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manner in which it is brought|| Power, on whom depends the accomplishment of our wishes and designs? Fondly we had projected some favourite plan: we thought that we had forecast, and provided for all that might happen; we had taken our measures with such vigilant prudence, that on every side we seemed to ourselves perfectly guarded and secure; but,

about. Nothing can be more clear, from the testimony of scripture, than that God takes part in all that happens among mankind; directing and over-ruling the whole course of events so as to make every one of them answer the designs of his wise and righteous government. We cannot, indeed, conceive God acting as the gover-lo! some little event hath come nor of the world at all, unless his government were to extend to all the events that happen. It is upon the supposition of a particular providence that our worship and prayers to him are founded. All his perfections would be utterly insignificant to us, if they were not exercised, on every occasion, according as the circumstances of his creatures required. The Almighty would then be no more than an unconcerned spectator of the behaviour of his subjects, regarding the obedient and the rebellious with an equal eye,

about, unforeseen by us, and in its consequences at the first seemingly inconsiderable, which yet hath turned the whole course of things into a new direction, and blasted all our hopes. At other times our counsels and plans have been permitted to succeed we then applauded our own wisdom, and sat down to feast on the happiness we had attained. To our surprise we found that happiness was not there, and that God's decree had appointed it to be only vanity. We labour for prosperity, and obtain it not. Unexpected, it is some"The experience of every one times made to drop upon us as of also, must, more or less, bear tes- its own accord. The happiness of timony to it. We need not for man depends on secret springs too this purpose have recourse to nice and delicate to be adjusted those sudden and unexpected vi- by human art: it requires a facissitudes which have sometimes vourable combination of external astonished whole nations, and circumstances with the state of his drawn their attention to the con-own mind. To accomplish on spicuous hand of heaven. We e every occasion such a combinaneed not appeal to the history of tion, is far beyond his power; the statesman and the warrior; of but it is what God can at all the ambitious and the enterpriz-times effect; as the whole series ing. We confine our observation to those whose lives have been most plain and simple, and who had no desire to depart from the ordinary train of conduct. In how many instances have we found, that we are held in subjection to a higher

of external causes are arranged according to his pleasure, and the hearts of all men are in his hands, to turn them wheresoever he wills as rivers of water. From the imperfection of our knowledge to ascertain what is good for us, and from

the defect of our power to bring || Forsyth's Piece on Providence, Enc. about that good when known, arise Brit.; Wollaston's Religion of Naall those disappointments which ture delineated, sec. 5; Thomson's continually testify that the way of Seasons, Winter, conclusion. man is not in himself; that he is not the master of his own lot; that, though he may devise, it is God who directs; God, who can make the smallest incident an effectual instrument of his providence for overturning the most laboured" The knowledge of what is to be plans of men. desired or avoided." Grove thus:

PRUDENCE is the act of suiting words and actions according to the circumstance of things, or rules of right reason. Cicero thus defines it: "Est rerum expetendarum fugiendarum scientia."

"Accident, and chance, and "Prudence is an ability of judging fortune, are words which we often what is best in the choice both of hear mentioned, and much is as-ends and means." Mason thus: cribed to them in the life of man." Prudence is a conformity to the But they are words without mean- rules of reason, truth, and decening; or, as far as they have any cy, at all times, and in all circumsignification, they are no other stances. It differs from wisdom than names for the unknown ope- only in degree; wisdom being norations of Providence; for it is thing but a more consummate certain that in God's universe no-habit of prudence; and prudence thing comes to pass causelessly, or a lower degree or weaker habit of in vain. Every event has its own wisdom." It is divided into, 1. determined direction. That chaos Christian prudence, which directs of human affairs and intrigues to the pursuit of that blessedness where we can see no light, that which the Gospel discovers by the mass of disorder and confusion use of Gospel means.-2. Moral which they often present to our prudence has for its end peace and view, is all clearness and order in satisfaction of mind in this world, the sight of Him who is governing and the greatest happiness after and directing all, and bringing death.-3. Civil prudence is the forward every event in its due knowledge of what ought to be time and place. The Lord sitteth done in order to secure the outon the flood. The Lord maketh the ward happiness of life, consisting wrath of man to praise him, as he in prosperity, liberty, &c.-4. Momaketh the hail and the rain obey nastic, relating to any circumstanhis word. He hath prepared his ces in which a man is not charged throne in the heavens; and his king-with the care of others.-5. Ecodom ruleth over all. A man's heart nomical prudence regards the condeviseth his way, but the Lord di- duct of a family.-6. Political recteth his steps." See Charnock, refers to the good government of Flavel, Hopkins, Sherlock, and Gol- a state. lings on Providence; Gill's Body of The idea of prudence, says one, Div.; Ridgley's Body of Div., qu. includes, or due consul18; Blair's Ser., ser. 18, vol. v;tation; that is, concerning such

psalms were sung alternately, the congregation dividing themselves into two parts, and singing verse about, in their turns. There was also a fourth way of singing, pretty common in the fourth century, which was when a single person began the verse, and the people joined with him in the close: this

things as demand consultation in a right manner, and for a competent time, that the resolution taken up may be neither too precipitate nor too slow; and vis, or a faculty of discerning proper means when they occur. To the perfection of prudence these three things are further required, viz. davon, or a natural sagacity; was often used for variety in the Ax, presence of mind, or a same service, with alternate psalready turn of thought; and Eu-mody. See SINGING.

up, or experience.

PSATYRIANS, a sect of AriPlato styles prudence the lead-ans who, in the council of Antioch, ing virtue; and Cicero observes, held in the year 360, maintained "that not one of the virtues can that the Son was not like the Fawant prudence ;" which is certain-ther as to will; that he was taken ly most true, since without pru- from nothing, or made of nothing; dence to guide them, piety would and that in God's generation was degenerate into superstition, zeal not to be distinguished from creainto bigotry, temperance into aus-tion.

terity, courage into rashness, and PURGATORY, is a place in justice itself into folly. See Watts's which the just who depart out of Ser., ser. 28; Grove's Moral Phil., this life are supposed to expiate vol. ii, ch. 2; Mason's Christian certain offences which do not merMor., vol. i, ser. 4; Evans's Chris-it eternal damnation. Broughton tian Temper, ser. 38. has endeavoured to prove that this PSALMODY, the art or act of notion has been held by Pagans, singing psalms. Psalmody was al-Jews, and Mahometans, as well as ways esteemed a considerable part by Christians; and that, in the of devotion, and usually perform- days of the Maccabees, the Jews ed in the standing posture; and as believed that sin might be expiated to the manner of pronunciation, by sacrifice after the death of the the plain song was sometimes used, sinner. The arguments advanced being a gentle inflection of the by the Papists for purgatory are voice, not much different from these: 1. Every sin, how slight reading, like the chant in cathe-soever, though no more than an drals; at other times more artificial compositions were used, like our anthems.

idle word, as it is an offence to God, deserves punishment from him, and will be punished by him As to the persons concerned in hereafter, if not cancelled by resinging, sometimes a single person pentance here.-2. Such small sung alone; sometimes the whole sins do not deserve eternal puassembly joined together, which nishment.-3. Few depart this life was the most ancient and general so pure as to be totally exempt practice. At other times the from spots of this nature, and

general commemoration of all the faithful departed in every mass and in every one of the canonical hours of the divine office. Besides the above arguments, the ollowing passages are alleged as proofs: 2d Maccabees xii, 43, 44, 45. Matt. xii, 31, 32. 1st Cor. iii, 15. 1st Pet. ii. 19. But it may be observed, 1. That the books of Maccabees have no evidence of

from every kind of debt due to God's justice.-4. Therefore few will escape without suffering something from his justice for such debts as they have carried with them out of this world, according to that rule of Divine justice by which he treats every soul hereafter according to its works, and according to the state in which he finds it in death. From these propositions, which the Papist consi-inspiration, therefore quotations ders as so many self-evident truths, from them are not to be regardhe infers that there must be some ed.-2. If they were, the texts rethird place of punishment; for ferred to would rather prove that since the infinite goodness of God there is no such place as purgacan admit nothing into heaven tory, since Judas did not expect which is not clean and pure from the souls departed to reap any beall sin, both great and small, and nefit from his sin-offering till the his infinite justice can permit none resurrection. The texts quoted to receive the reward of bliss who from the scriptures have no referas yet are not out of debt, but ence to this doctrine, as may be have something in justice to suffer, seen by consulting the context, there must, of necessity, be some and any just commentator thereplace or state, where souls depart-on.3. Scripture, in general, ing this life, pardoned as to the speaks of departed souls going imexternal guilt or pain, yet obnoxi-mediately at death to a fixed state ous to some temporal penalty, or of happiness or misery, and gives with the guilt of some venial faults, us no idea of purgatory, Isa. lvii, are purged and purified before their 2. Rev. xiv, 13. Luke xvi, 22. admittance into heaven. And this 2d Cor. v, 8.-4. It is derogatory is what he is taught concerning from the doctrine of Christ's satispurgatory, which though we know faction. If Christ died for us, and not where it is, of what nature redeemed us from sin and hell, as the pains are, or how long each the scripture speaks, then the idea soul is detained there, yet he be-of farther meritorious suffering lieves that those who are in this detracts from the perfection of place are relieved by the prayers Christ's work, and places merit of their fellow members here on still in the creature; a doctrine exearth, as also by alms and masses actly opposite to scripture. See offered up to God for their souls. Doddridge's Lec., lec. 270; LimAnd as for such as have no rela-borch's Theol. 1. 6, ch. 10, 10, 22; tions or friends to pray for them, Earl's Sermon, in the Sermons or give alms or procure masses for against Popery, vol. ii, No. 1; their relief, they are not neglected Burnett on the Art. 22; Fleury's by the church, which makes a Catechism, vol. ii, p. 250.

PURIFICATION, a cere- they obtained the name of Purimony which consists in cleansing tans. The queen made many atany thing from pollution or defile-tempts to repress every thing that ment. Purifications are common appeared to her as an innovation to Jews, Pagans, and Mahometans. in the religion established by her See IMPURITY.

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authority, but without success: by PURITANS, a name given in her almost unlimited authority she the primitive church to the Nova- readily checked open and avowed tians, because they would never opposition, but she could not exadmit to communion any one, who, tinguish the principles of the Purifrom dread of death, had aposta- tans, by whom alone,' accordtized from the faith: but the wording to Mr. Hume, the precious has been chiefly applied to those spark of liberty had been kindled who were professed favourers of and was preserved, and to whom a farther degree of reformation the English owe the whole freeand purity in the church before the dom of their constitution.' Some act of uniformity, in 1662. After secret attempts that had been this period, the term noncon-made by them to establish a sepaformists became common, to which rate congregation and discipline succeeds the appellation Dissen- had been carefully repressed by the strict hand which Elizabeth "During the reign of queen held over all her subjects. The Elizabeth, in which the royal pre-most, therefore, that they could rogative was carried to its utmost effect was, to assemble in private limits, there were found many daring spirits who questioned the right of the sovereign to prescribe and dictate to her subjects what principles of religion they should profess, and what forms they ought to adhere to. The ornaments and habits worn by the clergy in the preceding reign, when the Romish religion and rites were triumphant, Elizabeth was The severe persecutions carried desirous of preserving in the Pro-on against the Puritans during the testant service. This was the reigns of Elizabeth and the Stucause of great discontent among a arts, served to lay the foundation large body of her subjects: multi-of a new empire in the western tudes refused to attend at those world. Thither as into a wilderchurches where the habits and ce-ness they fled from the face of remonies were used; the conform-their persecutors, and, being proing clergy they treated with con- tected in the free exercise of their tumely; and, from the superior religion, continued to increase, till purity and simplicity of the modes in about a century and a half they of worship to which they adhered, became an independent nation.

houses, for the purpose of worshipping God according to the dictates of their own consciences. These practices were at first connived at, but afterwards every mean was taken to suppress them, and the most cruel methods were made use of to discover persons who were disobedient to the royal pleasure."

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