PUBLICANI, a party of English Waldenses.-See Waldenses.

66

Rapin, in relating the transactions of the councils of Henry II., gives the followng account of these people, on the authority of Archbishop Usher:-" Henry ordered a council to meet at Oxford in 1166, to examine the tenets of certain Heretics, called Publicani. Very probably they were disciples of the Waldenses, who began then to appear. When they were asked in the council who they were, they answered, they were Christians, and followers of the apostles. After that, being questioned upon the Creed, their replies were very orthodox as to the Trinity and incarnation. But (says Rapin) if the historian is to be lepended on, they rejected baptism, the eucharist, marriage, and the communion of saints. They shewed a deal of modesty and meekness in their whole behaviour. When they were threatened with death, n order to oblige them to renounce their enets, they only said, ' Blessed are they hat suffer for righteousness sake."

"There is no difficulty in understanding what were their sentiments on these heretical points. When a Monk says hey rejected the eucharist, it is to be understood they rejected the absurd docrine of transubstantiation: when he says hey rejected marriage, he means, that hey denied it to be a sacrament, and naintained it to be a civil institution: when he says they rejected the commuhion of saints, nothing more is to be Finderstood, than that they refused to hold communion with the corrupt church of Rome: and when he says that they reected baptism, what are we to understand, out that they rejected the baptism of nfants? These were the errors for which hey were branded with a hot iron in heir foreheads, by those who had " the mark of the beast on their forehead and in their hands." [Ivimey's Hist. of Baptists, vol. i. pp. 56, 57.1

PUCCIANITÉS, the followers of Puccius, who is said to have taught, as many others have since done, that through the merits of Christ's atonement, men may be saved with only natural religion, without the faith or knowledge of Jesus Christ. A work to that effect (entitled De Christi Salvatoris Efficacitate, &c.) he published, and dedicated to Pope Clement VIII. in 1592.-[Stockman's Lexic. Puccianiste.

PURITANS, (Cathari) has been a common term of reproach applied to the friends of " pure religion and undefiled."

In the middle ages it was applied to a branch of the Paulicians (See Cathari), who are charged with the heresies of the Manichæans; but whose principal crime, according to Milner, was their aversion to the church of Rome. (See Paulicians.) This able historian says, "The Cathari were a plain, unassuming, harmless, and industrious race of Christians; condemning, by their doctrine and manners, the whole apparatus of the reigning idolatry and superstition; placing true religion in the faith and love of Christ, and retaining a supreme regard for the divine word." · [ Milner's Church Hist. vol. iii. p.385.]

In England, the term Puritans was applied to those who wished for a farther degree of reformation in the church than was adopted by Queen Elizabeth; and a purer form, not of faith, but of discipline and worship. It was a common name given to all who, from conscientious motives, though on different grounds, disapproved of the Established Religion, from the Reformation under Elizabeth, to the Act of Uniformity in 1662. From that time to the Revolution in 1688, as many as refused to comply with the established worship, (among whom were about 2000 clergymen, and perhaps 500,000 people) were denominated Nonconformists. From the passing of the Act of Toleration on the accession of William and Mary, the name of Nonconformists was changed to that of Protestant Dissenters. See Dissenters, and Toleration.

The greater part of the Puritans were Presbyterians. Their objections to the English establishment lay principally in forms and ceremonies. Some, however, were Independents, and some Baptists. The objections of these were much more fundamental; disapproving of all National churches, as such, and disavowing the authority of human legislation in matters of faith and worship.

Neither the Puritans, nor the Nonconformists, appear to have disapproved of the doctrinal articles of the Established Church. At least, the number who did so was very inconsiderable. While the great body of the clergy had, from the days of Archbishop Laud, abandoned their own articles in favour of Arminianism, these were attached to the principles of the first Reformers; and by their labours and sufferings the spirit of the Reformation was kept alive. But after the Revolution many of the Presbyterians first veered towards Arminianism, then revived the

Arian hypothesis, and by degrees settled in Socinianism. Some of the Independents and Baptists, on the other hand, leaned to the Antinomian doctrines: but the rise of Methodism in the last century greatly revived and increased the dissenting interest: not intentionally indeed; but from necessity. For not only were their favourite preachers mostly excluded from the Establishment, but the churches were filled with doctrinal Dissenters; that is, with Dissenters from their own articles, and from the doctrines of the Reformation. Exclusion from the church, however, naturally led them to study the principles of dissent; and those who at first seceded without any principles of that nature, at length became conscientious Nonconformists.

The persecutions carried on against the Puritans during the reigns of Elizabeth and the Stuarts, served to lay the foundation of a new empire, and eventually a vast republic, in the western world. Thither, as into a wilderness, they fled from the face of their persecutors; and being protected in the free exercise of their religion, continued to increase, until at length they became an independent nation. The different principles, however, on which they had originally divided from the church establishment at home, operated in a way that might have been expected, when they came to the possession of the civil power abroad. Those who formed the colony of Massachusetts having never relinquished the principle of a national church, and of the power of the civil magistrate in matters of faith and worship, were less tolerant than those who settled at New Plymouth, at Rhode Island, and Providence Plantations. The very men (and they were good men too) who had just escaped the persecutions of the English prelates, now, in their turn, persecuted others who dissented from them; until, at length, the liberal system of toleration established in the parent country

at the Revolution, extended to the colonies, in a good measure put an end to these abominable proceedings.-[Neale's His of the Puritans, by Toulmin, 5 vols. 8v or Parsons's Abridgment, 2 vols. Palmer Nonconformist's Memorial, 2 vols. Bogu and Bennett's History of Dissenters, 4 vo Brooks's Lives of the Puritans, 2 vols.] PYRRHONISTS, the disciples Pyrrho, the sceptical philosopher. & Sceptics.

PYTHAGOREANS, the followers Pythagoras, a celebrated Greek phi sopher, who flourished about 500 yez before the Christian era. His distingu ing doctrine was that of the Metempsych (or transmigration of souls) which learned among the philosophers of Ind This doctrine refers to the transmigrat of the human soul after death into bodies of various animals, till it rets again to its own nature. This notion to the total rejection of animal food, to a merciful treatment of the br creation, which in those ages, no o kind of argument could have secure See Hindoos. The symbols of this ph sopher were highly mysterious, and never been completely developed, pa cularly the precept- "Plant no bears Some of his precepts were probably tended to try the obedience of his pup who were to confide in the wis of their teacher, without requiring reason for his commands. His doctr respecting the Supreme Being have been the same with that of mos the Pagan philosophers, namely, that he the soul of the world; but, he admit also the existence of subordinate got and demons, which probably he sidered as parts of this "universal so as it is plain he did human souls. Cicero asserts, that "Pythagoras God to be a soul, pervading all nat of which every human soul is a p tion."-[Enfield's Philosophy, vol.i. 361-400.]

seems

concer

QUI

QUAKERS.-See Friends. QUARTODECIMANI, a denominaion in the 2d century; so called because hey maintained that Easter day was lways to be celebrated, conformably to he custom of the Jews, on the fourteenth ay of the moon of March, whatever day f the month that happened to be. Broughton's Dict.]

QUIETISTS, the disciples of Michael e Molinos, a Spanish priest, who floushed in the 17th century, and wrote book, called "The Spiritual Guide." fe had many disciples in Spain, Italy, rance, and the Netherlands. Some retend that he borrowed his princies from the Spanish Illuminati; and I. Grégoire will have it, that they came iginally from the Persian Soofees, which e; while others no less confidently rive them from the Greek Hesycasts, hich also see. The Quietists, however, educe their principles from the scripres. They argue thus:-" The apostle lls us, that the Spirit makes interssion for (or in) us.' Now if the Spirit ay in us, we must (say they) resign rselves to his impulses, by remaining a state of absolute rest, or quietude, I we attain the perfection of the unitive e,' -a life of union with, and (as it ould seem) of absorption in the Deity. hey contend, that true religion consists the present calm and tranquillity of a ind removed from all external and finite ings, and centered in God; and in such pure love of the Supreme Being, as is dependent of all prospect of interest or ward.

To prove that our love to the Deity ust be disinterested, they allege, that e Lord hath made all things for himself, saith the scripture; and it is for his ory that he wills our happiness. To nform, therefore, to the great end of r creation, we must prefer God to ourIves, and not desire our own happiness t for his glory; otherwise we shall go ntrary to his order. As the perfections the Deity are intrinsically amiable, it our glory and perfection to go out of rselves, to be lost and absorbed in the re love of infinite beauty.

This doctrine of pure benevolence forms e primary article of the Hopkinsians,

QUI

(which see) who carry it to the extent, that men should be content and satisfied in eternal misery, if so be the glory of God might be advanced thereby; but it does not appear, that the disciples of Molinos went so far.

Madam Guion, (or Guyon) a woman of fashion in France, (born A. D. 1648) becoming pious, was a warm advocate of these principles. She asserted, that the means of arriving at this perfect love, are prayer and the self-denial enjoined in the gospel. Prayer she defines to be the entire bent of the soul towards its divine origin. Some of her pious Canticles were translated by the Poet Cowper, (con amore) and represent her sentiments to the best advantage.

Fenelon, the amiable Archbishop of Cambray, also favoured these sentiments in his celebrated publication, entitled, "The Maxims of the Saints." The distinguishing tenet in his theology, was the doctrine of the disinterested love of God for his own excellencies, independent of his relative benevolence: an important feature also in the theological system of Madam Guion and the Mystics. (See Mystics.) Both Madam Guion and the good Archbishop were cruelly persecuted by the Pope and Bishop Bossuet, to whom nothing seems to have been so obnoxious as internal piety, which, in the opinion of the Archbishop, atoned for much weakness and imprudence. leading motive of Bossuet was, probably, the superior talents of the good Cambray, whom he considered as his rival.-[Mosheim's Ec. Hist. vol. iii. pp. 372-3.; vol. v. pp. 234-238. Madam Guion's Life and Letters. Chev. Ramsay's Life of Fenelon.]

The

QUINTILIANS, a branch of the Montanists, who derived their name from the Prophetess Quintilia. Their distinguishing tenet was, that women ought to be admitted to perform the sacerdotal and episcopal functions; grounding their practice on Gal. iii. 28. They added, that Philip, the deacon, had four daughters, who were prophetesses, and were doubtless of their sect. In their assemblies, it was usual to see the virgins enter in white robes, personating prophetesses. (See Montanists.)—[ Broughton's Dict.]

RAS

RABBINISTS, those Jewish Doctors who admit the Cabbala, or traditions of the Elders, in opposition to Caraites, who admit only the written law, whence the former are called Cabbalists, and Tulmudists, which see.

RACOVIANS, a term sometimes applied to the Polish Unitarians, on account of their Seminary at Racow, in Poland, and of their adopting the Racovian Catechism.-See Socinians.

RAMEANS, the disciples of Peter Ramus, who, in the 16th century, opposed the philosophy of Aristotle, and obtained some triumphs; but, exciting the jealousy of the priests, he was at last assassinated, during the time of the Parisian Massacre. [Enfield's Philos. vol. ii. pp. 528-29.]

RANTERS, a denomination in the year 1645, who set up the light of nature, under the name of Christ in men. Seekers (which see) was the name which they assumed; the other was applied to them in reproach, in the same way as to the Quakers, if they were not of the same sect.-[Calamy's Abridgment of Baxter's History, vol. i. p. 310.]

This name is at present applied in the same way to a branch of Methodists, called Primitive, who have lately, we believe, in some instances, assumed the name of " Arminian Bible Christians."-See Methodists.

RASKOLNIKS, or SCHISMATICS, a general name for Dissenters from the Russian Established Church; but they call themselves Isbraniki," the multitude of the elect;" or, Starovertsi," believers of the old faith," because they adhere to the old manuscript formularies of the Greek church. It appears, however, that there were Dissenters in Russia long prior to this period, who were called Strigolniks, (which see); but the modern Dissenters, (which partly arose out of these), in the time of Nikon, are divided into two principal classes, the Popoftchins, and the Bezpopoftchins. The former are divided into the Starobredsi, Diaconoftchins, Epefanoftchins, and Tschunaboltsi, most of which are allowed a place in this Dictionary.

The Bezpopoftchins include no less than thirteen different sects, which either have no regular priests, or refuse to

REC

acknowledge those ordained in the Est blished Church.-See Duhobortsi, Po ryans, &c.

READERS, Lectori, an inferior or of clergy in the primitive church, wh office it was to read the scriptures: public. They were thus ordained by delivery of a Bible:-"Take thou book, and be thou a Reader of the W of God." This office has been la revived by the Missionaries in India. elsewhere, and found very useful. [Bingham's Antiq. book iii. chap. 5.]

REALISTS, a party of the School who conceived, that universal ideas : realities, and have an existence, a p rei-independent on matter; wheret Nominalists conceive of them on names of ideas existing in the Under the denomination of Realists, comprehended the Scotists and Thoms and all other sects of Schoolmen, ex the followers of Occam and of Abe who were Nominalists.-[Mosheim's vol. ii. p. 293. Note b. by Dr. Macla

Among School-divines, the term been sometimes used to distinguish orthodox Trinitarians from the accounted heretical.

rece

REBAPTIZERS.-See Anabaptis RECHABITES, Kenites, of the mily of Hobab, father-in-law of M (Judges i. 16.; iv. 11.) They their name from Jonadab, the sc Rechab, a man of eminent zeal fer pure worship of God against ide who assisted King Jehu in destroyi house of Ahab, and the worshipp Baal, (2 Kings x. 15, 16, 23.) It w who gave that rule of life to his chi and posterity, which we read of, Jer. 6, 7. It consisted of these three artic

1st, That they should drink now 2dly, That they should neither p nor occupy any houses, fields, or yards: зdly, That they should dwe tents.

to

In these regulations he seems had no religious, but merely a pruder: view, as is intimated in the reason signed for them, ver. 7:-"That ye live many days in the land where be strangers.' The first was evid to guard them from intemperance, often excites quarrels; and the c

egulations were adopted to prevent the ealousy of the Israelites, among whom hey sojourned.—[Jennings's Heb, Antiq. ook i. chap. 8.]

RECOLLETS, or RECOLLECTS, a term pplied to the Reformed Franciscans in France and Flanders, in the close of the 6th century. They sent out a Mission o Canada, and attempted one to Madaascar. (See Fratricelli.)-[Broughton's Dict.]

RECUSANTS, (Refusers); such as efuse to take the oaths of allegiance and upremacy; that is, to renounce the Pope nd Pretender, and to admit the King be the supreme head of the Church of England. Papists, Nonjurors, and Nononformists, were formerly subject to evere penalties on that account; but the aws are greatly relaxed in this respect. ee Toleration.

REFORMATION, a most important ra in ecclesiastical history, and especially the history of this country. The Reormation in Germany, and other counies, commenced at different periods, s will be seen in the following brief

arrative.

The Reformation in GERMANY is comonly dated from 1517, when Luther egan to oppose the Pope, and condemed the doctrine of indulgences; but Dr. Mosheim dates this event from 1520, hen Luther was excommunicated by the "ope.-See Lutherans.

This intrepid Reformer continued to hake great advances, without being in he least intimidated by the ecclesiastical ensures which were hurled against him om all quarters: being protected by the erman princes, either from religious or olitical motives, his adversaries could ot destroy him as they had done thers. Melancthon, Carlostadius, and ther men of eminence, also greatly forwarded the work of Luther, and in all robability, the popish hierarchy would ave now come to an end, in the northern arts of Europe at least, had it not been pheld by the Emperor Charles V. In 525, broke out the insurrection of the Anabaptists, (which see) whereby the Reormation was much impeded and disraced. Luther, however, had found an sylum in the castle of Warburg; and he work of Reform went on prosperously n Germany. Luther, in his retreat, still ecretly directed the proceedings of his o-adjutors, who, in 1530, presented to he Diet of Augsburgh, the Confession f Augsburgh, (see Augsburgh) which

remains the standard of Lutheranism to this day.

On the death of Luther, in 1546, the Emperor and the Pope had mutually resolved on the destruction of all who should dare oppose the Council of Trent. This meeting was therefore a signal for alarm; and its deliberations were scarcely begun, when the Reformers perceived undoubted signs of the approaching storm, and of a formidable attempt to crush and overwhelm them. This year, indeed, there had been a new conference at Ratisbon, upon the old subject of accommodating differences in religion; but, from the manner in which the debates were carried on, it plainly appeared, that these differences could only be decided by the sword. The Council of Trent, in the mean time, began to publish their decrees; while the reformed princes, in the diet of Ratisbon, protested against their authority, and were, on that account, proscribed by the Emperor, who raised an army to reduce them to obedience. The next year an engagement took place between the two armies; and, after a sanguinary contest, the Protestants were defeated, chiefly, it is supposed, through the treachery of Maurice, Duke of Saxony. He aspired to the dominions of his uncle, who was in this battle taken prisoner.

The affairs of the Protestants now seemed to be desperate. In the Diet of Augsburgh, which was soon after called, the Emperor required the Protestants to leave the decision of these religious disputes to the wisdom of the council, which was now meeting at Trent. The greatest part of the members consented to this proposal, being convinced by the powerful argument of an imperial army, which was at hand to convince the hesitating. However, this general submission did not produce the effect expected from it. A plague, which broke out in the city, caused the greater part of the bishops to retire to Bologna, by which means the council was in effect dissolved: nor could all the intreaties and remonstrances of the Emperor prevail upon the Pope immediately to re-assemble it. During this interval, therefore, the Emperor judged it necessary to fall upon some method of accommodating the religious differences, and maintaining peace, until the council, so long expected, should be again convened. With this view, he ordered Pelugias, Bishop of Naumburg, Sidonius, a creature of the Pope, and John Agricola, a native of Ayselben, to draw up a formulary,