimes the compound dreadful was the situation of that prince word yoga is used; which signifies who refused to obey the will of the holy to buy again, or out of the hands of ano- pontiff. In consequence of this extrather, as the redeemed are bought out of ordinary authority which the pope had the hands of justice, as in Gal. iii. 13. assumed, he at last granted to the king and Gal. iv. 5. In other places, Argo of Portugal all the countries to the eastis used, or others derived from it, which ward of Cape Non in Africa, and to the signifies the deliverance of a slave or king of Spain all the countries to the captive from thraldom, by paying a ranwestward of it. In this was completed som price for him: so the saints are in his person the character of Antichrist said to be redeemed not with silver or sitting in the temple of God, and showgold, the usual price paid for a ransom, ing himself as God. He had long bebut with a far greater one, the blood fore assumed the supremacy belonging and life of Christ, which he came into to the Deity himself in spiritual matthis world to give as a ransom price ters; and now he assumed the same for many, and even himself, which is supremacy in worldly matters also, TUTgov, an answerable, adequate, and giving the extreme regions of the earth full price for them, 1 Pet. i. 18. The to whom he pleased. evils from which we are redeemed or delivered are the curse of the law, sin, Satan, the world, death, and hell. The moving cause of redemption is the love of God, John, iii. 16. The procuring cause, Jesus Christ, 1 Pet. i. 18, 19. The ends of redemption are, that the justice of God might be satisfied; his people reconciled, adopted, sanctified, and brought to glory. The properties of it are these: 1. It is agreeable to all the perfections of God.-2. What a creature never could obtain, and therefore entirely of free grace.-3. It is special Every thing was quiet, every heretic exterminated, and the whole Christian world supinely acquiesced in the enormous absurdities which were inculcated upon them; when, in 1517, the empire of superstition began to decline, and has continued to do so ever since. The person who made the first attack on the extravagant superstitions then prevailing was Martin Luther, the occasion of which is fully related under the article LUTHERANS. The reformation began in the city of Wittemberg, in Saxony, but was not |