their coming out of Egypt; because, the night before their departure, the destroying angel, who put to death the first-born of the Egyptians, passed over the houses of the Hebrews, without en tering therein; because they were marked with the blood of the lamb, which was killed the evening before, and which for this reason was called the paschal lamb. See Exod. xii. Brown's Dict. article FEAST; and McEwen on the Types, p. 172.

PASTOR, literally a shepherd; figuratively a stated minister appointed to watch over and instruct a congregation. Of the qualifications of ministers we have already made some remarks under that article; but the following, taken from the works of a spiritual and useful writer, we hope, will not be found superfluous. Jesus Christ's description of an evangelical pastor, Matt. xxiv. 45, includes two things, faithfulness and prudence. "If a minister be faithful, he deceives not others; and if he be prudent, he is not apt to be deceived himself. His prudence suffers not deceivers easily to impose upon him; and his faithfulness will not suffer him knowingly to impose upon his people. His prudence will enable him to discern, and his faithfulness oblige him to distribute wholesome food to his flock. But more particularly,

good foundation of knowledge in our people's souls by catechizing and instructing them in the principles of Christianity, without which we labour in vain.-2. Ministerial prudence discovers itself in the choice of such subjects as the needs of our people's souls do most require and call for.-3. It will not only direct us in the choice of our subjects, but of the language, too, in which we dress and deliver them to our people.-4. It will show us of what great use our own affections are for the moving of others; and will therefore advise us, that, if ever we expect the truths we preach should operate upon the hearts of others, we must first have them impressed on our own hearts, Phil. iii. 18.-5. It will direct us to be careful, by the strictness and gravity of our deportment, to maintain our esteem in the consciences of our people.-6. It will excite us to seek a blessing from God upon our studies and labours, as knowing all our ministerial success entirely depends thereupon." 1 Cor. iii. 7. See Flavel's Character of an Evangelical Pastor, in the second Volume of his Works, p. 763, fol. ed. and books under article MINISTRY.

PATIENCE, that calm and unruffled temper with which a good man bears the evils of life. Patience," says an eminent writer, "is apt to be ranked 1. "Ministerial faithfulness includes by many among the more humble and pure and spiritual aims and intentions obscure virtues, belonging chiefly to for God, Phil. ii. 20, 21.-2. Personal those who groan on a sick bed, or who sincerity, or integrity of heart, Neh. ix. languish in a prison; but in every cir 8. 1 Cor. ii. 12.-3. Diligence in the cumstance of life no virtue is more imdischarge of duty, Matt. xxv. 21. 1 portant both to duty and to happiness. Tim. iv. 2.-4. Impartiality in the ad- It is not confined to a situation of conministrations of Christ's house, 1 Tim.tinued adversity: it principally, indeed, v. 21.-5. An unshaken constancy and perseverance to the end, Rev. ii. 10. But the Lord's servants must not only be faithful, but prudent, discreet, and wise. Fidelity and honesty make a good Christian; but the addition of prudence to fidelity makes a good steward. Faithfulness will fix the eye upon the right end; but it is prudence must direct to the proper means of attaining it. The use of prudence to a minister is unspeakably great: it not only gives clearness and perspicacity to the mind, by freeing it from passions and corporeal impressions, enabling it thereby to apprehend what is best to be done, but enables it in its deliberations about the means to make choice of the most apt and proper; and directs the application of them in the fittest season, without precipitation by too much haste, or hazard by too tedious delay.

2. "Prudence will direct us to lay a

regards the disagreeable circumstances which are apt to occur; but prosperity cannot be enjoyed, any more than adversity supported without it. It must enter into the temper, and form the habit of the soul, if we would pass through the world with tranquillity and honour." "Christian patience," says Mason," is essentially different from insensibility, whether natural, artificial, or acquired. This, indeed, sometimes passes for patience, though it be in reality quite another thing; for patience signifies suffering. Now if you inflict ever so much pain on the body of another, if he is not sensible of it, it is no pain to him ; he suffers nothing; consequently calmness under it is no patience. This insensibility is sometimes natural. Some, in the native temperament of their mind and body are much less susceptible of pain than others are.-There are different degrees of insensibility in men, both

PAT

thieves, enemies; while the man who command of himself, places a defence in patience possesses his soul, has the all around him, and forbids the en

in their animal and mental frame; so that the same event may be a great ex. ercise of patience to one man, which is none at all to another, as the latter feels little or no pain from that wound in-trance of such unwelcome company to flicted on the body or mind which gives offend or discompose. His wisdom rethe most exquisite anguish to the for- quires it. He that is slow to anger is mer. Again; there is an artificial in of great understanding; but he that is sensibility: such as is procured by opi- || hasty of spirit, exalteth folly.' Wisdom ates, which blunt the edge of pain; and gives us large, various, comprehensive there is an acquired insensibility; or views of things; the very exercise opethat which is attained by the force of rates as a diversion, affords the mind principles strongly inculcated, or by time to cool, and furnishes numberless long custom. Such was the apathy of circumstances tending to soften severity. the Stoics, who obstinately maintained His dignity requires it. that pain was no evil, and therefore of a man to pass by a transgression.' It is the glory bore it with amazing firmness, which, The man provoked to revenge is conhowever, was very different from the quered, and loses the glory of the strugvirtue of Christian patience, as appears gle, while he who forbears comes off from the principles from which they victor, crowned with no common laurespectively proceeded; the one spring-rels. A flood assails a rock, and rolls ing from pride, the other from humi-off unable to make an impression; while lity." Christian patience, then, is some-straws and boughs are borne off in trithing different from all these. not a careless indolence, a stupid insen- and tossed. Examples require it. What It is umph, carried down the stream, driven sibility, mechanical bravery, constitu- provocations had Joseph received from tional fortitude, a daring stoutness of his brethren? but he scarcely mentions spirit, resulting from fatalism, philoso- the crime; so eager is he to announce phy, or pride:-it is derived from a di- the pardon. David says, 'They revine agency, nourished by heavenly warded me evil for good; but as for me, truth, and guided by Scriptural rules." when they were sick, my clothing was "Patience," says Mr. Jay, "must sackcloth.' Stephen, dying under a be displayed under provocations. Our shower of stones, prays for his enemies: opinions, reputation, connections, offices, business, render us widely vulnerable. But a greater than Joseph, or David, or 'Lord, lay not this sin to their charge.' The characters of men are various: Stephen, is here. Go to the foot of the their pursuits and their interests per-cross, and behold Jesus, suffering for us. petually clash: some try us by their Every thing conspired to render the ignorance, some by their folly; some provocation heinous; the nature of the by their perverseness; some by their offence, the meanness and obligation of alice. Here, then, is an opportunity the offenders, the righteousness of his for the triumph of patience.-We are very susceptive of irritation; anger is all these seemed to call for vengeance. cause, the grandeur of his person; and eloquent; revenge is sweet: but to stand The creatures were eager to punish. calin and collected; to suspend the Peter drew his sword; the sun resolved blow which passion was urgent to strike; to shine on such criminals no longer; to drive the reasons of clemency as far the rocks asked to crush them; the as they will go; to bring forward fairly earth trembles under the sinful load; in view the circumstances of mitigation; the very dead cannot remain in their to distinguish between surprise and de- graves. He suffers them all to testify liberation, infirmity and crime; or if their sympathy, but forbids their reinfliction be deemed necessary, to leave venge; and, lest the Judge of all should God to be both the judge and the exe- pour forth his fury, he cries, Father, cutioner; this a Christian should labour || forgive them, for they know not what after: his peace requires it. People they do!-2. Patience is to be displayed love to sting the passionate; they who in suffering affliction. This is another are easily provoked, commit their re-field in which patience gathers glory. pose to the keeping of their enemies; Affliction comes to exercise our patience, they lie down at their feet, and invite and to distinguish it. The trial of your them to strike. The man of temper faith worketh patience,' not only in places himself beyond vexatious inter- consequence of the divine blessing, but ruption. He that hath no rule over his by the natural operation of things; use own spirit, is like a city that is broken makes perfect; the yoke is rendered down, and without walls,' into which easy by being worn, and those parts of enter over the ruins, serpents, vagrants, the body which are most in action are

the most strong and solid; and, there-ple, Gen. xviii. 32. Rev. vi. 11. 2 Pet: fore, we are not to excuse improper dis- iii. 9. His patience is manifested by positions under affliction, by saying, It giving warnings of judgments before he was so trying, who could help it? This executes them, Hos. vi. 5. Amos, i. 1: is to justify impatience by what God 2 Pet. ii. 5. In long delaying his judgsends on purpose to make you patient. ments, Eccl. viii. 11. In often mixing -3, Patience is to be exercised under mercy with them. There are many indelays. We as naturally pursue a de- stances of his patience recorded in the sired good as we shun an apprehended Scriptures; with the old world, Gen. evil: the want of such a good is as griev- vi. 3; the inhabitants of Sodom, Gen. ous as the pressure of such an evil; and xviii; in Pharaoh, Exod. v; in the peo an ability to bear the one is as needful a ple of Israel in the wilderness, Acts, qualification as the fortitude by which xiii. 18; in the Amorites and Canaanwe endure the other. It therefore, ites, Gen. xv. 15. Lev. xviii. 28: in the equally belongs to patience to wait, as to Gentile world, Acts, xvii. 30; in fruitsuffer. God does not always imme- less professors, Luke, xiii. 6, 9; in Andiately indulge us with an answer to our tichrist, Rev. ii. 21. xiii. 6, xviii. 8. See prayers. He hears, indeed, as soon as Charnock's Works, vol. i. p. 780; Gill's we knock; but he does not open the Body of Divinity, vol. i. p. 130; Sau. door: to stand there resolved not to go rin's Sermons, vol. i. ser. 10 and 11, 148, without a blessing, requires patience; 149; Tillotson's Sermons. and patience cries, Wait on the Lord; be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.'

PATRIARCHS, heads of families; a name applied chiefly to those who lived before Moses, who were both priests and princes, without peculiar places fitted for worship, Acts, ii. 29.

We have, however, the most power ful motives to excite us to the attain-vii. 8. 9. Heb. vii. 4. ment of this grace. 1. God is a God of Patriarchs among Christians, arc ecpatience, Rom. xv. 5.-2. It is enjoined || clesiastical dignitaries, or bishops, so by the Gospel, Rom. xii. 12. Luke, xxi. called from their paternal authority in 19.-3. The present state of man ren- the church. The power of patriarchs ders the practice of it absolutely ne- was not the same in all, but differed accessary, Heb. x. 36.-4. The manifold cording to the different customs of inconvenience of impatience is a strong countries, or the pleasures of kings and motive, John, iv. Psal. cvi.-5. Eminent councils. Thus the patriarch of Con. examples of it, Heb. xii. 2. Heb. vi. 12. || stantinople grew to be a patriarch over Job, i. 22.-6. Reflect that all our trials the patriarchs of Ephesus and Cæsarea, will terminate in triumph, James, v. 7, and was called the Ecumenical and 8. Rom. ii. 7. Barrow's Works, vol. iii.|| Universal Patriarch; and the patriser. 10; Jay's Sermons, ser. 2. vol. i; arch of Alexandria had some prerogaMason's Christian Morals, vol. i. ser. tives which no other patriarch but him3; Blair's Sermons, vol. iii. ser. 11; self enjoyed; such as the right of conBishop Horne's Discourses, vol. ii. ser. secrating and approving of every single 10; Bishop Hopkins's Death disarmed, bishop under his jurisdiction. The pap. 1, 120, triarchate has ever been esteemed the PATIENCE OF GOD is his long supreme dignity in the church: the bisuffering or forbearance. He is called shop had only under him the territory the God of patience, not only because of the city of which he was bishop; the he is the author and object of the grace metropolitan superintended a province, of patience, but because he is patient or and had for suffragans the bishops of his long suffering in himself, and towards province; the primate was the chief of his creatures. It is not, indeed, to be what was then called a diocese, and had considered as a quality, accident, pas- several metropolitans under him; and sion, or affection in God as in creatures, the patriarch had under him several but belongs to the very nature and es- dioceses, composing one exarchate, and sence of God, and springs from his the primates themselves were under goodness and mercy, Rom. ii. 4. It is him. Usher, Pagi, De Marca, and Mosaid to be exercised towards his chosen rinus, attribute the establishment of the people, 2 Pet. iii. 9. Rom. iii. 25. Isa. grand patriarchates to the apostles xxx. 18. 1 Tim. i. 16. and towards the themselves, who, in their opinion, acungodly, Rom. ii. 4. Eccl: viii. 11. The cording to the description of the world end of his forbearance to the wicked, is, then given by geographers, pitched that they may be without excuse; to on three principal cities in the three make his power and goodness visible; parts of the known world, viz. Rome in and partly for the sake of his own peo-Europe, Autiech in Asia, and Alexan

that the authority of the patriarchs was not acknowledged through all the provinces without exception. Several districts, both in the eastern and western empires, were exempted from their jurisdiction. The Latin church had no patriarchs till the sixth century; and the churches of Gaul, Britain, &c. were never subject to the authority of the patriarch of Rome, whose authority only extended to the suburbicary provinces. There was no primacy, no exarchate, nor patriarchate, owned here; but the bishops, with the inetropolitans, governed the church in common. Indeed, after the name patriarch became frequent in the West, it was attributed to the bishop of Bourges and Lyons; but it was only in the first signification, viz. as heads of dioceses. Du Cange says, that there have been some abbots who have borne the title of patriarchs.

dria in Africa: and thus formed a trinity of patriarchs. Others maintain, that the name patriarch was unknown at the time of the council of Nice; and that for a long time afterwards patriarchs and primates were confounded together, as being all equally chiefs of dioceses, and equally superior to me tropolitans, who were only chiefs of provinces. Hence Socrates gives the title patriarch to all the chiefs of dioceses, and reckons ten of them. Indeed, it does not appear that the dignity of patriarch was appropriated to the five grand sees of Rome, Constantinople, Alexandria, Antioch, and Jerusalem, till after the council of Chalcedon, in 451; for when the council of Nice regulated the limits and prerogatives of the three patriarchs of Rome, Antioch, and Alexandria, it did not give them the title of patriarchs, though it allowed them the pre-eminence and privileges thereof: thus when the council of Constantinople adjudged the second place to the bishop of Constantinople, who, tiil then, was only a suffragan of Heraclea, it said nothing of the patriarchate. Nor is the term fatriarch found in the decree of the council of Chalcedon, whereby the fifth place is assigned to the bi-which account his adherents bore an shop of Jerusalem; nor did these five patriarchs govern all the churches.

PATRICIANS, ancient sectaries who disturbed the peace of the church in the beginning of the third century; thus called from their founder Patricius, preceptor of a Marchionite called Syminachus. His distinguishing tenet was, that the substance of the flesh is not the work of God, but that of the devil; on

implacable hatred to their own flesh, which sometimes carried them so far as to kill themselves.

PATRIPASSIANS, a sect that ap

century; so called from their ascribing the passion or sufferings of Christ to the Father; for they asserted the unity of God in such a manner as to destroy all distinctions of persons, and to make the Father and Son precisely the same; in which they were followed by the Sabellians and others. The author and head of the Patripassians was Praxeas, a philosopher of Phrygia, in Asia.

There were besides many independent chiefs of dioceses, who, far from owning the jurisdiction of the grand patri-peared about the latter end of the second archs, called themselves patriarchs, such as that of Aquileia; nor was Carthage ever subject to the patriarch of Alexandria. Mosheim (Eccles. Hist. vol. i. p. 284 ) imagines that the bishops who enjoyed a certain degree of preeminence over the rest of their order, were distinguished by the Jewish title of patriarchs in the fourth century. The authority of the patriarchs gradually increased till about the close of PATRONAGE, or AnvowSON, a the fifth century: all affairs of moment sort of incorporeal hereditament, conwithin the compass of their patriarch- || sisting in the right of presentation to a ates came before them, either at first church, or ecclesiastical benefice. Adhand, or by appeals from the metropo- vowson signifies the taking into prelitans. They consecrated bishops; as-tection,and therefore is synonimous with sembled yearly in council the clergy of their respective districts; pronounced a decisive judgment in those cases where accusations were brought against bishops; and appointed vicars or deputies, clothed with their authority, for the preservation of order and tranquil lity in the remoter provinces. In short, nothing was done without consulting them, and their decrees were executed with the same regularity and respect as those of the princes.

It deserves to be remarked, however,

patronage; and he who has the right of advowson is called the patron of the church.

PAULIANISTS, a sect so called from their founder, Paulus Samosatenus. a native of Samosata, elected bishop of Antioch, in 262. His doctrine seems to have amounted to this: that the Son and the Holy Ghost exist in God in the same manner as the faculties of reason and activity do in man; that Christ was born a mere man ; but that the reason or wisdom of the Father descended into

Carbeus, they declared against the Greeks a war, which was carried on for fifty years with the greatest vehemence and fury. During these commo

him, and by him wrought miracles upon earth, and instructed the nations, and, finally, that on account of this union of the divine Word with the man Jesus, Christ might, though improperly, betions, some Paulicians, towards the con called God. It is also said that he did clusion of this century, spread abroad not baptize in the name of the Father their doctrines among the Bulgarians: and the Son, &c. for which reason the many of them, either from a principle Council of Nice ordered those baptized of zeal for the propagation of their opiby him to be re-baptized. Being con- nions, or from a natural desire of flying demned by Dionysius Alexandrinus in a from the persecution which they suffercouncil, he abjured his errors to avoided under the Grecian yoke, retired deposition; but soon after he resumed about the close of the eleventh century them, and was actually deposed by ano- from Bulgaria and Thrace, and formed ther council in 269. He may be consi-settlements in other countries. Their dered as the father of the modern Soci- first migration was into Italy; whence, nians; and his errors are severely con- in process of time, they sent colonies demned by the council of Nice, whose into almost all the other provinces of creed differs a little from that now used Europe, and formed gradually a consiunder the same name in the church of derable number of religious assemblies, England. The creed agreed upon by who adhered to their doctrine, and who the Nicene fathers with a view to the were afterwards persecuted with the uterrors of Paulus Samosatenus concludes most vehemence by the Roman pontiffs. thus: "But those who say there was a In Italy they were called Patarini, from time when he was not, and that he was a certain place called Pataria, being a not before he was born, the catholic and part of the city of Milan where they apostolic church anathematize." held their assemblies and Gathari, or PAULICIANS, a branch of the an- Gazari, from Gazaria, or the Lesser cient Manichees; so called from their Tartary. In France they were called founder, one Paulus, an Armenian, in Albigenses, though their faith differed the seventh century, who, with his bro- widely from that of Albigenses, whom ther John, both of Samosata, formed Protestant writers generally vindicate this sect; though others are of opinion (See ALBIGENSES.) The first religious that they were thus called from another assembly the Paulicians had formed in Paul, an Armenian by birth, who lived || Europe, is said to have been discovered under the reign of Justinian II. In the at Orleans in 1017, under the reign of seventh century, a zealot, called Con-Robert, when many of them were constantine, revived this drooping sect, demned to be burnt alive. The ancient which had suffered much from the vic-Paulicians, according to Photius, exlence of its adversaries, and was ready pressed the utmost abhorrence of Manes to expire under the severity of the im and his doctrine. The Greek writers perial edicts, and that zeal with which comprise their errors under the six folthey were carried into execution. The lowing particulars: 1. They denied that Paulicians, however, by their number, this inferior and visible world is the proand the countenance of the emperor duction of the Supreme Being; and they Nicephorus, became formidable to all distinguish the Creator of the world the East. But the cruel rage of perse and of human bodies from the Most cution, which had for some years been || High God who dwells in the heavens; suspended, broke forth with redoubled and hence some have been led to conviolence under the reigns of Michaelceive that they were a branch of the Curopalates, and Leo the Armenian, Gnostics rather than of the Manicheans. who inflicted capital punishment on such-2. They treated contemptuously the of the Paulicians as refused to return into the bosom of the church. The empress Theodora, tutoress of the emperor Michael, in 845, would oblige them either to be converted, or to quit the empire; upon which several of them were put to death, and more retired among the Saracens; but they were neither all exterminated nor banished.

Upon this they entered into a league with the Saracens, and, choosing for their chief an officer of the greatest resolution and valour, whose name was

Virgin Mary, or, according to the usual manner of speaking among the Greeks, they refused to adore and worship her.3. They refused to celebrate the institution of the Lord's supper.-4. They loaded the cross of Christ with contempt and reproach, by which we are only to understand that they refused to follow the absurd and superstitious practice of the Greeks, who paid to the pretended wood of the cross a certain sort of religious homage.-5. They rejected, after the example of the greatest part