man of fashion, and remarkable for her greatest diligence and care, 1 Thes. iv. 11. piety. Her religious sentiments made a The great Dr. Barrow has two admirable great noise in the year 1687, and were de- sermons on this subject in the first volume clared unsound by several learned men, es- of his Works. He justly observes, 1 That pecially Bossuet, who opposed them in the quietness is just and equal.-2. It indicates year 1697. Hence arose a controversy be- humility, modesty, and sobriety of mind.tween the prelate last mentioned and Fene- 3. It is beneficial to the world, preserving lon, archbishop of Cambray, who seemed the general order of things-4. It preserves disposed to favour the system of Guyon, concord and amity.-5. It begets tranquillity and who, in 1697, published a book contain- and peace.-6. It is a decent and lovely ing several of her tenets. Fenelon's book, thing, indicating a good disposition, and by means of Bossuet, was condemned in the producing good effects.-7. It adorneth any year 1699, by Innocent XII; and the sen- profession, bringing credit and respect there tence of condemnation was read by Fenelon to.-8. It is a safe practice, keeping us from himself at Cambray, who exhorted the peo-needless incumbrances and hazards; whereple 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. as, pragmaticalness, interfering with the business and concern of others, often raises dissentions, involves in guilt, injures others, shews our vanity and pride, and exposes to continual trouble and danger. QUINQUAGESIMA, a Sunday, so call A sect similar to this appeared at Mounted, because it is the fiftieth day before Athos, in Thessaly, near the end of the Easter, reckoned in whole numbers, SHROVE fourteenth century, called Hesychasts, mean- SUNDAY. ing the same with Quietists. They were a QUINTILIANS, a sect that appeared branch of the Mystics, or those more per-in Phrygia, about 189; thus called from their fect monks, who, by long and intense con- prophetess Quintilia. In this sect the wo templation, endeavoured to arrive at a tran- men were admitted to perform the sacerquillity of mind free from every degree of dotal and episcopal functions. They attritumult and perturbation. buted 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 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 dis-daughters, who were all prophetesses, and turbed, their just interest or welfare any ways prejudiced. It is a calm, steady, regular way of proceeding 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 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, 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. READING (public) OF THE SCRIPTURES. See SCRIPTURES. R. 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. REASON, a faculty or power of the mind, whereby it draws just conclusions from true and clear principles. Many attempts have been made to prove reason inimical to reve ferings and merit of Christ we are reconciled and brought near to God. The bles sings 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 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 lation; 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, and believe the thing, though it cannot find the modus or manner of its being so in the doctrines of the Trinity and Incarnation, which are above the reach of our reason in this pre-reconciliation, by the blood of Christ, is sent 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. : 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 "Therefore reason has a great deal to rebels in their hearts against him. And do in religion, viz. to find out the rule, (of when our Lord ordered the offending to go faith) to compare the parts of this rule and be reconciled to his offended brother, with one another, to explain the one by the Matt. v. 23, 24. the plain meaning is, that other, to give the grammatical and logical he should go and try to appease his anger, sense of the expressions, and to exclude obtain his forgiveness, and regain his favour self-contradictory interpretations, as well as and friendship, by humbling himself to him, interpretations contrary to reason. But it asking his pardon, or satisfying him for any is not to set itself up as a judge of those injury that he might have done him. In truths expressed therein, which are assert-like manner, God's reconciling us to himed 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' Sermons, ser. 5. vol. i. Jenyns' 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 Carter. Dr. Watts' Strength and Weakness of Human Reason self 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 ave 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 RECLUSE, among the Papists, a person of reconciliation by Jesus Christ, and, on shut up in a small cell of an hermitage or that encouragement, turning to him, is dismonastery, and cut off not only from all tinguished from his reconciling us to him. conversation with the world, but even with self, and not imputing our tresspasses to the house. This is a kind of voluntary im- || us, on account of Christ's having been made prisonment from a motive either of devotion sin for us, that we might be made the righteousness of God in him, 2 Cor. v. 18, 21. RECONCILIATION, the restoring to This is called Christ's making reconciliation favour or friendship those who were at va- for iniquity, and making reconciliation for riance. It is more particularly used in re- the sins of the people, Dan. ix. 24. Heb. ii. ference to the doctrine of the atonement. 17. and answers to the ceremonial and tyThus God is said to reconcile us to him-pical reconciliation which was made by the self by Jesus Christ, 2 Cor. v. 18. Our state by nature is that of enmity, dissatisfaction, and disobedience. But by the suf or penance. blood of the sacrifices under the law, to make atonement and reconciliation for Israel, 2 Chron. xxix. 24. Ezek. xiv. 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 offenders but to God, to reconcile him to them, what can reconciliation by the death, 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 toward simmers 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 (xæ ædλxyn) 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 toddle's Catechism. Guyse's Note on Coloss. i. 20. Charnock's Works, vol. ii. page 241. John Reynolds on Reconciliation. price of Christ's blood, 1 Cor. vi. 20. Hence the church of God is said to be purchased with it, Acts xx. 28. Sometimes the compound word egayoga is used; which signifies to buy again, or out of the hands of another, as the redeemed are bought out of the hands of justice, as in Gal. iii. 13. and Gal. iv. 5. In other places Argow is used, or others derived from it, which signifies the deliverance of a slave or captive from thraldom, 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 aINUTES, an answerable, adequate, and full price for them, 1 Pet. i. 18. The 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 procu ring cause, Jesus Christ, 1 Pet. i. 18, 19. The ends of redemption are, that the jus tice of God might be satisfied; his people reconciled, adopted, sanctified, and brought to glory. The properties of it are these: RECTITUDE, or UPRIGHTNESS, is the 1. It is agreeable to all the perfections of choosing and pursuing those things which God.-2. What a creature never could obthe mind, upon due inquiry and attention,tain, and therefore entirely of free grace.— 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 give 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 acknowledge the king's supremacy; who are hence called Popish recusants 3. It is special and particular.-4. Full and complete.-And, 5, lastly, It is eternal as to its blessings. See articles PROPITIATION, RECONCILIATION SATISFACTION; and Edwards' History of Redemption. Cole on the Sovereignty of God. Lime Street Lectures, lec. 5 Watts' Ruin and Recovery. Dr. Owen on the Death and Satisfaction of Christ. Gill's Body of Divinity. 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, began by Luther in the year 1517. Before the period of the reformation, the pope had in the most audacious manner declared himself the sovereign of the whole REDEMPTION, in theology, denotes our world. All the parts of it which were inrecovery from sin and death by the obedi-habited by those who were not Christians, ence and sacrifice of Christ, who, on this he accounted to be inhabited by nobody; account, is called The Redeemer, Isaiah and if Christians took it into their heads to lix. 20. Job xix. 25. Our English word re- possess any of those countries, he gave demption, says Dr. Gill, is from the Latin them full liberty to make war upon the intongue, and signifies buying again; and habitants without any provocation, and mo several words, in the Greek language of the treat them with no more humanity than New Testament, are used in the affair of they would have treated wild beasts. The our redemption, which signify the obtaining countries, if conquered, were to be parcel of something by paying a proper price for led out according to the pope's pleasure; it: sometimes the simple verb ayegaw, and dreadfui was the situation of that prince to buy, is used: so the redeemed are said who refused to obey the will of the holy to be bought unto God by the blood of pontiff. In consequence of this extraordina Christ, and to be bought from the earth,ry authority which the pope had assumed, and to be bought from among men, and to he at last granted to the king of Portugal all be bought with a price; that is, with the the countries to the eastward of Cape Non in Africa, and to the king of Spain all the countries to the westward of it. In this was completed in his person the character of Antichrist sitting in the temple of God,|| and shewing himself as God. He had long before assumed the supremacy belonging to the Deity himself in spiritual matters; and now he assumed the same supremacy in worldly matters also, giving the extreme regions of the earth to whom he pleased. 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. He published his animadversions on both with as much acrimony as if he had been refuting the meanest adversary: and a controversy managed by such illustrious antagonists drew a general attention, and the reformers daily gained new converts both in France and England. But while the efforts of Luther were thus every where crowned with success, the divisions began to prevail which have since so much agitated the reformed churches-The first dispute was between Luther and Zuinglius concerning the manner in which the body and blood of Christ were present in the eucharist. Both parties maintained their tencts with the utmost ob stinacy; and by their divisions first gave their adversaries an argument against them, which to this day the Catholics urge with great force; namely that the Protestants are so divided, that it is impossible to know The reformation began in the city of who are right or wrong; and that there Wittemberg, in Saxony, but was not long cannot be a stronger proof than these diviconfined either to that city or province. In sions that the whole doctrine is false. To 1520, the Franciscan friars, who had the these intestine divisions were added the care of promulgating indulgences in Swit-horrors of a civil war, occasioned by oppreszerland, were opposed by Zuinglius, a mansion on the one hand, and enthusiasın on not inferior in understanding and knowledge the other. See ANABAPTISTS. py morn of the reformation was welcomed by those who had long sat in superstitious darkness. to Luther himself. He proceeded with the These proceedings, however, were checkgreatest vigour, even at the very beginning, ed. Luther and Melancthon were ordered to overturn the whole fabric of popery: by the elector of Saxony to draw up a body but his opinions were declared erroneous of laws relating to the form of ecclesiastical by the universities of Cologne and Louvain. government, the method of public worship, Notwithstanding this, the magistrates of &c. which was to be proclaimed by heralds Zurich approved of his proceedings: and throughout his dominions. He, with Methat whole canton, together with those of lancthon, had translated part of the New Bern, Basil, and Chaffausen, embraced his Testament in 1522; on the reading of which opinions. the people were astonished to find how difIn Germany, Luther continued to make ferent the laws of Christ were to those great advances, without being in the least which they had imposed by the pope, and to intimidated by the ecclesiastical censures which they had been subject. The princes which were thundered against him from all and the people saw that Luther's opinions quarters, he being continually protected by were founded on truth. They openly rethe German princes, either from religiousnounced the papal supremacy, and the hapor political motives, so that his adversaries could not accomplish his destruction, as they had done that of others. Melancthon, Carlostadius, and other men of eminence, This open resolution so exasperated the also greatly forwarded the work of Luther; patrons of popery, that they intended to and in all probability the popish hierarchy make war on the Lutherans, who prepared would have soon come to an end, in the for defence. In 1526, a diet was assembled northern parts of Europe at least, had not || at Spire, when the emperor's ambassadors the emperor Charles V. given a severe were desired to use their utmost endeavours check to the progress of reformation in to suppress all disputes about religion, and Germany. to insist upon the rigorous execution of the During the confinement of Luther in a sentence which had been pronounced against castle near Warburg, the reformation ad- Luther at Worms. But this opinion was vanced rapidly; almost every city in Saxo-opposed, and the diet proved favourable to ny embracing the Lutheran opinions. At this time an alteration in the established forms of worship was first ventured upon at Wittemburg, by abolishing the celebration of private masses, and by giving the cup as well as the bread to the laity in the Lord's supper. In a short time, however, the new opinions were condemned by the university of Paris, and a refutation of them was attempted by Henry VIII. of England. But Luther was not to be thus intimidated. the reformation. But this tranquillity, which they in consequence enjoyed, did not last long. In 1529, a new diet was formed, and the power which had been granted to princes of managing ecclesiastical affairs till the meeting of a general council, was now revoked, and every change declared unlawful that should be introduced into the doctrine, discipline, or worship, of the established religion, before the determination of the approaching council was known. This de cree was considered as iniquitous and intolerable by several members of the diet; and when they found that all their arguments and remonstrances were in vain, they enter ed a solemn protest against the decree on the 19th of April, and appealed to the emperor and a future council. Hence arose the denomination of Protestants, which from that time has been given to those who separate from the church of Rome. were agreed upon at Nuremberg, and ratified solemnly in the diet at Ratisbon; and affairs so ordered by Divine Providence, that the Protestants obtained terms which amounted almost to a toleration of their religion. Soon after the conclusion of the peace at Nuremberg, died John elector of Saxony, who was succeeded by his son John Frederick, a prince of invincible fortitude and magnanimity, but whose reign was little better than one continued train of disappointments and calamities. The religious truce, however, gave new vigour to the reformation. Those who had hitherto been only secret enemies to the Roman pontiff, now publicly threw off his yoke; and various cities and provinces of Germany enlisted themselves under the religious standards of Luther. On the other hand, as the emperor had now no other hope of terminating the religious disputes but by the meeting of a general council, he repeated his requests to the pope for that purpose. The pontiff (Clement VII.) whom the history of past Charles V. was in Italy, to whom the dissenting princes sent ambassadors to lay their grievances before him; but they met with no encouraging reception from him. The pope and the emperor were in close union at this time, and they had interviews upon the business. The pope thought the emperor to be too clement, and alleged that it was his duty to execute vengeance upon the heretical faction. To this, however,|| the emperor paid no regard, looking upon it as unjust to condemn, unheard, a set of || men who had always approved themselves good citizens. The emperor therefore, set out for Germany, having already appointed a diet of the empire to be held at Augs-councils filled with the greatest uneasiness, burg, where he arrived, and found there a endeavoured to retard what he could not full assembly of the members of the diet with decency refuse. At last, in 1533, he Here the gentle and pacific Melancthon had made a proposal, by his legate, to assemble been ordered to draw up a confession of a council at Mantau, Placentia, or Bologna; their faith, which he did, and expressed but the Protestants refused their consent to his sentiments and doctrine with the great-the nomination of an Italian council, and est elegance and perspicuity; and thus came forth to view the famous confession of Augsburg. || insisted that a controversy which had its rise in the heart of Germany should be determined within the limits of the empire. The pope, by his usual artifices, eluded the performance of his own promise; and in 1534, was cut off by death, in the midst of his stratagem. His successor, Paul III. seemed to shew less reluctance to the as This was attempted to be refuted by the divines of the church of Rome, and a controversy took place, which the emperor endeavoured to reconcile, but without success all hopes of bringing about a coalition seemed utterly desperate. The votaries of the||sembling a general council, and, in the year church of Rome, therefore, had recourse 1535, expressed his inclination to convoke to the powerful arguments of imperial edicts one at Mantua; and in the year following, and the force of the secular arm: and, on actually sent circular letters for that purthe 19th of November, a decree was issued pose through all the states and kingdoms by the emperor's orders every way injurious under his jurisdiction. This council was to the reformers. Upon which they assem- summoned by a bull issued out on the sebled at Smalcald, where they concluded a cond of June, 1536, to meet at Mantua the league of mutual defence against all aggres- following year; but several obstacles presors, by which they formed the Protes-vented its meeting; one of the most matetant states into one body and resolved to rial of which was, that Frederick, duke apply to the kings of France and England, of Mantua had no inclination to receive at to implore them to patronise their new con- once so many guests, some of them very federacy. The king of France, being the turbulent, into the place of his residence. avowed rival of the emperor, determined On the other hand, the protestants were secretly to cherish those sparks of political firmly persuaded, that, as the council was discord; and the king of England, highly assembled in Italy, and by the authority of incensed against Charles, in complaisance the pepe alone, the latter must have had an to whom the pope had long retarded and undue influence in that assembly; of conse now openly opposed, his long solicited di-quence, that all things must have been carvorce, was equally disposed to strengthen a league which might be rendered formidable to the emperor. Being, however, so taken up with the scheme of divorce, and of abolishing the papal jurisdiction in England, he had but little leisure to attend to them. Meanwhile Charles was convinced that it was not a time to extirpate heresy by violence; and at last terms of pacification ried by the votaries of Rome. For this reason they assembled at Smalcald in the year 1537, where they solemnly protested against this partial and corrupt council; and, at the same time, had a new summary of their doctrine drawn up by Luther, in order to present it to the assembled bishops, if it should be required of them. This summary, which had the title of The Articles of Smal |