which led to their designation as Quakers is as follows:-" George Fox was one of the first of our Friends who were imprisoned. He was confined at Nottingham, in the year 1649, for having publicly opposed a preacher on a point of doctrine, and in the following year, being brought before two justices in Derbyshire, one of them, scoffing at George Fox for having bidden him and those about him to tremble at the word of the Lord, gave to our predecessors the name of 'Quakers;' an appellation which soon became and hath remained our most usual denomination; but they themselves adopted, and have transmitted to us, the endearing appellation of 'Friends." The persecution of the early Quakers was severe and cruel. We shall give a few paragraphs from their own documents respecting the constitution and discipline of their society.

Worship.-And, first, as to the time of public worship,-"Although true worship is not confined to time and place, we think it incumbent on Christians to meet often together, in testimony of their dependence on their heavenly Father, and for a renewal of their spiritual strength. We, therefore, in common with almost all who profess the Christian name, are in the practice of assembling for this purpose on the first day of the week; and it is also our practice to hold a meeting for worship on some other day, about the middle of the week. The due observance of one day in seven as a day of rest, and a day more especially set apart for the purpose of public worship, and for other duties of a religious nature, we believe to be incumbent on a Christian community, agreeably to the authority of holy Scripture, and of incalculable importance in its results." With reference to the mode of conducting public worship, they say,-" We dare not depend for our acceptance with God on a formal repetition of the words and experiences of others; but we believe it to be our duty to lay aside the activity of the imagination, and to wait in silence to have a true sight of our condition bestowed upon us, believing a single sigh, arising from such a sense of our infirmities, and of the need we have of Divine help, to be more acceptable to God than any performances, however specious, which originate in the will of man." Ministry.-The Quakers refuse to sustain a stated ministry. They deny, moreover, the necessity of collegiate training for the right exercise of ministerial gifts; and they permit their women to "speak in the church"'—a practice which St. Paul explicitly forbade, (1 Tim. 11, 12.) "We believe," say they, "that the renewed assistance of the light and power of Christ is indispensably necessary for all true ministry; and that this holy influence is not at our command, or to be procured by study, but is the free gift of God to chosen and devoted servants. Hence arises our testimony against preaching for hire, in contradiction to Christ's positive command, Freely

ye have received, freely give;' and hence our conscientious refusal to support such ministry by tithes or other means. As we dare not encourage any ministry but that which we believe to spring from the influence of the Holy Spirit, so neither dare we attempt to restrain this ministry to persons of any condition in life, or to the male sex alone; but, as male and female are one in Christ, we hold it proper that such of the female sex as we believe to be endued with a right qualification for the ministry should exercise their gifts for the general edification of the church; and this liberty we esteem a peculiar mark of the Gospel dispensation, as foretold by the Prophet Joel, and noticed by the Apostle Peter," (Acts IL 16-18.) Those who believe themselves required to speak in meetings for worship are not immediately acknowledged as ministers by their monthly meetings; but time is taken for judg ment, that the meeting may be satisfied of their call and qualification. It will also sometimes happen that such as are not approved will obtrude themselves as ministers, to the grief of their brethren; but much forbearance is used towards these before the disapprobation of the meeting is publicly testified.

Ordinances.-They reject the sacraments of baptism and the Lord's Supper. Of the former they say,-"We hold that as there is one Lord and one faith, so his baptism is one, in nature and operation; that nothing short of it can make us living members of his mystical body; and that the baptism with water, administered by his forerunner, John, belonged, as the latter confessed, to an inferior and decreasing dispensation." And of the latter they are of opinion "that communion between Christ and his Church is not maintained by that, or by any other external performance, but only by a real participation of his divine nature through faith; and that where the substance is attained, it is unnecessary to attend to the shadow, which doth not confer grace, and concerning which opinions so different, and animosities so violent, have arisen."

Oaths. They refuse to take oaths of any kind and under any circumstances. "We abide literally by Christ's positive injunction, delivered in his sermon on the mount-Swear not at all.””

War.-Quakers have ever been consistent in their protestation against war. "From the sacred collection of the most excellent precepts of moral and religious duty contained in the sermon on the mount, from the example of our Lord himself, and from the corresponding convictions of his Spirit in our hearts, we are confirmed in the belief that wars and fightings are, in their origin and effects, utterly repugnant to the Gos pel, which still breathes peace and good-will to men. We also are clearly of the judgment, that if the benevolence of the Gospel were generally prevalent in the minds of men, it would effectually prevent them from oppressing, much more from enslaving their brethren (of whatever colour

Quare impedit (why he hinders), a writ that is employed when, on the death of the incumbent, some one presents to the vacancy who has no right, or otherwise disturbs the possessor of the advowson in exercising his patronage.

Quare incumbravit (why he has cumbered or taken possessim).—During a plea between two persons for the possession of an advowson, if the bishop admits the presentee of one of them within six months, the other can have a writ of this form against the bishop.

Quare non admisit (why he has not admitted). When one has recovered an advowson, and the bishop refuses to admit his presentee, such a writ may be employed.

nature, men will not believe till regenerated by the Holy Spirit. On the other side, it was contended, "that faith was not a duty, but a grace;" the exercise of which was not required till it was bestowed. On this subject Mr. Fuller published The Gospel worthy of all acceptation; or, the Duty of all Men to believe in Jesus Christ. On this subject Mr. Fuller was attacked by Mr. Hutton, a Supralapsarian, on the one hand, and by Mr. Daniel Taylor, an Arminian, on the other, to whom he replied by A Defence of his former tract.

Quietists.—1. A name sometimes given to the Hesychasts of Mount Athos. The direc tions of the Abbot Simon for producing the visions of Quietism (supposed to have been written in the eleventh century) are still in existence :

Queensferry Declaration. After the defeat at Bothwell Bridge the stricter and more violent portion of the Covenanters drew off from the main body, and adhered exclusively to the ministers Cameron and Cargill. An outline of their opinion had been composed, and the document was found in possession of Hall of Haughhead, on his apprehension at Queensferry on the 3d of June, 1680. Hall was mortally wounded as he was defending himself, and Cargill, his companion, escaped. This document, unsigned and unfinished, and named after the place where it was seized, after affirming adherence to the Scriptures and the covenanted work of reformation, goes on, however, to say,-"We do declare, that we shall set up over ourselves, and over what God shall give us power of, government and governors according to the Word of God;that we shall no more commit the government of ourselves, and the making of laws for us, to any one single person, this kind of government being most liable to inconveniences, and aptest to degenerate into tyranny." This bold avowal of revolution was soon charged against the entire Presbyterian body, and increased persecution was the result.-See COVENANTERS, RUTHERGLEN DECLARATION, Sanquhar DE

CLARATION.

;

self in a corner; raise thy mind above all things vain and transitory; recline thy beard and chin on thy breast; turn thy eyes and thy thoughts toward the middle of thy belly, the region of the navel; and search the place of the heart, the seat of the soul. At first, all will be dark and comfortless; but if you persevere day and night, you will feel an ineffable joy; and no sooner has the soul discovered the place of the heart than it is involved in a mystic and ethereal light.”—See HESYCHASTS. 2. To the followers of Molinos, a Spanish priest, whose opinions, published at Rome towards the end of the seventeenth century, called forth violent opposition from the authorities of the church, but met with many supporters in Italy, Spain, France, and the Netherlands. He seems to have held "that religion consists in the perfect tranquillity of a mind removed from all external and finite things, and centered in God, and in such a pure love of the Supreme Being as is independent of all prospect of interest or reward." Madame Guyon came forward as one of the chief promoters of Quietism in France, and hence arose a celebrated controversy between Bossuet and Fenelon-the former of whom attacked, and the latter defended seve ral of that pious lady's opinions.

Question, Modern, is "Whether it be the duty of all to whom the gospel preached to repent and believe in Christ?" and it is called Modern, because it is supposed never to have been agitated before the early part of the last century. It originated in Northamptonshire, in the churches in which Mr. Davis of Rothwell preached, though it does not appear that he took an active part in it. The question thus started was pursued by a variety of inferior writers down to the time of Andrew Fuller, who very ably supported the positive side of the question, namely, that faith is the duty of all men, although, through the depravity of human

Quinquagesima (fiftieth), the Sunday which, reckoned in round numbers, is the fiftieth day before Easter.

Quinquarticular (containing, consisting of five articles).-The word is the usual term referring to the five points disputed between the Calvinists and the Arminians, originally at the synod of Dort, and subsequently in innumerable controversies.-See ARMINIANISM, CALVINISM, PELAGIANS, PREDESTINATION. The dispute in this country arose at Cambridge in 1594. James I. considered the points so mysterious that he forbade any clergyman, unless he were a bishop, or at least a dean, to treat them from the pulpit. In 1630 Bishop Davenant preached on the points,

and gave great offence to Charles I. (Heylin's Historia Quinquarticularis; Whitby's Discourse concerning the true Import of the Five Points; Tomline's Refutation of Calvinism; and Scott's Reply.)-See DORT, SYNOD OF.

Quintillians, followers of Quintilla of Carthage, in the second century, who deemed women admissible to all sacred offices, and denied the ordinance of baptism. Tertullian alludes to Quintilla in his book On Baptism, and the

Rab, Rabbi.—See Biblical Cyclopædia. Babbinism, the system of traditional belief and interpretation which has so long enslaved the Jewish mind. It was, to a great extent, that tangled mass of oral teaching, which, age after age, the Jews had unwarrantably engrafted on the written law. The farrago of unwritten statute and ritual is contrasted by Jesus with the "commands of God." It scrupled to eat with unwashed hands, but was forward to worship with an unregenerate heart. It was eloquent and precise about cleaning of cups, but vague and dumb about the purifying of conscience. It converted religion into a complicated routine, with a superstitious and perplexing ritual, as if man were to be saved by the observance of ceremonies as puerile as they were cumbrous-a series of postures, ablutions, vain repetitions, and amulets. It lost sight of the spirituality of worship, but enjoined a careful genuflexion. It buried ethics under a system of miserable and tedious casuistry. It attempted to place everything under formal regulation, and was now busied in solemn trifling, and now lost in utter indecency. It was mighty about the letter, and oblivious of the spirit. It rejoiced in the oblation of a ram, but had no sympathy with the "sacrifice of a broken and contrite heart." It drew water every year from the well of Siloam with a pompous procession, but had no thirst for the living stream which its prophets had predicted and described. It would drill man into a fatiguing devotion. It trained to the mere mummery of worship when it prescribed the movement of eye and foot, of head and arm. It intruded its precepts into every relation, and attempted to fill out the Divine law by laying down direction for every supposable case. It was not content with leading principles, but added innumerable supplements. It surrounded the rite of circumcision with many ridiculous minutia. It professed to guard the sanctity of the Sabbath by a host of trifling injunctions, descending to the needle of the tailor, the pen of the scribe, and the wallet of the beggar. The craftsman was told that he was guilty if he tied a camel-driver's knot, or a sailor's knot, on that day, but not guilty if he merely tied a knot which he could loose with

council of Laodicea, in 867, reprobated priestesses and female presbyters.

Quod permittat, a writ granted to the successor of a parson in the Church of England for the recovery of pasture by the statute of 13 Edward I., c. 24.

Quotidiana Oratio (daily prayer), a name which was given to the Lord's Prayer on account of its daily use by Christians.-See PRAYER; PRAYER, Lord's.

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one of his hands; and that he might leap over a ditch, but not wade through the water that lay in it. It declared by what instrument the paschal lamb should be roasted, and how a jar of wine must be carried during a festival; with what gestures a phylactery was to be put on, and with what scrupulous order it was to be laid aside. It left nothing to the impulse of a living piety. It was ignorant that a sanctified spirit needed no such prescriptions; that the "due order" could only be learned from the inner oracle; and that obedience to all its ramified code, apart from the spirit of genuine faith and devotion, was only acting a part in a heartless pantomime. The Mishna is, on the whole, a faithful record of many such traditions, and the recurring formula is-Rabbi Eleazar said this, but Rabbi Gamaliel said that; this was the opinion of Rabbi Meir, but that of Rabbi Jehudah; Hillel was of this mind, but Beth Shammai of that; Rabbi Tarphon pronounced in this way, but Rabbi Akivah in that; thus thought Ben Azai on the one hand, but thus thought Rabbi Nathan on the other; such was the decision of Jochanan Ben Sacchai, but such was the opposite conclusion of Mathias Ben Harash. It never rose above a mere human dictum, and it armed its jurists with supreme authority. It never shook the mire off its wings, or soared into that pure and lofty empyrean which enveloped the Divine tribunal, so that in His light it might see light. What had been thus conceived in the dry frivolity of one age was handed down to another, and the mass was swiftly multiplied in its long descent.-Eadie On Colossians.

Rabbling, a term employed to denote the summary ejectment, on Christmas Day, 1688, of episcopal clergymen and their families by the Scottish populace, after the Revolution. The incumbents were turned out of their houses, and often into the snow; the church doors were locked, and the key was taken away. These measures were certainly harsh and uncalled for; but the people had been exasperated, especially in the West country, by twenty-five years of bloodshed and persecution. Though they were "rude, even to brutality," yet, as Lord Macaulay says, "they do not appear to have been guilty of any intentional injury to life or limb." The better part

Racovian Catechism.-See SOCINIANS.
Ranters.-See METHODISTS.

Raskolniks (schismatics), the general name of all who have seceded from the Greek Church in Russia. The more important branches of them are the Strigolniks, who adopted a secret Judaism; the Popofschins, who have priests; and the Bezpopofschins, who have none. The most numerous class of the Raskolniks are adherents of the old text, who call themselves Starovertzi, those of the old faith, and are officially called Starobradtzi, those of the old rites. The other remarkable sects are the Skoptzi, or eunuchs; the Khlestovschiki, or flagellants; the Malakanes; the Duchobortzi; and the Martinists. See MARTINISTS, RUSSIAN CHURCH.

Rates, Church, money raised annually in the parishes of England for the maintenance or repair of the parish church, &c. Rates are agreed on by the parish in vestry assembled, and they are charged, not on the land, but on the occupier. The parish meetings are summoned by the churchwardens, who, if they neglect to do so, may be proceeded against criminally in the ecclesiastical courts. See CHURCHWARDENS. Not less than eighteen bills have been before parliament these last twenty years for the modification or settlement of church

rates.

Rationale, another name apparently for the pall (rò λbysev). The word also denotes an explanation or defence of the ceremonial which was thought fit to be retained in England in

1541.

Rationalism, the name usually given to that species of interpretation which imposes a meaning on Scripture, instead of honestly and humbly educing one. It will receive no interpretation save what is consonant to its reason, and denies any province to faith. It will not bow to revelation as of sole and divine authority. It proudly settles for itself what it ought to believe, and will receive nothing beyond the self-imposed boundary. It disparages what is repugnant to its taste, and rejects what is above the sphere of its comprehension. It has existed in every age of the Church. It was the germ of almost all the heresies of former days. That spirit, that led so many sects to tamper with the canon, and exclude or receive the sacred treatises from mere

divinity and deride the atonement of the Son of God, and reduce the Gospel to a bare annunciation of duty, scarce distinguished from any human theory of amelioration and improvement, is the essence of Neology. It rose with Cerand the Manichees. It guided the Arian interpretation of the fourth century. It is the soul of all Socinian exegesis. It has happened to be allied in Germany to prodigious learning and powerful talent, and has appeared adorned with the speculations of abstruse psychology, the splendid phantasma of Teutonic imagination, and the subtle researches and wonders of philology. It was a base negation in England, in the form of vapid, meagre, and lifeless Socinianism, with little to recommend it but its arrogance. It rose in France like a portentous comet, and the land was deluged with blood. English infidelity flung the Bible from it; but, eastward of the Rhine, the German spirit clings to that book whose divine origin it denies, and labours upon it with unwearied assiduity, framing grammars and lexicons for its language, writing commentaries for its elucidation, and systems of divinity to embody its truth and hopes. It has great rapture in settling peculiar readings, and feels peculiar ecstasy in dealing with particles and prepositions. Neology was introduced into Germany amidst a variety of favouring circumstances. It has been shown by Pusey, in his excellent volume on this subject, that after the Reformation, the leading divines of the Lutheran Church, forsaking free language, clung with tenacity to the verbal peculiarities of their creeds and symbols; and that as human language is necessarily ambiguous, there was no clause in their confessions, the meaning of which was not disputed by contentious sophists. Freedom of thought and opinion, introduced by the Reformation, degenerated into licentiousness. On every point of faith and doctrine they exercised their ceaseless and subtle metaphysics. From this source sprang the fierce controversies termed the Adiaphoristic, the Synergistic, the Flaccianist, the Ossiandrian, the Stancarian, -the three last of these named after their authors and promoters. Such fierce and continued wrangling produced, in course of time, a dead orthodoxy. The language of faith was more valued than the life of faith. Purity of creed was more highly prized than holiness of heart. Piety languished and died. The form of sound words" swathed a lifeless skeleton. The German mind was worn out by these rash and furious disputations, and faith and love left the turmoil. This procedure was opposed, indeed, by such sound men as Calixtus, and by such holy men as the Pietists, Arndt, Spener, and Francke. The fearful opposition made to the latter only prolonged and augmented the contest. It became