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 accept-
able, 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 not-
wdthstanding 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 devo-
tion. — Hooker.

The reader who desires to possess a per-
fect knowledge on this head, is referred to
Bingham's " Origines Ecclesiastica:^," or
Antiquitu'S of the Christian Church, b. viii.

OKTHOIJOXY. ('Opeoe and ^ofcew.)
Soundness of doctrine.



Of course the question here to be de-
cided is, AVhat 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 Ave may consistently call
those orthodox Avho hold the doctrines
Avhich she deduces from Scripture, and
those heterodox Avho do not hold those
doctrines. So that orthodoxy means
soundness of doctrine, the doctrine being
I^roved to be sound by reference to the
consentient testimony of Scripture and
the Church. Hence perhaps it is, that as
those loAV-churchmen, Avho repudiate So-
cinian notions, are by some called evan-
gelicals, so high-churchmen are designated
orthodox. Both titles, if intended to be
applied exclusively, are applied incorrectly.

OKTLIBENSES. {Lat.) A sect, or
branch, of the ancient Yaudois or AVal-
denses.

The Ortlibenses denied there Avas a
Trinity before the nativity of Jesus Christ,
Avho, according to them, Avas not till that
time the Son of God. To these tAvo per-
sons of the Godhead they added a third,
during the preaching of Jesus Christ ;
namely, St. Peter, Avhom they acknoAV-
ledged to be the Holy Ghost. ' They held
the eternity of the Avorld ; but had no
notion of the resurrection of the body, or
the immortality of the soul. NotAvith-
standing Avhich, they maintained (perhaps
by Avay of irony) that there Avould be a
final judgment, at Avliich time the pope and
the emperor Avould become proselytes to
their sect.

They denied the death and resurrection
of Jesus Christ. His cross, they pre-
tended, Avas penance and their oAvn ab-
stemious Avay of life : this, they said, Avas
the cross our Saviour bore. They as-
cribed all the A'irtue of baptism to the
merit of him Avho administered it. They
Avere of opinion, that Jcavs might be saved
Avithout baptism, provided they embraced
their sect. They boldly asserted, that they
themselves Avere 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.



PACIFICATION, EDICTS OF.

The first edict of pacification was
granted by Charles IX., in January, loG2,
permitting^ the free exercise of the re-
formed relij^ion near all the cities and
towns of the realm. ]March 19, loGIi, the
same king granted a second edict of paci-
fication, at Amboisc, permitting the free
exercise of the reformed religion in the
houses of gentlemen and lords high-justi-
ciaries (or those that had the power of life
and death) to their families and depend-
ants 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 I.onjumeau, 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 insurrec-
tion 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 Protest-
ants two public exercises in each govern-
ment. He likewise gave them four cau-
tionary towns, viz. Rochelle, Montauban,
Cognac, and La Charite, to be places of
security for them dm'ing the space of two
years. Nevertheless, in August, 1572, he
authorized the Bartholomew massacre, and
at the same time issued a declaration, for-
bidding the exercise of the Protestant
religion.

Henry HI., in April, 1576, made peace
with the Protestants, and the edict of
pacification was published in ])arliament,
May 14, permitting them to build churches,
and" have sermons where they pleased.
The Guisian faction, enraged at thi!? ge-
neral 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 king-
dom 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 banislied. In 1577,
the king, to pacify the troubles, jiublished
an edict in ])arliament, October 8th, grant-
ing 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
2 o



PALL.



561



the Protestants, and ordering them to de-
]iart the kingdom in six months, or turn
]\apists. This edict was followed ])y more
to the same purpose.

Henry IV. coming to the crown, ])ub-
lished a declaration, July 4, loin, abol-
ishing the edicts against the Protestants.
This edict was verified in the parliament
of Chalons ; l)ut the troubles prevented
the veriiication of it in tlie jKirliaments of
the other provinces; so that the I'rotest-
ants had not the free exercise of their
religion in any ]dacc but where thev were
masters, and ' had banished tlie Jionn'sh
religion. In April, 1598, the king pub-
hshed a new edict of jiacilication at Nantes,
granting the Protestants the free exercise
of tlieir 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 XIH. in 1610, and bv Louis XIV.
in 1652. But his letter, in 1685, al)()lished
it entu-ely ; since which time the Protest-
ants ceased to be tolerated in France till
the Revolution. — lirnuylitnn.

P.ED(3-BAPTLSM. (From walg, a child,
and (BaTTTi^u), to hnptize.) The baptism of
children. (See Baptism of Infants.)

PALL, or PALLIUM. The word pal-
lium properly signifies a cloak, thrown o\, x
the shoulders : afterwards it came to de-
note a sort of cape or tippet, and hence
the ecclesiastical designation in the "West-
ern Church.

The origin of the pall, which has been
generally worn by the Western metropoli-
tans, 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
onwphorion, and has been used, at least,
since the time of Chrysostom. It is used
by all the Eastern bishops, above the phe-
nolion or vestment, during the eucharist ;
and, as used by them, resembles the an-
cient 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 em})erors to
the patriarchs. Thus Constantine gave
the use of the pall to the bishop of Pome ;
and Anthimus, patriarch of Constantinoi)le,
being e\])elled his see, is said to have re-
turned the ]iall to the emperor Justinian ;
which im])lies his having received it from
him. And the reason of the royal consent
in this maimer seems to be, because it was
high treason to wear any part of the im-
perial haljit without licence.



DG2



FJiLh.



PALM SUNDAY.



In after ages, when the see of Home
had carried its authority to the highest
pitch, under Pope Innocent III., that pon-
tiff, in the Lateran Council, A. D. 1215,
decreed the pall to be a mark and dis-
tinction, intimating the plenitude of the
a])ostolic 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 likeAvise in case of
translations, when an archbishop was re-
moved from one see to another. It was
decreed, likewise, that every archbishop
should be buried in his pall, that his suc-
cessor might make no use of it, but be ob-
liged to apply to the pope for another. By
these means the court of Home brought
vast sums of money into its exchequer.

In the llomish Church the following is
the description of the pall as given by
Komish 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
doAvn 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 cele-
bration of the holy eucharist, in the church
dedicated to her in the Nomentan Way in
liome. 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 wher-
ever 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 arch-
bishop, 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, how-
ever, Avhen 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, how-
ever, any archbishop in the Pomish Church,
before he receives the pallium, perform
those offices Avhich result immediately from
the possession of it, such as, for instance,
those relating to orders and to the chrism,
SiQ., 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 arch-
bishop of York also.

Pall is also used for a covering ; as the
black cloth which covers the coffin at fu-
nerals, and sometimes for an altar cloth.
Thus at the coronation, the sovereign makes
an oblation of a pall, or altar cloth of r/old.

PALM SUNDAY. The Sunday next
before Easter, so called from palm branches
being strewed on the road by the mul-
titude, when our Saviour made his tri-
umphal 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 an-
ciently called sometimes the Great AVeek,
sometimes the Holy Week, because it
hath a larger service than any other week,
every day having a second service ap-
pointed for it, in which are rehearsed at
large the sufferings of CiiEiST, as they are
described by the four evangelists ; that by
hearing and reading the history of his
])assion, 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 gar-
ments, others cutting down branches of
palm, carrying them in their hands, and
strewing them in the Avay, which hath
been remembered with great solemnity. —
Dr. Hole.

In the missals this Sunday is called
Palm Sunday ; and in many parts of Eng-
land it still retains its ancient name. On
this day, till the sera of the Reformation,



PANTHEISM.

the people in solemn j)rocession carried in
their hands palms, or branches of some
other tree, in commemoration of Christ's
trium])hal entry into Jerusalem five days
before his death. The palms were then
])laced on the altar by tlie clerks, l)efore
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 man-
kind, in sendinc^ his Sox, not only to take
upon him our liesh, 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 resur-
rection."

The Epistle for the day presents us to
this pui'pose 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. {Uav, all; Qthg, 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. (naTTTToc, 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, Epipha-
nius, and Paulinus ; and, writing often to
St. Augustine, he always inscribes his
epistles Bcatissiino Papce Aufjustino.

The name Papa was sometimes given
to the inferior clergy, who were called
Papce Pisinni, that i's, little fathers; in
comparison of whom Balsamon calls pres-
byters Protopapa, i. e. chief fathers.

The Greek Christians have continued
i 2 o 2

(



PARABOLANI.



oG3



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) thi-re was
formerly an ecclesiastical dignitary styled
Profopapa. who, besides a jurisdiction over
several churches, luul a particular respect
paid him l)y tlie catliedral. l'\)r, u])on
A\'hitsun{lay, the ])rel)endaries went in nro-
cession to the Protopapas chin-ch, (called
the Catholic,) and attended liim to the ca-
thedral, where he sang solemn Vespers,
according to the Greek rituals, and was
afterwards waited upon back to his own
church with the same pom])ous respect.
The Vespers, and the E])istle and (iospel,
at^ Pentecost, are still sung by Greek
priests. — Pirri-Sicilia Sacra. " (See Pope.)

PAPISTS. (See Popery and liouian
Catholics. For the form of reconciling
Pa]nsts to the Church of England, see
Alj/urafio7i.)

^ PARABLE. The parabolical, enigma-
tical, figurative, and sententious way of
speaking was the language of the Eastern
sages and learned men ; and nothing was
more insu])portable 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
occu])ies many chapters of the book of Job
(xxvi. — xxxi. inclusive). The same title
is applied by its inspired com])oser 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 tlie 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 descril)ing a king
wlio went into a far country to receive a
kingdom. This may hint at the liistory
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, de-
puted to attend upon the sick, and to take
care of them all the time of their weakness.



5G4



TARACLETE.



PARAPHRASE.



At Alexandi-ia, the Parabolani were in-
corporated 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, be-
cause 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 hazard-
ous office, {7rapa(3oXov (pyov,) in attending
the sick, especially in infectious and pesti-
lential diseases. The Greeks used to call
those 7rapal3o\oi, who hired themselves out
to fight 'with wild beasts in the amphi-
theatre ; for the word 7rapa(3a\\iiv 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 Parabola )u 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
CjTil the bishop and Orestes the governor
of Alexandi-ia. AYherefore the emperor
Theodosius put them under the inspection
of the Prsefectus 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 watch-
ful eye over them, that, while they were
serving the Church, they might not do any
disservice to the State. — Bi7}r/ham.

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

PARACLETICE, (Gr.,) among the
Greek Christians, is a book of anthems, or
h}Tnns, so called, because they chiefly tend
to comfort the sinner, or because they are
partly invocatory, consisting of pious ad-
dresses 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.

AUatius finds great fault with this book,
and says there are many things in it dis-
respectful to the Virgin Mary, and many
things ascribed to her against all reason



and equity ; that it affirms that John the
Ba])tist, 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 Perpen-
dicular they are very frequently crenel-
lated.

PARAPHRASE. {Chaldaic.) It is
commonly believed that the first transla-
tion of the holy Bible was in Chaldee, and
that the ignorance of the Jews in the
Hebrew tongue, after the Babylonish cap-
tivity, 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 Hieroso-
lymitanum, or the Jerusalem paraphrase ;
the author of Avhich is not certainly known,
nor the time when it was composed. Schi-
kard believes it to bear the same date as
the Targum of Jerusalem, which was
written about oOO years after the last de-
struction of the temple, burnt in the seven-
tieth year after our Lord's incarnation.
There are, besides these, three paraphrases
upon the books of jSIoses ; another upon
the Psalms, Job, and Proverbs ; there is
also one upon the Canticles, Ruth, Lament-
ations, Ecclesiastes, and Esther, but the
author not known ; and we have a Chaldee
paraphrase u])on 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 para-
phrase is fabulous, and that the oldest of
all the translations is that of the Septua-
gint : it is also added that they are later
than St. Jerome, who, having great ac-
quaintance with the most learned rabbins,
and having written so much upon that
subject, could not fail of speaking of th(j



PARCLOSE.

Chaldee paraphrases, if there had been any
sucli in nis time. The Jews affirm they
•were composed in the time of the ])rophets,
and they have them in so <i^reat veneration,
that they are ohHged to read in their syna-
g^op^ue a section of Onkelos' para])hrase,
uhen they have read a Hebrew text in
the Bible.

PARCLOSE. Screens separatinf^ cha-
pels, especially those at the east end of the
aisles, from the body of the church, are
called /)(ircl(>ses.

PARDONS. {See Liduli/mces.) In the
Romish Church, pardons or indtdr/oiccs are
releasement from the temporal })unishment
of sin ; the power of granting wliich is suj)-
posed to be lodged in the pope, to be dis-
pensed by him to the bishops and inferior
clergy, for the benefit of penitents through-
out the Church. In the theory of par-
dons, the point is assumed, that holy men
may accom])lish more than is strictly re-