Chapter LXI: Act 46: , Parl. 3, Act 106, Parl. 7, Act 24, Parl. 11, King James VI., do (37)

PROVOST. The designation of heads of some colleges in our universities. It was also the title given to the heads of several collegiate churches in England, suppressed at the Reformation, and was their usual designation in Scotland, except in cathedrals. In some foreign cathedrals the head of the chapter is the provost, though there be a dean besides; and in others the dean is head, the provost subordinate. The latter was formerly the case in five out of the six of the cathedrals in the province of Tuam: the name is still retained in some; in others it has been exchanged for that of precentor. Archdeacon Cotton, in his Fasti Ecclesiæ Hiberniæ, (part ii. 114,) says that the title answered to that of chancellor. This observation seems strengthened by the fact, that the dignity of chancellor did not anciently exist in the province of Tuam. Maillane, in his _Dictionnaire de Droit Canonique_, says that the provost had the care of the temporals, the dean of the spirituals; that deans were established to take care of the discipline of the church, and, in many chapters, became in the course of time the first in rank. In Holland and elsewhere, before the Reformation, the provost was sometimes a kind of archdeacon.

PSALMODY. The art or act of singing psalms. Psalmody was always esteemed a considerable part of devotion, and usually performed in the standing posture; and, as to the manner of pronunciation, the plain song was sometimes used, being a gentle inflection of the voice, not much different from reading, like the chant in cathedrals; at other times more artificial compositions were used, like our anthems.—_Bingham._ The word is now usually limited to the singing of the metrical psalms, but properly it includes chanting also.

PSALMS. _The Book of Hymns._ Our word Psalm is the translation of two very different Hebrew words. The first, _Tehillem_, properly means _praises_, and is the title of the book. The other, _Mizmor_, means in strictness, a poem. Psalm is derived from a Greek verb, ψάλλω, which means to play or sing to an instrument, being very appropriate to these sacred songs, which we know from Holy Scripture were sung to harps, and other musical instruments. The Book of Psalms is a collection of hymns or sacred songs in praise of GOD, and consists of poems of various kinds. They are the production of different persons, but are generally called “the Psalms of David,” because a great part of them was composed by him, and David himself is distinguished by the name of the _Psalmist_. We cannot now ascertain all the psalms written by David, but their number probably exceeds seventy; and much less are we able to discover with any certainty the authors of the other psalms, or the occasions upon which they were composed; a few of them were written after the return from the Babylonian captivity. And the ninetieth psalm, as its title in the original in our Bible translation shows, is attributed to Moses. There is no subject upon which learned men are so much at variance as the authorship of the Psalms, and the meaning of their titles. It is clear, however, that they may be divided into the following classes: Psalms of David; Psalms or Songs of the Sons of Korah; Psalms of Asaph; Songs of Degrees; and again into Penitential Psalms, Hallelujah Psalms, and Historical Psalms.

The whole collection of psalms, usually divided into five books, is eminently prophetical of the MESSIAH. The first book begins with the 1st and ends with the 41st psalm, and the Hebrew word _LeDavid_, (_of or concerning David_, _or by David_,) occurs before almost every psalm. The 2nd book begins with the 42nd psalm, the 3rd with the 73rd psalm, the 4th with the 90th psalm, and is continued to the 106th. The 5th and last book opens with the 107th. The seven penitential psalms are, 6, 32, 38, 51, 102, 130, 143. These are appointed to be read in our Church on Ash-Wednesday. For many ages they had been used in the Western churches in token of special humiliation. (See _Alphabetical or Acrostical Psalm, and Songs of Degrees_; _Korah, Psalms of_; _Asaph, Psalms of_; _and Hallelujah_.)

PSALTER. The word Psalter is often used by ancient writers for the _Book of Psalms_, considered as a separate book of Holy Scripture. It afterwards assumed a more technical meaning, as the book in which the Psalms are arranged for the service of the Church. The Roman Psalter, for instance, does not follow the course of the Psalms as in Scripture; they are arranged for the different services, in the several accompaniments, as antiphons, &c. In our Psalter, the notice of the divisions for the days of the month, and the pointing in the middle of each verse, are a part of _the Psalter_, though not of the Psalms; and some part of the Psalms unfit for recitation are omitted, as the titles, the words _Selah_, _Higgaion_, &c., and the Hallelujahs with which many psalms begin or end, or both. The division of the Psalms into daily portions, as given in our Prayer Books, has been done with a view to convenience. Something like this has long prevailed in the Church, but without its regularity and system. Thus in Egypt, at first, in some places, they read 60 psalms; in others, 50; and afterwards they all agreed to recite 12 only. Columbanus, in his rule, appointed the number of psalms to vary according to the seasons of the year, and the length of the nights; so that sometimes 75 were sung. In the monasteries of Armenia they repeat 99 psalms to the present day. In the Greek Church, the Psalms are divided into _cathismata_, or portions, so that the whole book is read through in a fortnight. Previously to the reform of our offices, the English Church prescribed 12 psalms for the nocturn; but at that period the number was reduced on an average to three, by the division of the 119th, and by reckoning some other long psalms as each more than one. Under the present arrangement the Psalms are divided into 60 portions, two of which are appointed for each day of the month. Selections are also set forth by the American Church, which may be used instead of the regularly appointed portions.

The Psalms are pointed as they are to be said or sung in churches; by which is meant the colon in the middle of each verse, indicating the pause to be made, not only in the chant, but also in the recitation, as the words clearly imply; a direction commonly neglected by readers, to the great prejudice of distinct enunciation.

The custom of repeating the psalms alternately, or verse by verse, between the minister and the people, is probably designed to supply the place of the ancient antiphon, or the responsive chanting of the psalms by two distinct choirs. This latter practice is still retained in the cathedrals of England, and is more primitive than the alternate reading now prevailing in parish churches.

The Psalter, properly speaking, is a separate book from that of Common Prayer; though bound up in the same volume, and equally subscribed to by all the clergy. The title page of the Prayer Book announces the Book of Common Prayer, &c., &c., _together with_ the Psalter, &c. The Prayer Book and the Psalter were not included in the title page till the last review. It is remarkable, that the same causes have had the same effects in influencing the translation of the Psalter both in the Latin and the English Church. In the former, the old Italian translation had become so familiar to the people that St. Jerome’s translation from the Hebrew was never adopted; but the old version, corrected considerably by St. Jerome, was used; a less correct edition by the Roman, and a more carefully worded one by the Gallican Church. The latter was in the course of time adopted by all the Churches in communion with Rome with a few exceptions. In like manner, the English Psalter does not follow the last translation, (which is in the authorized version of the Bible,) but that of Coverdale’s Bible, corrected, which had become familiar to the people from constant use.

PUBLIC WORSHIP. (See _Formulary, Liturgy_.) The 90th Canon ordains: “The churchwardens or questmen of every parish, and two or three more discreet persons to be chosen for sidesmen or assistants, shall diligently see that all the parishioners duly resort to their church upon all Sundays and holy-days, and there continue the whole time of Divine service; and all such as shall be found slack or negligent in resorting to the church, (having no great or urgent cause of absence,) they shall earnestly call upon them; and after due monition, (if they amend not,) they shall present them to the ordinary of the place.”

_Article 20._ “The Church hath power to decree rites or ceremonies” that are not “contrary to GOD’S word.”

_Article 34._ “It is not necessary that traditions and ceremonies be in all places one or utterly like; for at all times they have been divers, and may be changed according to the diversity of countries, times, and men’s manners; so that nothing be ordained against GOD’S word. Whosoever through his private judgment willingly and purposely doth openly break the traditions and ceremonies of the Church, which be not repugnant to the word of GOD, and be ordained and approved by common authority, ought to be rebuked openly, (that others may fear to do the like,) as he that offends against the common order of the Church, and hurts the authority of the magistrate, and wounds the consciences of weak brethren. Every particular or national Church hath authority to ordain, change, and abolish the ceremonies or rites of the Church, ordained only by man’s authority; so that all things be done to edifying.”

Canon 6. “Whoever shall affirm, that the rites and ceremonies of the Church of England by law established are wicked, antichristian, or superstitious; or such as, being commanded by lawful authority, men who are zealously and godly affected may not with any good conscience approve them, use them, or, as occasion requireth, subscribe unto them; let him be excommunicated _ipso facto_, and not restored until he repent, and publicly revoke such his wicked errors.”

By Canon 80. “The churchwardens or questmen of every church and chapel shall, at the charge of the parish, provide the Book of Common Prayer, lately explained in some few points by his Majesty’s authority, according to the laws and his Highness’s prerogative in that behalf; and that with all convenient speed, but at the furthest within two months after the publishing of these our constitutions.”

Every dean, canon, and prebendary, of every cathedral or collegiate church, and all masters and other heads, fellows, chaplains, and tutors of or in any college, hall, house of learning, or hospital, and every public professor and reader in either of the universities, or in every college elsewhere, and every parson, vicar, curate, lecturer, and every other person in holy orders, and every schoolmaster keeping any public or private school, and every person instructing or teaching any youth in any house or private family, as tutor or schoolmaster, who shall be incumbent, or have possession of any deanery, canonry, prebend, mastership, headship, fellowship, professor’s place, or reader’s place, parsonage, vicarage, or any other ecclesiastical dignity or promotion, or of any curate’s place, lecture, or school, or shall instruct or teach any youth, as tutor or schoolmaster, shall at or before his admission to be incumbent, or having possession aforesaid, subscribe the declaration following: I, A. B., do declare, that I will conform to the liturgy of the Church of England, as it is now by law established (13 & 14 Charles II. c. 4, s. 8; and 1 William, sess. 1, c. 8, s. 11). And no form or order of common prayers, administration of sacraments, rites, or ceremonies, shall be openly used in any church, chapel, or other place, other than that which is prescribed in the said books. (s. 17.)

By Canon 4. “Whosoever shall affirm, that the form of GOD’S worship in the Church of England, established by law, and contained in the Book of Common Prayer and Administration of Sacraments, is a corrupt, superstitious, or unlawful worship of GOD, or containeth anything in it that is repugnant to the Scriptures, let him be excommunicated _ipso facto_, and not restored but by the bishop of the place, or archbishop, after his repentance and public revocation of such his wicked errors.”

By Canon 38. “If any minister, after he hath subscribed to the Book of Common Prayer, shall omit to use the form of prayer, or any of the orders or ceremonies prescribed in the Communion Book, let him be suspended; and if after a month he do not reform and submit himself, let him be excommunicated; and then if he shall not submit himself within the space of another month, let him be deposed from the ministry.”

And by Canon 98. “After any judge ecclesiastical hath pronounced judicially against contemners of ceremonies, for not observing the rites and orders of the Church of England, or for contempt of public prayer, no judge _ad quem_ shall allow of his appeal, unless the party appellant do first personally promise and avow, that he will faithfully keep and observe all the rights and ceremonies of the Church of England, as also the prescript form of Common Prayer, and do likewise subscribe to the same.”

By the 13 & 14 Charles II. c. 4. “In all places where the proper incumbent of any parsonage, or vicarage, or benefice with cure, doth reside on his living, and keep a curate, the incumbent himself in person (not having some lawful impediment to be allowed by the ordinary of the place) shall once at the least in every month openly and publicly read the Common Prayer and service in and by the said book prescribed, and (if there be occasion) administer each of the sacraments and other rites of the Church, in the parish church or chapel belonging to the same, in such order, manner, and form as in and by the said book is appointed, on pain of £5 to the use of the poor of the parish for every offence, upon conviction by confession or oath of two witnesses, before two justices of the peace; and, in default of payment within ten days, to be levied by distress and sale by warrant of the said justices, by the churchwardens or overseers of the poor of the said parish.” (s. 7.)

By the 2 & 3 Edward VI. c. 1, and 1 Elizabeth, c. 2, it is enacted as follows: “If any parson, vicar, or other whatsoever minister, that ought or should sing or say Common Prayer mentioned in the same book, or minister the sacraments, refuse to use the said Common Prayers, or to minister the sacraments in such cathedral or parish church, or other places, as he should use to minister the same in such order and form as may be mentioned and set forth in the said book; or shall, wilfully or obstinately standing in the same, use any other rite, ceremony, order, form, or manner of celebrating the LORD’S supper, openly or privily, or matins, even-song, administration of the sacraments, or other open prayer, than is mentioned and set forth in the said book; or shall preach, declare, or speak anything in the derogation or depraving the said book, or anything therein contained, or of any part thereof; and shall be thereof lawfully convicted, according to the laws of this realm, by verdict of twelve men, or by his own confession, or by the notorious evidence of the fact, he shall forfeit to the king (if the prosecution is on the statute of the 2 & 3 Edward VI.) for his first offence, the profit of such one of his spiritual benefices or promotions as it shall please the king to appoint, coming or arising in one whole year after his conviction, and also be imprisoned for six months; and for his second offence be imprisoned for a year, and be deprived, _ipso facto_, of all his spiritual promotions, and the patron shall present to the same as if he were dead; and for the third offence shall be imprisoned during life.”

Canon 18. “No man shall cover his head in the church or chapel in the time of Divine service, except he have some infirmity; in which case let him wear a nightcap, or coif. All manner of persons then present shall reverently kneel upon their knees, when the general confession, Litany, or other prayers are read; and shall stand up at the saying of the Belief, according to the rules in that behalf prescribed in the Book of Common Prayer. And likewise when in time of Divine service the LORD JESUS shall be mentioned, due and lowly reverence shall be done by all persons present, as it hath been accustomed; testifying by these outward ceremonies and gestures their inward humility, Christian resolution, and due acknowledgment that the LORD JESUS CHRIST, the true eternal SON of GOD, is the only SAVIOUR of the world, in whom alone all the mercies, graces, and promises of GOD to mankind, for this life and the life to come, are fully and wholly comprised. And none, either man, woman, or child, of what calling soever, shall be otherwise at such times busied in the church, than in quiet attendance to hear, mark, and understand that which is read, preached, or ministered; saying in their due places audibly with the minister the Confession, the LORD’S Prayer, and the Creed, and making such other answers to the public prayers as are appointed in the Book of Common Prayer: neither shall they disturb the service or sermon, by walking, or talking, or any other way; nor depart out of the church during the time of Divine service or sermon, without some urgent or reasonable cause.”

Canon 14. “The Common Prayer shall be said or sung distinctly and reverently, upon such days as are appointed to be kept holy by the Book of Common Prayer, and their eves, and at convenient and usual times of those days, and in such places of every church as the bishop of the diocese or ecclesiastical ordinary of the place shall think meet for the largeness or straitness of the same, so as the people may be most edified. All ministers likewise shall observe the orders, rites, and ceremonies prescribed in the Book of Common Prayer, as well in reading the Holy Scriptures and saying of prayers, as in administration of the sacraments, without either diminishing in regard of preaching, or in any other respect, or adding anything in the matter or form thereof.”

And by the preface to the Book of Common Prayer: “All priests and deacons are to say daily the Morning and Evening Prayer, either privately or openly, not being let by sickness, or some other urgent cause. And the curate that ministereth in every parish church or chapel, being at home, and not being otherwise reasonably hindered, shall say the same in the parish church or chapel where he ministereth; and shall cause a bell to be tolled thereunto, a convenient time before he begin, that the people may come to hear GOD’S word, and to pray with him.”

PULPIT. Sermons were originally delivered from the steps of the altar, which was sometimes called the Pulpitum, a term derived from the ancient theatres. The _Ambones_, or pulpits of the primitive Church, were used originally for reading the lessons only. In later times pulpits, or elevated desks, were erected sometimes in the choir, but generally in the nave, for the purpose of sermons. In our Church a raised desk, called a pulpit, is ordered in every church, from which the preacher addresses his flock. (See _Canon 83_.)

PURGATORY. A place in which souls are, by the Papists, supposed to be purged, whether by fire or otherwise, from carnal impurities, before they are received into heaven. The first authoritative decree concerning purgatory is to be found in the Council of Florence, (A. D. 1439,) in which council endeavours were made (and with momentary success) to persuade the representatives of the Greek Church to adopt the Roman innovations, and, amongst others, this of purgatory, which was so vague and undefined, that the former found it necessary to ask what it was that they meant by it. This inquiry produced the following synodical definition of it:

“Since you have demanded to have the faith of the Roman Church expressed concerning the truth of purgatory, we briefly reply in these writings, ‘that if any who truly repent depart from life before that by worthy fruits of repentance they have made satisfaction for their sins of commission and omission, their souls are purified after death, and to the relieving these pains, the suffrages of the faithful who are alive, to wit, the sacrifices of masses, prayers, alms, and other pious works, are profitable.’ ‘But whether purgatory is a fire, or a mist, or a whirlwind, or anything else, we do not dispute.’”

When first this error was broached by _individuals_ it is not easy to determine; but in St. Augustine’s time, A. D. 398, it appears to have been new, as he speaks of it as a thing which “possibly may be found so, and possibly never;” and so our English Bede, “not altogether incredible.” Its novelty, as an article of faith, is well expressed by Fisher, bishop of Rochester: “For some time it was unknown; but lately known to the Catholic Church. Then it was believed by some persons, by little and little, partly from Scripture, and partly from revelations.” This is spoken of in our twenty-second Article as “a fond thing, vainly invented, and grounded on no warranty of Scripture, but rather repugnant to the word of GOD.” What the Romish doctrine concerning purgatory is, cannot be better explained than by the Romish doctors themselves, who tell us in the Council of Trent, “If any one say, that, after the grace of justification received, the fault is so pardoned to every penitent sinner, and the guilt of temporal punishment is so blotted out, that there remains no guilt of temporal punishment to be done away in this world, or that which is to come in purgatory, before the passage can be opened into heaven, let him be accursed.” And elsewhere they say, “There is a purgatory, and that the souls detained there are helped by the suffrages of the faithful, but principally by the sacrifices of the acceptable altar.” So that, as Bellarmine saith, “Purgatory is a certain place, in which, as in a prison, the souls are purged after this life, which were not fully purged in this life, to wit, that so they may be able to enter into heaven, where no unclean thing enters in.” Thus we see, in a few words, what the Romish doctrine concerning purgatory is.

Now that this doctrine is a “fond thing” is plain, in that, by the confession of some of their own writers, there is little or no footing for it in the Scriptures. Nay, if we examine it by Scripture light, we shall find it so far from being grounded upon the Scriptures, that it is directly contrary to them. For the Scriptures say, “The dead know not anything, neither have they any more a reward, for the memory of them is forgotten. Also their love and their hatred and their envy are now perished; neither have they any more a portion, for ever, in anything that is done under the sun.” (Eccles. ix. 5, 6.) Whereas this doctrine saith quite contrary, that, when they are dead, they have a part or portion in the prayers of the faithful, and the sacrifices of the altar. Again; the Scripture makes mention but of a two-fold receptacle of souls after death, the one of happiness, the other of misery. (1 Sam. xxv. 29; Matt. vii. 13, 14; viii. 11; Luke xvi. 22, 23.) Whereas this doctrine brings in a third, called purgatory, betwixt heaven and hell, half happiness and half misery. Again; the Scripture saith, “The blood of JESUS CHRIST, his SON, cleanseth [or purgeth] us from all sin” (1 John i. 7); but this doctrine would persuade us, there are some sins which are to be purged away by the prayers and good works of others. To name no more, the Scripture saith, “He that believeth shall not come into condemnation, but pass from death to life” (John v. 24); and therefore St. Paul saith, “I am in a strait between two, having a desire to depart and to be with CHRIST.” (Phil. i. 23.) So that St. Paul reckoned verily upon it, that so soon as ever he was dead, he should be with CHRIST; no sooner “absent from the body” but “present with the LORD.” (2 Cor. v. 8.) Whereas this Romish doctrine about purgatory bids him not to be so hasty, for he might depart and yet not be with CHRIST neither; he might pass from death, and yet not to life; he might and must be absent from the body a good while before he be present with the LORD; he might go from earth, yet not to heaven, but to purgatory, a place St. Paul never dreamt of. So that this doctrine directly contradicts the Scripture. The Scriptures say, “We shall pass from death to life;” this doctrine saith, we shall not pass from death to life, but to purgatory: the Scriptures, that “when we are absent from the body we are present with the LORD;” but this doctrine, when we are absent from the body we are not present with the LORD: the Scriptures, that “when we depart we shall be with CHRIST;” this doctrine, that when we depart we must be in purgatory: the Scriptures, that “we must go directly from earth to heaven;” but this doctrine saith, that we must go about by purgatory, first going from life to death, then from death to purgatory, and from purgatory to heaven.

And as this doctrine herein contradicts the Scriptures, so does it contradict the Fathers too. For Origen saith, “We, after the labours and strivings of this present life, hope to be in the highest heavens,” not in purgatory. And so Chrysostom, “For those that truly follow virtue, after they are changed from this life, they be truly freed from their fightings, and loosed from their bonds. For death, to such as live honestly, is a change from worse things to better, from this transitory to an eternal and immortal life that hath no end.” And Macarius, speaking of the faithful, “When,” saith he, “they go out of their bodies, the choirs of angels receive their souls into their proper places, to the pure world, and so lead them to the LORD.” Whence Athanasius saith, “To the righteous it is not death, but only a change, for they are changed from this world to an eternal rest. And as a man comes out of prison, so do the saints go from this troublesome life to the good things prepared for them.” Certainly these Fathers were no purgatorians, who so unanimously affirmed the souls of the saints to go directly from earth to heaven, never touching upon purgatory.

To these we may add Gennadius, who assures us, that “after the ascension of the LORD to heaven, the souls of all the saints are with CHRIST, and going out of the body go to CHRIST, excepting the resurrection of their body.” And to name no more in so plain a case, Prosper also tells us, “According to the language of the Holy Scripture, the whole life of man upon earth is a temptation or trial. Then is the temptation to be avoided when the fight is ended; and then is the fight to be ended, when after this life secure victory succeeds the fight, that all the soldiers of CHRIST, who, being helped by GOD, have to the end of this present life unwearily resisted their enemies, their wearisome travel being ended, they may reign happily in their country.” So that they do not go from one fight here to another in purgatory, but immediately from the Church militant on earth to the Church triumphant in heaven. From hence we may well conclude, that “the Romish doctrine about purgatory is a fond thing repugnant to Scripture,” yea, and Fathers too.—_Bp. Beveridge._

PURIFICATION OF THE VIRGIN MARY. This holy-day is kept in memory of the presentation of CHRIST in the temple, and is observed in the Church of England on the second of February. It was a precept of the Mosaic law, that every first-born son should be holy unto the LORD, to attend the service of the temple or tabernacle, or else to be redeemed with an offering of money, or sacrifice. The mother, also, was obliged to separate herself forty days from the congregation, after the birth of a male, and eighty after that of a female; and then was to present a lamb, if in good circumstances, or a couple of pigeons, if she was poor. All this was exactly performed after the birth of our SAVIOUR, who came to fulfil all righteousness; and was willing, in all particulars of his life, that a just obedience should be paid to the public ordinances of religion. The offering made in this case is an undesigned coincidence attesting the poverty of his parents. This feast is of considerable antiquity. St. Chrysostom mentions it as celebrated at his time in the Church. It is observed as one of the scarlet days in the Universities of Cambridge and Oxford.

PURITANS. A name assumed by the ultra-Protestants in the reigns of Elizabeth, James I., and Charles I., who called themselves _pure_, though their doctrines were so impure as to lead them on to the murder of their archbishop and their king. A violent and popular outcry has often been raised against the Church, because, at the Restoration, those of the clergy who refused to conform were ejected from their benefices. But it will be well to see how the case really stands. _Seven thousand_ English clergymen, having refused to take the covenant at the great Rebellion, were ejected from their livings, their places being supplied by dissenting teachers. This most honourable testimony to the clergy of the Church of England at that period ought never to be forgotten. At the Restoration it was required, that all those persons who had thus become possessed of the property of the English Church, should either conform to the regulations of the Church, or resign. Of all the Puritan clergy then in possession, only two thousand thought fit to resign rather than comply. And these two thousand were ejected from what? From their rights? No; but from their usurpations. Five thousand conformed, and still retained possession of the Church property, so that many of the previously ejected clergy of the Church of England who hoped, at the Restoration, to be restored to their own, were sorely disappointed and cruelly used. This treatment of the English clergy by the Puritans is worthy of notice, and is an instructive commentary on the spirituality of their pretensions, and the tenderness of their consciences.

“The taking of the covenant was now pressed close through all the parliament quarters, which brought a terrible persecution upon the loyal clergy. Those who refused to comply were turned out of their houses, and not suffered to compound either for personal or real estate. This rigour forced great numbers of the clergy to quit their benefices, and retire to places under the king’s protection. These _vacancies_ were partly supplied by those _Presbyterians_ who had formerly been _lecturers_ or chaplains; partly by young unqualified students from the universities; to which we may add, some refugees from _Scotland_ and _New England_, who came in for their share of preferment. And some of those Puritans, who had formerly declaimed so much against _pluralities_, were now reconciled to the holding two or three livings. As to the honest clergy, who refused to join the rebellion, or revolt from the Church, they were sequestered and imprisoned, and almost every way harassed and undone. From the year 1641 to six years forward, there were an hundred and fifteen clergymen turned out of their livings within the _bills of mortality_; most of these were plundered, and their wives and children turned out into the streets. By these barbarities in London, the reader may conjecture the greatness of the calamity in the rest of the kingdom. They had another way of reaching the orthodox clergy besides the covenant. Some of them were sequestered and ejected upon pretence of scandal and immorality. But, to show the iniquity of their proceeding upon this head, it may be observed, _first_, that some of the crimes charged upon them were capital; and, therefore, since the forfeiture of their lives was not taken, we may reasonably believe the proof was defective. _Secondly_, the depositions against them were seldom taken upon oath, but bare affirmation went for evidence. _Thirdly_, many of the complainants were apparently factious men, who had deserted the Church and professed an aversion to the hierarchy. _Fourthly_, many of these pretended criminals were ignorantly, if not maliciously, charged with delivering false doctrine: for instance, some were persecuted for preaching that _baptism washed away original sin_: and, _lastly_, many were ousted for _malignancy_; that is, for being true to their allegiance. In short, it is observed there were more turned out of their livings by the Presbyterians in three years, than were deprived by the Papists in Queen Mary’s reign; or had been silenced, suspended, or deprived by all the bishops from the first year of Queen Elizabeth to the time we are upon.”—_Collier_, ii. 828.

PYX. The box in which Romanists keep the Host.

QUADRAGESIMA. The Latin name for _Lent_. It was formerly given to the first Sunday in Lent, from the fact of its being _forty_ days before Easter, in round numbers.

QUAKERS owe their origin to George Fox, in 1624. The following, according to Mr. Burder, are their principal articles of belief.

Every one who leads a moral life, and from the sincerity of his heart complies with the duties of natural religion, must be deemed an essentially good Christian. An historical faith and belief of some extraordinary facts, which the Christians own for truths, are the only real difference between a virtuous Pagan and a good Christian, and this faith is not necessary to salvation.

CHRIST is the true inward light, which enlightens all men. This is performed by an immediate inspiration, and not by the outward doctrine of the gospel, which CHRIST has preached to men as a rule of their belief and practice; which outward preaching of evangelical truths is not the usual and ordinary method used by GOD to enlighten mankind; but he sends to each person interior inspirations. This interior light is the true gospel; it is to be adored, as being CHRIST himself and GOD himself.

Scripture is not the true rule, the real guide of Christian faith and moral doctrine; this is a prerogative belonging only to the inward light, which each has within himself, or which breaks forth in the assemblies of the brethren or friends. The dead letter of the sacred writings is not of so great authority as the preaching of the authors of them: the particular books which make up the Scripture, were directed to private churches or persons, and we are not interested them.

The chief rule of our faith is the inspiration of the HOLY GHOST, who interiorly teaches us; and the Scripture is only a rule subordinate to that Spirit. An immediate inspiration is as necessary to us as to the apostles: it teaches us whatever is necessary to salvation. The promise which CHRIST made to his apostles, to teach them all truth by his Spirit, and that the HOLY GHOST should always remain with them, was not confined to the apostles only, it belongs to all the faithful; and it is said of them all, that the unction shall teach them all things.

All true ministers of CHRIST are as infallible in what they teach, as the prophets and apostles were; otherwise the Spirit of CHRIST would not be infallible. All those who are filled with the gifts of the SPIRIT are equally infallible, without which the infallibility of the HOLY GHOST must be divided; there is no exterior way of teaching, which may help one to judge of the truth of the doctrine which he preaches. The immediate inspiration is sufficient to enable a minister to preach without Scripture, or any other exterior helps. Without this particular inspiration all those who pretend to argue upon or explain the words of CHRIST, are false prophets and deceivers. The Church ought to have no other ministers, but those who are called by an immediate inspiration, which is best proved by interior miracles, of which the outward signs were only a representation or figure. The Quakers do not preach a new gospel, and therefore need not work miracles to prove their doctrine; a visible succession of ministers, ordained or otherwise established, is likewise of no use. Whoever is inwardly called to the ministerial functions, is sufficiently qualified for that post; inward sanctity is as essentially requisite in a true minister, as in a true member of the Church.

Women may preach with as much authority as men, and be ministers of the Church; for in CHRIST there is no distinction of male and female, and the prophet Joel has foretold that women should have the gift of prophecy as well as men.

The Scripture nowhere says, that the FATHER, the SON, and the HOLY GHOST, are three persons; there are three several manifestations; but three _persons_ would in reality be three Gods. The Scripture being silent as to the manner of the unity and of the distinction in the TRINITY, it is a great rashness in the Christian Churches to meddle with deciding such intricate points. The distinction of persons in the GODHEAD is a speculative subtlety, not calculated to mend our lives, and very prejudicial to Christian peace and charity. To draw up an exact profession of faith, it is necessary to adhere closely to the expressions used in Scripture.

The true CHRIST is he who existed before he was manifested in the flesh, and who has never been seen with the eyes of the flesh. JESUS CHRIST, as GOD, has a heavenly humanity, of which the earthly one is but the outward garment, the type or figure. JESUS CHRIST, the WORD and SON of GOD, did not personally unite himself to our human nature; he only took it as a suit of clothes, which he was to put on for a while. This human nature was inspired, as other men, but in a superior and more particular degree. CHRIST could not be united to a corrupt nature; his interior birth within men, is a greater mystery than his outward nativity. The faith in and the knowledge of CHRIST, according to the flesh, and of his mysteries, were but the first elements fit for the infancy of Christianity, which being over, those rudiments become useless: we now have learned to be in CHRIST, to become new creatures, to let old things pass away in order to make room for the new.

The expiation of our sins has not been merited by the outward spilling of CHRIST’S blood, which was not more precious than that of any other saint: neither has the Church been redeemed by it; but by an inward and spiritual blood, which purifies our hearts and consciences, of which the Scripture says, it was spilt for our justification; lastly, of which CHRIST himself says, that he who does not drink his blood shall not have life in him.

The Scripture does not say that CHRIST satisfied the justice of GOD for our sins. As GOD may without any injustice forgive our sins without such a satisfaction, it was not necessary, neither can it be reconciled with the gratuitous remission of our sins: and moreover, GOD’S punishing his own SON, who was innocent, is contrary to Divine justice.

CHRIST did not go up to heaven with the body which he had on earth, which is not now in heaven at the right hand of GOD. It is an erroneous opinion to think or believe that the body of CHRIST, which is in heaven, occupies and fills any particular limited place: the body of CHRIST is wherever his Spirit is; and it cannot save us, if distance of place separates it from us: whoever preaches a doctrine opposite to these propositions, is a false minister, and deceitful teacher: the same gift of discernment in the examination of spirits, which was bestowed on the apostles, remains still in the Church.

Our sins being once forgiven, it is wholly unnecessary to repent of them any further, or to go on in asking forgiveness for them. We cannot become GOD’S servants unless we be first purified.

Outward baptism is not an ordinance of CHRIST, or at least not to be observed as a perpetual law. Whoever pretends that CHRIST’S order is to be understood of water baptism adds to the text, which does not mention water. The baptism enjoined by CHRIST is a baptism of spirit, not of water. The water baptism was St. John’s, and has been abolished. St. Paul says he was not sent to baptize, but to preach. Water baptism was used by the apostles only as a toleration for the weakness of the Jews, but it can do no good to the soul. Baptism by inspersion is nowhere mentioned in Scripture. Water baptism, and the spiritual baptism, are two entirely different baptisms. The inward baptism alone is the true baptism of CHRIST.

Children ought not to be baptized, since they are not capable of taking any engagement upon themselves, or of making a profession of faith, or of answering to GOD according to the testimony of a good conscience.

Taking or receiving the eucharist is not a perpetual obligation; it was instituted heretofore only for those who were newly converted to the Christian religion, or for weak Christians in the beginning of their Christianity.

Amongst the Quakers the spirit is what they call _free_, and does not submit to synods, nor to worldly learning, wisdom, or customs: this is one of the chief and most essential articles of their religion. All the members of the Church may and ought to concur to the general good of the body; all may have the same helps from the HOLY GHOST, and feel the same impressions of his power; all are animated and fed, like our bodily members, by the same efficacy and in the same manner; all by consequence ought to give a helping hand to the edification of the mystical body, as natural members contribute to the welfare of human bodies. This they apply to the evangelical ministry: the SPIRIT, say the Quakers, notifies by its impulse what is wanting to the Church, and obliges those members, upon whom he makes that impulse, to give a speedy help to the mystical body. If it should happen that out of laziness, neglect, or distraction, the person so moved should not be sensible of the impulse, or not give a due attention to the defects of which the members of the mystical body are guilty, then they ought to rouse themselves with new fervour, and by a perfect recollection make a trial of the gifts and power of the Spirit of life. The call to pastoral functions essentially consists in this, it requires no pomp, no ceremony, no improvement of the mind, no preparation, no examination, nor any of the means used in other Christian societies, to provide churches with pastors and teachers. Yet if after this inward trial any one be moved and forcibly drawn by the SPIRIT to engage in the ministry, the ecclesiastical council must not omit the formality of examining whether the person so inspired be in reality fit for it, and ought to be admitted to that dignity; the importance of which, in regard to himself, and to the whole Church, is strongly represented to him, in a speech or exhortation made to that end. This ceremony is sometimes accompanied by the letters of other churches and societies of Quakers, recommending such or such to that office. When installed, they are maintained by voluntary contributions only, without any settlement, contract, or previous agreement. Each Quaker contributes freely, according to his power, and the minister is not to accept of their benevolence, further than is necessary for a sober and frugal maintenance; but if he be reduced to poverty for want of such contributions, it is lawful for him to leave the congregation which he served; he may even, according to their historian, shake the dust off his feet against that Church, as CHRIST ordered his apostles to do against those who would not receive them.

The Quakers apply equally to all governments, or pretended governments, and do not seem to make one title better than another; for, to use their own words, they do not dispute authority with any man, nor question forms of government, nor trouble their heads what becomes of the world. And, in consequence of this principle, they seem to make a kind of merit of their faithful obedience, under all the usurpations of the Rump Parliament, Cromwell, &c.

Robert Barclay, one of the most learned of their persuasion, in his second proposition affirms, that the light within, or the Divine inward revelation, is, like common principles, self-evident; and therefore it is not to be subjected either to the examination of the outward testimony of the Scriptures, or of the natural reason of man. In his third proposition he asserts, that the Scriptures are not the principal ground of all truth, nor the primary rule of faith and manners, they being only a secondary rule and subordinate to the SPIRIT; by the inward testimony of which SPIRIT, we do alone know them: so that, by this reasoning, the authority of the Scriptures must depend upon the inward testimony of the SPIRIT. He affirms further, that the depraved seed of original sin is not imputed to infants before actual transgression. (Prop. 4.) Those who have the gift of the light within, are sufficiently ordained to preach the gospel, though without any commission from churches, or any assistances from human learning; whereas those who want the authority of this Divine gift, how well qualified soever in other respects, are to be looked upon as deceivers, and not true ministers of the gospel. (Prop. 10.) All acceptable worship must be undertaken and performed by the immediate moving of the HOLY SPIRIT, which is neither limited to places, times, nor persons; and therefore all outward significations of Divine worship, unmoved by secret inspiration, which man sets about in his own will, and can both begin and end at his pleasure, all acts of worship thus mis-qualified, consisting either in prayers, praises, or preaching, prescribed, premeditated, or extempore, are no better than superstitions, will-worship, and abominable idolatry in the sight of GOD. (Prop. 11.) The dominion of conscience belongs only to GOD, therefore it is not lawful for civil magistrates to punish their subjects, either in fortune, liberty, or person, upon the score of difference in worship or opinions: provided always that no man, under pretence of conscience, does any injury to his neighbour, relating either to life or estate. The Quakers are charged with other errors of a very bad complexion, drawn especially from the writings of those who were first of their persuasion; but these tenets the modern Quakers seem to disown, and appear very willing to explain and reconcile their authors to a more orthodox meaning: the truth is, they now far differ from what they were originally, not only in principle, but even their external demureness and rigidity seem to be abated.

The following is taken from the Report published in 1854 by the Registrar-general.

“The whole community of Friends is modelled somewhat on the Presbyterian system. Three gradations of meetings or synods,—monthly, quarterly, and yearly, administer the affairs of the Society, including in their supervision matters both of spiritual discipline and secular polity. The MONTHLY MEETINGS, composed of all the congregations within a definite circuit, judge of the fitness of new candidates for membership, supply certificates to such as move to other districts, choose fit persons to be _Elders_ to watch over the ministry, attempt the reformation or pronounce the expulsion of all such as walk disorderly, and generally seek to stimulate their members to religious duty. They also make provision for the poor of the society, (none of whom are, consequently, ever known to require parochial relief,) and secure the education of their children. _Overseers_ also are appointed to assist in the promotion of these objects. At monthly meetings, also, marriages are sanctioned previous to their solemnization at a meeting for worship.—Several monthly meetings compose a QUARTERLY MEETING, to which they forward general reports of their condition, and at which appeals are heard from their decisions.—The YEARLY MEETING holds the same relative position to the quarterly meetings as the latter do to the monthly meetings, and has the general superintendence of the Society in a particular country: that held in London comprehends the quarterly meetings of Great Britain, by all of which representatives are appointed and reports addressed to the yearly meeting. Representatives also attend from a yearly meeting for Ireland held in Dublin. It likewise issues annual epistles of advice and caution, appoints committees, and acts as a court of ultimate appeal from quarterly and monthly meetings.

“A similar series of meetings, under regulations framed by the men’s yearly meeting, and contained in the Book of Discipline, is held by the female members, whose proceedings are, however, mainly limited to mutual edification.

“Connected with the yearly meeting is a MEETING FOR SUFFERINGS, composed of ministers, elders, and members chosen by the quarterly meetings. Its original object was to prevail upon the government to grant relief from the many injuries to which the early Friends were constantly exposed. It has gradually had the sphere of its operations extended, and is now a standing committee representing the yearly meeting during its recess, and attending generally to all such matters as affect the welfare of the body.

“There are also meetings of preachers and elders for the purpose of mutual consultation and advice, and the preservation of a pure and orthodox ministry.

“In case of disputes among Friends, they are not to appeal to the ordinary courts of law, but to submit the matter to the arbitration of two or more of their fellow-members. If either party refuses to obey the award, the Monthly Meeting to which he belongs may proceed to expel him from the Society.

“From the period of the Revolution of 1688 the Friends have received the benefits of the Toleration Act. By the statutes of 7 & 8 Wm. III. c. 34, and 3 & 4 Wm. IV. c. 49, their solemn affirmations are accepted in lieu of oaths; and the abrogation of the Test Act renders them eligible for public offices.

“The first assemblies of the Friends for separate public worship were held in Leicestershire in 1644. In 1652 the Society had extended itself throughout most of the northern counties, and before the Restoration, meetings were established in nearly all the English and Welsh counties, as well as in Ireland, Scotland, the West Indies, and the British provinces of North America. The Society in the United Kingdom is not now increasing its numbers. The Friends themselves account for this, in part, by the constant emigration of members to America, where the body is much more numerous than in England. But they do not hesitate to admit that much is attributable to the feebler endeavours now than formerly to gain proselytes. Since 1800 their number, if computed by the number of their meeting-houses, has diminished. In 1800 they possessed 413 meeting-houses, while the number returned to the Census in 1851 was only 371. They say, however, that this does not inevitably indicate a smaller number of professors; since, of late, there has been a considerable tendency amongst them to migrate from the rural districts, and to settle in the larger towns. Small communities are to be found in parts of France, Germany, Norway, and Australia.”

Though dissenters are frequently chosen as churchwardens, it appears by a decision of Dr. Phillimore, (1 Curteis, 447,) that a Quaker cannot be compelled to serve the office.

QUARE IMPEDIT, is a writ which lies where one has an advowson, and the parson dies, and another presents a clerk, or disturbs the rightful patron in his right to present.

QUARE INCUMBRAVIT, is a writ which lies where two are in plea for the advowson of a church, and the bishop admits the clerk of one of them within the six months; then the other shall have this writ against the bishop.

QUARE NON ADMISIT, is a writ which lies where a man has recovered an advowson, and sends his clerk to the bishop to be admitted, and the bishop will not receive him.

QUATRODECIMANI, or PASCHITES. A name given, in the second century, to some of the Christians, who would celebrate the feast of Easter on the _fourteenth_ day of the moon, on what day of the week soever it happened.