CHAP. 22.

UNITARIANS.

38.1

house, and shut up their churches. But this was only the forerunner of a tremendous act of the diet of Warsaw in 1658, by which all Socinians were forever banished from the country, and capital punishments were denounced against all who should adopt their sentiments or harbor their persons.

The fate of the exiles was very severe. They were dispersed with the loss of every thing dear to them through various countries of Europe, but could no where gain protection so as to form an united settlement and establish their worship.— Through the exertions of Stanislaus, a Polish knight, they, for a time, enjoyed the patronage of Frederic III, king of Denmark, but they were soon deprived of that through the opposition of the clergy. Numbers fled to England, but dispersed themselves among the reigning sects as they could do it and retain their principles. These however generally adopted the Arian and Semi-Arian system. One independent congregation only existed in London during the protectorship of Cromwell, which received the doctrine of Socinus.

Early in the eighteenth century the Unitarian controversy was revived in England by Mr. Whiston, professor of mathematics in the university of Cambridge, who supported the Arian system to the loss of his chair. He was followed by Dr. Samuel Clarke, who however rather maintained a difference of rank than nature between the Father, Son, and Holy Ghost. He was opposed in his peculiar views by Dr. Waterland. About 1720, Arianism began to spread in the Presbyterian and general Baptist churches, which it ultimately almost wholly engrossed. But it is now supplanted by Socinianism, principally through the labors of Dr. Landner, Dr. Priestly, Mr. Lindly, Gilbert Wakefield, and Mr. Belsham. All the Unitarian churches do not amount to 100, and these are small. A seminary has for some time existed at Hackney for the education of Unitarian ministers. In Germany and Switzerland Unitarianism has of late prevailed very extensively. Semler and his disciples have surpassed all others in their low views of revelation, and the character of the gospel of Christ, rejecting inspiration and miracles, and treating the whole history of Jesus as little better than Pagan mythology. In 1794, Dr. Priestly meeting with much opposition and persecution in England, removed to America. By his conversation and writings he gained some adherents; and a few congregations were formed in the middle States. This eminent man died in 1804.

But Unitarianism has gained a more signal triumph within the last twenty years, in the eastern part of New England. Many

of the wealthiest congregations with their ministers, have renounced the doctrine of the Trinity and the other doctrines of the reformation. Some are Arians, others are simple Humanitarians. The Calvinistic doctrines are viewed by them as scholastic chimeras. An able controversy has been sustained between Dr. Worcester, Professor Stuart and Woods on the one side, and Dr. Channing and Professor Ware on the other.

Most of the students from the Theological institution connected with Harvard university, are Unitarians.

Those here mentioned have been their principal writers. It may here be added, that a considerable body of people calling themselves Christ-yans have recently risen up in America who glory in being Unitarians. But they have no connexion with the congregational Unitarians of Massachusetts, considering themselves as more evangelical. They are generally illitterate and fanatical. They number about 20,000.

ANABAPTISTS.

The leading principle which had actuated the Anabaptists in Germany, took deep root in the breasts of the multitude throughout the North and West of Europe. This was, "That the kingdom of Christ, or the visible church he had established upon the earth, was an assembly of true and real saints, and ought therefore to be inaccessible to the wicked and unrighteous, and also exempt from all those institutions which human prudence suggests, to oppose the progress of iniquity or to correct and reform transgressors." It had led the Anabaptists to the exclusion of magistrates, the abolition of war, the prohibition of oaths, rejection of infant baptism, contempt of all human science, to false miracles, visions, prophecies, and other extravagancies, until it had brought upon them the civil arm, and caused their suppression.

But in the year 1535, Menno Simon, a man of extraordinary activity aud perseverance, who had been a popish priest, united himself to their miserable remnant, and, for twenty-five years, continually travelled through East and West Friesland, Helland, Guelderland, Brabant, and Westphalia, preaching to them and laboring to form them into one regular community. His labors were successful. They united around him, viewed him as their common father, and after him were called MENNONNITES. Menno retained all the leading principles of the German Anabaptists, but he drew up a form of discipline which suppressed lanaticism, and gave his community an appearance not dissimi. lar to that of the Lutheran and reformed churches. That their

CHAP. 22.

ANABAPTISTS.

383

form of doctrine might be entirely scriptural, it was drawn in scripture language; but so much did the Mennonites trust to the extraordinary directions of the Holy Spirit, that they cared but little about any formula, or instructing their people in any of the great truths of religion. They early fell into violent dissension on points of discipline, and suddenly their church was divided into two great parties, the austere and the lenient. The former were disposed to excommunicate all open transgressors, even such as varied from established rules in their dress, without warning, from the church, and from all intercourse with their wives, husbands, brothers, sisters and relations, and avoid them as they would the plague. The latter were for treating offenders with lenity and moderation. The rigid party were subdivided on other points, but they soon dwindled to a small number. These were called Flandrians, while the moderate were called Waterlandrians, from the places where they resided. Both parties, however, uniting in the principle, that sanctity of manners is the test of the true Church, went far beyond other denominations in austerities, and would admit none to their communion but such as exhibited the greatest gravity and simplicity in their looks, gestures and clothing, and practised the greatest abstemiousness in their lives. Learning and philosophy too, they both considered as the best of the Church. The most ignorant man was viewed as proper for a religious teacher as any other, if he had the teachings of the Spirit. On this point however, the Waterlandrians were less bigoted than the others, and established a public seminary at Amsterdam.

The Mennonites first gained a legal toleration in the United Provinces in 1572. They did not, however, enjoy undisturbed tranquility until 1626, when, by the publications of a confession of faith, they cleared themselves from public opprobrium. In 1630, a general conference of all the Mennonites in Germany, Flanders and Friesland was held at Amsterdam, when they entered into bonds of fraternal union, each retaining their own peculiarities. In 1649 the conference was renewed, and many of the severities of Menno were mitigated. A few of them came to England in the reign of Henry VIII. but they suffered much persecution from the government, and were banished by Queen Elizabeth to Holland.

In 1608, the sentiments of the Mennonites began again to spread in England. A few imbibing them, separated from the Independents, and established a communion of their own, and, renouncing their former baptism, sent over one of their number

to Holland, to be immersed by the Dutch Anabaptists, that he might be qualified to administer the ordinance in England. From this they soon spread and became numerous.

They rejected the name of Anabaptists because they would not allow that any baptized by them had been baptized before, and assumed the name of Baptists; declared themselves the only true church of Christ, and claimed a direct descent from Christ and his apostles, through the Waldenses. Like the Mennonites, they viewed believing adults as the only proper subjects of baptism; and immersion as the only proper mode. None, therefore, but those who had been immersed upon a profession of saving faith, would they allow to belong to the church of Christ, and to be proper subjects of communion. All the rest of the Christian world they considered as aliens, without. They early fell into contention upon points of doctrine, and split in 1611 into two great parties, called the particular and the general Baptists. The particularly Baptists are Calvinists and the general Armininas. The former have ever been by far the most numerous. Some of both parties have recently admitted those who have been baptized in infancy, to the Lord's supper. Some also, of both parties, observe the seventh day as the Sabbath, from an apprehension that Christ never abrogated the Jewish sabbath. These are called Seventh-day baptists.

During the reign of the high commission court and star chamber, many of the Baptists suffered severely. Cromwell extended protection and patronage to them, and they increased confsiderably during the protectorate. But they met, at that period, with much perplexity and trouble, from the Quakers, who violently opposed all water baptism. By the act of uniformity in 1662, they suffered with other nonconformists, and were ejected from their pulpits; and subsequently were subjected to vexations, imprisonments, loss of goods and of life. Among those who suffered severely, of this denomination, was the cel ebrated

JOHN EUNYAN.

He was the son of a tinker, born 1628. In early life, he was infamous for the most daring impiety. Thrice was he snatched from the jaws of death; but the divine mercies he only abused to sin. Fortunately, he married the daughter of a pious man, whose only portion was two books, "The Practice of Piety," and "The Plain Man's Pathway to Heaven." These books brought conversion to his heart; and submitting himself to God, he entered into the communion of the Baptist church, at

CHAP. 22.

JOHN BUNYAN.

385

Bedford, in his 27th year, and soon became an active and powerful preacher of the Gospel. He established himself at Bedford, and was active in forming numerous churches around him. At the restoration, he was seized and thrown into prison, where he lay twelve years. But there he was not idle. He maintained himself and family, by making long tagged thread laces; and there wrote that most wonderful book, "The Pilgrim's Progress." After he regained his liberty, he travelled through England, to comfort and establish his brethren. A meeting

house was built for him at Bedford. But he often preached in London, when he attracted vast crowds. He died August 31. 1638, aged sixty years. He was a man of deep humility and gentleness. His industry is to be seen in his two folio volumes. His Pilgrim's Progress has been translated into various languages, and has been printed more times than any book excepting the Bible. Until the middle of the eighteenth century, the Baptists never admitted psalmody into their worship, considering it a human ordinance. It was then introduced by some, and a violent controversy ensued.

At the revolution in 1688, the Baptists, with the other dissenters, gained a legal toleration; and in the next year, delegates from upwards of an hundred churches, met in London, to inquire into the state of the churches, and adopt measures for their prosperity. By this assembly, was published the Confession of Faith, known as the Century Confession. It continued its annual sessions a few years. At this period there were in England and Wales, about 300 churches, though many of them were small and without pastors.

Their increase in the last century, was small. Of the particular Baptists, there were in 1768, 217 churches, in 1790, 312, in 1798, 361. In Wales, there were about 80 churches. In Ireland, but 8 or 10. In Scotland, but a few, and these have been Sandemanians, who have had no fellowship with the English Baptists. The general Baptists have about an hundred churches in Great Britain. They are generally Arminian and Unitarian.

In 1793, the particular Baptists formed a missionary society, and sent Messrs. Thomas, Carey and Marshman, to India, who, under God, have done wonders.

The assembly of 1689, laid the foundation of a Baptist academy, at Bristol, for the education of ministers. This has been very flourishing. Another was founded near London, in 1810.

From the opposition to human science and human aid, in