CHAPTER V.

METHODIST CHURCH.

THE Methodist Church owes its origin to John Wesley, a member of the Established Church of England. Wesley was born A. D. 1703. In the year 1729, he, together with several students of the Oxford University, established meetings for mutual growth in grace, and advancement in religious knowledge. Being undoubtedly somewhat fanatical and austere, they were termed by way of reproach and derision, Methodists.

By the labors of Wesley and his co-worker, Whitefield, many were added to their society in different parts of England. The congregations to which they preached were always large; so much so, that at times no church could be found that would contain them.

In 1735, Wesley visited America, where he tarried a year, preaching with much success in many places. Returning to England, he commenced proclaiming the Arminian sentiment of free grace, which caused a separation between himself and Whitefield, and a division among their followers. This division never was healed.

The year 1766, says Goodrich, marks the date of the introduction of Methodism into America, at which time a few Methodists came from Ireland, and established themselves at New York. Several preachers followed in succeeding years, being sent over by Mr. Wesley. Through the instrumentality of these ministers, the numbers increased greatly, so that in 1773, a regular conference was held in Philadelphia. In 1784, the American Methodists became independ

...

ent of those in England. . . . Since this time, "the cause of Methodism has gradually, and even rapidly increased in the United States. Its adherents and supporters number over five hundred thousand, of whom, two thousand are circuit preachers.

There is much, however, to hinder the progress of Methodism as it now is. The eyes of the people are open to the faults and imperfections of its discipline. It is anti-American-anti-republican. It places the clergy entirely above the laity, to whom they are not in any way made accountable. Its rules and regulations, many of them, are arbitrary and unjust, and fitted only to make slaves of men. These things have already caused a division in the denomination, -a new church has been formed on more just and equitable principles, and its converts are daily increasing, being the disaffected members of the old church.

The Methodists in this country are governed by what is termed the General Conference,' which holds a session once in four years, and is composed entirely of clerical delegates. In addition to this Conference, there are twenty-two annual Conferences, composed of all the itinerant clergy, but no laymen-the people are not capable of self-government! This was the opinion of Wesley.

Methodism in England is making but little progress. Its converts never have been as numerous there as in the United States. In Wales, Scotland, and England, the estimated number of regular preachers of this order, is between eight and nine hundred-of local preachers, there, are over two thousand. The number of believers is not known.

CHAPTER VI.

ANABAPTIST, OR BAPTIST CHURCH.

THE Anabaptist or Baptist sect, which has become somewhat popular and influential in our own country, owes its origin and establishment to Menno, who flourished in the 16th century, This man, according to Mosheim, was a native of Friesland, and, at first a popish priest. In 1536, he united himself with the Anabaptists, a people without organization; and in 1537, became a religious teacher among them. From this period to the end of his days, or for about five and twenty years, he travelled, with his wife and children, amidst perpetual sufferings and perils of his life, over many regions of country; . . . . and gathered an immense number of followers, so that he was almost the common father and bishop of all the Anabaptists, and may justly be considered the founder of the flourishing sect that has continued down to our times.**

Menno gave to the Anabaptists their plan of doctrine and discipline, and thus made them conform nearer to other protestant sects. They soon, however, became divided relative to the latter point, and remain divided to the present day.

Soon after the establishment of this sect in England in 1608, it took to itself the name of Baptist, which it has retained. In 1611, a division was produced by a difference of opinion respecting some points of doctrine. The two parties are known as General and Particular Baptists. The former adhere to the doctrines of Arminius-the latter to those of Calvin,

* Mosheim.

For many years, the English Baptists suffered in' common with other dissenters At the revolution, in 1688, they gained a legal toleration, which they have enjoyed to the present time.**

The Baptist Church in America owes its origin to Roger Williams, 'who was banished from Massachusetts, for avowing the doctrine, that the civil magistrate is bound to grant equal protection to every denomination of Christians, a doctrine too liberal for the age in which he lived.'t He, together with those who followed, settled in Rhode Island, and gave their plantation the name of Providence, which is now the capital of the State.

For many years after their settlement, the Baptists were but a small sect; they now rank as the third in point of numbers among the different denominations of our country. They have upward of three thousand preachers-over five thousand Churches, having nearly four hundred thousand communicants. They have also several flourishing schools-a Theological Institution at Hamilton, N. Y., and one at Newton, Mass.

Beside the regular Baptists, we have several minor sects, which are usually ranked under this head; the principal ones of which are the Free Will Baptists, and the Tunkers. The former are in sentiment, Arminian-the latter are mostly believers in the final restitution of all things. All these sects, however, agree in one point-that the only true baptism is by immersion.

* Goodrich.

† Hale's Hist. U. S.

CHAPTER VII.

UNITARIAN CHURCH.

THE Unitarian Church is indebted for its origin to Socinus, who flourished in the 16th century. He was a descendant of an illustrious family in Tuscany-a man of learning and piety, turning his attention to the study of the Scriptures, he was led to reject in turn the doctrines of the Trinity-Original Sin-Predestination, and Vicarious Atonement. He believed Christ to be simply a mere man, inspired of God to declare his counsel and will to the world. The Holy Spirit, he contended, was the power of God, or the wisdom of God. These doctrines were embraced by many in different countries. They were condemned in 1638, in Poland, and believers in them were banished the realm.

Unitarianism was introduced into this country, by Dr. Priestly, in 1794. Leaving England because of the violent opposition he there met with, he came to the United States, and by his labors was instrumental in forming a few Churches; principally in the Middle States. Since his death, which took place in 1804, other advocates have appeared in the field, distinguished for their learning and abilities. Of these, we may mention Dr. Channing, and Professor Ware of Harvard University. Unitarianism, however, at the present day, does not extensively prevail. There are only about two hundred churches in the several States, with the same number of preachers.

Unitarians in England, Scotland, and Germany, are spoken of as being somewhat numerous. A great diversity of opinion, however, prevails among them. For while some believe that Christ was nothing more