DUTCH CHURCH.

The Dutch Reformed Church was first established in NewYork in 1693 exactly according to the pattern of the Reformed churches in Holland. From that period until 1737, nothing worthy of record transpired, excepting that the doctrines of the reformation were preached by learned ministers from Holland in purity and power, and the ordinances of the gospel were regularly administered to a serious and devout people.

In 1737, some incipient steps were taken toward forming a Catus, an assembly of ministers and elders, to be subordinate to the classis of Amsterdam: but such a body was not fully established until 1747. It then met at New-York. It was the first judicatory in the American branch.

As the churches increased, they had need of many ministers. These they had generally received from the schools in Holland. Such of their own youth as desired the ministry were obliged to repair to the mother country for instruction and ordination. This was found to be both difficult and expensive; and in 1754, a plan was proposed to change the Catas into an independent Classis, which should have the power of ordaining. It met the approbation of the major part; but some that were peculiarly partial to the mother church, violently opposed it. A schism ensued, which for many years destroyed the peace and prosperity of this part of Zion. Those who had long been united in the tenderest bonds became bitter foes. Churches which were one in sentiment and name, refused communion; and ministers ceased entirely from all ministerial intercourse. The Conferentie men, as the opposers to independence were called, viewed no man as fit to dispense to them divine truth, or break the bread of life, who had not been educated and ordained in Holland. As those who were willing to emigrate, naturally adhered to those with whom they were so popular, the Cœtus party laid, in 1770, the foundation of a College at New-Brunswick, N. J. which was called Queen's College, where they might educate their sons for the ministry.

In May, 1766, Mr. John H. Livingston, of N. York, a young man of much promise, went to Holland to pursue his theological studies. He had viewed with grief the dissentions of the American church, and now exerted himself to effect, if possible, a radical cure. To the leading divines in Holland, he represented the deplorable effects of the controversy, and the importance of their having in America the power of ordination; and he finally obtained a vote in their supreme judicatory, empower

CHAP. 21.

ASSOCIATE REFORMED CHURCH.

377

ing the Classis of Amsterdam to settle the concerns of the American Church.

On his return to New-York in 1770, he took charge of a church in the city, and soon prevailed upon the consistory to call a general meeting of the Dutch churches. They met in NewYork in 1771. All felt tired of contention; and without much delay, a plan of pacification, proposed by the Classis of Amsterdam, was unceremoniously agreed to. Joy reigned throughout the long distracted churches; and, forgetting the past unhappy contentions, they moved forward with much harmony and strength in building up the walls of Jerusalem.

From that period to the present, there has been probably less change in that then in any portion of the Christian Church. Queen's College, which had declined, has been lately revived, In 1784, a theological school was established. Doctor Livingston was made the first theological professor. In 1810, it was united to Queen's college, and removed thither.

The dutch churches, particularly in New-York and Albany, are large and wealthy. They subscribe the cannons of Dordrecht. Their ministers are required once on the Sabbath to expound the catechism. They have about eighty congregations composing one synod. Their principal divines have been Doctors Laidlie,a Livingston,b Westerlo,c Romeyn,d Harden. burgh, and Abeel.

ASSOCIATE REFORMFD CHURCH.

About the middle of the last century, a number of the Scotch Seceders emigrated to America, and as they had here nothing to do with the Burgess oath which had been a source of contention, the Burgher and Anti-Burgher ministers formed a coalition, and joined in a general Synod, called the Synod of N.

(a) Minister in New-York. He was originally settled in a church at Flushing, Zealand. Came to New-York in 1763, and died in 1778. He was the first who preached in the Dutch church in English.

(b) Dr. L. was both pastor of the Dutch church in N. York, and from 1784 professor of theology. in 1810, he resigned his pastoral relation, and removed to Queen's College with his Theological school, and took charge of the whole institution. He died January 29, 1825, aged 80, highly esteemed throughout the American churches.

(c) Minister in Albany.

(d) Minister in Schenectady, a man of extensive learning, a professor of theology in the Reformed Dutch Church, and one of the principal founders of Union College.

York and Pennsylvania, and received the name of the Associate Reformed Church. They have been favoured with two very distinguished divines, the Drs. John Mason, father and son, ministers of the church in New-York.

GERMAN CHURCHES.

The emigrants from Germany to America settled chiefly in Pennsylvania. The greater part of these were Lutherans. But there were numbers of the Reformed. These two have always been separate churches, though they differ but little in their doctrines and church government. The Lutherans in general no longer contend for the old views of the eucharist, and the majority of the Reformed believe with the Lutherans in general atonement. In many places they have jointly erected houses of worship, worshiping in them alternately, and having separate ministers. The subject of union has often been discussed and is ardently desired by many, on both sides. A hymn book has been printed for the joint use of both churches.

The Government of both is substantially Presbyterian. The Lutherans border most on Independence. Their General Synod is viewed rather as an advisary council. The Lutherans adopt as their standard of faith the Augsburg confesion. The Reformed, the Heidleberg catechism. The numder of Lutheran congregations in the United States is one thousand, that of the ministers is two hundred. They have suffered much from the want of learned ministers. To remedy the evil, a Theological Seminary was erected at Gettysburgh, Pa. and a Professor, of Christian Theology, inducted May 5, 1826. They have one also at Hartwich, N. Y. The German Reformed, have a Seminary at Carlisle, Pa.

CHAP. 22.

UNITARIANS.

379

CHAPTER XXII.

Unitarians. Anabaptists or Mennonites. English Baptists, General and particular. American Baptists. Free Willers. Seventh day Baptists. Quakers. Shakers.

The Unitarians are properly all those who reject the doctrine of three coequal persons in the Godhead, and suppose Jesus Christ to be a created being.

Their numbers we have seen to be very great in the time of Arius. During the long reign of the Roman church, they were not known to have any being. But in the earliest periods of the reformation, some were found in Switzerland, Germany, and Poland, publicly denying the divinity of Christ, and endeavouring to establish a system of religion which should consist wholly of practical piety. They were among different sects and classes, and unable to embody themselves and become a regular denomination. In 1532, Michael Servetus published seven books "concerning the errors that are contained in the doctrine of the Trinity," and, under the ancient sanguinary code of Frederic II, which required heretics to be put to death, was burned at Geneva. His notions concerning the Supreme Being are said to have been very obscure and chimerical. He agreed with the Anabaptists in censuring infant baptism. Such as denied the doctrine of the Trinity were, for some time after, called Servetians.

In 1562, died at Zurich, Lælius Socinus, of the illustrious family of Sozzini, in Tuscany. He was a man of genius and learning; and becoming disgusted with Popery, he travelled through the reformed countries to make himself acquainted with the system of the reformers; but finding no satisfaction, he formed a system of his own, which he communicated secretly to a few learned men. This system might have expired with him, had it not been drawn from his papers and published by his nephew Faustus, for certain Unitarians who were scattered throughout Poland. Its fundamental principle was, "That Scripture is to be investigated and explained by human reason, and that no doctrine is to be acknowledged by us which is not level to human comprehension.' He not only rejected, therefore, the doctrine of the Trinity, but supposed that Jesus Christ was a mere man, and that the Holy Ghost is nothing but the ромег of

the Father, who alone is God. He discarded also, the other distinguishing doctrines of the reformers,-original sin, predestination, propitiation for sin by the death of Christ; and viewed Jesus only as an inspired preacher of righteousness, who died an example of heroism, setting a seal to bis doctrinė by his blood. He viewed the future punishment of the wicked disciplinary, to be succeeded by annihilation if i did not bring them to repentance. His moral system chiefly regarded the external actions and duties of life; so that whoever was externally virtuous was to be received as a Christian. denied the plenary inspiration of the Scriptures.

He also

Such as adopted this system, have since been called Socinians. Through the exertions of its patrons, it was received by multitudes, especially in the higher ranks in Poland. Several flourishing Unitarian congregations had been planted in Cracow, Lublin, Pinczow, Lauk, and Smila. In 1572, their ministers translated the Bible into Polish, and in 1574, they had drawn up a summary of religious doctrine. These, Faustus soon drew over to his peculiar views, and they permitted him to revise their catechism and confession of faith, which has from that period been called the catechism of Racow, and considered as the true confession of the party.

In 1563, the doctrine of Socinus was introduced into Transylvania, and received by vast numbers. Its supporters endeavoured also to introduce it into Hungary and Austria, but met with a repulse from the Catholics and Lutherans. Joseph Siemineus built for their use the city of Racow. There they set up a press and printed many books and tracts which they dispersed with great zeal through many countries. They also sent several missionaries, men of high birth, learning and eloquence, into many parts of Europe, but without much success. A small congregation was gathered at Dantzic, and a few embraced Socinianism in Holland and England.

At Racow and Lublin they erected seminaries of learning; and gave themselves much to the pursuits of human science. About 1580 they fell into dissention relating to the dignity of Christ's nature and character, the personality of the Holy Ghost, an infant baptism. Two popular sects arose, one called Budneans, who refused rendering any worship to Christ; and, the other Farnovians, who inclined to Arianism.

The Socinians continued to flourish and increase until about the year 1638, when having excited against them the indignation of the Catholics, the government demolished the academy at Racow, banished the professors, destroyed their printing