9. Josijahn, a pupil and son-in-law of Saul Levi Morteira, also officiated as chacham or rabbi until, in 1674, he went in the same capacity to Cura(;oa, and af- terwards to Jamaica. His son David (4) was rabbi at Surinam, where he died about 1717.
See Kayserling, Die Pardos, in Frankel's Monats- schrift, 1859, p. 386 sq. ; De Eossi, Dizionario storico degli autori Ebrei, p. 257 (Germ, transl. bj' Hamberger) ;
PARDOX
670
PARDONS
Griitz, Gesch. d. Juden, ix, 272 ; x, 7, 0, U ; Lindo, Illst. of the Ji'irs in Spain and Puriuf/al, p. 370 ; Kayserling, Sep/uirdiin, p. 169, 201, 203, 290; Wolf, Bibl. IJebr. i, 325; iii, 281, 296; Fiirst, Bibl. Jud. iii, 66 sq. ; Finn, Sephurdim, p. 462. (13. P.)
Pardon (prop, some form of "22, to cover, i. e. for- give) is in theology the act of forgiving an offend- er, or removing the guilt of sin, that the punishment due to it may not be inflicted. On the nature of par- don, it m ij' be observed tliat the Scripture represents it by various phrases : a lifting up or taking away of sin (Psa. xxxii, 1), a covering of it (Psa. Ixxxv, 2), a non-imputation of it (Psa. xxxii, 2), a blotting of it out (Psa. li, 1), a non-remembrance of it (lleb. viii, 12 ; Isa. xliii, 25). In character, 1, It is an act of free grace (Psa. li, 1 ; Isa. xliii, 25) ; 2, a point of justice, God having received satisfaction by the blood of Christ (1 .John i, 9) ; 3, a complete act, a forgiveness of all the sins of his people (1 John i, 7 ; Psa. ciii, 2, 3) ; 4, an act that will never be repealed (Mic. vii, 19). 'The author or cause of pardon is not any creature, angel, or man ; but God. Ministers 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, 4; Rev. xiii, 5,6). See Absolution; IsnnLGEXCES; and the article below, Pardons. There is nothing that man has done or can do by which pardon can be pro- cured : wealth cannot buy pardon (Prov. xi, 4), human ■works or righteousness cannot merit it (Kom. xi, 6), nor can water baptism wash hvi-ay sin. It is the pre- rogative of God alone to forgive (Mark ii, 7), the tirst cause of which is his own sovereign grace and mercy (Eph. i, 7). The meritorious cause is the blood of Christ (Heb. ix, 14 ; 1 John i, 7). It is to be sought by prayer. See Forgiveness.
Pardon of sin and justification are considered by some as the same thing, and it must be confessed that there is a close connection ; in many parts they agree, and without doubt ever}' sinner who shall be found pardoned at the great day will likewise be jus- tified ; yet they have been distinguished thus : 1. An innocent person, when falsely accused and acquitted, is justified, but not pardoned; and a criminal may be pardoned, though he cannot be justified or declared innocent. Pardon is of men that are sinners, and who remain such, though pardoned sinners ; but jus- tification is a pronouncing persons righteous, as if the}' had never sinned. 2. Pardon frees from punish- ment, but does not entitle to everlasting life ; but justi- fication 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 ; there- fore they must be what the Scripture declares — "the gift of God." After all, however, though these two may be distinguished, yet they cannot be separated; and, in reality, one is not prior to the other; for he that is pardoned by the death of Christ is at the same time justified by his life (Rom. v, 10; Acts xiii, 38, 39). See Charnock, Works', ii, 101 ; Gill, Body of Divinitij, s. v. ; Owen, On Psalm cxxx ; Hervey, Works, ii, 352; Dwight, Theology; Fuller, Works; Griffin, On Atonement, Appendix; Knapp, Theology, p. 385; New- Englander, Jan. 1875, art. iii. See Justification.
Pardon Bell is the same as th&Ave (q. v.), which was tolled three times before and thrice after service ; it was suppressed in the English Church by bishop Shaxton. It derived its name from the indulgences attaclied to the recitation of the angelus.
Pardoner. See Qu.estok.
Pardons, or the releaseraent from the temporal punishment of sin, the popes of Rome claim to have the power to grant. It is held tiy Romanists that the pope, in whom this power is lodged, can dispense it to the bishops and inferior clergy for the benefit of pen-
itents throughout the Church. In the theory of par- dons, the point is assumed that holy men may accom- plish more than is strictly required of them b}' the divine law; that there is a meritorious value in this overplus; that such value is transferable, and that it is deposited in the spiritual treasury of the Church, subject to the disposal of the pope, to be, on certain conditions, applied to the benefit of those whose de- ficiencies stand in need of such a compensation. A distinction is then drawn between the temporal and the eternal punishment of sin ; the former of which not only embraces penances, and all satisfactions for sin in the present life, but also the pains of purgatory in the next. These are supposed to be within the control and jurisdiction of the Church, and in the case of any individual may be ameliorated or terminated by the i imputation of so much of the over-abundant merits of the saints, etc., as may be necessary to balance the deficiencies of the suflt'erer. The privilege of selling ' pardons we have treated in the art. Indulgences. j We content ourselves, therefore, in this place by stat- j ing what the Romish doctiine of pardons is; and yet i this is no small undertaking, for Romanists have had so many crotchets about it that one can scarce tell where to find them. We shall endeavor to explain it in these following propositions in the language of Beveridge :