PREFACE TO THE SEVENTH EDITION. (continued 30)

Temples, and other utensils designed by God himself, are holy as related to him by that designation. Temples, utensils, lands, &c. devoted and lawfully separated by man, for holy uses, are holy as justly related to God by that lawful separation. To say, as some do, that they are indeed consecrated and separated, but not holy, is to be ridiculously wise by self-contradiction, and the masterly use of the word holy contrary to custom and terms. Ministers are more holy than temples, lands, or utensils, as being more nearly related to holy things. And things separated by God himself are more holy than those justly separated by man. And so of days.—Baxter.

Can we judge it a thing seemly for any man to go about the building of an house to the God of heaven, with no other appearance than if his end were to rear up a kitchen, or a parlour, for his own use? or when a work of such a nature is finished, remaineth there nothing but presently to use it, and so an end? Albeit the true worship of God be to God in itself acceptable, who respecteth not so much in what place, as with what affection he is served; and therefore Moses in the midst of the sea, Job on the dunghill, Ezekiah in bed, Jeremy in mire, Jonas in the whale, Daniel in the den, the Children in the furnace, the Thief on the cross, Peter and Paul in prison, calling unto God were heard, as St. Basil noteth, manifest notwithstanding it is, that the very majesty and holiness of the place where God is worshipped hath in regard of us great virtue, force, and efficacy, for that it serveth as a sensible help to stir up devotion.—Hooker.

The reader who desires to possess a perfect knowledge on this head, is referred to Bingham’s “Origines Ecclesiasticæ,” or Antiquities of the Christian Church, b. viii.

ORTHODOXY. (Ὀρθὸς and δοκέω.) Soundness of doctrine.

Of course the question here to be decided is, What is soundness of doctrine? If two men take Scripture for their guide, and professing to have no other guide, come to opposite conclusions, it is quite clear that neither has a right to decide that the other is not orthodox. On this principle it is as uncharitable and illogical for the Trinitarian to call the Socinian not orthodox, as it is for the Socinian to predicate the same of the Trinitarian. But if we interpret Scripture by the sense of the Church, then we may consistently call those orthodox who hold the doctrines which she deduces from Scripture, and those heterodox who do not hold those doctrines. So that orthodoxy means soundness of doctrine, the doctrine being proved to be sound by reference to the consentient testimony of Scripture and the Church. Hence perhaps it is, that as those low-churchmen, who repudiate Socinian notions, are by some called evangelicals, so high-churchmen are designated orthodox. Both titles, if intended to be applied exclusively, are applied incorrectly.

ORTLIBENSES. (Lat.) A sect, or branch, of the ancient Vaudois or Waldenses.

The Ortlibenses denied there was a Trinity before the nativity of Jesus Christ, who, according to them, was not till that time the Son of God. To these two persons of the Godhead they added a third, during the preaching of Jesus Christ; namely, St. Peter, whom they acknowledged to be the Holy Ghost. They held the eternity of the world; but had no notion of the resurrection of the body, or the immortality of the soul. Notwithstanding which, they maintained (perhaps by way of irony) that there would be a final judgment, at which time the pope and the emperor would become proselytes to their sect.

They denied the death and resurrection of Jesus Christ. His cross, they pretended, was penance and their own abstemious way of life: this, they said, was the cross our Saviour bore. They ascribed all the virtue of baptism to the merit of him who administered it. They were of opinion, that Jews might be saved without baptism, provided they embraced their sect. They boldly asserted, that they themselves were the only true mystical body, that is to say, the Church of Christ.

PACIFICATION, EDICTS OF, were decrees or edicts, granted by the kings of France to the Protestants, for appeasing the troubles occasioned by their persecution.

561The first edict of pacification was granted by Charles IX., in January, 1562, permitting the free exercise of the reformed religion near all the cities and towns of the realm. March 19, 1563, the same king granted a second edict of pacification, at Amboise, permitting the free exercise of the reformed religion in the houses of gentlemen and lords high-justiciaries (or those that had the power of life and death) to their families and dependants only; and allowing other Protestants to have their sermons in such towns as they had them in before the seventh of March; obliging them withal to quit the churches they had possessed themselves of during the troubles. Another, called the edict of Lonjumeau, ordering the execution of that of Amboise, was published March 27, 1558, after a treaty of peace. This pacification was of but short continuance; for Charles, perceiving a general insurrection of the Huguenots, revoked the said edicts in September, 1568, forbidding the exercise of the Protestant religion, and commanding all the ministers to depart the kingdom in fifteen days. But, on the eighth of August, 1570, he made peace with them again, and published an edict on the eleventh, allowing the lords high-justiciaries to have sermons in their houses for all comers, and granting other Protestants two public exercises in each government. He likewise gave them four cautionary towns, viz. Rochelle, Montauban, Cognac, and La Charité, to be places of security for them during the space of two years. Nevertheless, in August, 1572, he authorized the Bartholomew massacre, and at the same time issued a declaration, forbidding the exercise of the Protestant religion.

Henry III., in April, 1576, made peace with the Protestants, and the edict of pacification was published in parliament, May 14, permitting them to build churches, and have sermons where they pleased. The Guisian faction, enraged at this general liberty, began the famous league for defence of the Catholic religion, which became so formidable, that it obliged the king to assemble the states of the kingdom at Blois, in December, 1576; where it was enacted, that there should be but one religion in France, and that the Protestant ministers should be all banished. In 1577, the king, to pacify the troubles, published an edict in parliament, October 8th, granting the same liberty to the reformed which they had before. However, in July, 1585, the league obliged him to publish another edict, revoking all former concessions to the Protestants, and ordering them to depart the kingdom in six months, or turn Papists. This edict was followed by more to the same purpose.

Henry IV. coming to the crown, published a declaration, July 4, 1591, abolishing the edicts against the Protestants. This edict was verified in the parliament of Chalons; but the troubles prevented the verification of it in the parliaments of the other provinces; so that the Protestants had not the free exercise of their religion in any place but where they were masters, and had banished the Romish religion. In April, 1598, the king published a new edict of pacification at Nantes, granting the Protestants the free exercise of their religion in all places where they had the same in 1596 and 1597, and one exercise in each bailiwick.

This edict of Nantes was confirmed by Louis XIII. in 1610, and by Louis XIV. in 1652. But his letter, in 1685, abolished it entirely; since which time the Protestants ceased to be tolerated in France till the Revolution.—Broughton.

PÆDO-BAPTISM. (From παῖς, a child, and βαπτίζω, to baptize.) The baptism of children. (See Baptism of Infants.)

PALL, or PALLIUM. The word pallium properly signifies a cloak, thrown over the shoulders: afterwards it came to denote a sort of cape or tippet, and hence the ecclesiastical designation in the Western Church.

The origin of the pall, which has been generally worn by the Western metropolitans, is disputed; but whoever considers the ancient figures of it which are found in manuscripts, &c., will see that it was originally only a stole wound round the neck, with the ends hanging down behind and before. In the East the pall is called omophorion, and has been used, at least, since the time of Chrysostom. It is used by all the Eastern bishops, above the phenolion or vestment, during the eucharist; and, as used by them, resembles the ancient pall much more nearly than that worn by the Western metropolitans.—Palmer.

The pall was part of the imperial habit, and originally granted by the emperors to the patriarchs. Thus Constantine gave the use of the pall to the bishop of Rome; and Anthimus, patriarch of Constantinople, being expelled his see, is said to have returned the pall to the emperor Justinian; which implies his having received it from him. And the reason of the royal consent in this manner seems to be, because it was high treason to wear any part of the imperial habit without licence.

562In after ages, when the see of Rome had carried its authority to the highest pitch, under Pope Innocent III., that pontiff, in the Lateran Council, A. D. 1215, decreed the pall to be a mark and distinction, intimating the plenitude of the apostolic power, and that neither the function nor title of archbishop should be assumed without it; and this, not only when a bishop was preferred to the degree of archbishop, but likewise in case of translations, when an archbishop was removed from one see to another. It was decreed, likewise, that every archbishop should be buried in his pall, that his successor might make no use of it, but be obliged to apply to the pope for another. By these means the court of Rome brought vast sums of money into its exchequer.

In the Romish Church the following is the description of the pall as given by Romish writers. The pallium is a part of the pontifical dress worn only by the pope, archbishops, and patriarchs. It is a white woollen band of about three fingers’ breadth, made round, and worn over the shoulders, crossed in front with one end hanging down over the breast; the other behind it is ornamented with purple crosses, and fastened by three golden needles or pins. It is made of the wool of perfectly white sheep, which are yearly, on the festival of St. Agnes, offered and blessed at the celebration of the holy eucharist, in the church dedicated to her in the Nomentan Way in Rome. The sheep are received by two canons of the church of St. John Lateran, who deliver them into the charge of the subdeacons of the Apostolic College, and they then are kept and fed by them until the time for shearing them arrives. The palliums are always made of this wool, and when made they are brought to the church of St. Peter and St. Paul, and are placed upon the altar over their tomb on the eve of their festival, and are left there the whole night, and on the following day are delivered to the subdeacons, whose office it is to take charge of them. The pope alone always wears the pallium, and wherever he officiates, to signify his assumed authority over all other particular churches. Archbishops and patriarchs receive it from him, and cannot wear it, except in their own churches, and only on certain great festivals when they celebrate the mass.

An archbishop in the Romish Church, although he be consecrated as bishop, and have taken possession, cannot before he has petitioned for, and received and paid for the pallium, either call himself archbishop, or perform such acts as belong to the “greater jurisdiction;” those, namely, which he exercises not as a bishop, but as archbishop, such as to summon a council, or to visit his province, &c. He can, however, when his election has been confirmed, and before he receives the pallium, depute his functions, in the matter of ordaining bishops, to his suffragans, who may lawfully exercise them by his command. If, however, any archbishop in the Romish Church, before he receives the pallium, perform those offices which result immediately from the possession of it, such as, for instance, those relating to orders and to the chrism, &c., the acts themselves are valid, but the archbishop offends against the canons and laws of the Church.

The pall is still retained as an heraldic ensign, in the arms of the archbishops of Canterbury, Armagh, and Dublin, and formerly constituted those of the archbishop of York also.

Pall is also used for a covering; as the black cloth which covers the coffin at funerals, and sometimes for an altar cloth. Thus at the coronation, the sovereign makes an oblation of a pall, or altar cloth of gold.

PALM SUNDAY. The Sunday next before Easter, so called from palm branches being strewed on the road by the multitude, when our Saviour made his triumphal entry into Jerusalem.

This week, immediately preceding the feast of Easter, is more especially designed to fit us for that great solemnity; and, to that end, is to be spent in more than ordinary piety and devotion. It was anciently called sometimes the Great Week, sometimes the Holy Week, because it hath a larger service than any other week, every day having a second service appointed for it, in which are rehearsed at large the sufferings of Christ, as they are described by the four evangelists; that by hearing and reading the history of his passion, we may be better prepared for the mystery of his resurrection; that, by his rising from the dead, we may be quickened to newness of life. This day, which begins this holy week, is called by the name of Palm Sunday, being the day on which our Saviour entered Jerusalem with great joy; some spreading their garments, others cutting down branches of palm, carrying them in their hands, and strewing them in the way, which hath been remembered with great solemnity.—Dr. Hole.

In the missals this Sunday is called Palm Sunday; and in many parts of England it still retains its ancient name. On this day, till the æra of the Reformation, 563the people in solemn procession carried in their hands palms, or branches of some other tree, in commemoration of Christ’s triumphal entry into Jerusalem five days before his death. The palms were then placed on the altar by the clerks, before the time of the celebration of the eucharist; and numerous benedictory collects were pronounced over them by the priest.—Shepherd.

The collect for the day puts us in mind of the tender love of God towards mankind, in sending his Son, not only to take upon him our flesh, but to suffer in it the death of the cross for our sins; to the intent, “that all mankind should follow the example of his great humility;” and thence teaches us to pray, “that we may both follow the example of his patience, and also be made partakers of his resurrection.”

The Epistle for the day presents us to this purpose with the highest and best pattern for our imitation, even the Son of God, who hath done and suffered all these great things for us.

This Gospel, with the rest that follow on each day of this holy week, gives us an ample account of the death and passion of our blessed Saviour, together with the many circumstances that went before and came after it.—Dr. Hole.

PANTHEISM. (Πᾶν, all; Θεὸς, God.) A subtle kind of atheism, which makes God and the universe the same, and so denies the existence and sovereignty of any God over the universe. It is to be feared that much of the mere natural religion of the present day partakes of the character of Pantheism.

PAPA. (Πάππας, Greek.) A name originally given to the bishops of the Christian Church, though now it is become in the West the pretended prerogative and sole privilege of the pope, or bishop of Rome. The word signifies no more than father.

Tertullian, speaking indefinitely of any Christian bishop who absolves penitents, gives him the name of Benedictus Papa. Heraclas, bishop of Alexandria, has the same title given him. St. Jerome gives the title of Papa to Athanasius, Epiphanius, and Paulinus; and, writing often to St. Augustine, he always inscribes his epistles Beatissimo Papæ Augustino.

The name Papa was sometimes given to the inferior clergy, who were called Papæ Pisinni, that is, little fathers; in comparison of whom Balsamon calls presbyters Protopapæ, i.e. chief fathers.

The Greek Christians have continued to give the name Papa to their priests. And there is, in all Oriental cathedrals, and at Messina in Sicily, (where Oriental customs are largely retained,) there was formerly an ecclesiastical dignitary styled Protopapa, who, besides a jurisdiction over several churches, had a particular respect paid him by the cathedral. For, upon Whitsunday, the prebendaries went in procession to the Protopapa’s church, (called the Catholic,) and attended him to the cathedral, where he sang solemn Vespers, according to the Greek rituals, and was afterwards waited upon back to his own church with the same pompous respect. The Vespers, and the Epistle and Gospel, at Pentecost, are still sung by Greek priests.—Pirri-Sicilia Sacra. (See Pops.)

PAPISTS. (See Popery and Roman Catholics. For the form of reconciling Papists to the Church of England, see Abjuration.)

PARABLE. The parabolical, enigmatical, figurative, and sententious way of speaking was the language of the Eastern sages and learned men; and nothing was more insupportable than to hear a fool utter parables: “The legs of the lame are not equal; so is a parable in the mouth of fools.” (Prov. xxvi. 7.)

It is generally applied, as in the New Testament, to a figurative discourse, or a story with a typical meaning; but in the Old Testament, it sometimes signifies a mere discourse: as Job’s parable, which occupies many chapters of the book of Job (xxvi.——xxxi. inclusive). The same title is applied by its inspired composer to the seventy-eighth Psalm, (ver. 2,) which is historical, not deeply mystical, like the forty-ninth.

Our Saviour in the Gospel seldom speaks to the people but in parables: thereby verifying the prophecy of Isaiah, (vi. 9,) that the people should see without knowing, and hear without understanding, in the midst of instruction. Some parables in the New Testament are supposed to be true histories. In others our Saviour seems to allude to some points of history in those times; as that describing a king who went into a far country to receive a kingdom. This may hint at the history of Archelaus, who, after the death of his father, Herod the Great, went to Rome, to receive from Augustus the confirmation of his father’s will, by which he had the kingdom of Judea left to him.

PARABOLANI. (Lat.) In the ancient Christian Church were certain officers, deputed to attend upon the sick, and to take care of them all the time of their weakness.

564At Alexandria, the Parabolani were incorporated into a society, to the number of 500 or 600, elected by the bishop of the place, and under his direction. But that this was not an order peculiar to the Church of Alexandria is very evident, because there is mention made of Parabolani at Ephesus at the time of the second council held there. (A. D. 449.)

They were called Parabolani from their undertaking a most dangerous and hazardous office, (παραβολον εργον,) in attending the sick, especially in infectious and pestilential diseases. The Greeks used to call those παραβολοι, who hired themselves out to fight with wild beasts in the amphitheatre; for the word παραβαλλειν signifies exposing a man’s life to danger. In this sense, the Christians were often called Parabolani by the heathens, because they were so ready to expose their lives to martyrdom. And, upon the like account, the name Parabolani was given to the officers we are speaking of.

These Parabolani, being men of a bold and daring spirit, were ready upon all occasions to engage in any quarrel that should happen in Church or State, as they seem to have done in the dispute between Cyril the bishop and Orestes the governor of Alexandria. Wherefore the emperor Theodosius put them under the inspection of the Præfectus Augustalis, and strictly prohibited them to appear at any public shows, or in the common council of the city, or in the courts of judicature, unless any of them had a cause of his own, or appeared as syndic for the whole body. Which shows that the civil government always looked upon the Parabolani as a formidable body of men, and kept a watchful eye over them, that, while they were serving the Church, they might not do any disservice to the State.—Bingham.

PARACLETE. A comforter and advocate; a title applied to God the Holy Ghost. (John xv. 26.)—See Holy Ghost.

PARACLETICE, (Gr.,) among the Greek Christians, is a book of anthems, or hymns, so called, because they chiefly tend to comfort the sinner, or because they are partly invocatory, consisting of pious addresses to God and the saints.

The hymns or anthems in this book are not appropriated to particular days, but contain something proper to be recited every day, in the mass, vespers, matins, and other offices.

Allatius finds great fault with this book, and says there are many things in it disrespectful to the Virgin Mary, and many things ascribed to her against all reason and equity; that it affirms that John the Baptist, after his death, preached Christ in hell; and that Christ himself, when he descended into hell, freed all mankind from the punishments of that place and the power of the devil.

PARAPET. A low wall protecting the gutter in the roof of churches or other buildings. Early parapets are universally plain, but, with the Decorated style, they begin to be panelled, and sometimes pierced with various patterns, and in the Perpendicular they are very frequently crenellated.

PARAPHRASE. (Chaldaic.) It is commonly believed that the first translation of the holy Bible was in Chaldee, and that the ignorance of the Jews in the Hebrew tongue, after the Babylonish captivity, was the occasion of that version, called the Targum, or Chaldee paraphrase, which was neither done by one author, nor at the same time, nor made upon all the books of the Old Testament. The first upon the Pentateuch was done by Onkelos, a proselyte, who lived about the time of our Saviour, if we believe the Hebrew authors; the second upon the Pentateuch is attributed to Jonathan, the son of Uzziel, who is not the same with the Theodotion, which in Greek has the same signification as Jonathan in Hebrew; that is, the gift of God. The third upon the same book is called the Targum Hierosolymitanum, or the Jerusalem paraphrase; the author of which is not certainly known, nor the time when it was composed. Schikard believes it to bear the same date as the Targum of Jerusalem, which was written about 300 years after the last destruction of the temple, burnt in the seventieth year after our Lord’s incarnation. There are, besides these, three paraphrases upon the books of Moses; another upon the Psalms, Job, and Proverbs; there is also one upon the Canticles, Ruth, Lamentations, Ecclesiastes, and Esther, but the author not known; and we have a Chaldee paraphrase upon Joshua, Judges, Kings, and the Prophets, by Jonathan, the son of Uzziel, who, according to the Jews, had before written the paraphrase upon the Pentateuch.

Several learned men believe that all the rabbins say concerning the Chaldee paraphrase is fabulous, and that the oldest of all the translations is that of the Septuagint: it is also added that they are later than St. Jerome, who, having great acquaintance with the most learned rabbins, and having written so much upon that subject, could not fail of speaking of the 565Chaldee paraphrases, if there had been any such in his time. The Jews affirm they were composed in the time of the prophets, and they have them in so great veneration, that they are obliged to read in their synagogue a section of Onkelos’ paraphrase, when they have read a Hebrew text in the Bible.

PARCLOSE. Screens separating chapels, especially those at the east end of the aisles, from the body of the church, are called parcloses.

PARDONS. (See Indulgences.) In the Romish Church, pardons or indulgences are releasement from the temporal punishment of sin; the power of granting which is supposed to be lodged in the pope, to be dispensed by him to the bishops and inferior clergy, for the benefit of penitents throughout the Church. In the theory of pardons, the point is assumed, that holy men may accomplish more than is strictly required of them by the Divine law; that there is a meritorious value in this overplus; that such value is transferable, and that it is deposited in the spiritual treasury of the Church, subject to the disposal of the pope, to be, on certain conditions, applied to the benefit of those whose deficiencies stand in need of such a compensation. A distinction is then drawn between the temporal and the eternal punishment of sin; the former of which not only embraces penances, and all satisfactions for sin in the present life, but also the pains of purgatory in the next. These are supposed to be within the control and jurisdiction of the Church; and, in the case of any individual, may be ameliorated or terminated by the imputation of so much of the overabundant merits of the saints, &c., as may be necessary to balance the deficiencies of the sufferer.

The privilege of selling pardons, it is well known, was frequently granted by the pope to monastic bodies in every part of the Church; and the scandals and disorders consequent upon them, was one of the first moving causes of the Reformation. Against these most pernicious and soul-destroying errors, the Church of England protests in her twenty-second Article: “The Romish doctrine concerning purgatory, pardons, worshipping, and adoration, as well of images as of relics, and also of invocation of saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God.”

In treating this subject we will first show what the Romish doctrine is, and then how repugnant it is to Scripture.

As for the first, what their doctrine concerning pardons is, it is difficult to determine; they have had so many crotchets about it, that one can scarce tell where to find them. We shall endeavour to explain it in these following propositions:—

First, They assert, as Bellarmine saith, that “many holy men have suffered more for God and righteousness’ sake than the guilt of the temporal punishment, which they were obnoxious to for faults committed by them, could exact.”

Secondly, Hence they say, as Johannes de Turrecremata, “That one can satisfy for another, or one can acceptably perform satisfactory punishment for another,” viz. “because they suffer more than is due to their own sins; and seeing all sufferings are satisfactory, what they undergo more than is due to their own is satisfactory for other men’s sins.”

Thirdly, “Seeing they who thus undergo satisfactory punishments for others do not appoint the fruit of this their satisfaction to any particular persons, it therefore,” as Roffensis saith, “becomes profitable to the whole Church in common, so that it is now called the common treasury of the Church, to wit, that from thence may be fetched whatsoever any others lack of due satisfaction.”

Fourthly, “This common treasure,” saith Bellarmine, “is the foundation of pardons.” So that, as he saith, “the Church hath power to apply this treasure of satisfaction, and by this to grant our pardons.”

By this, therefore, we may have some sight into this great mystery, and perceive what they mean by pardons. For as Laymanus the Jesuit saith, “A pardon or indulgence is the remission of a temporal punishment due to God without the sacrament, by the application of the satisfaction of Christ and the saints.” Or, as Gregorius de Valentia saith, “An ecclesiastical pardon or indulgence is a relaxation of a temporal punishment by God’s judgment due to actual sins, after the remission of the fault made without the sacrament (of penance), by the application of the superabundant satisfaction of Christ and the saints, by him who hath lawful authority to do it.” But let us hear what a pope himself saith concerning these pardons. Leo X., in his decretal, ann. 1518, saith, “The pope of Rome may, for reasonable causes, grant to the same saints of Christ who, charity uniting them, are members of Christ, whether they be in this life or in purgatory, pardons out of the superabundancy of the merits of Christ and the saints; and that be used, for the living as 566well as for the dead, by his apostolic power of granting pardons, to dispense or distribute the treasure of the merits of Christ and the saints, to confer the indulgence itself, after the manner of an absolution, or transfer it after the manner of a suffrage.” So that, as Durandus saith, “The Church can communicate from this treasure to any one, or several, for their sins, in part or in whole, according as it pleases the Church to communicate more or less from the treasure.” And hence it is that we find it said in the book of indulgences or pardons, that “Pope Sylvester and Gregory, that consecrated the Lateran Church, gave so many pardons, that none could number them but God; Boniface being witness, who said, ‘if men knew the pardons of the Lateran Church, they would not need to go by sea to the holy sepulchre. In the chapel of the saints are twenty-eight stairs that stood before the house of Pilate in Jerusalem. Whosoever shall ascend those stairs with devotion hath, for every sin, nine years of pardons; but he that ascends them kneeling, he shall free one soul out of purgatory.’” So that it seems the pope can not only give me a pardon for sins past, but to come; yea, and not only give me a pardon for my own sins, but power to pardon other men’s sins, else I could not redeem a soul from purgatory.

We have been the larger in the opening of this great Romish mystery, because we need do no more than open it; for, being thus opened, it shows itself to be a ridiculous and impious doctrine, utterly repugnant to the Scriptures. For this doctrine, thus explained, is grounded upon works of supererogation; for it is from the treasury of these good works that the Romish Church fetches all her pardons. Now this is but a bad foundation, contrary to Scripture, reason, and Fathers; as we have seen in the fourteenth Article. And if the foundation be rotten, the superstructure cannot be sound. Again, this doctrine supposes one man may and doth satisfy for another; whereas the Scriptures hold forth “Christ [as] our propitiation,” (1 John ii. 2,) “Who trode the wine-press of his Father’s wrath alone” (Isaiah lxiii. 3). Lastly, this doctrine supposes that a pope, a priest, a finite creature, can pardon sins; whereas the Scripture holds forth this as the prerogative only of the true God. For “who is a God like unto thee,” saith the prophet Micah, “that pardoneth iniquities?” (Mic. vii. 18.) And therefore the scribes and Pharisees, when they said, “Who can forgive sins but God alone?” (Luke v. 21,) what they said, though wickedly said by them, not acknowledging Christ to be God, and so not to have that power, yet it was truly said in itself: for, had not Christ been God, he would have had no more power to forgive sins than the pope.

And whatsoever the doctors of the Romish Church now hold, we are sure the Fathers of old constantly affirmed that it was God only could forgive sin. So Chrysostom saith, “For none can pardon sins but only God.” Euthymius, “None can truly pardon sins, but he alone who beholds the thoughts of men.” Gregory, “Thou who alone sparest, who alone forgivest sins. For who can forgive sins but God alone?” Ambrose, “For this cannot be common to any man with Christ to forgive sins. This is his gift only who took away the sins of the world.” Certainly the Fathers never thought of the pope’s pardons, when they let such and the like sentences slip from them. Nay, and Athanasius was so confident that it was God only could pardon sin, that he brings this as an argument against the Arians, to prove that Christ was God, because he could pardon sin. “But how,” saith he, “if the Word was a creature, could he loose the sentence of God, and pardon sin?” It being written by the prophets that this belongs to God; for “who is a God like to thee, pardoning sins, and passing by transgressions?” For God said, “Thou art earth, and unto earth thou shalt return.” So that men are mortal: and how then was it possible that sin should be pardoned or loosed by creatures? Yet Christ loosed and pardoned them. Certainly had the pope’s pardons been heard of in that age, this would have been but a weak argument. For Arius might easily have answered, “It doth not follow, that, because Christ could pardon sin, he was therefore God; for the pope is not God, and yet he can pardon sin.” But thus we see the Fathers confidently averring, it is God only can pardon sins, and therefore that the pope cannot pardon them by any means whatsoever, unless he be God, which as yet they do not assert. And so that the Romish doctrine concerning pardons is a fond thing, repugnant to the Scriptures.—Beveridge.

PARISH. A parish is that circuit of ground which is committed to the charge of one parson or vicar, or other minister having cure of souls therein. A reputed parish is where there is a parochial chapel, with all parochial rites entirely independent of the mother-church, as to sacraments, 567marriages, burials, repairs, &c. (See Chapel.)

The word parish is from the Greek word παροικία, (paroichia,) which signifies sojourning, or living as a stranger or inmate; for so it is used among the classical Greek writers. The Septuagint translate the Hebrew word גר, (Ger,) peregrinus, by πάροικος, (Gen. xv. 13, &c.,) and the word מגור, (Magor,) peregrinatio, by παροικία. (Ps. cxix. 54.)

The primitive Christians received a great part of their customs, and also their phraseology from the Jews; who, when they travelled abroad, and many of them were settled in any town, either built them a synagogue, or else procured a large room, where they performed their public worship; and all that were strangers in that place met there at the times of public devotion. This brotherhood of Jews, which was mixed with the inhabitants of the place, they called the παροικία, or the society of the sojourners. At the beginning of Christianity, the Christians were in the same condition with the Jews, they being themselves either Jews, or Jewish proselytes, or living in a retired condition, sequestered from the world, and little mixing with affairs. Upon which account St. Peter addresses them ὡς παροικοὺς, &c., as strangers and pilgrims. (1 Pet. ii. 11.) This number of strangers in the heathen cities was called the παροικία, over which there was set, by apostolical authority, a bishop, a προεσθώς, a cazan, (an inspector,) or a rhosh cohel (a head of the congregation); all which names denoted the episcopal authority, and which in little time centred in the one most usual name, of ἐπίσκοπος, or bishop, as is plainly seen by the Ignatian epistles. So that the ἐπίσκοπος and παροικία became relative terms; he that had the superintendency of the congregation, whether one or more, was called the bishop, and the congregation under his care was called the παροικία. Hence, in the most early time of the Greek Church, the word παροικία was used to signify, what we now call a diocese; and thus, in the apostolic canons, a bishop that leaves his diocese παροικίαν for another is to be reduced to lay-communion. Hence it is said, “The bishop of the diocese παροικιας of Alexandria departed this life.” And again, “the glory παροικιας of the diocese of Cæsarea.” The Latins took up the same way of expression, from the Greek, denoting a diocese by the word parochia, which mode of expression lasted till after the time of Charlemagne.

But it is to be observed, that when the word parochia signified a diocese, the word diocesis signified a parish. So in the Council of Agatha, presbyter dum diocesin tenet, “whilst the presbyter is in possession of his living.” And in the third Council of Orleans, diocesis is the same with basilica, a parish church. But in the seventh or eighth century, when parish churches began frequently to be founded in villages, the old names shifted, and diocesis was used to denote the extent of the bishop’s jurisdiction; and parochia, the place where the presbyter’s care was limited.

That the word παροικία was not exclusively applied to a parish, and that a bishop’s diocese was not anciently confined to a single parish, as it has been asserted by the advocates for Presbyterianism, see Maurice’s “Defence of Diocesan Episcopacy,” and Scater’s “Original Draught of the Primitive Church.”

How ancient the division of parishes is, may at present be difficult to ascertain; for it seems to be agreed on all hands, that, in the early ages of Christianity in this island, parishes were unknown, or at least signified the same that a diocese does now. There was then no appropriation of ecclesiastical dues to any particular Church; but every man was at liberty to contribute his tithes to whatever priest or church he pleased, provided only that he did it to some; or if he made no special appointment or appropriation thereof, they were paid into the hands of the bishop, whose duty it was to distribute them among the clergy, and for other pious purposes, according to his own discretion. Mr. Camden says, England was divided into parishes by Archbishop Honorius, about the year 630. Sir Henry Hobart lays it down, that parishes were first erected by the Council of Lateran, which was held A. D. 1179. Each widely differing from the other, and both of them perhaps from the truth; which will probably be found in the medium between the two extremes: for Mr. Selden has clearly shown, that the clergy lived in common without any division of parishes, long after the time mentioned by Camden; and it appears from the Saxon laws, that parishes were in being long before the date of that Council of Lateran, to which they are ascribed by Hobart.

Many parish churches were founded in great towns and villages in Italy, Spain, and France, during the fourth, fifth, and sixth centuries, under the cathedral church of the bishop; and though they were later in England, yet there are some instances as early as the year 700: for about that time 568Bede relates, that the bishop of Hexham consecrated a parish church in the manor of one Pach, a Saxon earl, and not long after for one Addi. Nay, before this he relates of Birinus, first bishop of the West Saxons, that he built and dedicated several churches in his diocese of Dorchester. When Egbert, archbishop of York, made his constitutions, about the year 750, they seem to be growing up apace. By that canon, “Unusquisque sacerdos ecclesiam suam cum omni diligentia ædificet.”—Spelman. And he forbids that the tithes formerly paid to the mother-church should be paid to the new-built oratories. By the time of Edward the Confessor these parishes were grown so numerous, that complaint was made that the clergy were impoverished thereby. After which time the division of parishes was not much altered; for the survey of England in Doomsday Book is not very different from our later ones.—Nicholls.

Before the establishment of parishes in England, the bishops sent out their clergy (who lived with them) to preach to the people as occasion required; but as Christianity extended, and the number of converts increased, this method became inconvenient, and a resident clergy was found expedient. Parishes were then formed, and churches were built, and endowed by lords of manors and others; and hence arose the patronage of laymen.

The cause of the great difference in the extent of different parishes is this: that churches were most of them built by lords of the manor for their tenants; and so the parish was of the size of the lord’s manor.

In 1520, according to a book made out by Cardinal Wolsey, the number of parish churches is reckoned 9407, but Chamberlain makes them 9913. Camden reckons 9284. The number of charity briefs issued was according to an account in Burns’ “Ecclesiastical Law,” 10,489. Formerly Archdeacon Plymley, in his charge to the clergy of Salop, 1793, says that, from the “Liber Regis,” there were in England and Wales 5098 rectories, 3687 vicarages, and 2970 churches, neither rectorial nor vicarial; in all 11,755 churches in the 10,000 parishes. It is scarcely necessary to add, that both churches and parishes have much increased since that period.

As to divisions and consolidations of parishes, see 58 Geo. III. c. 45; 59 Geo. III. c. 134; 8 & 9 Vic. c. 70. See also 3 & 4 Vic. c. 60, sec. 6.

PARSON. (Persona ecclesiæ.) Parson properly signifies the rector of a parish church, because, during the time of his incumbency, he represents the Church, and in the eye of the law sustains the person thereof, as well in suing as in being sued, in any action touching the same. Parson imparsonee (persona impersonata) is he that, as lawful incumbent, is in actual possession of a parish church, and with whom the church is full, whether it be presentative or impropriate. The word persona is however applied in ancient documents to others besides parochial incumbents, that is, to ecclesiastical officers who had a personal responsibility for the services and duties proper to their churches. (See Persona.)

PARSONAGE. The parson’s residence. It is applicable both to rectories and to vicarages, and indeed to the official residences of all incumbents of parishes, parochial districts, or chapelries. As to giving of lands for parsonages, see 55 Geo. III. c. 147.

PARVISE. A chamber over a church porch. The parvise was most likely always a kind of domus inclusa for some officer of the church, as, for instance, the sacristan; and from the frequent occurrence of an altar in the east window, we may presume that it was sometimes a temporary lodging for a priest.

PASCH. The festival of Easter.

PASCHAL. Pertaining to the Passover. The lamb offered in this Jewish festival being a prominent type of Christ, the terms paschal and paschal lamb are often used in application to the Redeemer. An example occurs in the proper preface for Easter Day, in the Communion Office, thus: “Thy Son Jesus Christ our Lord, for he is the very Paschal Lamb, which was offered for us, and hath taken away the sin of the world,” &c.

PASSALORYNCHITES, or PATTALORYNCHIANS. Certain heretics, the followers of Montanus, who made profession of never speaking, and for that purpose always held their fingers upon their mouths, grounding it upon certain words of the 140th Psalm. They began to appear in the second age; and St. Jerome testifies, that even in his time he found some of them in Galatia, as he travelled to Ancyra.

PASSING BELL. By the sixth canon it is enjoined, “When any is passing out of this life, a bell shall be tolled, and the minister shall not then slack to do his last duty. And after the party’s death (if so it fall out) there shall be rung no more but one short peal, and one other before the burial, and one other after the burial.”

PASSION WEEK. So we denominate the week immediately preceding the festival 569of Easter, because in that week our Saviour’s passion and death happened.

The primitive Christians called it Hebdomas Magna, or the Great Week. No one can better describe it to us than St. Chrysostom, who says, “It was called the Great Week, not because it consisted of longer days, or more in number, than other weeks, but because at this time great things were wrought for us by our Lord. For in this week the ancient tyranny of the devil was dissolved, death was extinct, the strong man was bound, his goods were spoiled, sin was abolished, the curse was destroyed, paradise was opened, heaven became accessible, men and angels were joined together, the middle wall of partition was broken down, the barriers were taken out of the way, the God of peace made peace between things in heaven and things in earth; therefore it is called the Great Week. And as this is the head of all other weeks, so the Great Sabbath is the head of this week. Therefore, in this week, many increase their labours; some adding to their fastings, others to their watchings; others give more liberal alms, testifying the greatness of the Divine goodness by their care of good works, and more intense piety and holy living. As the Jews went forth to meet Christ, when he had raised Lazarus from the dead, so now not only one city, but all the world, go forth to meet him, not with palm branches in their hands, but with alms-deeds, humanity, virtue, fastings, tears, prayers, watchings, and all kinds of piety, which they offer to Christ their Lord. And not only we, but the emperors of the world, honour this week, making it a time of vacation from all civil business. The imperial letters are sent abroad at this time, commanding all prisoners to be set at liberty from their chains. For, as our Lord, when he descended into hell, set free those that were detained by death; so the servants, according to their power, imitating the kindness of their Lord, loose men from their corporal bonds, when they have no power to relax the spiritual.”

It is plain from hence, that the ancient Christians paid an extraordinary regard to this Holy Week, and that this consisted in additional exercises of devotion, longer fastings, more liberal alms, vacation from all civil business, and a general release of prisoners, some particular cases of criminals only excepted.

The Thursday in this week, which was the day on which Christ was betrayed, was observed with some peculiar customs. In some churches, the communion was administered in the evening after supper, in imitation of the communion of the apostles at our Lord’s last supper. On this day the Competentes, or candidates of baptism, publicly rehearsed the creed before the bishops or presbyters in the church. And on this day it was customary for servants to receive the communion. The modern ritualists call this day Maundy Thursday. (See Maundy Thursday.)

The Friday was called Good Friday, or Pasch of the Cross, in opposition to Easter, or the Pasch of the Resurrection. On this day, not only penitents were absolved, but a general absolution and indulgence was proclaimed to all the people, observing the day with fasting, prayers, and contrition.

The Saturday of this week was known by the name of the Great Sabbath. It had many peculiarities belonging to it. For this was the only Sabbath throughout the year that the Greek churches, and some of the Western, kept as a fast; all other Saturdays, or Sabbaths, being observed as festivals. On this day they continued to fast, not only till evening, but till cock-crowing in the morning, which was the supposed time of our Saviour’s resurrection. And the preceding time of the night was spent in Divine service, praying, preaching, and baptizing such of the catechumens as presented themselves. A remnant of which custom seems still to be kept up in the Latin offices, which prescribe the reading of numerous chapters from the Holy Scriptures, called prophecies, with prayers, &c. interspersed. Eusebius tells us that, in the time of Constantine, this vigil was kept with great pomp. For that emperor set up lofty pillars of wax, to burn as torches all over the city, so that the night seemed to outshine the sun at noonday. The fifth Sunday in Lent is called in the Roman office, Passion Sunday, that name being applied to it in reference to our Lord’s prediction on that day of his approaching passion. And some persons call the week, of which Passion Sunday is the first day, Passion Week; and the real Passion Week they call Holy Week. This is, however, a piece of pedantry, founded on a mistake.

PASSOVER. (Pesach, Heb., which signifies a leap, a passage.) (Pascha, in the LXX.) The Passover was a solemn festival of the Jews, instituted in commemoration of their coming out of Egypt, because the night before their departure the destroying angel, that slew the first-born of the Egyptians, passed over the houses of the Hebrews without entering them, because they were marked with the blood 570of the lamb, which for this reason was called the paschal lamb.

PASTOR. Literally, a shepherd; figuratively, the bishop of a diocese, or the priest of a parish, whose people are, likewise, figuratively called their flock. It is employed in this sense in one of the prayers for the Ember Week, and in the Ordination Services.

PASTORAL STAFF. (See Crosier.) It is mentioned in one of the rubrics of King Edward VI.’s First Prayer Book, which is still the law of the Church, according to the present rubric as to the “ornament of the Church,” which prescribes that the bishop shall in his public ministrations, besides his proper vestments, have “his pastoral staff in his hand, or else borne or holden by his chaplain.”

PATEN. The plate on which the sacred bread in the eucharist is laid. The original word signifies a wide open dish. It occurs in our Communion Office, at consecration, “here the priest is to take the paten into his hands.”

PATRIARCHS. (From the Greek πατριὰ, family, and ἄρχων, head or ruler.) Patriarchs among Christians are ecclesiastical dignitaries, or bishops, so called from their paternal authority in the Church.

In the ancient Christian Church, patriarchs were next in order to metropolitans or primates. They were originally styled archbishops, and exarchs of a diocese. For the name archbishop was anciently a more extensive title than now, and scarce given to any but those whose jurisdiction extended over a whole imperial diocese, as the bishops of Rome, Alexandria, Antioch, &c. After the setting up the patriarchal power, the name archbishop was appropriated to the patriarchs.

The first time we meet with the name patriarch given to any bishop by public authority of the Church, is in the Council of Chalcedon, which mentions the most holy patriarchs, particularly Leo, patriarch of great Rome. Among private authors, the first who mentions patriarchs by name is Socrates, who wrote his history about the year 440, eleven years before the Council of Chalcedon. But though we cannot trace the name any higher, yet the power itself was much earlier. The Romanists carry it up to the time of the apostles. Others fix it to a little before the Council of Nice. Others ascribe its rise to that very council. In a matter so obscure, and so variously controverted among learned men, it is no easy matter to determine where the right lies. But, however it be, the fourth century affords pregnant proofs of the establishment and growth of the patriarchal power.

The power of patriarchs was not one and the same precisely in all churches, but differed according to the different customs of places and countries, or the pleasure of kings or councils. The patriarch of Constantinople grew to be a patriarch over the patriarchs of Ephesus and Cæsarea. And the patriarch of Alexandria had some prerogatives which no other patriarchs besides himself enjoyed. Such was the right of consecrating and approving every single bishop under his jurisdiction.

The general privileges of the patriarchate were these following:—First, the patriarchs ordained all the metropolitans under them; but they themselves were to be ordained by a diocesan synod. Secondly, they had the power of convening all their metropolitans and provincial bishops to a diocesan synod. Thirdly, they had the privilege of receiving appeals from metropolitans and provincial synods, and reversing their decrees. In the fourth place, they might inquire into the administration of metropolitans, and censure them in case of heresy or misdemeanour. By virtue of this power, Chrysostom deposed Gerontius, bishop of Nicomedia. Fifthly, a patriarch had power to delegate, or send a metropolitan into any part of his diocese, as his commissioner, to hear and determine ecclesiastical causes in his name. Sixthly, the metropolitans did nothing of moment without consulting the patriarchs. Seventhly, it was the patriarch’s office to publish both ecclesiastical and civil laws, which concerned the Church. The last privilege of patriarchs was, that they were all co-ordinate and independent of one another. After ages, it is true, made great alteration in this matter.

Learned men reckon up thirteen patriarchs in those early ages, that is, one in every capital city of each diocese in the Romish empire. The patriarchs were as follows:—

The patriarchs of Antioch and Ephesus, in Asia.

The patriarch of Cæsarea, in Cappadocia.

The patriarch of Thessalonica, in Macedonia.

The patriarch of Sirmium, in Illyricum.

The patriarchs of Rome and Milan, in Italy.

The patriarchs of Alexandria and Carthage, in Egypt.

The patriarch of Lyons, in France.

The patriarch of Toledo, in Spain.

571The patriarch of York, in Britain.

The patriarch of Constantinople, styled the Œcumenical, or Universal Patriarch.

All these were independent of one another, till Rome by encroachment, and Constantinople by law, gained a superiority over some of the rest. The subordinate patriarchs, nevertheless, still retained the title of exarchs of the diocese, and continued to sit and vote in councils.

The title of patriarch is still kept up in the Greek Church; the supreme head of which is the patriarch of Constantinople, who pays a large sum (sometimes ten, sometimes twenty, thousand crowns) to the Grand Seignor, for his instalment. His revenue amounts to near forty thousand crowns a year, arising from the sale of bishoprics and other benefices; besides that every priest in Constantinople pays him a crown per annum. There are about 150 bishops and archbishops dependent on this patriarch.

After the patriarch of Constantinople, the richest is the patriarch of Jerusalem. The patriarch of Antioch is the poorest of them all. The patriarch of Alexandria is very powerful: he assumes the title of Grand Judge of the whole world. But what distinguishes him more than all the rest from the patriarch of Constantinople is, his being less exposed to the avarice and resentments of the Turks.

The patriarch of Constantinople is elected by the archbishops and bishops, with the consent and approbation of the Grand Seignor, who presents the new patriarch with a white horse, a black capuch, a crosier, and an embroidered caftan. The bishop of Heraclea, as chief archbishop, has a right to consecrate him. This prelate, dressed in pontifical robes, conducts the patriarch to his throne, and vests him with the cross, mitre, and other ornaments. He is attended to the church by some of the officers of the Porte, who read over his letters patent at the church door, with a strict charge to the people to own him as their head, to maintain him suitably to his dignity, and to pay his debts, under penalty of bastinado and confiscation of their effects.

The Jews had their patriarchs, who were governors set up upon the destruction of Jerusalem. One of these had his residence at Tiberias, and another at Babylon; who were the heads of the Jews dispersed throughout the Roman and Persian empires. They continued in great power and dignity till the latter end of the fourth century, about which time the order ceased.

PATRIMONY. A name anciently given to church estates, or revenues. Thus we find mentioned, in the letters of St. Gregory, not only the patrimony of the Roman Church, but those likewise of the Churches of Rimini, Milan, and Ravenna. This name, therefore, does not peculiarly signify any sovereign dominion or jurisdiction, belonging to the Roman Church, or the pope.

Churches, in cities whose inhabitants were but of modern subsistence, had no estates left to them out of their own district: but those in imperial cities, such as Rome, Ravenna, and Milan, where senators, and persons of the first rank, inhabited, were endowed with estates in divers parts of the world. St. Gregory mentions the patrimony of the Church of Ravenna in Sicily, and another of the Church of Milan in that kingdom. The Roman Church had patrimonies in France, Africa, Sicily, in the Cottian Alps, and in many other countries. The same St. Gregory had a lawsuit with the bishop of Ravenna for the patrimonies of the two Churches, which afterwards ended by agreement.

PATRIPASSIANS. (A patre passo.) A denomination that arose in the second century. Praxeas, a man of genius and learning, denied any real distinction between the Father, Son, and Holy Ghost, and maintained that the Father, sole Creator of all things, had united to himself the human nature of Christ. Hence his followers were called Monarchians, because of their denying a plurality of persons in the Deity; and also Patripassians, because they believed that the Father was so intimately united with the man Christ, his Son, that he suffered with him the anguish of an afflicted life, and the torments of an ignominious death. It does not appear that this sect formed to itself any separate place of worship, or removed from the ordinary assemblies of Christians.

PATRON. The person who has the right to present to a benefice. The greatest part of the benefices in England are presentative; the thanes or lords, who built and endowed churches, having first agreed with the bishops that they should have the privilege of presenting fit clerks to serve and receive the profits of the churches founded by them; which right is continued to their posterity, and those who have purchased of them. See the 14 & 15 Vic. c. 97, for a new legislative right of patronage to builders and endowers of new churches.

572PAUL, ST., THE CONVERSION OF. A festival of the Christian Church, observed on the twenty-fifth of January.

The Church chooses to commemorate St. Paul by his Conversion, because, as it was wonderful in itself, and a miraculous effect of the powerful grace of God, so was it highly beneficial to the Church of Christ: for, while the other apostles had their particular provinces, he had the care of all the Churches, and by his indefatigable labours contributed very much to the propagation of the gospel throughout the world.

It is remarkable of this great apostle of the Gentiles, that, after his conversion, he changed his name, being called before Saul, a name famous among the tribe of Benjamin (to which he belonged) ever since the first king of Israel, Saul, was chosen out of that tribe. The name Paul, which he afterwards assumed, related to the Roman corporation where he was born; though some have thought it was in memory of his converting Sergius Paulus, the Roman governor.

Among other reasons which may be assigned for the miraculous conversion of St. Paul, the most considerable seems to be, that this might add the greater weight and authority to his preaching; which was necessary, considering the great share he was to have in planting Christianity in the world. Add to this, that St. Paul appears to have had a very honest mind, and to have been influenced with a regard only to what he thought truth; but being prejudiced by education, and pushed on by the heat of his natural temper, was transported with furious zeal; and therefore God was pleased to “show mercy to him,” because what he did was done “ignorantly, in unbelief;” and in a miraculous manner to convince him of the truth of that religion which he persecuted.

PAUL’S, ST., CROSS. (See Cross.)

PAULIANISTS. The Paulianists derive their name from Paulus Samosatensis, who was elected bishop of Antioch, A. D. 260. He maintained, amongst other errors, that our Lord was a mere man, and had not come down from heaven. He was condemned and deposed by a council at Antioch, A. D. 272. One of the canons of Nice required the Paulianists to be rebaptized, because in baptizing they did not use the only lawful form according to our Saviour’s command.

PAULICIANS. Heretics in the seventh century, disciples of Constantine, a native of Armenia, and a favourer of the errors of Manes.

As the name of Manicheans was become odious to all nations, he gave those of his sect the title of Paulicians, on pretence that they followed only the doctrine of St. Paul.

One of their most detestable maxims was, not to give alms to the poor, that they might not contribute to the support of creatures who were the work of the bad god.

The sect of the Paulicians did not spread much till the reign of the emperor Nicephorus, who began to reign in 801. The protection of this prince drew great numbers to their party. But the empress Theodora, regent during the minority of Michel, published an edict, obliging them to follow the Catholic faith, or to depart out of the empire. Many of them chose rather to suffer death than to obey; and several, who lay concealed, afterwards took up arms against the emperor Basil, the Macedonian.

PAX. A small tablet of silver, or some fit material, often very elaborately ornamented, by means of which the kiss of peace was, in the mediæval Church, circulated through the congregation. It was introduced when the primitive kiss of peace, which used to circulate throughout the Christian assemblies, was discontinued on account of some appearance of scandal which had grown out of it. In the place of this, a small tablet of silver or ivory, or some appropriate material, having first received the kiss of the priest, was presented by him to the deacon, and by him again to the people, by all of whom it was kissed in order; thus receiving and transmitting from each to all the symbol of Christian love and unity, without any possibility of offence.

In the Syrian churches, the following seems to be the way in which the same thing is symbolized. In a part of the prayers, which has a reference to the birth of Christ, on pronouncing the words “Peace on earth, good will towards men,” the attending ministers take the officiating priest’s right hand between both their hands, and so pass the peace to the congregation, each of whom takes his neighbour’s right hand, and salutes him with the word peace. In the Romish Church the Pax is still used. By the Church of England it was omitted at the Reformation as a useless ceremony. Though the pax as an ornament is found among the ornaments of the altar, preserved in many churches after the Reformation.—See Hiereugia Anglicana.

PAX VOBISCUM. (Lat.) In English, “Peace be with you.” A form of salutation frequently made use of in the offices of the ancient Christian Church.

573First, It was usual for the bishop to salute the people, in this form, at his first entrance into the church. This is often mentioned by St. Chrysostom, who derives it from apostolical practice.

Secondly, The reader began the reading of the lessons with this form. St. Cyprian plainly alludes to this, when, speaking of a new reader, whom he had ordained to that office, he says, Auspicatus est Pacem, dum dedicat lectionem; he began to use the salutation, Peace be with you, when he first began to read. The third Council of Carthage took away this privilege from the readers, and gave it to the deacons, or other superior ministers of the church.

Thirdly, In many places, the sermon was introduced with this form of salutation, and often ended with it.

Fourthly, It was always used at the consecration of the eucharist: and,

Lastly, At the dismission of the congregation. And, whenever it was said by the officiating minister, the people always answered, And with thy spirit.

St. Chrysostom lays open the original intent and design of this practice. For he says, it was an ancient custom in the apostles’ days, when the rulers of the Church had the gift of inspiration, for the people to say to the preacher, Peace be with thy spirit; acknowledging thereby that they were under the guidance and direction of the Spirit of God.

In our own liturgy we use an equivalent salutation, namely. The Lord be with you; to which the people answer, (as the primitive Christians did,) And with thy spirit. It occurs but twice in our Prayer Book, i. e. after the Creed at Morning and Evening Prayer. In the First Book of King Edward it followed the versicles, immediately preceding the collect for the day: besides being used more than once in other offices.

PECULIARS. Those parishes and places are called peculiars, which are exempted from the jurisdiction of the proper ordinary of the diocese where they lie. These exempt jurisdictions are so called, not because they are under no ordinary, but because they are not under the ordinary of the diocese, but have one of their own. They are a remnant of Popery. The pope, before the Reformation, by a usurped authority, in defiance of the canons of the Church, exempted them from the jurisdiction of the bishop of the diocese. At the Reformation, by an oversight, they were not restored to the jurisdiction of the diocesan, but remained under the sovereign, or under such other person, as by custom or purchase obtained the right of superintendence.

The act 6 & 7 Will. IV. c. 77, which constituted the ecclesiastical commission, empowered the commissioners “to propose those parishes, churches, or chapelries which are locally situate in any diocese, but subject to any peculiar jurisdiction, other than the jurisdiction of the bishop of the diocese in which the same are locally situate, shall be only subject to the jurisdiction of the bishop of the diocese within which such parishes, churches, or chapelries are locally situate.” (Sect. 10.) In consequence of recommendations by the commissioners, peculiars have been abolished in most, if not all, dioceses of England.

PELAGIANS. Heretics who first appeared about the latter end of the fourth, or beginning of the fifth, century.

Pelagius, author of this sect, was a Briton, being born in Wales. His name, in the British language, was Morgan, which signifies sea-born; from whence he had his Latin name Pelagius. He is said to have been a monk by profession; but probably was no otherwise such than as those were so called who led stricter lives than others within their own houses. Some of our ancient historians pretend that he was abbot of Bangor. But this is not likely, because the British monasteries (according to a learned author) were of a later date. St. Augustine gives him the character of a very pious man, and a Christian of no vulgar rank. According to the same father, he travelled to Rome, where he associated himself with persons of the greatest learning and figure. Here he instructed several young persons, particularly Cœlestius and Julianus; as also Timasius and Jacobus, who afterwards renounced his doctrine, and applied themselves to St. Augustine. During this time he wrote his “Commentaries on St. Paul’s Epistles,” and his Letters to Melania and Demetrias.

Pelagius, being charged with heresy, left Rome, and went into Africa, where he was present at the famous conference held at Carthage, between the Catholics and Donatists. From Carthage he travelled into Egypt, and at last went to Jerusalem, where he settled. He was accused before the Council of Diospolis in Palestine, where he recanted his opinions; but relapsing, and discovering the insincerity of his recantation, he was afterwards condemned by several councils in Africa, and by a synod at Antioch. Pelagius died somewhere in the East, but where is uncertain. His principal tenets, as we find 574them charged upon his disciple Cœlestius by the Church of Carthage, were these:

I. That Adam was by nature mortal, and, whether he had sinned or not, would certainly have died.

II. That the consequences of Adam’s sin were confined to his person, and the rest of mankind received no disadvantage thereby.

III. That the law qualified men for the kingdom of heaven, and was founded upon equal promises with the gospel.

IV. That, before the coming of our Saviour, some men lived without sin.

V. That new-born infants are in the same condition with Adam before his fall.

VI. That the general resurrection of the dead does not follow in virtue of our Saviour’s resurrection.

VII. That a man may keep the commands of God without difficulty, and preserve himself in a perfect state of innocence.

VIII. That rich men cannot enter into the kingdom of heaven, unless they part with all their estate.

IX. That the grace of God is not granted for the performance of every moral act; the liberty of the will, and information in points of duty, being sufficient for this purpose.

X. That the grace of God is given in proportion to our merits.

XI. That none can be called the sons of God, but those who are perfectly free from sin.

XII. That our victory over temptation is not gained by God’s assistance, but by the liberty of the will.

The heresy of Pelagius, notwithstanding its condemnation, made its way into Britain, where its author was born; being conveyed thither by one Agricola, the son of Severianus, a Pelagian bishop of Gaul. The orthodox party were very diligent in opposing its progress, and for that purpose requested the Gallican bishops to send over some persons of eminence to manage the contest. Those chosen for this purpose were Germanus, bishop of Auxerre, and Lupus, bishop of Troyes; who, arriving in Britain, held a famous conference with the Pelagians at St. Alban’s, in which the latter were put to silence, and the people gave sentence, by their acclamations, for Germanus and Lupus. The Pelagian error respecting original sin is noticed in our ninth Article.

PENANCE. (Pœnitentia, Latin.) As repentance is the principle and inward feeling of sorrow for sin, which we are determined to forsake, so penance is the outward profession of that sorrow. An account of penance in the primitive Church may be seen in Bingham, and more concisely in Coleman, from whom we shall quote in this article. Penance, in the Christian Church, is an imitation of the discipline of the Jewish synagogue; or, rather, it is a continuation of the same institution. Excommunication in the Christian Church is essentially the same as expulsion from the synagogue of the Jews; and the penances of the offender, required for his restoration to his former condition, were not materially different in the Jewish and Christian Churches. The principal point of distinction consisted in this, that the sentence of excommunication affected the civil relations of the offender under the Jewish economy; but in the Christian Church it affected only his relations to that body. Neither the spirit of the primitive institutions of the Church, nor its situation, nor constitution in the first three centuries, was at all compatible with the intermingling or confounding of civil and religious privileges or penalties.

The act of excommunication was, at first, an exclusion of the offender from the Lord’s supper, and from the agapæ. The term itself implies separation from the communion. The practice was derived from the injunction of the apostle, 1 Cor. v. 11, “With such an one no not to eat.” From the context, and from 1 Cor. x. 16–18; xi. 20–34, it clearly appears that the apostle refers, not to common meals, and the ordinary intercourse of life, but to these religious festivals.

Examples of penitence or repentance occur in the Old Testament; neither are there wanting instances, not merely of individuals, but of a whole city or people, performing certain acts of penance,—fasting, mourning, &c. (Nehem. ix. and Jonah iii.) But these acts of humiliation were essentially different, in their relations to individuals, from Christian penance.

We have, however, in the New Testament, an instance of the excommunication of an offending member, and of his restoration to the fellowship of the Church by penance, agreeably to the authority of St. Paul, 1 Cor. v. 1–8; 2 Cor. ii. 5–11. This sentence of exclusion from the Church was pronounced by the assembled body, and in the name of the Lord Jesus Christ. By this sentence, the offender was separated from the people of the Lord, with whom he had been joined by baptism, and was reduced to his former condition as a heathen man, subject to the power of Satan, and of evil spirits. This is, perhaps, 575the true import of delivering such an one up to Satan.

A similar act of excommunication is described briefly in 1 Cor. xvi. 22, “If any man love not the Lord Jesus Christ, let him be anathema maranatha.” The μαράν ἀθὰ corresponds, in sense, with the Hebrew חרם, and denotes a thing devoted to utter destruction; (which, however, is by some supposed to be the Syro-Chaldaic מרנא אתה, expressed in the Greek character, meaning, “The Lord cometh.”) (See Maranatha.) The whole sentence implies that the Church leaves the subject of it to the Lord, who cometh to execute judgment upon him. All that the apostle requires of the Corinthians is, that they should exclude him from their communion and fellowship; so that he should no longer be regarded as one of their body. He pronounces no further judgment upon the offender, but leaves him to the judgment of God. “What have I to do to judge them that are without?” (ver. 12,) i. e. those who are not Christians, to which class the excommunicated person would belong. “Do not ye judge them that are within?” i. e. full members of the Church. But them that are without God judgeth; or rather will judge, κρινεῖ, as the reading should be. It appears from 2 Cor. ii. 1–11, that the Church had not restored such to the privileges of communion, but were willing to do so; and that the apostle very gladly authorized the measure.

It is important to remark that, in the primitive Church, penance related only to such as had been excluded from the communion of the Church. Its immediate object was, not the forgiveness of the offender by the Lord God, but his reconciliation with the Church. It could, therefore, relate only to open and scandalous offences. De occultis non judicat ecclesia—the Church takes no cognizance of secret sins—was an ancient maxim of the Church. The early Fathers say expressly, that the Church offers pardon only for offences committed against her. The forgiveness of all sin she refers to God himself. Omnia autem, says Cyprian, Ep. 55, remisimus Deo omnipotenti, in cujus potestate sunt omnia reservata. Such are the concurring sentiments of most of the early writers on this subject. It was reserved for a later age to confound these important distinctions, and to arrogate to the Church the prerogative of forgiving sins.

The readmission of penitents into the Church was the subject of frequent controversy with the early Fathers, and ancient religious sects. Some contended that those who had once been excluded from the Church for their crimes, ought never again to be received to her fellowship and communion. But the Church generally were disposed to exercise a more charitable and forgiving spirit.

PENANCE. In the law of England, penance is an ecclesiastical punishment or penalty, used in the discipline of the Church of England, by which an offender is obliged to give a public satisfaction to the Church for scandal done by his evil example. For small offences and scandals, a public satisfaction or penance is required to be made before the minister, churchwardens, and some of the parishioners, as the ecclesiastical judge shall think fit to decree. These penances may be moderated at the discretion of the judge, or commuted for money to be devoted to pious uses. In the case of incest or incontinency the offender is sometimes enjoined to do public penance in the cathedral, the parish church, or the market-place, bare-legged, bare-headed, and in a white sheet, and to make open confession of his crime in a form of words prescribed by the judge. This sort of punishment, however, being contrary to the spirit of the age, and the profligate being found to make parties to abet the offender, it has fallen into desuetude.

PENANCE, THE SACRAMENT OF. The Romanists define penance a sacrament, wherein a person, who has the requisite dispositions, receives absolution at the hands of the priest, of all sins committed since baptism. (See Auricular Confession, Satisfaction, Purgatory, Absolution.)

The Council of Trent (sess. 14, can. 1) has expressly decreed, that every one is accursed who shall affirm that penance is not truly and properly a sacrament instituted by Christ in the universal Church, for reconciling those Christians to the Divine majesty who have fallen into sin after baptism; and this sacrament, it is declared, consists of two parts—the matter and the form: the matter is the act of the penitent, including contrition, confession, and satisfaction; the form of it is the act of absolution on the part of the priest. Accordingly it is enjoined, that it is the duty of every man, who hath fallen after baptism, to confess his sins once a year, at least, to a priest; that this confession is to be secret; for public confession is neither commanded nor expedient; and that it must be exact and particular, including every kind and act of sin, with all the circumstances attending it. When the penitent has so done, the priest pronounces an absolution, 576which is not conditional or declarative only, but absolute and judicial. This secret or auricular confession was first decreed and established in the fourth Council of Lateran, under Innocent III., in 1215 (cap. 21). And the decree of this council was afterwards confirmed and enlarged in the Council of Florence, and in that of Trent, which ordains that confession was instituted by Christ; that, by the law of God, it is necessary to salvation, and that it has always been practised in the Christian Church. As for the penances imposed on the penitent by way of satisfaction, they have been commonly the repetition of certain forms of devotion, as Paternosters or Ave-Marias, the payment of stipulated sums, pilgrimages, fasts, or various species of corporeal discipline. But the most formidable penance, in the estimation of many who have belonged to the Roman communion, has been the temporary pains of purgatory. But, under all the penalties which are inflicted or threatened in the Romish Church, it has provided relief by its indulgences, and by its prayers or masses for the dead, performed professedly for relieving and rescuing the souls that are detained in purgatory.

The reader need scarcely be reminded how entirely opposed all this is to the doctrine of the Church of England. The Church of Rome affirms “penance” to be a “sacrament,” instituted by Christ himself, and secret “confession” to be one of its constituent parts, instituted by the Divine law; and she anathematizes those who contradict her:—the Church of England denies “penance” to be a sacrament of the gospel; affirms it to have “grown of the corrupt following of the apostles;” and “not to have” the proper “nature of a sacrament,” as “not having any visible sign or ceremony ordained of God;” and of course denies the sacramental character of “confession.” The Church of Rome pronounces, that, by the Divine law, “all persons” must confess their sins to the priest:—the Church of England limits her provisions for confession to “sick persons.” The Church of Rome pronounces that all persons are “bound” to confess:—the Church of England directs, that the sick “be moved” to make confession. The Church of Rome insists upon a confession of “all sins whatsoever:”—the Church of England recommends “a special confession of sins,” if the sick person “feel his conscience troubled with any weighty matter.” The Church of Rome represents penance as instituted for reconciling penitents to God “as often as they fall into sin after baptism;” and imposes confession “once a year:”—the Church of England advises it on a peculiar occasion. And the purpose of the Church of England in so advising it evidently is the special relief of a troubled conscience: whereas the Church of Rome pronounces it to be “necessary to forgiveness of sin and to salvation;” and denounces with an anathema “any one who shall say, that confession is only useful for the instruction and consolation of the penitent.” And let it be observed, in the first place, that as the Church of England, in her Commination Service, speaks of the ancient ordinance of open penance as “a discipline” the restoration of which is “much to be wished,” she hereby recognises the ancient systems essentially different from that of Rome: namely, a public expression of sorrow and repentance, to satisfy the congregation, scandalized by the offence; not as a private purchase of indemnity to the individual: and, in the next place, when she uses the word penance, in the second exhortation in the same service, “Seeking to bring forth worthy fruits of penance,” she but quotes the words of John the Baptist, (St. Luke iii. 8,) and thus identifies penance with repentance, μετάνοια, that is, change of mind or heart. So that the outward penance is the mere outward symbol of the inward repentance.

PENITENTIAL. A collection of canons in the Romish Church, which appointed the time and manner of penance to be regularly imposed for every sin, and forms of prayer that were to be used for the receiving of those who entered into penance, and reconciling penitents by solemn absolution; a method chiefly introduced in the time of the degeneracy of the Church.

PENITENTIAL PSALMS. (See Psalms.)

PENITENTIARIES, in the ancient Christian Church, were certain presbyters, or priests, appointed in every church, to receive the private confessions of the people; not in prejudice to the public discipline, nor with a power of granting absolution before any penance was performed, but to facilitate the exercise of public discipline, by acquainting men what sins the laws of the Church required to be expiated by public penance, and by directing them in the performance of it; and only to appoint private penance for such private crimes as were not proper to be publicly censured, either for fear of doing harm to the penitent himself, or giving scandal to the Church.

The office of penitentiary priests was abrogated by Nectarius, bishop of Constantinople, 577in the reign of Theodosius, upon a certain accident that happened in the church. A gentlewoman, coming to the penitentiary, made a confession of the sins she had committed since her baptism. The penitentiary enjoined her to fast and pray. Soon after she came again, and confessed that, during the course of her penance, one of the deacons of the Church had defiled her. This occasioned the deacon to be cast out of the Church, and gave great offence to the people. Whereupon the bishop, by the advice of a presbyter named Eudæmon, took away the penitentiary’s office, leaving every one to his own conscience; this being the only way to free the Church from reproach.—Bingham.

Nectarius’s example was followed by all the bishops of the East, who took away their penitentiaries. However, the office continued in use in the Western Churches, and chiefly at Rome. A dignitary in many of the foreign cathedrals is so called.

PENITENTS. (See Penance.) Penance in the primitive Church, as Coleman from Augusti remarks, was wholly a voluntary act on the part of those who were subject to it. The Church not only would not enforce it, but they refused even to urge or invite any to submit to this discipline. It was to be sought as a favour, not inflicted as a penalty. But the offending person had no authority or permission to prescribe his own duties as a penitent. When once he had resolved to seek the forgiveness and reconciliation of the Church, it was exclusively the prerogative of that body to prescribe the conditions on which this was to be effected. No one could even be received as a candidate for penance, without permission first obtained of the bishop, or presiding elder.

The duties required of penitents consisted essentially in the following particulars:

1. Penitents of the first three classes were required to kneel in worship, whilst the faithful were permitted to stand.

2. All were required to make known their penitential sorrow by an open and public confession of their sin. This confession was to be made, not before the bishop or the priesthood, but in the presence of the whole Church, with sighs, and tears, and lamentations. These expressions of grief they were to renew and continue so long as they remained in the first or lowest class of penitents, entreating at the same time, in their behalf, the prayers and intercessions of the faithful. Some idea of the nature of these demonstrations of penitence may be formed from a record of them contained in the works of Cyprian. Almost all the canons lay much stress upon the sighs and tears accompanying these effusions.

3. Throughout the whole term of penance, all expressions of joy were to be restrained, and all ornaments of dress to be laid aside. The penitents were required, literally, to wear sackcloth, and to cover their heads with ashes. Nor were these acts of humiliation restricted to Ash Wednesday merely, but then especially they were required.

4. The men were required to cut short their hair, and to shave their beards, in token of sorrow. The women were to appear with dishevelled hair, and wearing a peculiar kind of veil.

5. During the whole term of penance, bathing, feasting, and sensual gratifications, allowable at other times, were prohibited. In the spirit of these regulations, marriage was also forbidden.

6. Besides these restrictions and rules of a negative character, there were certain positive requirements with which the penitents were expected to comply.

They were obliged to be present, and to perform their part, at every religious assembly, whether public or private; a regulation which neither believers nor catechumens were required to observe.

They were expected to abound in deeds of charity and benevolence, particularly in almsgiving to the poor.

Especially were they to perform the duties of the parabolani, in giving attendance upon the sick, and in taking care of them. These offices of kindness they were expected particularly to bestow upon such as were affected with contagious diseases.

It was also their duty to assist at the burial of the dead. The regulations last mentioned are supposed to have been peculiar to the Church of Africa.

These duties and regulations collectively were sometimes included under the general term εξομολόγησις, confession. By this was understood not only words, but works; both, in connexion, being the appropriate means of manifesting sorrow for sin, and the purpose of amendment.

PENITENTS IN POPISH COUNTRIES. There are, in Popish countries, particularly in Italy, several fraternities (as they are called) of penitents, distinguished by the different shape and colour of their habits. These are secular societies, who have their rules, statutes, and churches; and make public processions under their particular cross or banner. Of these there are more than a hundred; 578the most considerable of which are as follows:—

I. White Penitents. These are of different sorts at Rome. The most ancient is that of Gonfalon, instituted in 1264, in the church of St. Mary Major: in imitation of which four others were established in the church of Ara-Cœli; the first under the title of the Nativity of our Lord; the second under the invocation of the Holy Virgin; the third under the protection of the Holy Innocents; and the fourth under the patronage of St. Helena. The brethren of this fraternity, every year, give portions to a certain number of young girls, in order to their being married. Their habit is a kind of white sackcloth, and on the shoulder is a circle, in the middle of which is a red and white cross.

II. Black Penitents. The most considerable of these are the Brethren of Mercy, or St. John Baptist. This fraternity was instituted in 1488, by some Florentines, in order to assist criminals at the time of their death, and during their imprisonment. On the day of execution, they walk in procession before them, singing the seven Penitential Psalms, and the Litanies; and, after they are dead, they take them down from the gibbet, and bury them. Their habit is black sackcloth. There are others whose business is to bury such persons as are found dead in the streets. They wear a death’s head on one side of their habit.

III. Blue Penitents. All these are remarkable only for the different colours of their habits.

IV. Grey Penitents.

V. Red Penitents.

VI. Green Penitents.

VII. Violet Penitents.

The Church of Rome wrongly renders our word repentance by penance, penance being an attendant on repentance: and she has erred in making penance a sacrament in the same sense as baptism and the Lord’s supper. This our Church condemns, but she speaks of the ancient discipline of the Church in a manner which greatly shocks ultra-Protestants. We allude to the following address in the Commination Service:—“Brethren, in the Primitive Church there was a godly discipline, and, at the beginning of Lent, such persons as stood convicted of notorious sin were put to open penance, and punished in this world, that their souls might be saved in the day of the Lord; and that others, admonished by their example, might be the more afraid to offend. Instead whereof (until the said discipline may be restored again, which is much to be wished) it is thought good, that at this time (in the presence of you all) should be read the general sentences of God’s cursing against impenitent sinners, gathered out of the seven and twentieth chapter of Deuteronomy, and other places of Scripture; and that ye should answer to every sentence, Amen: to the intent that, being admonished of the great indignation of God against sinners, ye may the rather be moved to earnest and true repentance, and may walk more warily in these dangerous days, fleeing from such vices, for which ye affirm with your own mouths the curse of God to be due. (See Penance.)

PENTATEUCH, from two Greek words, signifying five books. It is the general or collective designation of the five books of Moses. The Samaritan Pentateuch, discovered and brought to England in the 17th century, by the instrumentality of Archbishop Usher and others, is the Hebrew Pentateuch written in the ancient Hebrew letters. It is supposed by many learned men to be the actual text of the Scriptures used by the Samaritans, when at their petition, Shalmaneser, king of Assyria, appointed one of the Jewish priests to dwell at Bethel and teach them how they should fear the Lord. (2 Kings xvii. 28.) The copy of the Scriptures then said to be brought by this priest, contained the canon of Scripture, as it then existed; and the Samaritans never recognised any other. By several critics the text is supposed more correct than the Hebrew; and as an element of biblical criticism it is invaluable.

PENTECOST. (From Πεντηκοστὸς, the fiftieth.) A solemn festival of the Jews, so called because it was celebrated fifty days after the feast of the Passover. (Lev. xxiii. 15, 16.) It corresponds with the Christian Whitsuntide, which is sometimes called by the same name.

PENTECOSTALS. These were oblations made by the parishioners to their priest at the feast of Pentecost, which are sometimes called Whitsun-farthings; but they were not at first offered to their priests, but to the mother-church; and this may be the reason that the deans and prebendaries in some cathedrals are entitled to receive these oblations, and in some places the bishop and archdeacons, as at Gloucester.

PERAMBULATION. Perambulations, for ascertaining the boundaries of parishes, are to be made by the minister, churchwardens, and parishioners, by going round the same once a year, in or about Ascension week. The parishioners may justify 579going over any man’s land in their perambulations, according to usage; and it is said may abate all nuisances in their way. There is a homily appointed to be used before this ceremony, and Queen Elizabeth’s injunctions appointed the 103rd and 104th Psalms to be said in the course of the perambulation. (See Rogation Days.) The perambulations are still kept up in several parishes; but have lost their religious character. However, they have been observed religiously within the memory of some old persons in distant parts of England.

PERNOCTATIONS, watching all night,—long a custom with the more pious Christians, especially before the greater festivals.

PERPENDICULAR. The last style of pure Gothic architecture, which succeeded the Decorated about 1360. It is most readily distinguished by its window tracery (see Tracery); but the use of the four-centred arch (see Arch) is a more important character, though by no means invariably found in this style. Other characteristics will be found under Capital, Pillar, Vaulting, Moulding.

PERPETUAL CURATE. The incumbent of a church, chapel, or district, which is within the boundaries of a rectory or vicarage; so called from a curate assistant, whose office expires with the incumbency of the person who employs him.

PERPETUALS. Twenty ministers of the choir at Lyons, so called from being bound to perpetual service there:—like our vicars-choral.

PERSECUTION. The sufferings which are inflicted by the world upon the Church in all ages, the most striking of which were those which are designated in history the Ten Persecutions, and which raged from the time of Nero, A. D. 64, to the accession of Constantine, under the successive Roman emperors, Domitian, (A. D. 81–86,) Trajan, Adrian, Aurelius, Antoninus, Severus, Maximus, Decius, Valerian, Diocletian, and Maximian, under the last of whose rule the persecution raged against the Church in East and West for the space of ten years. Each of these periods swelled the list of the noble army of martyrs. Under Nero, the apostles St. Peter and St. Paul suffered. St. Clement, bishop of Rome; Simeon, bishop of Jerusalem; and Ignatius, bishop of Antioch, were put to death in the reign of Trajan. In the persecution of Aurelius, Justin Martyr, Athenagoras, Apollinaris, and Tatian presented their apologies, as did Tertullian in the next persecution under Severus (200). Nicephorus, an ecclesiastical historian, tells us that it were easier to count the sands upon the seashore than to number the martyrdoms in the persecution under Decius (249). The great St. Cyprian, bishop of Carthage, suffered under Valerian (14th of September, 258).

Though the above ten are the most memorable of the persecutions of the cross of Christ, the Church has ever been opposed by the world. Thus in our country, during the Rebellion, the king and primate underwent martyrdom, while thousands of faithful men suffered the loss of all things for the name of Christ. And, even in this day, though physical persecution is forbidden by the law, moral persecution is more or less endured by every self-denying Christian, who has to bear taunts and nicknames from ungodly men.