the original word, which, say they, signifies washing, and is used in scripture for washing things which were not dipped in water. (Luke xi. 38. Matt. vii. 4.) The influences of the Spirit, represented in baptism, are often expressed by pouring, or sprinkling; as the renewing of the holy Ghost, which he has poured out, or shed, on us abundantly.

The Pedobaptists suppose that sprinkling was the practice of the apostles, because such great numbers were converted and baptized, where the circumstances, shortness of time, and situation of place, rendered it unlikely that they were baptized by immersion. They do not, however, deny the validity, but only the necessity, of baptizing by plunging.

Among the denomination of Pedobaptists, there are some who assert that the baptism of Christ by John is not an example of christian imitation. They say, Christ was not baptized to manifest his repentance; neither did he submit to baptism as an example to the jewish nation; nor was his baptism a token of being washed from sin. They say his baptism was a conformity to the law

of priestly consecrations; for it answered to the washing of the high priest at his admission to the priesthood. The things signified by the holy garments and holy crown of Aaron, were accomplished at the baptism of Christ. The holy anointing of Aaron was fulfilled when Christ received baptism.

They attempt to prove that the baptism of John was not christian baptism. For (1.) The grand design of John's baptism was the discovery, or manifestation of Christ; but christian baptism is used for different purposes.-(2.) John's baptism began and ended under the legal dispensation. The gospel kingdom did not begin till Christ rose from the dead. John's baptism was completed before the death of Christ, and consequently fell short of new testament times; for where a testament is there must also of necessity be the death of the testator.-(3.) The holy Trinity was not named in John's baptism. This is plain, because there is an account that some were baptized by John, and yet had not heard of the holy Ghost (Acts xix, 2, 5.) The consequence is, John's baptism was not christian baptism.*

*

PELAGIANS, a denomination which arose in the fifth century; so called from Pelagius, a monk, who looked upon the doctrines which were commonly received concerning the original corruption of human nature, and the necessity of divine grace to enlighten the understanding and purify the heart, as prejudicial to the progress of holiness and virtue, and tending to establish mankind in a presumptuous and fatal security. He maintained the following doctrines:-(1.) That the sins of our first parents were imputed to them only, and not to their posterity; and that we derive no corruption from their fall, but are born as pure and unspotted as Adam when he came out of the forming hand of his Creator. -(2.) That mankind, there fore, are capable of repentance and amendment, and of arriving to the highest degrees of piety and virtue, by the use of their natural faculties and powers; that, indeed, external grace is necessary to excite their endeavours, but that they have no need of the internal succours of the divine Spirit. (3.) That Adam was by nature mortal, and whether he had sinned or not would certainly have died. (4.) That the grace of God is given

in proportion to our merits.→ (5.) That mankind may arrive at a state of perfection in this life.~(6.) That the law qualified men for the kingdom of heaven, and was founded' upon equal promises with the gospel.*

PEPUZIANS. See Mon

tanists.

a

PETROBRUSSIANS, denomination which was formed about the year 1110 in Languedoc and Provence, by Peter de Bruys, who taught the following doctrines:-(1.) That no persons whatever were to be baptized before they came to the full use of their reason.

(2.) That it was an idle superstition to build churches for the service of God, who will accept of a sincere worship wherever it is offered; and that therefore such churches as had already been erected were to be pulled down and destroyed.-(3.) That the crucifixes deserved the same fate.

(4.) That the real body and blood of Christ were not exhibited in the eucharist, but were only represented in that holy ordinance by their figures and symbols.-(5.) That the oblations, prayers, and good works of the living, could be in no respect advantageous to the dead.†

PHILADELPHIAN SOCIETY, the followers of Jane Lead, who, towards the conclusion of the seventeenth century, by her visions, predictions, and doctrines, gained a considerable number of disciples, among whom were some persons of learning. This woman 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 and discipline which distinguish particular communions, would all join in committing their souls to the care of this internal guide, to be instructed, governed, and formed, by his divine impulse and suggestions. She went still further, and declared in the name of the Lord that this desirable event would happen; and that she had a divine commission to proclaim the approach of this glorious communion of saints, who were to be gathered together 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 also maintained the final restoration of all intelligent beings to perfection and happiness.*

PHOTINIANS, a denomination in the fourth century; so called from Photinus, bishop of Sirmium, in Pannonia. He taught that Jesus Christ was born of the holy Ghost and the Virgin Mary-that a certain divine emanation, or ray, (which he called the Word) descended upon this extraordinary man-that, on account of the union of the divine Word with his human nature, Jesus was called the Son of God; nay, God himself—and that the holy Ghost was not a distinct person, but a celestial virtue proceeding from the Deity.t

PICARDS. See Adamites.

PIETISTS, a denomination in the seventeenth century which owed its origin to the pious and learned Spener, who formed private societies at Frankfort, in order to promote vital religion. His followers laid it down as an essential maxim, that none should be admitted into the ministry but such as had received a proper education, were distinguished by their wisdom and

Broughton, vol. ii. p. 441.

He built a town! What architects, masons, carpenters, and workmen, did he employ? The answer to all these questions is in one word, PræAdamites. The deluge only overflowed the country inhabited by Adam's posterity, to punish them for joining in marriage with the Præ-Adamites, and following their ill courses.

The progress and improve ments in arts, sciences, &c., could not make such advances towards perfection, as is represented they did between Adam and Moses, unless they had been cultivated before.Lastly the histories of the Chaldeans, Egyptians, and Chinese, circumstantially related, and whose chronology is founded on astronomical calculations, are the clearest demonstration of the existence of men before Adam.*

PREDESTINARIANS, a name given to those in the ninth century who followed the doctrines of Godescalcus, a German monk, whose sentiments were as follow:-(1.) That the Deity predestinated

a certain number to salvation, and others to destruction, before the world was formed.(2.) That God predestinated the wicked to eternal punishment in consequence of their sins, which were freely committed, and eternally foreseen. -(3.) That Christ came not to save all men, and that none shall perish for whom he shed his blood.-(4.) That since the fall, mankind cannot exercise free-will, only to do that which is evil.

PRE-EXISTENTS, a name which may perhaps not improperly be applied to those who hold the doctrine of Christ's pre-existence. This name comprehends two classes: the Arians, who defend Christ's pre-existence, but deny that he is a divine person; and others on the Calvinistic side, who assert both his divinity, and that his intelligent, created soul, was produced into being, and united by an ineffable union to the second person of the Trinity before the heavens and the earth were created.‡ Under the article Arians,