CENT truth, and the rule of faith [7]. They agree with XVI the Particular Baptists in this circumstance, that PARTII they admit to baptism adult persons only, and ad

SECT. III.

minister that sacrament by dipping or total immersion; but they differ from them in another respect, even in their repeating the administration of baptism to those who had received it, either in a state of infancy, or by aspersion, instead of dipping; for if the common accounts may be believed, the Particular Baptists do not carry matters so far. The following sentiments, rites, and tenets, are also peculiar to the former: 1. After the manner of the ancient Mennonites, they look upon their sect as the only true Christian church, and consequently shun, with the most scrupulous caution, the communion of all other religious societies. 2. They dip only once, and not three times, as is practised elsewhere, the candidates for baptism, and consider it as a matter of indifference, whether that sacrament be administered in the name of Father, Son, and Holy Ghost, or in that of CHRIST alone. 3. They adopt the doctrine of MENNO with respect to the Millenium, or thousand years reign of

the

[] This appears evidently from their Confession of Faith, which appeared first in 1660, was republished by Mr Whiston, in the Memoirs of his Life, vol. ii. p. 561. and is drawn up with such latitude, that, with the removal and alteration of a few points, it may be adopted by Christians of all denominations. Mr Whiston, though an Arian, became a member of this Baptist community, which, as he thought, came nearest to the simplicity of the primitive and apostolic age. The famous Mr Emlyn, who was persecuted on account of his Socinian principles, joined himself also to this society, and died in their com munion.

* Viz. Those relating to Universal Redemption, the Perseverance of the Saints, Election and Reprobation, which are illustrated entirely of Arminian principles, and consequently cannot be embraced by rigid Calvinists ; not to mention the points relating to baptism, which are the distinctive marks of this ect.

Our author does not certainly mean to include Roman Catholics in this large class, for theif his assertion would not be true.

XVI.

the saints with CHRIST upon earth: And, 4. Many C ENT. of them embrace his particular opinion concerning SECT. III. the origin of Christ's body [m]. 5. They look upon PART II. the precept of the apostles, prohibiting the use of blood, and things strangled [n], as a law that was designed to be in force in all ages and periods of the church. 6. They believe that the soul, from the moment that the body dies until its resurrection at the last day, remains in a state of perfect insensibility. 7. They use the ceremony of extreme unction. And to omit matters of a more trifling nature, 8. Several of them observe the Jewish as well as the Christian Sabbath [o]. These Baptists have three different classes of ecclesiastical governors, bishops, elders, and deacons; the first of these, among whom there have been several learned men [p], they modestly call messengers [q], as St JoHN is known to have styled that Order, in the book of the Revelations.

vid Geor

XXIV. Before we conclude the History of the The David Anabaptists, it may not be improper to mentions or Da a very singular and ridiculous sect that was gians. founded by DAVID GEORGE, a native of Delft, and a member of that community. This enthusiast, after having laid the foundation of the sect of the Davidists, or David-Georgians, deserted the Anabaptists, and removed to Basil in Switzerland, in the year 1544, where he changed his name, and by the liberality and splendor that attended his VOL. IV. I i opulence,

[m] To wit, that the body of Jesus was not derived from the substance of the blessed Virgin, but created in her womb by an omnipotent act of the Holy Spirit.

[n] Acts xv. 29.

[o] These accounts of the doctrine of the Baptists are taken from Wall's History of Infant-Baptism; and from the second volume of Whiston's Memoirs of his Life, p. 465, &c.

[] See Whiston's Memoirs of his Life, tom. ii. p. 465. as also Crosby's His ory of the English Baptists, published in four volumes 8vo, in the year 1728.

[7] St John calls them the angels of the churches; the ward angel (in Greek athos) signifies properly an envoy or messenger.

XVI.

SECT.III.

CEN T.opulence, joined to his probity and purity of manners, acquired a very high degree of esteem, PART II. which he preserved till his death. The lustre of his reputation was, however, but transitory; for, soon after his decease, which happened in the year 1556, his son-in-law, NICHOLAS BLESDYCK, charged him with having maintained the most blasphemous and pestilential errors. The senate of Basil, before whom this accusation was brought, being satisfied with the evidence by which it was supported, pronounced sentence against the deceased heretic, and ordered his body to be dug up and to be publicly burnt. And, indeed, nothing more horridly impious and extravagant can possibly be conceived, than the sentiments and tenets of this fanatic, if they were really such as they have been represented, either by his accusers or his historians. For he is said to have given himself out for the Son of God, the Fountain of divine wisdom, to have denied the existtence of angels, good and evil, of heaven and hell, and to have rejected the doctrine of a future judgment; and he is also charged with having trampled upon all the rules of decency and modesty with the utmost contempt [r]. In all this, however, it is very possible, that there may be much exaggeration. The enthusiast in question, tho' a man of some natural genius, was, nevertheless, totally destitute of learning of every kind, and had something obscure, harsh, and illiberal in his manner of expression, that gave too much

occasion

[] See Nic. Blesdyckii Historia Davidis Georgii à Jacobo Revio edita; as also the life of the same Fanatic, written in the German language, by Stolterforth. Among the modern writers, see Arnold's Kirchen-und Ketzer Historie, tom. i. p. 750. tom. ii. p. 534, & 1183. in which there are several things that tend to clear the character of David. See also Henr. Mori Enthusiasmus Triumphatus, sect. xxxiii. p. 23.-And the documents I have published in relation to this matter, in the History of Servetus, p. 425.

XVI.

occasion to an unfavourable interpretation of his CENT. religious tenets. That he had both more sense SECT. III. and more virtue than is generally imagined, ap- PART II. pears manifestly, not only from his numerous writings, but also from the simplicity and candour that were visible in the temper and spirit of the disciples he left behind him, of whom several are yet to be found in Holstein, Friesland, and other countries [s]. He deplored the decline of vital and practical religion, and endeavoured to restore it among his followers; and in this he seemed to imitate the example of the more moderate Anabaptists. But the excessive warmth of an irregular imagination threw him into illusions of the most dangerous and pernicious kind, and seduced him into a persuasion that he was honoured with the gift of divine inspiration, and had celestial visions constantly presented to his mind. Thus was he led to such a high degree of fanaticism, that, rejecting as mean and useless the external services of piety, he reduced religion to contemplation, silence, and a certain frame or habit of soul, which it is equally difficult to define and to understand. The soaring Mystics and the visionary Quakers, may therefore, if they please, give DAVID GEORGE a distinguished rank in their enthusiastical community.

XXV. HENRY NICHOLAS, a Westphalian, one The family of the intimate companions of this fanatic, though of Love, somewhat different from him in the nature of his Henry Nifounded by enthusiasm, and also in point of genius and cha- cholas racter, founded a sect in Holland, in the year 1555, which he called the Family of Love. The principles of this sect were afterwards propagated in England, and produced no small confusion in both nations. The judgment that has been formed with respect to DAVID GEORGE may be applied with truth, at least in a great measure, to his as

[s] See Jo. Molleri Introduct. in Histor. Chersones. Cimbrice, P. II. p. 116. & Cimbrie Literate, tom. i. p. 422.

CEN T. Sociate NICHOLAS, who, perhaps, would have preXVI. vented a considerable part of the heavy reproachPART II. es with which he has been loaded, had he been

SECT III

endowed with a degree of genius, discernment, and knowledge, sufficient to enable him to express his sentiments with perspicuity and elegance. Be that as it may, the character, temper, and views of this man may be learned from the spirit that reigned in his flock [t]. As to his pretensions, they were, indeed, visionary and chimerical; for he maintained, that he had a commission from heaven, to teach men that the essence of religion consisted in the feelings of divine love; that all other theological tenets, whether they related to objects of faith, or modes of worship, were of no sort of moment; and consequently, that it was a matter of the most perfect indifference, what opinions Christians entertained concerning the divine nature, provided their hearts burned with the pure and sacred flame of piety and love. To this, his main doctrine, NICHOLAS may have probably added other odd fancies, as always is the case with those innovators, who are endued with a warm and fruitful imagination; to come, however, at a true notion of the opinions of this enthusiast, it will be much wiser to consult his own writings, than to depend entirely upon the accounts and refutations of his adversaries [u].

CHAP.

[] See Jo. Hornbeck, Summa Controvers. lib. vi. P. 393. -Arnold, Kirchen-und Ketzer Historie, p. 746-Bohm's History of the Reformation in England (written in German), book iv. ch. v. p. 541.

[u] The most learned of all the authors who wrote against the Family of Love, was Dr Henry More, in his Grand Explanation of the Mystery of Godliness, &c. book vi. chap. 12— 18. George Fox, the founder of the sect of Quakers, inveighed also severely against this seraphic Family, and called them a motley tribe of Fanatics, because they took oaths, danced, sung, and made merry. See Shewell's History of the Quakers, book iii. p. 88, 89. 344.