THE NEW SCHAFF-HERZOG
the same place, 1680, and at the Chapel Royal, 1682. He occupied a place in the first rank of English sacred composers. While his place in this work is due to his compositions for church use, he was a prolific producer of music for the stage, fifty-one dramatic works of his being known. He was a composer also of sonatas, and of pieces for the organ and the harpsichord. His Sacred Music (including fifty anthems), Te Deum, Jubilate, and a number of minor pieces, were collected and edited by Vincent, No vello, and prefaced with a notice of his life and works (London, 1826-36).
Bibliography: W. H. Cummings, Purcell, in Great Musicians Series, London, 1899; G. Grove, Hist, of Music, ii. 183, iii. 46-52, 5 vols., ib. 1879-89; J. F. Runciman, Purcell, New York, 1909; DNB, xlvii. 39-44.
PURCELL, JOHN BAPTIST: Roman Catholic archbishop; b. at Mallow (18 m. n.n.w. of Cork), County Cork, Ireland, Feb. 26, 1800; d. at St. Martens, Brown County, Ohio, July 4, 1883. He emigrated to America in 1818; studied theology in America and France; was ordained priest at Paris in 1826; returned to America, and was made professor in 1827, and president in 1828, of Mount St. Mary's College, Emmittsburg, Md. In 1833 he was consecrated bishop, and in 1850 archbishop, of Cincinnati. When he came to his see, there were only sixteen Roman Catholic churches in all Ohio, and many of these were mere sheds. In 1876 there were 460 churches, 100 chapels, 3 theological seminaries, 3 colleges, 6 hospitals, and 22 orphan asylums. In 1879, he, with his brother, failed for $4,000,000, whereupon he retired permanently to a monastery. He held public debates with Alexander Campbell and with Thomas Vickers, published respectively as A Debate on the Roman Catholic Religion (1837) and The Vickers and Purcell Controversy (New York, 1868). In the Vatican Council he spoke and voted against the infallibility dogma, though he later accepted it.
Bibliography: No biography of this prelate exists. Consult R. Gilmour, Funeral Oration on Archbishop J. B. Purcell, New York, 1883.
PURCHAS, JOHN: Church of England; b. at Cambridge July 14, 1823; d. at Brighton Oct. 18, 1872. He received his education at Christ College, Cambridge (B.A., 1844; M.A., 1847); was curate of Elsworth, Cambridgeshire, 1851-53, of Orwell in the same county, 1856-59, and of St. Paul's, Brighton, 1861-66; and perpetual curate of St. James' Chapel, Brighton, after 1866. His curacy in St. James' is significant because of the direct contribution which was made through it to the controversy concerning ritualism (see Ritualism) in the Anglican church. Purchas introduced the use of vestments such as the cope, chasuble, alb, biretta, etc., and used lighted candles on the altar, crucifixes, images, and holy water, together with processions, incense, and the like. He was accordingly (Nov. 27, 1869) charged before the court of arches with infringing the law of the established church; he did not appear to answer, giving as reasons his poverty, which prevented him from securing legal assistance, and ill-health. Decision was rendered against him Feb. 3, 1870, but in terms which did not please Col. Charles James Elphinstone, who had brought
the suit. The latter appealed for a fuller condemnation, which was eventually obtained May l(i 1871, the decision going against Purchas in all points. Purchas had put his property out of his hands, and so could not be made to pay costsmoreover, he did not discontinue the illegal practises, and was suspended for twelve months; but in spite of this he continued his services until his death. The decision caused a controversy which extended over a considerable period and involved the leaders in the Anglican church.
Purchas' most important literary achievement was the editing of Directorium Anglicanum: being a Manual of Directions for the right Celebration of the Holy Communion, for the Saying of Matins and Evensong, and for the Performance of the other Rites and Ceremonies of the Church (London, 1858; a standard work on Anglican ritualism) . He was also the author of a comedy, several poems, including Poems and Ballads (1846); The Book of Feasts; Sermons (1853); The Priest's Dream: an Allegory (1856); and The Death of Ezekiel's Wife: Three Sermons (1866).
Bibliography: DNB, xlvii. 44-45. The official reports of the trials are in Law Reports, Admiralty and Ecclesiastical Courts, 1872, iii. 66-113, and Law Reports, Privy Council Appeals, iii. 245-257, 605-702. Further comment is to be found in: G. Calthrop, The Judgment in the Purchas Case, London, 1871; R. Gregory, The Purchas Judgment, ib. 1871; H. P. Liddon, The Purchas Judgment, ib. 1871; T. W. Perry, Notes on the Judgment of the . Privy Council in the Appeal Hebbert v. Purchas, ib. 1877.
PURGATORY: The doctrine of purgatory is associated with that of the Intermediate State (q.v.). Its reference to fire was derived from the use of fire in the Bible as a symbol of purification (Mai. iii. 2; Matt. iii. 11; I Pet. i. 7) and of punishment (Matt. xxv. 41 ; Mark ix. 44, 49). The doctrine first began to be broached in the third century. Clement of Alexandria {Peed., iii., Strom., vii.) speaks of a spiritual fire in this world; and Origen held that it continues beyond the grave {Horn, on Num. xxv.), even Paul and Peter must pass through it in order to be purified from all sin {Horn, on Ps. xxxvi.). Augustine, relying on Matt. xii. 32, regarded the doctrine of purgatorial fire for the cleansing away of the remnants of sin as not incredible. Gregory the Great (604) established the doctrine. Thomas Aquinas (qu. lxx. 3), Bonaventura (Compendium theologiw, vii. 2), and Gerson (Sermo, ii., De defunctis), and other great men of the Middle Ages held that the fire of purgatory was material. At the Council of Florence (1439) the Greek church laid down the idea as one of the irreconcilable differences between them and the Latin church. The Cathari, the Waldenses, and Wyclif opposed the doctrine.
The teaching of the Greek Catholic Church is thus stated in the " Longer Catechism " (adopted 1839; cf. Schaff, Creeds, ii. 504):
Q. 376. What is to be remarked of such souls as have departed with faith, but without having had time to bring forth fruits worthy of repentance? This, that they may be aided toward the attainment of a blessed resurrection by prayers offered in their behalf, especially such as are offered in union with the oblation of the bloodless sacrifice of the Body and Blood of Christ, and by works of mercy done in faith for their memory. Q. 377. On what is this doctrine