religious sentiments made a great|| the bounds and measures prenoise in the year 1687, and were scribed by reason, justice, and declared unsound by several learn- charity, modesty, and sobriety. ed men, especially Bossuet, who opposed them in the year 1697. Hence arose a controversy between the prelate last mentioned 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 acquiesence, 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 sect 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 trau quillity of mind free from every degree of tumult and perturbation. QUIETNESS, in a moral sense, is opposed to disorderly motion, to turbulency, 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 proceeding within

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, 1st. 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 incumbrances and hazards; whereas, pragmaticalness, interfering with the business and concern of others, often raises dissensions, involves in guilt, injures others, shews our vanity and pride, and exposes to continual trouble and danger.

QUINTILIANS, a sect that appeared 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 been a prophetess &c. They added, that Philip the Deacon had four daughters, whe

were all prophetesses, and were of Quintilians were at first looked. their sect. In these assemblies it upon as folly and madness; but, was usual to see the virgins enter-as they appeared to gain ground, ing in white robes, personating the council of Laodicea, in 320, prophetesses. The errors of the condemned it.

R

RANTERS, a denomination || though it must not be considered which arose in the year 1645. as a perfect standard by which all They set up the light of nature the mysteries of religion must be under the name of Christ in men. measured before they are received With regard to the church, scrip- by faith." In things," says Dr. ture, ministry, &c., their senti- || Watts," which are plainly and exments were the same as the Seek-pressly asserted in scripture, and ers. See SEEKERS. that in a sense which contradicts

RASHNESS consists in under- not other parts of scripture, or nataking an action, or pronouncing tural light, our reason must suban opinion, without a due exami-mit, and believe the thing, though nation of the grounds, motives, or it cannot find the modus or manarguments, that ought first to bener of its being: so in the docweighed. trines of the Trinity and Incarnation, which are above the reach of our reason in this present state. But we cannot, nor must we, be

REALISTS, a term made use of to denote those Trinitarians who are the most orthodox in opposition to the Socinian and Sabellian || led to take the words of scripture 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.

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 REASON, a faculty or power out the rule (of faith), to comof the mind; whereby it draws just pare the parts of this rule with conclusions from true and clear one another, to explain the one principles. Many attempts have by the other, to give the grambeen made to prove reason inimi-matical and logical sense of the cal to revelation; but nothing can expressions, and to exclude selfbe more evident than that it is of contradictory interpretations, ast considerable use in knowing, dis- well as interpretations contrary to tinguishing, proving, and defend-reason. But it is not to set itself ing the mysteries of revelation; al-up as a judge of those truths ex

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 transcribe. "When the scripture speaks of reconciliation by Christ, or by his cross, blood, or death, it is commonly expressed

pressed 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 assisted; for it is as possible and as proper that God should propose doctrines to our understanding which it cannot comprehend, as duties to our prac-by God's reconciling us to himself,

tice which we cannot see the rea- and not by his being reconciled to son of; for he is equally superior us, the reason of which seems to to our understanding and will, and be, because God is the offended he puts the obedience of both to a party, and we are the offenders, trial." See RELIGION and REVE- who, as such, have need to be reLATION, and books there recom-conciled to him: and the price of mended; also Porteus's Sermons, reconciliation, by the blood of ser. 5, vol. i; fenyns's Internal Christ, is paid to him, and not to Evidence, p. 122; Ryland's Con-us. Grotius observes, that in heatemplations, vol. i, p. 83; Theo-then authors, men's being reconlogical Miscellany, vol. ii, p. 533;ciled to their gods is always underan Essay on the Use and Abuse of stood to signify appeasing the anReason in Matters of Religion, byger of their gods. Condemned reWitsius, and translated by Carter; bels may be said to be reconciled Dr. Watts's Strength and Weakness to their sovereign, when he, on one of Human Reason.

consideration or another, pardons them; though, perhaps, they still remain rebels in their hearts against him. And when our Lord order.

RECLUSE, among the Papists, a person shut up in a small cell of an hermitage or monastery, and cut off not only from all conversa-ed the offending to go and be recontion with the world, but even with ciled to his offended brother, Matt. the house. This is a kind of volun- v, 23, 24. the plain meaning is, tary imprisonment from a motive that he should go and try to apeither of devotion or penance. pease his anger, obtain his forgiveRECONCILIATION, the re-ness, and regain his favour and storing to favour or friendship those who were at variance. It is more particularly used in reference to t doctrine of the atonement. Thus God is said to reconcile us to himself by Jesus Christ, 2d 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

The

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 con version to a religious turn in our hearts to God, but it is a reconciliation that results from God's

graciously providing and accept- what can reconciliation by the

ing an atonement for us, that he death, blood, or cross of Christ might not inflict the punishment mean, but that the law and justice upon us which we deserved, and of God were thereby satisfied, and the law condemned us to, but all obstructions, on his part, to might be at peace with us, and peace and friendship towards sinreceive us into favour on Christ's ners are removed, that he might For this reconciliation, not pursue his righteous demands by the cross of Christ, is in a way upon them, according to the holy of atonement or satisfaction to resentments of his nature and will, Divine justice for sin; and, with and the threatenings of his law, respect hereunto, we are said to for their sins; but might mercibe reconciled to God by the death fully forgive them, and take them. of his Son while we were enemies, into a state of favour with himwhich is of much the same import self, upon their receiving the atonewith Christ's dying for the ungod-ment, or (a) reconciliation ly, and while we were yet sinners, (Rom. v, 11) by faith, after the Rom v. 6, 8, 10. And our being offence that sin had given him, and reconciled to God, by approving the breach it had made upon the and accepting of his method of re-original friendship between him conciliation by Jesus Christ, and, and them?" See articles ATONEon that encouragement, turning to MENT, MEDIATOR, and PROPIhim, is distinguished from his re- TIATION; Grot. de Satisf., cap. conciling us to himself, and not im-7; Dr. Owen's Answer to Bidputing our trespasses to us, on ac-dle's Catechism; Guyse's Note on count of Christ's having been made Coloss. i. 20; Charnock's Works, sin for us, that we might be made vol. ii, p. 241; John Reynolds on the righteousness of God in him, 2d Reconciliation. 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 ceremonial and typical reconcilia-ing those that are evil. tion which was made by the blood RECTOR, a term applied to of the sracrifices under the law, to several persons whose offices are make atonement and reconciliation very different, as, 1. The rector of for Israel, 2d Chron. xxix, 24. a parish is a clergyman that has Ezek. xlv, 15, 17. and which was the charge and care of a parish, frequently styled making atonement and possesses all the tythes, &c.---for sin, and an atonement for their 2. The same name is also given to souls. Now as all the legal sacri- the chief elective officer in several fices of atonement, and the truly foreign universities, and also to expiatory sacrifices of Christ, were the head master of large schools. offered not to the offenders, but-3. Rector is also used in several to God, to reconcile him to them, convents for the superior officer

RECTITUDE, or UPRIGHTNESS, is the choosing and pursuing those things which the mind, upon due enquiry and attention, clearly perceives to be good, and avoid

who governs the house. The Jesuits gave this name to the superiors of such of their houses as were either seminaries or colleges. RECUSANTS, such persons as acknowledge the pope to be the supreme head of the church, and refuse to ackowledge the king's supremacy; who are hence called Popish recusants.

by paying a ransom price for him: so the saints are said to be redeemed not with silver or gold, the usual price paid for a ransom, but with a far greater one, the blood and life of Christ, which he came into this world to give as a ransom price for many, and even himself, which is argo, an answerable, adequate, and full price for them, REDEMPTION, in theolo- 1st Pet. i, 18. The evils from gy, denotes our recovery from which we are redeemed or desin and death by the obedience livered are the curse of the law, and sacrifice of Christ, who, on sin, Satan, the world, death, and this account is called The Re- hell. The moving cause of redeemer, Isaiah lix, 20. Job xix, 25. demption is the love of God, Our English word redemption, John iii, 16. The procuring cause, says Dr. Gill, is from the Latin Jesus Christ, 1st Pet. i, 18, 19. tongue, and signifies buying again; The ends of redemption are, that and several words, in the Greek the justice of God might be satis language of the New Testament, fied; his people reconciled, adoptare used in the affair of our Re-ed, sanctified, and brought to demption, which signify the ob-glory. The properties of it are taining of something by paying a these: 1. It is agreeable to all the proper price for it: sometimes the perfections of God.-2. What a simple verb ayoga, to buy, is used: creature never could obtain, and so the redeemed are said to be therefore entirely of free grace.bought unto God by the blood of 3. It is special and particular.Christ, and to be bought from the 4. Full and complete.-And, 5, earth, and to be bought from lastly, It is eternal as to its bless among men, and to be bought ings. See articles PROPITIAwith a price; that is, with the TION, RECONCILIATION, SATIS price of Christ's blood, 1st Cor. vi, FACTION; and Edwards's History 20. Hence the church of God is of Redemption; Cole on the Sovesaid to be purchased with it, Acts reignty of God; Lime Street Lect., xx, 28. Sometimes the compound lect. 5; Watts's Ruin and Recovery; word is used; which sig-Dr. Owen on the Death and Satisnifies to buy again, or out of the faction of Christ; Gill's Body of hands of another, as the redeemed Divinity. are bought out of the hands of REFORMATION, in general justice, as in Gal. iii, 13. and an act of reforming or correcting Gal. iv, 5. In other places, urgoan error or abuse in religion, disis used, or others derived from it,cipline, or the like. By way of which signifies the deliverance of eminence, the word is used for that a slave or captive from thraldrom, great alteration and reformation