duty to provide every thing for public diversions, and setting them that is necessary until they before them awful examples of be capable of providing for them- gambling, indolence, blasphemy, selves. They, therefore, who live drinking, and almost every other in habits of idleness, desert their vice; what is this but ruining families, or by their negligent their children, and "bequeathing conduct reduce them to a state to posterity a nuisance?" But, of indigence and distress, are vio- while we would call upon parents lating the law of nature and to exercise their authority, it must of revelation, 1st Tim. v, 8. In not be understood that children respect to their education and mo- are to be entirely at their disrals, great care should be taken.posal under all circumstances As it relates to the present life, especially when they begin tc habits of courage, application, think for themselves. Though a trade, prudence, labour, justice, parent have a right over his chil contentment, temperance, truth, dren, yet he is not to be a domes benevolence, &c., should be form-tic tyrant, consulting his own wil ed. Their capacities, age, tem- and passions in preference to thei per, strength, inclination, should interest. In fact, his right over be consulted, and advice given them is at an end when he goes suitable to these. As it relates beyond his duty to them. "Fol to a future life, their minds parents," as Mr. Paley observes should be informed as to the "have no natural right over the being of God, his perfections, lives of their children, as was ab glory, and the mode of salvation surdly allowed to Roman fathers by Jesus Christ. They should be nor any to exercise unprofitable chatechized; allured to a cheer- severities; nor to command the ful attendance on Divine worship; commission of crimes: for these instructed in the scriptures; kept rights can never be wanted for from bad company; prayed with the purposes of a parent's duty. and for; and, above all, a good Nor have parents any right to example set them, Prov. xxii, 6. || sell their children into slavery; to Eph. vi, 1, 2. Nothing can be shut up daughters and younger more criminal than the conduct sons in nunneries and monasteries, of some parents in the inferior in order to preserve entire the classes of the community, who estate and dignity of the family; or never restrain the desires and to use any arts, either of kindness passions of their children; suffer or unkindness, to induce them to them to live in idleness, dishones- make choice of this way of life ty, and profanation of the Lord's themselves; or, in countries where day, the consequence of which is the clergy are prohibited from often an ignominious end. So, marriage, to put sons into the among the great, permitting their church for the same end, who are children to spend their time never likely to do or receive any and their money as they please; good in it sufficient to compenindulging them in perpetual sate for this sacrifice; nor to

of Moses in every thing except the offering of sacrifices was obligatory upon Christians. In consequence, of which, they circumcised their followers, abstained from those meats the use of which was prohibited under the Mosaic economy, and celebrated the Jewish sabbath.-2. That Christ was no more than the first and purest creature of God. This denomination had the utmost aversion to the doctrine and discipline of the church of Rome.

urge children to marriages from which they are averse, with the view of exalting or enriching the family, or for the sake of conaecting estates, parties, or interests; nor to oppose a marriage in which the child would probably ind his happiness, from a motive of pride or avarice, of family hosility or personal pique." Paley's Moral Philosophy, vol. i, p. 345. o 370; Stennett's Discourses on Domestic Duties, dis. 5; Beattie's Elements of Moral Science, vol. i, p. 139, 148; Doddridge's Lec- PASSALORYNCHITES, a ures, lec. 74; Saurin's Sermons, branch of the Montanists. They Robinson's translation, vol. v. ser. held that, in order to be saved, it ; Searle's Christian Parent. was necessary to observe a perpePARSIMONY, covetousness.tual silence; wherefore they kept See COVETOUSNESS.

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

their finger constantly upon their PARSON (persona ecclesia), mouth, and dared not open it; ›ne that hath full possession of all even to say their Their prayers. he rights of a parochial church. name is derived from the Greek He is called parson (persona), be-hos, a nail, and p, a nostril, ause by his person the church, because, when they put their finwhich is an invisible body, is re-ger to their mouth, they touched presented, and he is in himself a their nose. body corporate, in order to protect and defend the rights of the church, which he personates. There are three ranks of clergymen below that of a dignity, viz. parson, vicar, and curate. Parson is the first, meaning a rector, or he who receives the great tithes of a benefice. Clergyman may imply any person ordained to serve at the altar. Parsons are always priests, whereas clergymen are only deacons. See CLERGY, CURATE,

PASAGINIANS, a denomination which arose in the twelfth century, known also by the name of the Circumcised. Their dis tinguishing tenets were these, 1. That the observation of the law

ef

PASSIVE PRAYER, among the mystic divines, is a total suspension or ligature of the intellec tual faculties, in virtue whereof the soul remains of itself, and, as to its own power, impotent with regard to the producing of any fects. 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 inflexibility of the to excite the passions: such as the soul, to which the feeblest impulse love of God, heaven, hell, eterof grace gives motion. See Mys-nity, &c.-4. As to the innocency

TIC.

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 considerabie, 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.—

PASSION, in its general import, signifies every feeling of the mind occasioned by an extrinsic cause. It is used to describe a violent commotion or agitation of the mind; emotion, zeal, ardour, or eagerness, as opposed to that state of ease wherein a man can conquer his desires, or hold them in subjection. 1. As to the number of the passions, Le Brun makes them about twenty. 1. Attention; 2. admiration; 3. astonishment; 4. veneration; 5. rapture; 6. joy, with tranquillity; 7. desire; 8." They," says Dr. Watts, "when laughter; 9. acute pain; 10. pains, simply bodily; 11. sad'ness; 12. weeping; 13. compassión; 14. scorn; 15. horror; 16. terror or fright; 17. anger; 18. hatred; 19. jealousy; 20. de'spair. All these may be represented on canvass by the pencil. Some make their number greater, adding aversion, love, emulation, &c. &c.; these, however, may be considered as included in the above list. They are divided by some into public and private; proper and improper; social and selfish passions.-2. The original of the passions are from impres-in trifling and neglectful of imsions on the senses; from the operations of reason, by which good or evil are foreseen; and from 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

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 enquire whether they influence our opinions; run before the understanding, engaged

portant 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, take God's word for our our intellectual natures that we rule, be much in prayer and de- become useful to ourselves or pendence on the Divine Being.-others; that we rise into respect7. Lastly, we should study the pas-ability, or sink into contempt; sions. To examine them accu-that we diffuse or enjoy happiness, rately, indeed, requires much diffuse or suffer misery. An acskill, patience, observation, and curate analysis of these passions judgment; but to form any pro- and affections, therefore, is to the per idea of the human mind, and moralist what the science of anaits various operations; to detect tomy is to the surgeon. It conthe errors that arise from heated stitutes the first principles of ratemperament and intellectual ex- tional practice; it is, in a moral cess; to know how to touch their view, the anatomy of the heart; various strings, and to direct and it discovers why it beats, and how employ them in the best of all ser-it beats; indicates appearances in vices; I say, to accomplish these ends, the study of the passions is of the greatest consequence. "Amidst the numerous branches of knowledge," says Mr. Cogan, "which claim the attention of the human mind, no one can be more | Cogan, and Davan on the Passions; important than this. Whatever Grove's Moral Philosophy, vol. i, most intimately concerns ourselves ch. 7; Reid's Active Powers of must be of the first moment. An Man; Fordyce's Elements of Mor. attention, therefore, to the work- Phil.; Burke on the Sublime and ings of our own minds; tracing Beautiful, p. 50. 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 happi

ness.

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,

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 enIt may with justice be ad-tering therein; because they were vanced, that the history of our-marked with the blood of the lamb, selves in this department is of which was killed the evening bemuch greater utility than abstru-fore, and which for this reason ser speculations concerning the was called the paschal lamb. See nature of the human soul, or even twelfth ch, Exod.; Brown's Dict,, the most accurate knowledge of article FEAST; and Mc. Ewen on its intellectual powers; for it the Types, p. 172. is according as the passions and affections are excited and directed towards the objects investigated by

PASTOR, literally a shepherd; figuratively a stated minister ap pointed to watch over and instruct

a congregation. Of the qualifi-ness and perspicacity to the mind cations of ministers we have al- by freeing it from passions and ready made some remarks under corporeal impressions, enabling that article; but the following, thereby to apprehend what is best taken from the works of a spi- to be done, but enables it in its ritual and useful writer, we hope, deliberations about the means to will not be found superfluous. make choice of the most apt and Jesus Christ's description of an proper; and directs the applicaevangelical pastor, Matt. xxiv, tion of them in the fittest season, 45. includes two things, faithful without precipitation by too much ness and prudence. "If a min- haste, or hazard by too tedious ister be faithful, he deceives not delay. others; and if he be prudent, he 1. Prudence will direct us to is not apt to be deceived himself. lay a good foundation of knowHis prudence suffers not deceivers ledge in our people's souls, by easily to impose upon him; and catechizing and instructing them his faithfulness will not suffer him in the principles of Christianity, knowingly to impose upon his without which we labour in vain. people. His prudence will ena-2. Ministerial prudence discoble him to discern, and his faith-vers itself in the choice of such fulness oblige him to distribute subjects as the needs of our peowholesome food to his flock. But more particularly,

ple's souls do most require and call for.-3. It will not only di||rect 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 shew 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

"1. Ministerial faithfulness includes pure and spiritual aims and intentions for God, Phil. ii, 20, 21.-2. Personal sincerity, or integrity of heart, Neh. ix, 8. 1st Cor. ii, 12.-3. Diligence in the discharge of duty, Matt. xxv, 21. 1st Tim. iv, 2.-4. Impartiality in the administrations of Christ's house, 1st Tim. v, 21.-5. An unshaken constancy and perseve-must first have them impressed on rance to the end, Rev. ii, 10. But our own hearts, Phil. iii, 18.—5, the Lord's servants must not on- It will direct us to be careful, by ly be faithful, but prudent, dis- the strictness and gravity of our creet, and wise. Fidelity and deportment, to maintain our eshonesty make a good Christian, teem in the consciences of our but the addition of prudence to people.-6. It will excite us to fidelity makes a good steward. seek a blessing from God upon Faithfulness will fix the eye upon our studies and labours, as knowthe right end; but it is prudence | ing all our ministerial success enmust direct to the proper means tirely depends thereupon,"

1st

of attaining it. The use of pru- Cor. iii, 7. See Flavel's Charucdence to a minister is unspeak-ter of Evangelical Pastor, in the bly great: it not only gives clear-second Volume of his Works, pVOL. II.

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