diffusing it again throughout the world. Permit me to hope for your indulgence, while I endeavour to show, that that period is probably arrived-I say probably arrived, for so little capable are we of interpreting the divine purposes from any present appearances, that it would be presumption in us to pretend to be certain of the immediate approach of such an event. It will be sufficient to justify our expectations of it, if circumstances, be more promising than at any former period; which I shall now attempt to prove. Should this be satisfactorily demonstrated, it will open a pleasing prospect to an infant society, which is formed principally with the view of spreading the knowledge of the important truths before mentioned, and furnish each individual of our body with powerful encouragement for exertion.

The expectation, that the doctrine of the humanity of Christ will speedily prevail in the world, seems to be justified by the simplicity to which it is now reduced; by the conduct of those, who embrace it, in making an open profession of their faith; and by the temper and circumstances of their opponents.

More than two hundred years have now elapsed since this important doctrine was revived in the Christian world. About the period of the Reformation from Popery, there appeared several learned and able advocates, who ventured to defend it, and drew after them many followers. Separate churches of persons, who professed this principle, were formed

1

in different parts of Europe, but more especially in Poland, whither they were induced to resort, on account of the religious liberty, which they were permitted to enjoy in that kingdom. Persons of the first rank in society among the Poles joined themselves to them, or afforded them protection. Their societies became numerous, and they seemed to have obtained a lasting establishment, but this flourishing state of things did not continue long. A decree was obtained by their enemies for banishing them all from the kingdom, which was executed with the greatest severity. Their societies were broken up, and the members obliged to take refuge in other countries. From this period permanent congrega. tions of believers in the humanity of Christ, not. withstanding several attempts to establish them, have been, until the present times, unknown in Europe, if we except a few churches in Prussia and Transylvania, which are said to have subsisted there from the time of the Reformation. Some individuals, however, dispersed through different countries, still continued to maintain this doctrine; but as a distinct sect of Christians having separate places of worship they had no existence*.

Mosheim's Ecel. Hist. Vol. IV, p. 178, &c. Vol. V, p. 51,

&c.

Ab eo tempore (scil. 1658) maximè in Transylvania scita sua publicè propagarunt; sed & aliis locis partim tectiores, partim apertè nostrâ ætate commendarunt sententias suas. Schroeckhii Hist. Reip. et Eccl. Christ. 1785. p. 299.

As the first attempt, in modern times, to propagate the doctrine of the divine unity and the huma

A gentleman well acquainted with the German language has favoured me with the following account of the Unitarians of Prussia and Transylvania, translated from Schlegel's Eccles. Hist. of the eighteenth century, published in German at Heilbron, in 1788, in two Volumes 8vo.

The history of the Antitrinitarians of the present century is rather the history of individuals, and of the places and countries where they have propagated their doctrines, than of the creed they profess, which, in the main, continues unaltered. In Poland, their ancient residence, they were formerly very numerous, but, at present, owing to their congregations having in the last century been dispersed and broken up, their number is very small, and these few, to avoid punishment, must keep themselves private. In Prussia (whither they emigrated from the adjoining Poland) they have still two congregations; at Rudau, in the district of Rhein, and at Andreaswalde, in the district of Johannisburg, which are rather decreasing than increasing. One minister, whose salary is very scanty, serves both churches, and per. forms divine service in the room of a private dwelling house; for they must avoid all appearance of publicly exercising their religion. Both congregations are reckoned to consist of barely a hundred souls. Some eminent families are, however, of their number, as the Schlichting family, the Morstin, and others.

The Socinians (or as they rather call themselves) the Unita. rians of Transylvania have had, since the sixteenth century, the free exercise of their religion confirmed by the laws of the land. They are governed by Superintendants. Under the Superintendant Michael Almasi, the church of Clausenburg, which had been granted them by Prince John the 2d, in 1570, was, with their college and printing office, taken from them in 1716, by order of the Emperor Charles the 6th, and given to the Jesuits. At the same time they were deprived of their very flourishing

nity of Christ was thus defeated, it may be apprehended, that we have no better prospect of success at the present moment: and this apprehension would appear to be well founded, if we were placed in like circumstances, and had the same difficulties to contend with as they had. But if it can be shown, that many former obstacles are removed, and that we enjoy several advantages for propagating the truth, which our predecessors had not, the want of success on past occasions can furnish no just ground for despair

now.

The decline of this sect of Christians, after having. been in so flourishing a condition, has been attributed to the violent methods which were employed to check the growth of their principles, all parties, Papists, Calvinists, and Lutherans, uniting their efforts

church and school at Weissemburg. The present Superintendant. is the eighteenth Transylvanian Superintendant; he is an upright and humane man, and daily teaches divinity in the college. of the Unitarians, who even now have good schools both here and at Torda. They still enjoy the free exercise of their religion, but are not now admitted to posts of honour as formerly, when they belonged to the Grand Council for managing the affairs of the land, and to other courts of justice. Their chief teachers in churches and schools study in foreign universities; especially in Holland, where they have many friends, particu larly among the Remonstrants. Their number even now is es.. timated at thirty thousand souls. Their present creed does not, differ from that which the Polish Unitarians laid before Frede, ric 1, King of Prussia. That party which rejected the worship, of Christ is not now to be found among them,

against them as a common enemy, and having recourse to the most savage barbarities, which ever stained the hands of persecutors; but to inflict tortures and death upon men for their religious principles has been hitherto found to strengthen the attachment of survivors rather than weaken it, and to increase the number of proselytes, rather than diminish them. A better reason for this decline may, I apprehend, be found in the principles maintained by them.

The most distinguished leader of this class of Christians, from whom they have been denominated, because supposed to embrace his sentiments, had joined to his idea of Christ being a man, while in the world, certain notions of his exaltation and dignity after his ascension into Heaven, totally irreconcileable with the first part of his hypothesis; and such as raised one, whom he esteemed to be a man, to a level with the supreme Being. It is well known, that Socinus considered Christ in Heaven as invested with absolute power over all men, and over every part of the universe, for every purpose, that might be connected with the prosperity of the church in general or of individual members; and that he regarded him as a proper object of religious worship, to whom we might address petitions for such mercies as we want, and thanksgiving for those we have received*.

* Toulmin's Mem, of Socinus, p. 179, 180, ibid. 200, 208.