digested into one, which is sent, also in elders; in which they have an oppor the form of answers to queries, by re-tunity of exciting each other to a dispresentatives 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.

charge 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 "The yearly meeting has the general London, called the second-day's mornsuperintendence of the society in the ing meeting, that the revisal of manucountry in which it is established; and, scripts concerning our principles, pretherefore, as the accounts which it re-viously to publication, is intrusted by the ceives discover the state of inferior yearly meeting held in London; and meetings, as particular exigencies re- also the granting, in the intervals of the quire, or as the meeting is impressed yearly meeting, of certificates of approwith a sense of duty, it gives forth its bation to such ministers as are concernadvice, making such regulations as ap-ed to travel in the work of the minispear 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. Ap-a certificate from the monthly meeting peals 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 sepa rately, 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.

try 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,

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 case 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 "In order that those who are in the members of this meeting, which is callsituation of Ministers may have the ten-ed the meeting for sufferings; a name der sympathy and counsel of those of arising from its original purpose, which either sex, who by their experience in is not yet become entirely obsolete. 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 minis- the management of its stock; and, conters approved by their monthly meet-sidered as a standing committee of the ings, have meetings peculiar to them- yearly meeting, it hath a general care selves, called meetings of ministers and 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.

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.

"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 A sect similar to this appeared at the society in Great Britain are kept,) Mount Athos, in Thessaly, near the end a clerk is hired to have the care of them; of the fourteenth century, called Hesybut except a few clerks of this kind, and chasts, meaning the same with Quietists. persons who have the care of meet- They were a branch of the Mystics, or ing-houses, none receive any stipend or those more perfect monks, who, by lang gratuity for their services in our reli- and intense contemplation, endeavour gious society." See a pamphlet enti-ed to arrive at a tranquillity of mind tled, A Summary of the History, Doc- free from every degree of tumult and trine, and Discipline of the Quakers; perturbation. Sewell's and Rutty's Hist. of the Qua- QUIETNESS, in a moral sense, is kers; Besse's Sufferings of the Qua-opposed to disorderly motion, to turbukers; Penn's Works; Barclay's Apo- lency, to contention, to pragmatical culogy for the Quakers; Neale's Hist. of riosity, to all such exorbitant behaviour, the Puritans; Claridge's Life and Post- whereby the right of others is infringed, humous Works; Bevan's Defence of their peace disturbed, their just interest the Doctrines of the Quakers; Adams's or welfare any ways prejudiced. It is a View of Religions; Tuke's Principles calm, steady, regular way of proceedof Religion as professed by the Qua- ing within the bounds and measures kers; Gough's History of Quakers; prescribed by reason, justice, and chariClarkson's Portraiture of Quakerism. ty, modesty and sobriety. It is of such QUIETISTS, a sect famous towards importance, that we find it enjoined in the close of the seventh century. They the sacred Scripture; and we are comwere so called from a kind of absolute manded to study and peruse it with rest and inaction, which they supposed the greatest diligence and care, 1 the soul to be in when arrived at that Thess. iv. 11. The great Dr. Barrow state of perfection which they called has two admirable sermons on this subthe unitive life; in which state they ject in the first volume of his Works. imagined the soul wholly employed in He justly observes, 1. That quietness contemplating its God, to whose influ- is just and equal.-2. It indicates huence it was entirely submissive, so that mility, modesty, and sobriety of mind.— he could turn and drive it where and 3. It is beneficial to the world, preserv how he would. ing 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, kecping us from needless encumbrances and hazards: whereas, pragmaticalness, interfering with the business and concerns of others, often raises dissensions, involves in guilt, injures others, shows our vanity and pride, and exposes to continual trouble and danger.

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

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 daugh

QUINTILIANS, a sect that appear-ters, who were all prophetesses, and ed in Phrygia, about 189; thus called were of their sect. In these assemblies from their prophetess Quintilia. In this it was usual to see the virgins entering sect the women were admitted to per- in white robes, personating prophetessform the sacerdotal and episcopal func-es. The errors of the Quintilians were tions. They attributed extraordinary at first looked upon as folly and madgifts to Eve for having first eaten of the ness; but, as they appeared to gain tree of knowledge; told great things of ground, the council of Laodicea, in 320, Mary, the sister of Moses, as having condemned 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.

R.

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 READING (public) OF THE rule with one another, to explain the SCRIPTURES. See SCRIPTURES. one by the other, to give the grammaREALISTS, a term made use of to tical and logical sense of the expres denote those Trinitarians who are the sions, and to exclude self-contradictory most orthodox, in opposition to the So-interpretations, as well as interpretacinian and Sabellian schemes. It was tions contrary to reason. But it is not also the name of a sect of school philo-to set itself up as a judge of those truths sophers, 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.

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.; Jenuns'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 her find 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 reconciliation by Christ, or by his cross, blood, or death, it is commonly expressed by God's reconciling us to himself, and not by his being reconciled unto us; the reason of which seems to be, because God is the offended party, and we are the offenders, who, as such, have need to be reconciled to him: and the price of reconciliation, by the blood of Christ, is paid to him, and not to us. Grotius observes, that, in heathen authors, men's being reconciled to their gods is always understood to signify appeasing the anger of their gods. Condemned rebels may be said to be reconciled to their sovereign, when he, on one consideration or another, pardons them; though, perhaps, they still remain rebels in their hearts against him. And when our Lord ordered the offending to go and be reconciled to his offended brother, Matt. v. 23, 24, the plain meaning is, that he should go and try to appease his anger, obtain his forgiveness, and regain his favour and friendship, by humbling himself to him, asking his pardon, or satisfying him for any injury that he might have done him. 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 reconeiled 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

made by the blood of the sacrifices under the law to make atonement and reconciliation for Israel, 2 Chron. xxix. 24. Ezek. xlv. 15, 17, and which was frequently styled making atonement for sin, and an atonement for their souls. Now as all the legal sacrifices of atonement, and the truly expiatory sacrifices of Christ, were offered not to the of fenders, but to God, to reconcile him to them, what can reconciliation by the de h, blood, or cross of Christ mean, but that the law and justice of God were thereby satisfied, and all obstructions, on his part, to peace and friendship to ward sinners are removed, that he might not pursue his righteous demands upon them, according to the holy resentments of his nature and will, and the threatenings of his law for their sins; but might mercifully forgive them, and take them into a state of favour with himself, upon their receiving the atonement, or (xalaaynv) reconciliation (Rom. v. 11,) by faith, after the offence that sin had given him, and the breach it had made upon the original friendship between him and them?" See articles ATONEMENT, MEDIATOR, and PROPITIATION; Grot. de Satisf. cap. 7; Dr. Owen's Answer to Biddle's Catechism; Guyse's Note on Coloss. i. 20; Charnock's Works, vol. ii. p. 241; John Reynolds on Reconciliation.

RECTITUDE, or UPRIGHTNESS, is the choosing and pursuing those things which the mind, upon due inquiry 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