Εικόνες σελίδας
PDF
Ηλεκτρ. έκδοση

PARENTS, a name appropriated to immediate progenitors, as father and mother. The duties of parents to chil

appetites desire; not give them too much sleep, nor ever give them strong liquors. He must accustom them to in

represents it by various phrases: a same time justified by his life, Rom. v. lifting up, or taking away, Psal. xxxii. 10. Acts xiii. 38, 39. See GRACE, 1; a covering of it, Psal. lxxxv. 2; a MERCY. Charnock's Works, vol. ii. p. non-imputation of it, Ps. xxxii. 2. a blot- || 101; Gill's Body of Div. art. Pardon; ting it out, Ps. xliii. 25; a non-rememOrven on Psalm cxxx; Hervey's brance of it, Heb. viii. 12. Is. xliii. 25.-1. Works, vol. ii. p. 352. It is an act of free grace, Ps. li. 1. Isa. xliii. 25.-2. A point of justice, God having received satisfaction by the blood of Christ, 1 John i. 9.-3. Á completedren relate to their health, their mainact, a forgiveness of all the sins of his tenance, their education, and morals. people, 1 John i. 7. Psal. ciii. 2, 3.-4. Many rules have been delivered reAn act that never will be repealed, specting the health of children, which Mic. vii. 19. The author or cause of cannot be inserted here; yet we shall pardon is not any creature, angel, or just observe, that if a parent wishes to man; but God. Ministers are said to see his progeny healthy, he must not inremit sin declaratively, but not autho-dulge them in every thing their little ritatively; that is, they preach and declare that there is remission of sins in Christ; but to pretend to absolve men is the height of blasphemy, 1 Thess. ii.dustry and moderate exercise. Their 4. Rev. xiii. 5, 6. See ABSOLUTION, food and clothing should be rather light. INDULGENCES. There is nothing that They should go to rest soon, and rise man has, or can do, by which pardon early; and, above all, should, if possible, can be procured: wealth cannot buy be inspired with a love of cleanliness. pardon, Prov. xi. 4; human works or As to their maintenance, it is the parent's righteousness cannot merit it, Rom. xi. duty to provide every thing for them 6; nor can water baptism wash away that is necessary until they be capable sin. It is the prerogative of God alone of providing for themselves. They, to forgive, Mark ii. 7; the first cause therefore, who live in habits of idleness, of which is his own sovereign grace and desert their families, or by their neglimercy, Eph. i. 7. The meritorious gent conduct reduce them to a state of cause is the blood of Christ, Heb. ix. 14. indigence and distress, are violating the 1 John i. 7. Pardon of sin and justifi- law of nature and of revelation, 1 Tim. cation are considered by some as the v. 8. In respect to their education and same thing: and it must be confessed morals, great care should be taken. As that there is a close connexion; in it relates to the present life, habits of many parts they agree, and it is without courage, application, trade, prudence, doubt that every sinner who shall be labour, justice, contentiment, temperfound pardoned at the great day, will ance, truth, benevolence, &c. should likewise be justified; yet they have be formed. Their capacities, age, tembeen distinguished thus: 1. An innocent per, strength, inclination, should be person, when falsely accused and acconsulted, and advice given suitable to quitted, is justified, but not pardoned; these. As it relates to a future life, and a criminal may be pardoned, though their minds should be informed as to the he cannot be justified or declared inno-being of God, his perfections, glory, and cent. Pardon is of men that are sinners, and who remain such, though pardoned sinners; but justification is a pronouncing persons righteous, as if they had never sinned.-2. Pardon frees from punishment, but does not entitle to everlasting life; but justification does, Rom. v. If we were only pardoned, we should, indeed, escape the pains of hell, but could have no claim to the joys of heaven; for these are more than the most perfect works of man could merit; therefore they must be what the Scriptures declare" the gift of God."

the mode of salvation by Jesus Christ. They should be catechised; allured to a cheerful attendance on divine worship; instructed in the Scriptures; kept from bad company; prayed with and for; and, above all, a good example set them, Prov. xxii. 6. Eph. vi. 1, 2. Nothing can be more criminal than the conduct of some parents in the inferior classes of the community, who never restrain the desires and passions of their children, suffer them to live in idleness, dishonesty, and profanation of the Lord's day, the consequence of After all, however, though these two which is often an ignominious end. So, may be distinguished, yet they cannot among the great, permitting their chilbe separated; and, in reality, one is not dren to spend their time and their moprior to the other; for he that is par-ney as they please, indulging them in doned by the death of Christ, is at the perpetual public diversions, and setting

[ocr errors]

ranks of clergymen below that of a dignitary, viz. parson, vicar, and curate. Parson is the first, meaning a rector, or he who receives the great tithes of a benefice. Clergymen may imply any person ordained to serve at the altar. Parsons are always priests, whereas clergymen are only deacons. See CLERGY, CURATE.

the utmost aversion to the doctrine and discipline of the church of Rome.

before them awful examples of gambling, indolence, blasphemy, drinking, and almost every other vice; what is this but ruining their children, and "bequeathing to posterity a nuisance?" But, while we would call upon parents to exercise their authority, it must not be understood that children are to be entirely at their disposal under all circumstances, especially when they be- PASAGINIANS, a denomination gin to think for themselves. Though a which arose in the twelfth century, parent has a right over his children, known also by the name of the Circumyet he is not to be a domestic tyrant, cised. Their distinguishing tenets were consulting his own will and passions in these, 1. That the observation of the preference to their interest. In fact, law of Moses in every thing except the his right over them is at an end when offering of sacrifices was obligatory he goes beyond his duty to them. "For upon Christians. In consequence of parents," as Mr. Paley observes, "have which, they circumcised their followers, no natural right over the lives of their abstained from those meats the use of children, as was absurdly allowed to which was prohibited under the MoRoman fathers; nor any to exercise un-saic economy, and celebrated the Jewprofitable severities; nor to command ish sabbath.-2. That Christ was no the commission of crimes: for these more than the first and purest crearights can never be wanted for the pur-ture of God. This denomination had poses of a parent's duty. Nor have parents any right to sell their children into slavery; to shut up daughters and younger sons in nunneries and monasteries, in order to preserve entire the estate and dignity of the family; or to use any arts, either of kindness or unkindness, to induce them to make choice of this way of life themselves; or in countries where the clergy are prohibited from marriage, to put sons into the church for the same end, who are never likely to do or receive any good in it sufficient to compensate for this sacrifice; nor to urge children to marriages from which they are averse, with the view of exalting or enriching the family, or for the sake of connecting estates, parties, or interests; nor to oppose a marriage in which the child would probably find his happiness, from a motive of pride or avarice, of family hostility or personal pique." Paley's Moral Philosophy, vol. i. p. 345 to 370; Stennett's Discourses on Domestic Duties, dis. 5; Beattie's Elements of Moral Science, vol. ii. p. 139, 148; Doddridge's Lectures, fec. 74; Saurin's Sermons, Robinson's Translation, vol. v. ser. 1; Searl's Christian Parent.

PARSIMONY, covetousness. COVETOUSNESS.

PASSALORYNCHITES, a branch of the Montanists. They held, that in order to be saved, it was necessary to observe a perpetual silence; wherefore they kept their finger constantly on their mouth, and dared not open it, even to say their prayers. Their name is derived from the Greek waogalos, a nail, and pv, a nostril, because, when they put their finger to their mouth, they touched their nose.

OBEDIENCE

PASSIVE OF CHRIST. See OBEDIENCE, and SUFFERINGS OF CHRIST.

PASSIVE PRAYER, among the mystic divines, is a total suspension or ligature of the intellectual faculties, in virtue whereof the soul remains of itself, and, as to its own power, impotent with regard to the producing of any effects. The passive state, according to Fenelon, is only passive in the same sense as contemplation; i. e. it does not exclude peaceable disinterested acts, but only unquiet ones, or such as tend to our own interest. In the passive state the soul has not properly any activity, any sensation of its own. It is a mere inflexiSeebility of the soul, to which the feeblest impulse of grace gives motion. See MYSTIC.

PARSON, (persona ecclesiæ) one that hath full possession of all the rights PASSION, in its general import, sigof a parochial church. He is called nifies every feeling of the mind occaparson (persona) because by his per- sioned by an extrinsic cause. It is used son the church, which is an invisible to describe a violent commotion or agibody, is represented, and he is in him- tation of the mind; emotion, zeal, arself a body corporate, in order to pro-dour, or of ease wherein a man can contect and defend the rights of the church, quer his desires, or hold them in subwhich he personates. There are threejection. 1. As to the number of the

passions, Le Brun makes them about || take God's word for our rule, be much twenty, 1. Attention; 2. admiration; in prayer and dependence on the Divine 3. astonishment; 4. veneration; 5. Being.-7. Lastly, we should study the rapture; 6. joy, with tranquillity; 7. passions. To examine them accurately, desire; 8. laughter; 9. acute pain; indeed, requires much skill, patience, 10. pains, simply bodily; 11. sadness; observation, and judgment; but to form 12. weeping; 13. compassion; 14. any proper idea of the human mind, and scorn; 15. horror; 16. terror or fright; its various operations; to detect the er17. anger; 18. hatred; 19. jealousy; rors that arise from heated tempera20. despair. All these may be repre- ment and intellectual excess; to know sented on canvass by the pencil. Some how to touch their various strings, and make their number greater, adding to direct and employ them in the best aversion, love, emulation, &c. &c. these, of all services; I say, to accomplish however, may be considered as included these ends, the study of the passions is in the above list. They are divided by of the greatest consequence. some into public and private; proper and improper; social and selfish passions.-2. The original of the passions are from impressions on the senses; from the operations of reason, by which good or evil are foreseen; and form the recollections of memory.-3. The objects of the passions are mostly things sensible, on account of their near alliance to the body: but objects of a spiritual nature also, though invisible, have a tendency to excite the passions; such as the love of God, heaven, hell, eternity, &c.-4. As to the innocency of the passions; in themselves they are neither good nor evil, but according to the good or ill use that is made of them, and the degrees to which they rise.-5. The usefulness of the passions is considerable, and were given us for a kind of spring or elasticity to correct the natural sluggishness of the corporeal part. They gave birth to poetry, science, painting, music, and all the polite arts, which minister to pleasure; nor are they less serviceable in the cause of religion and truth. "They," says Dr. Watts, "when sanctified, set the powers of the understanding at work in the search of divine truth and religious duty; they keep the soul fixed to divine things; render the duties of holiness much easier, and temptations to sin much weaker; and render us more like Christ, and fitter for his presence and enjoyment in heaven."-6. As to the regulation of the passions: to know whether they are under due restraints, and directed to proper objects, we must inquire whether they influence our opinions; run before the understanding; engaged in trifling, and neglectful of important objects; express themselves in an indecent manner; and whether they disorder our conduct. If this be the case, they are out of their due bounds, and will become sources of trial rather than instruments of good. To have them properly regulated we. should possess knowledge of our duty, ||

"Amidst the numerous branches of knowledge," says Mr. Cogan, "which claim the attention of the human mind, no one can be more important than this. Whatever most intimately concerns ourselves must be of the first moment. An attention, therefore, to the workings of our own minds; tracing the power which external objects have over us; discovering the nature of our emotions and affections; and comprehending the reason of our being affected in a particular manner, must have a direct influence upon our pursuits, our characters, and our happiness. It may with justice be advanced, that the happiness of ourselves in this department is of much greater utility than abstruser speculations concerning the nature of the human soul, or even the most accurate knowledge of its intellectual powers; for it is according as the passions and affections are excited and directed towards the objects investigated by our intellectual natures that we become useful to ourselves or others: that we rise into respectability, or sink into contempt; that we diffuse or enjoy happiness, diffuse or suffer misery. An accurate analysis of these passions and affections, therefore, is to the moralist what the science of anatomy is to the surgeon. It constitutes the first principles of rational practice; it is, in a moral view, the anatomy of the heart; it discovers why it beats, and how it beats; indicates appearances in a sound and healthy state; detects diseases with their causes, and it is infinitely more fortunate in the power it communicates of applying suitable remedies."

See Hutcheson, Watts, Le Brun, Cogan, and Davan on the Passions; Grove's Moral Philosophy, vol. i. ch. 7; Reid's Active Powers of Man; Fordyce's Elements of Mer. Phil. Burke on the Sublime and Beautiful, p. 50.

PASSOVER, a solemn festival of the Jews, instituted in commemoration of

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 entering 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.

good foundation of knowledge in our people's souls by catechising 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 PASTOR, literally a shepherd; great use our own affections are for the figuratively a stated minister appointed moving of others; and will therefore to watch over and instruct a congrega- advise us, that, if ever we expect the tion. Of the qualifications of ministers truths we preach should operate upon we have already made some remarks the hearts of others, we must first have under that article; but the following, them impressed on our own hearts, taken from the works of a spiritual and Phil. iii. 18.-5. It will direct us to be useful writer, we hope, will not be found careful, by the strictness and gravity of superfluous. Jesus Christ's description our deportment, to maintain our esteem of an evangelical pastor, Matt. xxiv. 45, in the consciences of our people.-6. It includes two things, faithfulness and will excite us to seek a blessing from prudence. "If a minister be faithful, he God upon our studies and labours, as deceives not others; and if he be pru- knowing all our ministerial success endent, he is not apt to be deceived him- || tirely depends thereupon." 1 Cor. iii. self. His prudence suffers not deceivers 7. See Flavel's Character of an Evaneasily to impose upon him; and his gelical Pastor, in the second Volume of faithfulness will not suffer him know-his Works, p. 763, fol. ed. and books ingly to impose upon his people. His under article MINISTRY. prudence will enable him to discern, and his faithfulness oblige him to distribute wholesome food to his flock. But more particularly,

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 cir8. 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. 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

tinued adversity: it principally, indeed, 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 differlent degrees of insensibility in men, both

[ocr errors]

in their animal and mental frame; so thieves, enemies; while the man who that the same event may be a great ex- in patience possesses his soul, has the ercise of patience to one man, which is command of himself, places a defence none at all to another, as the latter feels all around him, and forbids the enlittle 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. It is the glory that pain was no evil, and therefore of a man to pass by a transgression.' bore it with amazing firmness, which, The man provoked to revenge is conhowever, was very different from thequered, and loses the glory of the strug virtue 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. "It is umph, carried down the stream, driven not a careless indolence, a stupid insen- and tossed. Examples require it. What 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 be sackcloth." Stephen, dying under a displayed under provocations. Our shower of stones, prays for his enemies: opinions, reputation, connexions, offices, Lord, lay not this sin to their charge.' business, render us widely vulnerable. But a greater than Joseph, or David, or 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 malice. Here, then, is an opportunity the offenders, the righteousness of his for the triumph of patience. We are cause, the grandeur of his person; and very susceptive of irritation; anger is all these seemed to call for vengeance. eloquent; revenge is sweet: but to stand The creatures were eager to punish. calm 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 infliction be deemed necessary, to leave God to be both the judge and the executioner; this a Christian should labour after his peace requires it. People love to sing the passionate; they who are easily provoked, commit their repose to the keeping of their enemies; they lie down at their feet, and invite them to strike. The man of temper places himself beyond vexatious interruption. He that hath no rule over his own spirit, is like a city that is broken down, and without walls,' into which enter over the ruins serpents, vagrants, ||

their sympathy, but forbids their revenge; and, lest the Judge of all should pour forth his fury, he cries, 'Father, forgive them, for they know not what they do!'-2. Patience is to be displayed in

suffering affliction. This is another field in which patience gathers glory. Affliction comes to exercise our patience, and to distinguish it. The trial of your faith worketh patience,' not only in consequence of the divine blessing, but by the natural operation of things; use makes perfect; the yoke is rendered easy by being worn, and those parts of the body which are most in action are

« ΠροηγούμενηΣυνέχεια »