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« Who did sin, this man, or his parents, that he was born blind?" And when the disciples told Christ that some said he was Elias, Jeremias, or one of the prophets, Matt. xvi. 14. the meaning can only be, that they thought he was come into the world with the soul of Elias, Jeremias, or some other of the old prophets transmigrated into him. With the Essenes they held absolute predestination, and with the Sadducees free will; but how they reconciled these seemingly incompatible doctrines is no where sufficiently explained. The sect of the Pharisees was not extinguished by the ruin of the Jewish commonwealth. The greatest part of the modern Jews are still of this sect, being as much devoted to traditions, or the oral law, as their ancestors were.

PHILADELPHIAN SOCIETY, a sect or society of the seventeenth century; so called from an English female, whose name was Jane Leadley. She embraced, it is said, the same views and the same kind of religion as Madame Bourignon (See BOURIGNONISTS.) She was of opinion that all dissensions among Christians would cease, and the kingdom of the Redeemer become, even here below, a glorious scene of charity, concord, and felicity, if those who bear the name of Jesus, without regarding the forms of doctrine or discipline that distinguish particular communions, would all join in committing their souls to the care of the internal guide, to be instructed, governed, and formed by his divine impulse and suggestions. Nay, she went still farther, and declared, in the name of the Lord, that this desirable event would actually come to pass, and that she had a divine commission to proclaim the approach of this glorious communion of saints, who were to be gathered in one visible universal church or kingdom before the dissolution of this earthly globe. This prediction she delivered with a peculiar degree of confidence, from a notion that her Philadelphian society was the true kingdom of Christ, in which alone the Divine Spirit resided and reigned. She believed, it is said, the doctrine of the final restoration of all intelligent beings to perfection and happiness.

as this affection subsists only between a few individuals, whilst philanthropy comprehends the whole human species. It is a calm sentiment, which perhaps hardly ever rises to the warmth of affection, and certainly not to the heat of passion.

PHILIPISTS, a sect or party among the Lutherans, the followers of Philip Melancthon. He had strenuously opposed the Ubiquists, who arose in his time; and, the dispute growing still hotter after his death, the university of Wittemburg, who espoused Melancthon's opinion, were called by the Flac|| cians, who attacked it, Philipists.

PHILOSOPHISTS, a name given to several persons in France who entered into a combination to overturn the religion of Jesus, and eradicate from the human heart every religious sentiment. The man more particularly to whom this idea first occurred was Voltaire, who being weary (as he said himself) of hearing people repeat that twelve men were sufficient to establish Christianity, resolved to prove that one might be sufficient to overturn it. Full of this project, he swore before the year 1730 to dedicate his life to its accomplishment; and, for some time, he flattered himself that he should enjoy alone the glory of destroying the Christian religion. He found, however, that associates would be necessary; and from the numerous tribe of his admirers and disciples he chose D'Alembert and Diderot as the most proper persons to co-operate with him in his designs. But Voltaire was not satisfied with their aid alone. He contrived to embark in the same cause Frederic II. king of Prussia, who wished to be thought a philosopher, and who, of course, deemed it expedient to talk and write against a religion which he had never studied, and into the evidence of which he had probably never deigned to inquire. This royal adept was one of the most zealous of Voltaire's coadjutors, till he discovered that the philosophists were waging war with the throne as well as with the altar. This, indeed, was not originally Voltaire's intention. He was vain: he loved to be caressed by the great; and, in one word, he was, from natural disposition, an PHILANTHROPY, compounded of aristocrat, and an admirer of royalty. pilos, and avowres, which signify the love But when he found that almost every soof mankind. It differs from benevo- vereign but Frederic disapproved of his lence only in this: that benevolence ex- impious projects, as soon as he perceived tends to every being that has life and their issue, he determined to oppose sense, and is of course susceptible of all the governments on earth rather than pain and pleasure; whereas philanthro- forfeit the glory with which he had flatpy cannot comprehend more than the tered himself of vanquishing Christ and human race. It differs from friendship, || his apostles in the field of controversy.

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comes barbarous and cruel on the day "they cease to love one another."These extracts from the secret correspondence and the public writings of these men, will suffice to show us the nature and tendency of the dreadful system they had formed.

He now set himself, with D'Alembert and Diderot, to excite universal discontent with the established order of things. For this purpose they formed secret societies, assumed new names, and employed an enigmatical language. Thus Frederic was called Luc; D'Alembert, Protagoras, and sometimes The philosophists were diligently emBertrand; Voltaire, Ruton; and Di- ployed in attempting to propagate their derot, Platon, or its anagram Tonpla; sentiments. Their grand Encyclopædia while the general term for the conspi- was converted into an engine to serve rators was Cacoucc. In their secret this purpose. Voltaire proposed to meetings they professed to celebrate establish a colony of philosophists at the mysteries of Mythra; and their Cleves, who, protected by the king of great object, as they professed to one Prussia, might publish their opinions another, was to confound the wretch, without dread or danger; and Frederic meaning Jesus Christ. Hence their se- was disposed to take them under his cret watch-word was Ecrasez l'Infame, protection, till he discovered that their "Crush Christ." If we look into some opinions were anarchical as well as imof the books expressly written for ge- || pious, when he threw them off, and even neral circulation, we shall there find wrote against them. They contrived, the following doctrines; some of them however, to engage the ministers of the standing alone in all their naked hor- court of France in their favour, by prerors, others surrounded by sophistry tending to have nothing in view but the and meretricious ornaments, to entice enlargement of science, in works which the mind into their net before it per- spoke indeed respectfully of revelaceives their nature, "The Universal tion, while every discovery which they "Cause, that god of the philosophers, brought forward was meant to under“of the Jews, and of the Christians, is mine its very foundation. When the "but a chimera and a phantom. The throne was to be attacked, and even phenomena of nature only prove the when barefaced atheism was to be pro"existence of God to a few prepossessed mulgated, a number of impious and li"men: so far from bespeaking a God, centious pamphlets were dispersed (for they are but the necessary effects of some time none knew how) from a se"matter prodigiously diversified. It is cret society formed at the Hotel d'Hol"more reasonable to admit, with Manes, bach, at Paris, of which Voltaire was "of a two-fold God, than of the God of elected honorary and perpetual presi"Christianity. We cannot know whe- dent. To conceal their real design, "ther a God really exists, or whether which was the diffusion of their infidel "there is the smallest difference be; sentiments, they called themselves Eco"tween good and evil, or vice and vir- nomists. See ECONOMISTS. The books, "tue. Nothing can be more absurd however, that were issued from this "than to believe the soul a spiritual be- club were calculated to impair and over"ing. The immortality of the soul, so turn religion, morals, and government; "far from stimulating man to the prac- and which indeed, spreading over all "tice of virtue, is nothing but a barba- Europe, imperceptibly took possession 66 rous, desperate, fatal tenet, and con- of public opinion. As soon as the sale trary to all legislation. All ideas of was sufficient to pay the expenses, infe"justice and injustice, of virtue and rior editions were printed, and given "vice, of glory and infamy, are purely away or sold at a very low price; circu"arbitrary, and dependent on custom. lating libraries of them formed, and "Conscience and remorse are nothing reading societies instituted. While they "but the foresight of those physical pe- constantly denied these productions to "nalties to which crimes expose us. the world, they contrived to give them "The man who is above the law can a false celebrity through their confidencommit, without remorse, the disho- tial agents, and correspondents, who "nest act that may serve his purpose. were not themselves always trusted "The fear of God, so far from being with the entire secret. By degrees they "the beginning of wisdom, should be got possession nearly of all the reviews "the beginning of folly. The command and periodical publications, established "to love one's parents is more the work a general intercourse by means of hawk"of education than of nature. Modesty ers and pedlars with the distant pro"is only an invention of refined volup- vinces, and instituted an office to supply "tuousness. The law which condemns all schools with teachers; and thus did "married people to live together, be- they acquire unprecedented dominion

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Phylactery particularly denoted a slip of parchment, wherein was written some text of holy Scripture, particularly of the decalogue, which the more devout people among the Jews wore at the forehead, the breast, or the neck, as a mark of their religion.

over every species of literature, over|| PHYLACTERY, in the general, was the minds of all ranks of people, and a name given by the ancients to all kinds over the education of youth, without of charms, spells, or characters, which giving any alarm to the world. The they wore about them, as amulets, to lovers of wit and polite literature were preserve them from dangers or discaught by Voltaire; the men of science eases. were perverted, and children corrupted in the first rudiments of learning, by D'Alembert and Diderot; stronger appetites were fed by the secret club of Baron Holbach; the imaginations of the higher orders were set dangerously afloat by Montesquieu; and the multitude of all ranks was surprised, confounded and hurried away by Rousseau. Thus was the public mind in France completely corrupted, and which, no doubt, greatly accelerated those dreadful events which have since transpired in that country.

PHILOSOPHY properly denotes love, or desire of wisdom (from pilos and Copia.) Pythagoras was the first who devised this name, because he thought no man was wise, but God only; and that learned men ought rather to be considered as lovers of wisdom than really wise. 1. Natural philosophy is that art or science which leads us to contemplate the nature, causes, and effects of the material works of God. 2. Moral philosophy is the science of manners, the knowledge of our duty and felicity. The various articles included in the latter, are explained in their places in this work.

PHOTINIANS, a sect of heretics, in the fourth century, who denied the divinity of our Lord. They derive their name from Photinius, their founder, who was bishop of Sermium, and a disciple of Marcellus. Photinius published in the year 343, his notions respecting the Deity, which were repugnant both to the orthodox and Arian systems. He asserted that Jesus Christ was born of the Holy Ghost and the Virgin Mary; that a certain divine emanation, which he called the Word, descended upon him; and that, because of the union of the Divine Word with his human nature, he was called the Son of God, and even God himself; and that the Holy Ghost was not a person, but merely a celestial virtue proceeding fron the Deity. PHRYGIANS, or CATAPHRYGIANS, a sect in the second century; so called, as being of the country of Phrygia. They were orthodox in every thing, setting aside this, that they took Montanus for a prophet, and Priscilla and Maximilla for true prophctesses, to be consulted in every thing relating to religion; as the Holy Spirit had abandonrch. See MONTANISTS.

The primitive christians also gave the name Phylacteries to the cases wherein they enclosed the relics of their dead. Phylacteries are often mentioned in the New Testament, and appear to have been very common among the Pharisees in our Lord's time.

PICARDS, a sect which arose in Bohemia, in the fifteenth century. Picard, the author of this sect, from whom it derived its name, drew after him, as has been generally said, a number of men and women, pretending he would restore them to the primitive state of innocence wherein man was created; and accordingly he assumed the title of New Adam. With this pretence, he taught, to give themselves up to all impurity, saying, that therein consisted the liberty of the sons of God, and all those not of their sect were in bondage. He first published his notions in Germany and the Low Countries, and persuaded many people to go naked, and gave them the name of Adamites. After this, he seized on an island in the river Lausnecz, some leagues from Thabor, the head-quarters of Zisca, where he fixed himself and his followers. His women were common, but none were allowed to enjoy them without his permission; so that when any man desired a

particular woman, he carried her to Picard, who gave him leave in these words: Go, increase, multiply, and fill the earth. At length, however, Zisca, general of the Hussites (famous for his victories over the emperor Sigismond,) hurt at their abominations, marched against them, made himself master of their island, and put them all to death except two, whom he spared, that he might learn their doctrine.

Such is the account which various writers, relying on the authorities of Eneas, Sylvius, and Varillas, have given of the Picards. Some, however, doubt whether a sect of this denomination, chargeable with such wild principles and such licentious conduct, ever existed. It appears probable that the reproachful representations of the writers

just mentioned, were calumnies invent- [] and resolution in those who had been ed and propagated in order to disgrace satisfied to lament in silence the prothe Picards, merely because they de- || gress of impiety. The remarkable efserted the communion, and protested fect of these pious meetings was inagainst the errors of the church of creased by a book he published under Rome, Lasitus informs us, that Picard, the title of Pious Desires, in which he together with forty other persons, be- exhibited a striking view of the disorsides women and children, settled in ders of the church, and proposed the reBohemia, in the year 1418. Balbinus, medies that were proper to heal them. the Jesuit, in his Epitome Rerum Bohe- Many persons of good and upright inmicarum, lib. ii. gives a similar account, tentions were highly pleased both with and charges on the Picards none of the the proceedings and writings of Spener; extravagances or crimes ascribed to and, indeed, the greatest part of those them by Sylvius. Schlecta, secretary who had the cause of virtue and practiof Ladislaus, king of Bohemia, in his cal religion truly at heart, applauded letters to Erasmus, in which he gives a the designs of this good man, though an particular account of the Picards, says, apprehension of abuse retained numbers that they considered the pope, cardi- from encouraging them openly. These nals, and bishops of Rome as the true abuses actually happened. The remeantichrists; and the adorers of the con- dies proposed by Spener to heal the dissecrated elements in the eucharist as orders of the church fell into unskilful downright idolaters; that they denied hands, were administered without sagathe corporeal presence of Christ in this city or prudence, and thus, in many ordinance that they condemned the cases, proved to be worse than the disworship of saints, prayers for the dead, ease itself. Hence complaints arose auricular confessions, the penance im- against these institutions of pietism, as posed by priests, the feasts and vigils if, under a striking appearance of sanctiobserved in the Romish church; and ty, they led the people into false notions that they confined themselves to the ob- of religion, and fomented in those who servance of the sabbath, and of the two were of a turbulent and violent characgreat feasts of Christmas and Pente- ter, the seeds and principles of mutiny cost. From this account it appears that and sedition. they were no other than the Vaudois These complaints would have been that fled from persecution in their own undoubtedly hushed, and the tumults country, and sought refuge in Bohemia. they occasioned would have subsided by M. De Beausobre has shown that they degrees, had not the contests that arose were both of the same sect, though un- at Leipsic in the year 1689, added fuel to der different denominations.--Besides, it the flame. Certain pious and learned is certain that the Vaudois were settled professors of philosophy, and particuin Bohemia in the year 1178, where larly Franckius, Schadius, and Paulus some of them adopted the rites of the Antonius, the disciples of Spener, who Greek, and others those of the Latin at that time was ecclesiastical superinchurch. The former were pretty ge- tendent of the court of Saxony, began to nerally adhered to till the middle of the consider with attention the defects that fourteenth century, when the establish- prevailed in the ordinary method of inment of the Latin rites caused great structing the candidates for the minisdisturbance. On the commencement of try; and this review persuaded them the national troubles in Bohemia, on ac- of the necessity of using their best encount of the opposition of the papal deavours to supply what was wanting, power, the Picards more publicly avow- and correct what was amiss. For this ed and defended their religious opi-purpose they undertook to explain in nions; and they formed a considerable body in an island by the river Launitz, or Lausnecz, in the district of Bechin, and, recurring to arms, were defeated || by Zisca.

PIETISTS, a religious sect that sprung up among the Protestants in Germany in the latter end of the seventeenth century. Pietism was set on foot by the pious and learned Spener, who, by the private societies he formed at Francfort with a design to promote vital religion, roused the lukewarm from their indifference, and excited a spirit of vigour

their colleges certain books of holy Scripture, in order to render these genuine sources of religious knowledge better urderstood, and to promote a spirit of practical piety and vital religion in the minds of their hearers. The novelty of this method drew attention, and rendered it singularly pleasing to many; accordingly, these lectures were much frequented, and their effects were visible in the lives and conversations of several persons, whom they seemed to inspire with a deep sense of the importance of religion and virtue. Many

things, however, it is said, were done in [ and virtue; to govern the church of these Biblical Colleges (as they were || Christ by wiser rules than those by which called,) which, though they may be it was at present directed; and who, looked upon by equitable and candid partly in their writings, and partly in judges as worthy of toleration and in- their private and public discourses, dulgence, were nevertheless, contrary pointed out the means and measures that to custom, and far from being consist- were necessary to bring about this iment with prudence. Hence rumours portant revolution. Several religious were spread, tumults excited, animosi- societies were formed in various places, ties kindled, and the matter at length which, though they differed in some cirbrought to a public trial, in which the cumstances, and were not all conductpious and learned men above-mentioned ed and composed with equal wisdom, were, indeed, declared free from the er- piety, and prudence, were, however, derors and heresies that had been laid to signed to promote the same general their charge, but were, at the same purpose. In the mean time, these unutime, prohibited from carrying on the sual proceedings filled with uneasy and plan of religious instruction they had un- alarming apprehensions both those who dertaken with such zeal. It was during were intrusted with the government of these troubles and divisions that the in- the church, and those who sat at the vidious denomination of Pietists was helm of the state. These apprehenfirst invented; it may, at least, be af- sions were justified by this important firmed, that it was not commonly known consideration, that the pious and wellbefore this period. It was at first ap- meaning persons who composed these plied by some giddy and inconsiderate assemblies, had indiscreetly admitted persons to those who frequented the into their community a parcel of extraBiblical Colleges, and lived in a manner vagant and hot-headed fanatics, who suitable to the instructions and exhorta- foretold the approaching destruction of tions that were addressed to them in Babel (by which they meant the Luthese seminaries of piety. It was after- theran church,) terrified the populace wards made use of to characterize all with fictitious visions, assumed the authose who were either distinguished by thority of prophets honoured with a dithe excessive austerity of their man- vine commission, obscured the sublime ners, or who, regardless of truth and truths of religion by a gloomy kind of opinion, were only intent upon practice, jargon of their own invention, and reand turned the whole vigour of their ef-vived doctrines that had long before forts towards the attainment of religious feelings and habits. But as it is the fate of all those denominations by which peculiar sects are distinguished, to be variously and often very improperly applied, so the title of Pietists was frequently given in common conversation, to persons of eminent wisdom and sanctity, who were equally remarkable for their adherence to truth, and their love of piety; and, not seldom, to persons, whose motley characters exhibited an enormous mixture of profligacy and enthusiasm, and who deserved the title of delirious fanatics better than any other denomination.

been condemned by the church. The most violent debates arose in all the Lutheran churches; and persons whose differences were occasioned rather by mere words and questions of little consequence, than by any doctrines or institutions of considerable importance, attacked one another with the bitterest animosity; and, in many countries, severe laws were at length enacted against the Pietists.

These revivers of piety were of two kinds, who, by their different manner of proceeding, deserve to be placed in two distinct classes. One sect of these practical reformers proposed to carry on their plan without introducing any change into the doctrine, discipline, or form of government, that were estab

This contest was by no means confined to Leipsic, but spread with incredible celerity through all the Lutheran churches in the different states and king-lished in the Lutheran church. The doms of Europe. For from this time, in all the cities, towns, and villages, where Lutheranism was professed, there started up, all of a sudden, persons of various ranks and professions, of both sexes, who declared that they were called by a divine impulse, to pull up iniquity by the root; to restore to its primitive lustre, and propagate through the world, the declining cause of piety

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other maintained, on the contrary, that it was impossible to promote the progress of real piety among the Lutherans without making considerable alterations in their doctrine, and changing the whole form of their ecclesiastical discipline and polity. The former had at their head the learned and pious Spener, who, in the year 1691, removed from Dresden to Berlin, and whose senti

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