The sport has been a long time discontinued, and the word paddock is employed in the present time only to a small enclosure or pasture, having a pale to protect it; or to a small tract of land, surrounding, or appertaining to, a rural mansion, where a few brace of fallow deer may be kept, but not of magnitude sufficient to acquire the appellation of a park.

PADERBORN, i. e. the source of the Pader, an ancient town of Westphalia, subject to Prussia. This place was for a time the residence of Charlemagne, and, on different occasions, the temporary abode of succeeding emperors. It was a member of the Hanseatic confederacy, but fell by degrees into complete subjection to the bishop of Paderborn, who governed a district of above 1000 square miles, adjacent to the landgraviate of Hesse. This bishopric, founded by Charlemagne, has belonged to Prussia since the secularisation of 1802. It contains at present a population of 120,000. The town of Paderborn was taken in 1622 by duke Christian of Brunswick, at the head of a Protestant force. The cathedral is a fine edifice; and there are here no fewer than six hospitals or almshouses. The town is tolerably built, but its trade is insignificant. Population about 5300. Thirty-seven miles south by west of Minden, and fifty-eight south-west of Hanover.

PADLOCK, n.s. & v. a. Belgic padde. A lock for a gate originally; to fasten with a lock and staple.

Let all her ways be unconfined; And clap your padlock on her mind. Prior. Some illiterate people have padlocked all those pens that were to celebrate their heroes, by silencing Grub-street.

J. Bull.

herrings, and, during the season, is much frequented for sea-bathing. It has a custom-house and good quays. It is thirty miles west of Launceston, and 243 west by south of London.

na.

PADUA, a province of Austrian Italy, in the government of Venice, adjoining the delegations of Vicenza, Treviso, Venice, Rovigo, and VeroIts superficial extent is 860 square miles; producing the most abundant crops of corn, of which, however, little is exported, owing to the density of the population. Large quantities of wine, fruit, and silk, are likewise raised; and the pastures are rich and well stocked. The surface is agreeably diversified by the Euganean hills, a chain of moderate height, which passes through the province. It is watered by the Brenta, the Bacchiglione, and several smaller streams. Population 270,000.

PADUA, a city of Austrian Italy, the capital of the above delegation. It stands near the junction of the Brenta and Bacchiglione, and is of a triangular form, surrounded with a mound and ditch. The circuit of these is nearly seven miles; but the interior contains much open space. The town is traversed by several canals, and the streets are bordered on each side with arcades, which, while they afford a pleasant shade in hot weather, give the town a gloomy appearance. The streets are also otherwise dark and ill paved. The houses are, however, in general lofty and well built, and several of the public edifices are magnificent. The townhouse is in the form of an oblong quadrangle, supported by galleries resting on marble pillars. At each end are great stair-cases, leading to an arched saloon, said to be the largest hall in Europe, being 300 feet long, 100 broad, and 100 high. It is so constructed that the roof has no support but the walls. The interior contains some fresco paintings, and a bust of Livy, who was a native of Padua. Near the town-house is situated the palace of the Podesta, remarkable for its Doric saloon, and fine paintings. The palace of the commandant is a model of beautiful architecture. The cathedral is less remarkable for its architecture than for its paintings and ornaments. The church of St. Antonio, an ancient Gothic edifice, is likewise rich in sculpture and painting. That of St Justina is also a fine marble edifice, with a good library and a number of valuable paintings.

The university was at one time resorted to by crowds of students from all parts of Europe. Among its eminent pupils were Galileo, Petrarch, and Columbus. The buildings are the work of Palladio, and the observatory, botanical garden, anatomical theatre, cabinet of natural history, and hall of midwifery, are all on a large wellsupported scale. The university was new modelled in 1814, and consists of the faculties of mathematics, philosophy, medicine, and law. The number of professors is thirty-two; the average number of students not above 300. Here is also an academy of sciences, founded by the senate of Venice. Padua is likewise the seat of one of the five sections of the Institute of Austrian Italy.

Padua was a distinguished place when it first submitted to Rome, and was treated not as a

conquered, but as an allied city. In the dark ages it found means to form itself, like a number of other cities in Italy, into an independent state; but finally fell under the sway of the Carrara family. This took place in the fourteenth century, and in the fifteenth it was incorporated into the Venetian republic. In trade it is not conspicuous, its only branches consisting of manufactures on a small scale of silk, woollens, and leather.

"Whoever,' says the lively lady Morgan, 'would judge of the mere materielle of a city, should avoid visiting its public buildings in the society of agreeable people; and I confess that after some hours given to the perambulation of Padua, with the sole exception of its singular and Gothic hall in the Palazzo della Giustizia, the magnificent church of its patron saint, and the venerable cloisters of its ancient university, I have carried away a most imperfect impression of the city of Antenor and Livy, and a most gracious one of the amiable persons who accompanied us.

'The Palazzo della Giustizia was begun in 1172 by Pietro Cozzo, and finished in 1306; it is, therefore, one of the most ancient fabrics in Italy, and has all the air of being so. The salone, or great hall, is a monument of the manners of the middle ages. It was a sort of change for the Paduan merchants, a bazaar for the people, who came there to make purchases of such glittering foreign wares as were exposed to sale on either side of this immense covered space. Its roof, 300 feet long, and 100 wide, is supported only by its own massy walls, which have stood the proof of nearly six centuries, and are still illustrated by the frescoes of Giotto, on which so many successive generations have gazed. A monument, raised to Titus Livius, completes the interest of this forum of the middle ages, whose vastness, when we visited it, was only occupied by scene painters, painting some decorations for the opera. The palace of the university is of much more modern date. It is by Palladio, and contains the public schools, the theatre of anatomy, and the museum of natural history, collected by Valisnieri; attached to the establishment there is a handsome botanical garden.

"The dim gloomy court of the university, and its successive tiers of arcades or porticoes, have but little of the usual cold Greek character of Palladio's architecture, or else the inscriptions and basso-relievoes with which these walls are decorated take from their antique severity; for it is in these porticoes that the effigies, names, countries, and ages, of several of the students of Padua, are registered, who came here to

happily institute

A course of learning and ingenious studies,' from all parts of the world. Here many an Italian Lucentio,' with his man Tranio,' arrived

For the great desire' he had

To see fair Padua, nursery of arts;' and here even many a British youth, abandoning the alma-maters of England or Edinburgh, has come thus far

To suck the sweets of sweet philosophy'

under Italian skies. Among the names which we ran over, inscribed on these old walls, under youthful, but ill-painted heads (long laid low), we read some well-known Scotch and English names-one was Thomas Erskine, Scotus,' another, A. Henley.'

"St. Anthony of Padua is one of the most notorious saints in the calendar, and his church is one of the most splendid in Italy. We visited it in a happy moment, during the celebration of high mass on a Sunday morning. It was the first time I ever saw a great Italian church filled with an Italian congregation, one-third of which seemed composed of the higher classes: for the women were elegantly dressed à la Française, and yawned, pointed their glasses, and looked about them, with such an air of fashionable ennui, that I almost fancied myself in an English Protestant church; while, as we returned, family groups, with prayer-books and parasols, followed by footmen in respectable liveries, completed

In ivory coffers I have stuffed my crowns,
In cypress chests my arras, counter-points,
Costly apparel, tents and canopies,
Fine linen, Turkey cushions, 'bossed with pearl,
Valance of Venice, gold in needle-work,
Pewter and brass, and all things that belong
To house or house-keeping.'

This was the genuine catalogue of an Italian noble's house, in the age of Shakspeare, authenticated by all which time and change have spared in Italy; there is not an article here described, that I have not found in some one or other of the palaces of Florence, Venice, or Genoa-the mercantile republics of Italy-even to the

Turkey cushions 'bossed with pearl.'

It has been the fashion to dispute the learning of Shakspeare; but his knowledge was overwhelming-like the frenzied eye of his own poet

It glanced

From heaven to earth,' and such was its exquisite and appropriate ap plication, that from the Roman capitol to the house of the Paduan merchant, the details were facts, indisputable as they were minute.'

The late enterprising traveller Belzoni was a native of this place. It is eighteen miles southeast of Vicenza, and twenty west of Venice.

PADUANI, among medallists, those counterfeits of antique medals that were struck in the seventh century, by an Italian painter born at Padua. See NUMISMATOLOGY.

PADUS, anciently called Eridanus, a river famous for the fable of Phaeton. It rises in Mount Vesulus, in the Alpes Cottiæ, from three

springs, dividing the Cisalpine Gaul into the Transpadana and Cispadana-(Strabo); and, swelled by other rivers falling into it on each side from the Alps and Apennines, it discharges itself, with a course from west to east, at seven mouths, into the Adriatic.-Mela. The lake through which it discharges itself into the sea, is called by the natives the Seven Seas; now the Po. PADUS, in botany. See PRUNUS.

PÆ'AN, n. s. From the songs sung at festivals to Apollo, beginning Iö Pæan. A song of triumph.

O may I live to hail the glorious day,
And sing loud peans through the crowded way.

Roscommon.

See from each clime the learned their incense bring:

Hear, in all tongues consenting paans ring. Pope.

PAAN, among the ancient pagans, was a song of rejoicing sung in honor of Apollo, chiefly used on occasion of victory and triumph. See

APOLLO.

PEAN, in the ancient poetry, a foot consisting of four syllables; of which there are four kinds, the pæan primus, secundus, &c. Pæan primus consists of one long syllable and three short ones, or the trochæus and pyrrhichius, as temporibus; pæan secundus consists of a short syllable, a long, and two short, or an iambus and a pyrrhichius, as potentia; pæan tertius consists of two short syllables, a long and a short one, or a pyrrhichius and a trochæus, as animatus; paan quartus consists of three short syllables and a long one, or a pyrrhichius and iambus, as ce

leritas.

PÆDEROTA, in botany, a genus of the monogynia order, and diandria class of plants; natural order thirtieth, contorta. The berry is empty, brittle, and dispermous; the style bifid. PEDO-BAPTISM, infant-baptism, or that conferred on children; from Tais, infant, and Banrioμoç, baptism. See BAPTISM.

PEDO-BAPTISTS, of naç, nadog, infant, and Barrio, I baptise, are those who maintain that baptism should be administered to infants. 1. One of their chief arguments in support of this opinion is, that if infants, under the Christian dispensation, were excluded from baptism, the Christian institution must appear, in this respect, to be less complete and perfect than that of the Jews: and it is not (à priori) likely that God would appoint an external sign of peculiar distinction and benefit for children under the patriarchal and Jewish constitution, without a similar appointment under the Christian dispensation; more especially as the first proselytes to Christianity, and those in particular who were converted from among the Jews, would naturally expect some token of distinction and privilege, comprehending their children, and resembling in its design, though milder in its nature, that which Christianity had abrogated. This expectation was encouraged by the affectionate manner in which our Lord expresses himself concerning infants, particularly when he says, Mark x. 14, of such is the kingdom of God;' which some understand to signify, that the rights and privileges of the Christian church belong to such. With these

views, it is easy to concefve to what subjects they would apply the general charge to baptise proselytes, unless directed and restricted by an express order.

2. Wall, in his History of Infant Baptism, undertakes to show from the books of the Jews' themselves, and those of others, that understood the Jewish customs, and have written concerning them, that it was the custom of the Jews before our Saviour's time, and, as they affirm, from the beginning of their law, to baptise as well as circumcise any proselyte that joined them from other nations, and with him, at his desire, his infant children likewise.' Upon this argument such occasional stress has been laid by able writers, that it is desirable, perhaps, that it should receive greater attention from the Baptists. See our article BAPTISM.

3. The advocates for infant baptism urge moreover the argument from circumcision, or that the covenant made with Abraham was a covenant of grace, by which spiritual and eternal blessings were promised to him, quoting Matt. xxii. 31, 32; Heb. xi. 6; Rom. iv. 11— 17; Gal. iii. 6. 18. 29; and that as such it comprehended both Jews and Gentiles, and their seed. This argument,' says Mr. H. F. Burder, may be divested of all complexity. The covenant with Abraham is the same in substance with that under which we live. The same blessings of that covenant are denoted both by circumcision and by baptism. The covenant then being the same, and the ordinance being in import the same, the subjects entitled to its administration are also the same. But infants were entitled to circumcision, on the ground of their connexion with their parents; therefore infants, on the ground of their connexion with their parents, are entitled to baptism. This strong, and as we think, conclusive argument founded on the Abrahamic covenant, our opponents endeavour to invalidate, by giving a representation of the nature of that covenant which, we think, degrades its character, impairs the beauty and the harmony of the divine dispensations, and is at variance with the reasonings and conclusions of the apostle Paul. The assertion has been made that our argument fails by reason of the essential difference between the Jewish and Christian religions.' What a revolution must be effected in our views of the covenant of grace; what a new system of interpretation must we apply to the apostolic epistles, before we can conceive of the Jewish and the Christian dispensations as two different religions, separated from each other by a difference no less than essential! If, indeed, in order to evade the force of our argument, it be necessary to resort to such a sentiment, or even to identify or confound together the covenant with Abraham and the law of Moses, we may infer from the very character of the arguments employed by our opponents the strength and solidity of our

own.

"The point of primary importance in the present argument is the connexion established under the former economy between parents and their infant-offspring. By virtue of that connexion, infants were circumcised; and if that

connexion has never been, by divine appointment, dissolved or diminished, then, by virtue of that connexion, infants should be baptised. But where in the whole compass of the New Testament do we find the slightest intimation that the connexion is terminated? From what part of Scripture can it be proved that such a change has been introduced into the constitution of the covenant of grace? When were infants excluded, and by what law? On the contrary, do not the addresses of the apostles proceed, in many instances, on the supposition that in this important respect the state of things in the church of God remains unaltered? Observe the manner in which they adduce, on some occasions, the promises made to Abraham in reference to his offspring, and correspondent promises recorded by the prophets. On the day of Pentecost Peter said to the enquiring and agitated multitude, Repent and be baptised every one of you in the name of Jesus Christ, for the remission of sins; for the promise is unto you and to your children. Acts ii. 38. 39. On a subsequent occasion, he said, Ye are the children of the prophets and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.-Acts iii. 25. Now the question is, in what sense such an application of the ancient promises would be naturally understood by the Jewish people who were thus addressed. The promise quoted was the promise made to Abraham. That promise, as appears from the seventeenth chapter of Genesis, was given in immediate connexion with the appointment of infant-circumcision, and now the apostle Peter adduces the ancient promise in immediate connexion with baptism. Repent, and be baptised every one of you, for the promise is unto you and to your children; then they that gladly received his word were baptised.' It is not expressly said that their children were baptised with them; but if the preceding considerations be correct, with regard to the principle, the inference will not be difficult with regard to the fact.'

4. We state another argument of the Pædobaptists in the words of this respectable author: .That the connexion established between parent and child remains unaltered under the Christian economy, may, I think, be clearly inferred from the decision of the apostle Paul in the seventh chapter of the First Epistle to the Corinthians. If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. And the woman who hath a husband that believeth not, and if he be pleased to dwell with her, let her not leave him. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; else were your children unclean; but now are they holy.' There are, I think, but three acceptations of the term holy in this passage, which can claim attention. Either it imports purity in the highest sense-that which gives a fitness for the church above; or purity in the lower sense-that which gives a fitness for some external privilege of the church on earth; or purity in the lowest sense-that which

is opposed to illegitimacy of birth. In the first of these senses, neither we nor our opponents can understand it. In the last of these senses it has usually been understood by our Baptist brethren; but is this exposition tenable? Can we suppose either the reality or the profession of the Christian faith essential to the validity of the marriage contract, or the legitimacy of the offspring? Would the apostle have pronounced illegitimate the offspring of parents, both of whom were heathens or unbelievers? And yet, if the faith of one of the parents were requisite to the legitimacy of the children, it must follow that, if neither of the parents believed, the children must be illegitimate, and consequently the marriage contract invalid. As this cannot be maintained, the second acceptation of the term holy remains for our adoption, according to which it denotes a fitness for some external privilege of the church. The Jews considered those children as unholy, and not entitled to circumcision, whose parents were in a state of heathenism; and they considered those as holy and entitled to circumcision who were born of Jews or proselytes. In this sense it seems reasonable to suppose that the words of the apostle would be understood by those to whom they were addressed. His decision, then, proceeds upon the principle of the continuance of the ancient connexion between parent and child in the church of God. His decision is, that if either of the parents be a believer, the children are entitled to the same external privilege as if both the parents were believers. But there is only one external privilege of the Christian economy to which this decision can apply, and that privilege is Infant Baptism. In this sense the passage appears to have been understood by Tertullian and the greater number of the early fathers." See Dr. Wall's History of Infant Baptism, part I. ch. 4, 15.

It inay be added that Dr. Doddridge regarded this passage in a similar light.

5. Pædo-baptists acknowledge that there is no direct and express command to baptise infants; but appeal to the history of the administration of baptism, as strongly implying their participation of it. They argue that the apostles are said to have baptised whole families (Acts xvi. 15, 33; 1 Cor. i. 16); and, therefore, probably infants were comprehended under this general denomination. And they apprehend that they have been able to trace such intimations at least of infant baptism, in the earliest ages of the church as may, to a high degree of probability, prove it to be an apostolic, and consequently divine institution.

Thus Irenæus, born about the time of St. John's death, and probably of Christian parents, mentions infants among the regenerate, i. e. the baptised, as the word generally signifies in his writings. Justin Martyr, about forty years after the time of the apostles, speaks of some who had been made disciples from their infancy. Tertullian, about 100 years after the apostles, though he advises parents to defer baptising their children, except when their lives were in danger, speaks of the practice as generally received and observed in his time. Cyprian,

about 150 years after the apostles, is allowed by all to speak expressly of infant baptism as generally used in the church; and we learn that, in his time, A. D. 253, a question being agitated among sixty-six bishops in the council of Carthage, whether an infant must be kept till he was eight days old before he be baptised, all unanimously gave their opinion to the contrary. There are also various passages, say these writers, that expressly refer to infant baptism in the works of Origen, who was born of Christian parents; and as his father was martyred in the year 202, when he was seventeen years old, the remoter Christians of his family must have been nearly contemporary with the apostles. Again, in the apostolic constitutions, which are allowed to be very ancient, express mention occurs of infant baptism, as commanded by Christ. Matth. xix. 14. Wall contends that, in the first 400 years after the apostles, there appears to be only one, viz. Tertullian, who, in some cases, advised the delay of infant baptism; and another, viz. Gregory, who practised such delay in the case of his own children: but no society of men adopted this opinion, nor did any one person pretend to say it was unlawful to baptise infants and in the next 700 years there is not so much as one man to be found that either spoke for or practised any such delay; and, if truth were to be determined by numbers, the general and uniform practice of the Christian church is very much in favor of infant baptism.' It is of great importance,' says Mr. Burder, 'to understand the nature and value of this species of evidence. If any are disposed to question its validity, let them be reminded that the evidence is precisely of the same character with that by which the authenticity and genuineness of the books of the New Testament have been proved, with so much strength of convincing argument, by Dr. Lardner, Dr. Paley, Dr. Chalmers, and other able and successful advocates of the same class. They have established the authenticity of the books of the New Testament, by proving that they have been quoted or alluded to by a continued series of Christian writers, beginning with those who were contemporary with the Apostles, or who immediately followed them. This medium of proof,' observes Dr. Paley, is of all others the most unquestionable, and is not diminished by the lapse of ages.' By this species of evidence has been firmly established the fact of the general prevalence of infant baptism in the early ages, and the fact that it was then regarded as a practice derived from Apostolic authority. A full and particular induction of the evidence on this point is obviously incompatible with the narrow limits of a single discourse. Nor is an extended statement on the present occasion requisite. The sources whence it is to be derived are open to the enquirer, and without the necessity of referring to the voluminous writings of the Fathers, ample satisfaction may be obtained by consulting the collection exhibited by the learned and indefatigable Dr. Wall, in his History of Infant Baptism. A slight sketch of the mass of evidence is all that I can with propriety attempt.'

The Baptists plead, on the other hand, that in

But

fants are incapable of complying with the terms required in order to baptism, i. e. repentance and faith, and of receiving those instructions which Christ directed, as previous to it. Matt. xxviii. 19, compared with 1 Peter iii. 21. the Pædo-baptists, to adopt Dr. Rees's summary of their arguments, reply that those instructions and conditions were required only of those w were capable of them. Besides the word μanrevoare, which some understand of teaching, previous to baptism, may signify make disciples: and that infants may be comprehended under that name, some have argued from Acts xv. 10. The word used by Justin Martyr, in the passage above cited, and applied to infants, is eμalŋtevσαν. And it has been farther alleged, that the penmen of Scripture, and other Christian writers, have commonly used the word to signify the reception of any one to the number and degree of disciples, as preparatory to subsequent instruction; so that persons thus received, in order to be taught, were, before the instruction itself denominated disciples. Compare Luke ix. 57, and Matt. viii. 19-21. Eusebius Evang. Demost. lib. iii. sect 7, where he styles those who were desirous of learning of Christ, his disciples.

When it is further objected, that infants are incapable of receiving any benefit from baptism; and that, in this case, the ordinance is exposed to, contempt, the Pædo-baptists say that, on the contrary, there are many advantages resulting from baptism administered to infants, both to them and principally to their parents, whose immediate act it is; that an ordin nce, as in the case of Christ, who was himself baptised, may sometimes be administered to those who are not capable of all the purposes for which it was originally instituted, and which it may subserve with regard to others; and still farther, that this argument against baptising infants, by proving too much, proves nothing for if infants are incapable of the ends of baptism, under the Christian dispensation, infants under former dispensations were equally incapable of the ends of circumcision; and, therefore, such an institution was useless and improperly enjoined.

:

The Pædo-baptists differ from the Baptists also as to the mode of administering the Christian ordinance. The former perform it by sprinkling or pouring on water; the latter by the immersion of the whole body, which they contend to be an essential circumstance, see our article BAPTISM. In favor of immersion it is pleaded that the word Barrio, being derived from ẞаπτw, properly signifies to plunge: on the other hand it is urged, that in this diminutive and derivative form it may signify any method of washing, and is sometimes used in Scripture for washing things which were not dipped in water, but on which it was poured. Compare Luke xi. 38, Mark vii. 4, and those passages in which the pouring out of the spirit is called baptism, Acts i. 5, ch. xi. 15, 16; to which some add 1 Cor. x. 2.

Another argument in favor of immersion is drawn from the account of Philip and the eunuch, Acts viii. 38, 39, who went down (c) into the water; and, after the baptism, they are both said to come up (ɛɛ) out of the water. But many passages might be cited where a signifies to or