Saul and Barnabas, say they, was an ordination to missionary work, including the administration of sacraments to the converted Heathen, as well as public instruction, Acts xiii. 1, 5. So Timothy was ordained, 1 Tim. iv. 14. Acts xvi. 3, and there is equal reason, by analogy, to suppose that Titus and other companions of Paul were similarly ordained, without any of them having a particular church to take under his pastoral care. So that they appear to have been ordained to the work of the Christian ministry at large. appeared in the third century, who derived their opinions from the writings of Origen, a presbyter of Alexandria, and a man of vast and uncommon abili ties, who interpreted the divine truths of religion according to the tenor of the Platonic philosophy. He alleged, that the source of many evils lies in adhering to the literal and external part of Scripture: and that the true meaning of the. sacred writers was to be sought in a mysterious and hidden sense, arising from the nature of things themselves. The principal tenets ascribed to Origen, together with a few of the reasons made use of in their defence, are comprehended in the following sum 1. That there is a pre-existent state of human souls. For the nature of the soul is such as to make her capable of existing eternally, backward as well as forward, because her spiritual essence, as such, makes it impossible that she should, either through age or violence, be dissolved: so that nothing is wanting to her existence but the good pleasure of him from whom all things proceed. And if, according to the Platonic scheme, we assign the production of all things to the exuberant fulness of life in the Deity, which, through the blessed necessity of his communicative nature, empties itself into all possibilities of being, as into so many capable receptacles, we must suppose her existence in a sense necessary, and in a degree co-eternal with God. On reviewing the whole of this controversy, I would say with Dr. Watts, "that since there are some texts in the New Testament, wherein single per-marysons, either apostles, as Paul and Barnabas, ordained ministers in the churches; or evangelists, as Timothy and Titus; and since other missions or ordinations are intimated to be performed by several persons, viz. prophets, teachers, elders, or a presbytery, as in Acts xiii. 1. and 1 Tim. iv. 14; since there is sometimes mention made of the imposition of hands in the mission of a minister, and sometimes no mention of it; and since it is evident that in some cases popular ordinations are and must be valid without any bishop or elder; I think none of these differences should be made a matter of violent contest among Christians; nor ought any words to be pronounced against each other by those of the episcopal, presbyterian, or independent way. Surely, all may agree thus far, that various forms or 2. That souls were condemned to animodes, seeming to be used in the mis- mate mortal bodies, in order to expiate sion or ordination of ministers in primi- faults they had committed in a pretive times, may give a reasonable occa- existent state: for we may be assured, sion or colour for sincere and honest from the infinite goodness of their Creasearchers after truth to follow different tor, that they were at first joined to the opinions on this head, and do therefore purest matter, and placed in those redemand our candid and charitable sen- || gions of the universe which were most timents concerning those who differ suitable to the purity of essence they from us." See articles EPISCOPACY, then possessed. For that the souls of IMPOSITION OF HANDS, INDEPEN- men are an order of essentially incorpoDENTS, and MINISTERIAL CALL, in rate spirits, their deep immersion into this work; James Owen's Plea for terrestrial matter, the modification of Scripture Ordination; Doddridge's all their operations by it, and the heaTracts, v. ii. p. 253-257; Dr. Owen's venly body promised in the Gospel, as True Nature of a Gospel Church, p. the highest perfection of our renewed 78, 83; Brekell's Essay on Ordination; nature, clearly evince. Therefore if Watts' Rational Foundation of a our souls existed before they appeared Christian Church, sec. 3; Dr. Camp- inhabitants of the earth, they were bell's Lectures on Ecclesiastical His- placed in a purer element, and enjoyed tory, vol. i. p. 345; Gill's Body of Di- far greater degrees of happiness. And vinity, p. 246. vol. iii. 8vo. ed. Theolo- certainly he, whose overflowing goodgical Magazine for 1802, p. 33, 90, 167; ness brought them into existence, would Erving's Remarks on Dick's Sermon, not deprive them of their felicity, till by preached before the Edinburgh Mis- their mutability they rendered themsionary Society, in 1801. selves less pure in the whole extent of their powers, and became disposed for ORIGENISTS, a denomination which || impress upon her intimate natures and substances a central tendency towards himself; an essential principle of reunion to their great original. the susception of such a degree of cor- er, there must of necessity be something poreal life as was exactly answerable to || analogous to this in the intellectual systheir present disposition of spirit. Hence tem; and since the spirits created by it was necessary that they should be- God are emanations and streams from come terrestrial men. his own abyss of being, and as self-ex3. That the soul of Christ was united istent power must needs subject all beto the Word before the incarnation. Forings to itself, the Deity could not but the Scriptures teach us that the soul of the Messiah was created before the beginning of the world, Phil. ii. 5, 7. This text must be understood of Christ's human soul, because it is 6. That the earth after its conflagraunusual to propound the Deity as an ex- tion shall become habitable again, and ample of humility in Scripture. Though be the mansion of men and animals, and the humanity of Christ was so God-like, that in eternal vicissitudes. For it is he emptied himself of this fulness of thus expressed in Isaiah: Behold I life and glory, to take upon him the make new heavens, and a new earth; form of a servant. It was this Messiah &c. and in Heb. i. 10, 12. Thou, Lord, who conversed with the patriarchs un- in the beginning hast laid the foundader a human form: it was he who ap- tions of the earth; as a vesture shalt peared to Moses upon the Holy Mount: thou change them, and they shall be it was he who spoke to the prophets || changed, &c. Where there is only a under a visible appearance; and it is he change the substance is not destroyed, who will at last come in triumph upon this change being only as that of a gar the clouds to restore the universe to its ment worn out and decaying. The primitive splendour and felicity. fashion of the world passes away like a turning scene, to exhibit a fresh and new representation of things; and if only the present dress and appearance of things go off, the substance is supposed to remain entire. 4. That at the resurrection of the dead we shall be clothed with ethereal bodies. For the elements of our terrestrial compositions are such as almost fatally entangle us in vice, passion, and misery. The purer the vehicle the soul is united with, the more perfect is her life and operations. Besides, the Supreme Goodness who made all things, assures us he made all things best at first, and therefore his recovery of us to our lost happiness (which is the design of the Gospel,) must restore us to our better bodies and happier habitations, which is evident from 1 Cor. xv. 49. 2 Cor. v. 1. and other texts of Scripture. ORIGINAL SIN. See FALL, SIN. ORTHODOXY, soundness of doctrine or opinion in matters of religion. The doctrines which are generally considered as orthodox among us, are such as were generally professed at the time of the reformation, viz. the fall of man, regeneration, atonement, repentance, justification by free grace, &c. I Some have thought, that, in order to keep error out of the church, there 5. That, after long periods of time, should be some human form as a stanthe damned shall be released from their dard of orthodoxy, wherein certain torments, and restored to a new state of disputed doctrines shall be expressed in probation. For the Deity has such re- such determinate phrases as may be diserves in his gracious providence, as rectly levelled against such errors as will vindicate his sovereign goodness shall prevail from time to time, requiring and wisdom from all disparagement. those especially who are to be public Expiatory pains are a part of his ado- teachers in the church to subscribe or rable plan; for this sharper kind of fa- virtually to declare their assent to such vour has a righteous place in such crea- formularies. But as Dr. Doddridge obtures as are by nature mutable. Though serves, 1. Had this been requisite, it is sin has extinguished or silenced the di- probable that the Scriptures would have vine life, yet it has not destroyed the given us some such formularies as these, faculties of reason and understanding, or some directions as to the manner in consideration and memory, which will which they should be drawn up, proserve the life which is most powerful. posed, and received.-2. It is impossiIf, therefore, the vigorous attraction of ble that weak and passionate men, who the sensual nature be abated by a cease-have perhaps been heated in the very less pain, these powers may resume the controversy thus decided, should exseeds of a better life and nature. As in press themselves with greater propriety the material system there is a gravita- than the apostles did.-3. It is plain, in tion of the less bodies towards the great- fact, that this practice has been the || OSIANDRIANS, a denomination among the Lutherans, which was founded in the year 1550, by Andrew Osiander, a celebrated German divine, whose doctrine amounted to the following propositions : 1. That Christ, considered in his human nature only, could not, by his obedience to the divine law, obtain justifi cation and pardon for sinners; neither can we be justified before God, by embracing and applying to ourselves, through faith, the righteousness and obedience of the man Christ. It is only through that eternal and essential righteousness which dwells in Christ, considered as God, and which resides in his divine nature, that is united to the human, that mankind can obtain complete justification. cause of great contention in the Christian church, and such formularies have been the grand engine of dividing it, in proportion to the degree in which they have been multiplied and urged.-4. This is laying a great temptation in the way of such as desire to undertake the office of teachers in the church, and will be most likely to deter and afflict those who have the greatest tenderness of conscience, and therefore (cat par.) best deserve encouragement.-5. It is not likely to answer the end proposed, viz. the preserving an uniformity of opinion, since persons of little integrity may satisfy their consciences, in subscribing what they do not at all believe as articles of peace, or in putting the most unnatural sense on the words. And whereas, in answer to all these inconveniences, it is pleaded, 2. That a man becomes a partaker of that such forms are necessary to keep this divine righteousness by faith, since the church from heresy, and it is better it is in consequence of this uniting there should be some hypocrites under principle that Christ dwells in the heart such forms of orthodoxy, than that a of man with his divine righteousness. freedom of debate and opinion should Now, wherever this divine righteousbe allowed to all teachers; the answer ness dwells, there God can behold no is plain, that, when any one begins to sin; therefore, when it is present with preach doctrines which appear to those Christ in the hearts of the regenerate, who attend upon him dangerous and they are on its account considered by subversive of Christianity, it will be the Deity as righteous, although they time enough to proceed to such animad- be sinners. Moreover, this divine and version as the nature of his error in justifying righteousness of Christ excites their apprehension will require, and his the faithful to the pursuit of holiness, relation to them will admit. See arti-and to the practice of virtue. OSSENIANS, a denomination of the Doddridge's Lectures, lec. first century, which taught that faith 174; Watts's Orthodoxy and Charity || may and ought to be dissembled. United. cles ESTABLISHMENT and SUBSCRIP TION; P. PACIFICATION, Edicts of, were obliging them withal to quit the churches decrees, granted by the kings of France they had possessed themselves of during to the Protestants, for appeasing the the troubles. Another, called the Edict troubles occasioned by their persecution. of Lonjumeau, ordering the execution The first Edict of Pacification was of that of Amboise, was published granted by Charles IX. in January March 27, 1558, after a treaty of peace. 1562, permitting the free exercise of This pacification was but of short conthe reformed religion near all the cities tinuance; for Charles perceiving a geand towns of the realm. March 19, neral insurrection of the Huguenots, re1563, the same king granted a second voked the said edicts in September, 1568, Edict of Pacification, at Amboise, per- forbidding the exercise of the Protestant mitting the free exercise of the reform-religion, and commanding all the mied religion in the houses of gentlemen and lords high justiciaries (or those who had the power of life and death,) to their families and dependents only; and allowing other Protestants to have their sermons in such towns as they had them in before the seventh of March; nisters to depart the kingdom in fifteen two public exercises in each govern- tion of idols and false gods. The ment. He likewise gave them four theology of the Pagans according to cautionary towns, viz. Rochelle, Mon-themselves, as Scævola and Varra, was taubon, Cognal, and La Charite, to be places of security for them during the space of two years. Nevertheless, in August, 1572, he authorised the Bartholomew massacre, and at the same time issued a declaration, forbidding the exercise of the Protestant religion. of three sorts. The first of these may well be called fabulous, as treating of the theology and genealogy of their deities, in which they say such things as are unworthy of deity; ascribing to them thefts, murders, adulteries, and all manner of crimes; and therefore this kind of theology is condemned by Henry III. in April, 1576, made peace the wiser sort of heathens as nugatory with the Protestants; and the Edict of and scandalous: the writers of this sort Pacification was published in parlia- of theology were Sancho-niatho, the ment, May 14, permitting them to build Phoenician; and of the Grecians, Orchurches and have sermons where they pheus, Hesiod, Pherecyde, &c. The pleased. The Guisian faction, enraged second sort, called physic, or natural, at this general liberty, began the famous was studied and taught by the philosoleague for defence of the Catholic re-phers, who, rejecting the multiplicity of ligion, 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 edicts granted 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. gods introduced by the poets, brought their theology to a more natural and rational form, and supposed that there was but one Supreme God, which they commonly make to be the sun; at least, an emblem of him, but at too great a distance to mind the affairs of the world, and therefore devised certain demons, which they considered as mediators between the Supreme God and man; and the doctrines of these demons, to which the apostle is thought to allude in 1 Tim. iv. 1. were what the philosophers had a concern with, and who treat of their nature, office, and regard to men; as did Thales, Pythagoras, Plato, and the Stoics. The third part called politic, or civil, was instituted by legislators, Henry IV. coming to the crown, pub- statesmen, and politicians: the first lished a declaration, July 4, 1591, abo- among the Romans was Numa Pompilishing the edicts against the Protestants. lius; this chiefly respected their gods, This edict was verified in the parlia- temples, altars, sacrifices, and rites of ment of Chalons; but the troubles pre-worship, and was properly their idolavented 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 Nantz, 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 Nantz was confirmed by Lewis XIII. in 1610, and by Lewis XIV. 1652. But the latter abolished it entirely in 1685. See HUGUENOTS, and PERSECUTION. PÆDOBAPTISTS, those who baptise their children. The word comes from was, infant, and Barrigues, baptism. See BAPTISM. PAGANISM, the religious worship and discipline of Pagans, or the adora || try, the care of which belonged to the priests; and this was enjoined the common people, to keep them in obedience to the civil state. Thus things continued in the Gentile world, until the light of the Gospel was sent among them: the times before were times of ignorance, as the apostle calls them: they were ignorant of the true God, and of the worship of him; and of the Messiah, and salvation by him. Their state is truly described, Eph. ii. 12. that they were then without Christ; aliens from the commonwealth of Israel; strangers from the covenants of promise; having no hope, and without God in the world; and, consequently, their theology was insufficient for their salvation. The reader will find some admirable reflections on the growth of heathenism among modern Christians, in the 3d volume of the Rev. W. Jones's Works. See HEATHENS, IDOLATRY, POLYTHEISM. PAGODA, or PAGOD, a name given by the East Indians to their temples, where they worship their gods. 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. PANTHEOLOGY, the whole sum or body of divinity. PAPIST, one who adheres to the communion of the pope and church of Rome. See POPE, and POPERY. PARABLE, a fable or allegorical instruction, founded on something real or apparent in nature or history, from which a moral is drawn, by comparing it with something in which the people are more immediately concerned: such are the parables of Dives and Lazarus, or the prodigal son, of the ten virgins, &c. Dr. Blair observes, that of parables, which form a part of allegory, the prophetical writings are full; and if to us they sometimes appear obscure, we must remember, that, in those early times, it was universally the mode throughout all the eastern nations, to convey sacred truths under some mysterious figures and representations." PARACLETE, an advocate or comforter; generally applied to the third person in the Trinity, John xv. 26. PANTHEISM, a philosophical species of idolatry, leading to atheism, in which the universe was considered as the Supreme God. Who was the inventor of this absurd system, is, perhaps, not known, but it was of early origin, and differently modified by different" philosophers. Some held the universe to be one immense animal, of which the incorporeal soul was properly their god, and the heavens and the earth the body of that god; whilst others held but one substance, partly active and partly passive, and therefore looked upon the visible universe as the only Numen. The earliest Grecian pantheist of whom we read was Orpheus, who called the world the body of God, and its several parts his members, PARADISE, the garden of Eden, in making the whole universe, one divine which Adam and Eve were placed. It animal. According to Cudworth, Or- is also used to denote heaven, Luke pheus and his followers believed in the xxiii. 44. As to the terrestrial paraimmaterial soul of the world: therein dise, there have been many inquiries agreeing with Aristotle, who certainly about its situation. It has been placed held that God and matter are co-eter- in the third heaven, in the orb of the nal; and that there is some such union moon, in the moon itself, in the middle between them, as subsists between the region of the air, above the earth, under souls and bodies of men. An institution, the earth, in the place possessed by the imbibing sentiments nearly of this kind, Caspian sea, and under the arctic pole. was set on foot about eighty or ninety The learned Huetius places it upon the years ago, in this kingdom, by a society river that is produced by the conjunction of philosophical idolaters, who called of the Tigris and Euphrates, now callthemselves Pantheists, because they ed the river of the Arabs, between this professed the worship of All Nature as conjunction, and the division made by their deity. They had Mr. John Toland the same river before it falls into the for their secretary and chaplain. Their Persian sea. Other geographers have liturgy was in Latin: an English trans-placed it in Armenia, between the lation was published in 1751, from which the following sentiments are extracted: "The ethereal fire environs all things, and is therefore supreme. The æther is a reviving fire it rules all things, it disposes all things. In it is soul, mind, prudence. This fire is Horace's particle of divine breath, and Virgil's inwardly nourishing spirit. All things are comprised in an intelligent nature." This force they call the soul of the world; as also, a mind of perfect wisdom, and, consequently, God. Vanini the Italian philosopher, was nearly of this opinion: his god was nature. Some very learned and excellent remarks are made on this error by Mr. Boyle, in his discourse on the vulgarly received notion of nature. See Jones of Nayland's Works, vol. ix. p. 50, and article SPINOSISM. sources of the Tigris, the Euphrates, the Araxes, and the Phasis, which they suppose to be the four rivers described by Moses. But concerning the exact place, we must necessarily be very uncertain, if, indeed, it can be thought at all to exist at present, considering the many changes which have taken place on the surface of the earth since the creation. See MAN. PARAPHRASE, an explanation of some text in clearer and more ample terms, wherein more regard is had to an author's meaning than his words. See COMMENTARY. PARDON, the act of forgiving an offender, or removing the guilt of sin, that the punishment due to it may not be inflicted. Of the nature of pardon it may be observed, that the Scripture |