reformation: the fall of man, regeneration, atonement, repentance, justification by free grace, &c.

to answer the end proposed, viz. the preserving an uniformity of opinion, since persons of little integrity may satisfy their consciences, in subscribing what they do not at all believe as articles of peace, or in putting the most un

doxy than that a freedom of debate and opinion should be allowed to all teachers; the answer is plain, that, when any one begins to preach doctrines which appear to those who attend upon him dangerous and subversive of Christianity, it will be time enough to proceed to such animadversion as the nature of his error in their apprehension will require, and his relation to them will admit. See articles ESTABLISHMENT and SUBSCRIPTION; Doddridge's Lectures, lec. 174; Watts's Orthodoxy and Charity united.

Some have thought, that, in order to keep error out of the church, there should be some human form as a standard of orthodoxy, where-natural sense on the words. And in certain disputed doctrines shall whereas, in answer to all these inbe expressed in such determinate conveniences, it is pleaded, that phrases as may be directly levell- such forms are necessary to keep ed against such errors as shall pre- the church from heresy, and it is vail from time to time, requiring better there should be some hypothose especially who are to be pub-crites under such forms of ortholic teachers in the church to subscribe or virtually to declare their assent to such formularies. But, as Dr. Doddridge observes, 1. Had this been requisite, it is probable that the scriptures would have given us some such formularies as these, or some directions as to the manner in which they should be drawn up, proposed, and received.-2. It is impossible that weak and passionate men, who have perhaps been heated in the very controversy thus decided, should express themselves with greater propriety than the apostles did.-3. It is plain, in fact, that this practice has been the cause of great contention in the Christian church, and such formularies have been the grand engine of dividing it, in proportion to the degree in which they have been multiplied and urged.-4. This is laying a 1. That Christ, considered in his great temptation in the way of such human nature only, could not, by as desire to undertake the office his obedience to the divine law, of teachers in the church, and will obtain justification and pardon for be most likely to deter and afflict sinners; neither can we be justifithose who have the greatest ten-ed before God, by embracing and derness of conscience, and there-applying to ourselves, through fore (cat. par.) best deserve en- faith, the righteousness and obecouragement.-5. It is not likely dience of the man Christ. It is on

OSIANDRIANS, a denomination among the Lutherans, which was founded in the year 1550 by Andrew Osiander, a celebrated German divine, whose doctrine amounted to the following propositions.

ly through that eternal and essential righteousness which dwells in Christ, considered as God, and which resides in his divine nature, that is united to the human, that mankind can obtain complete jus-ners. Moreover, this divine and tification.

P.

and La Charite, to be places of || so that the Protestants had not the security for them during the space free exercise of their religion in of two years. any place but where they were Nevertheless, in August 1572. masters, and had banished the Rohe authorised the Bartholomew mish religion. In April 1598, the massacre, and at the same time is- king published a new Edict of Pasued a declaration forbidding the cification at Nantz, granting the exercise of the Protestant religion. Protestants the free exercise of Henry III, in April 1576, made their religion in all places where peace with the Protestants; and they had the same in 1596 and the Edict of Pacification was pub-1597, and one exercise in each bailished in parliament May 14, per-liwick.

mitting them to build churches This Edict of Nantz was conand have sermons where they firmed by Lewis XIII, in 1610; pleased. The Guisian faction, en- and by Lewis XIV, 1652. But this raged at this general liberty, be-latter abolished it entirely in 1685. gan the famous league for defence See HUGUENOTS, and PERSECUof the Catholic religion, which be- TION. came so formidable, that it obliged PÆDOBAPTISTS, those who the king to assemble the states of baptize their children. The word the kingdom at Blois, in Decem- comes from was, infant, and Вaлber 1576, where it was enacted us, baptism. See BAPTISM. that there should be but one re- PAGANISM, the religious ligion in France, and that the Pro-worship and discipline of Pagans, testant ministers should be all or the adoration of idols and false banished. In 1577, the king, to pa-gods. The theology of the Pagans, cify the troubles, published an edict according to themselves, as Scæin parliament, October 8th, grant- vola and Varro, was of three sorts. ing the same liberty to the reform-The first of these may well be ed which they had before. How-called fabulous, as treating of the ever, in July 1585, the league obliged him to publish another edict, revoking all former edicts granted to the Protestants, and ordering them to depart the kingdom in six months, or turn Papists. This edict was followed by more to the same purpose.

theology and genealogy of their deities, in which they say such things as are unworthy of deity; ascribing to them thefts, murders, adulteries, and all manner of crimes; and therefore this kind of theology is condemned by the wiser sort of heathens as nugatory Henry IV coming to the crown, and scandalous: the writers of this published a declaration, July 4, sort of theology were Sanchonia1591, abolishing the edicts against tho, the Phoenician; and of the the Protestants. This edict was Grecians, Orpheus, Hesiod, Pheverified in the parliament of Cha-recyde, &c. The second sort, calllons; but the troubled prevented ed physic, or natural, was studied the verification of it in the par- and taught by the philosophers liaments of the other provinces; who, rejecting the multiplicity VOL. II.

Ff

of gods introduced by the poets, brought their theology to a more natural and rational form, and supposed that there was but one Supreme God, which they commonly make to be the sun; at least, an emblem of him, but at too great a distance to mind the affairs of the world, and therefore devised certain demons,

having no hope, and without God in the world; and, consequently, their theology was insufficient for their salvation. See HEATHENS, IDOLATRY, POLYTHEISM.

PAGODA, or PAGOD, a name given by the East Indians to their temples, where they worship their gods.

PANTHEISM, a philosophi

which they considered as media-cal species of idolatry, leading to tors between the Supreme God atheism, in which the universe and man; and the doctrines of was considered as the Supreme these demons, to which the apos- God. Who was the inventor of tle is thought to allude in 1st this absurd system, is, perhaps, Tim. iv, 1. were what the philo- not known; but it was of early sophers had a concern with, and origin, and differently modified by who treat of their nature, office, different philosophers. Some held and regard to men; as did Thales, the universe to be one immense Pythagoras, Plato, and the Stoics. animal, of which the incorporeal The third part, called politic, or soul was properly their god, and civil, was instituted by legislators, the heavens and the earth the bostatesmen, and politicians: the dy of that God; whilst others held first among the Romans was Nu- but one substance, partly active ma Pompilius: this chiefly re- and partly passive, and therefore spected their gods, temples, al- looked upon the visible universe tars, sacrifices, and rites of wor- as the only Numen. The earliest ship, and was properly their ido- Grecian pantheist of whom we latry, the care of which belonged read, was Orpheus, who called to the priests; and this was en- the world the body of God, and its joined the common people, to several parts its members, makkeep them in obedience to the ci-ing the whole universe one divine vil state. Thus things continued animal. According to Cudworth, in the Gentile world, until the Orpheus and his followers believ light of the Gospel was sented in the immaterial soul of the among them: the times before world: therein agreeing with that were times of ignorance, as Aristotle, who certainly held that the apostle calls them: they were God and matter are co-eternal; ignorant of the true God, and of and that there is some such union the worship of him; and of the between them as subsists between Messiah, and salvation by him. the souls and bodies of men. See Their state is truly described, Eph. article SPINOSISM. ii, 12, that they were then without Christ; aliens from the commonwealth of Israel; strangers from the covenants of promises;

PANTHEOLOGY, the whole sum or body of divinity.

PAPIST, one who adheres to the communion of the pope and