IIISTORICAL INTRODUCTION, CONTAINING A REVIEW OF THE STATE of religioUS PARTIES, AND A SKETCH OF THE PROGRESS OF UNITARIANISM IN ENGLAND, FROM THE REFORMATION TO THE CLOSE OF THE SEVENTEENTH CENTURY. THE principal cause, to which the introduction of Unitarianism into England may be attributed, is the sympathy felt for the persecuted Baptists of Holland. About the year 1535, soon after the death of John Van Geelen, one of their leaders, many of them sought refuge in England, where they spread their opinions, and gradually increased, till they formed a considerable party.* The laws against heretics had been relaxed in the year preceding, by the repeal of 2 Hen. IV., which enacted, "that, if any persons were suspected of heresy, the ordinary might detain them in prison. till they were canonically purged, or did abjure their errors; provided always, that the proceedings against them were publicly ended within three months. If they were convicted, the Diocesan, or his Commissary, might imprison them at discretion. Those that refused to abjure their errors, or after Lamy, Histoire du Socinianisme, P. i. Chap. xxviii. pp. 126, 127. abjuration relapsed, were to be delivered over to the secular power; and the Mayors, Sheriffs, or Bailiffs, were to be present, (if required,) when the Bishop, or his Commissary passed sentence; and after sentence they were to receive them, and in some high place burn them to death before the people." There was no mention in this, or in any other act, relating to the punishment of heretics, of a writ, or warrant from the King "de Hæretico comburendo." The Sheriff might carry the sentence of the Bishop or his Commissary, into execution, without waiting for the royal warrant.* But by the new law, passed in the 25th of Henry VIII., (A. D. 1534,) the execution of the sentence could not take place, without the King's warrant being first obtained. This Act directed also, that heretics should thenceforward be tried, according to the forms of law; and was deemed a great boon, by those who were favourable to the Protestant cause. It took a very formidable power from the Church, and lodged it in the hands of the civil magistrate.† The persecuted Baptists of Holland were probably aware of this; and many of them, after the utter failure of the projects of their fanatical leaders, left their native country, and sought an asylum in England. But they had not been long in this country, before they found, that the law, even in its amended shape, was armed with sufficient terrors to reach them. Stowe informs us, that on the 24th of Nov., 1538, four Anabaptists,-three men, and one woman, * Neal's Hist. of the Puritans, Vol. I. Ch. i. pp. 6, 7. † Neal, Vol. I. Ch. i. pp. 14, 15. Annals, Ed. 1631. were all bare faggots at Paul's Cross; and that on the 27th of November, in the same year, a man and a woman, Dutch Anabaptists, "brent" in Smithfield. He further tells us,† that on the 29th of April, 1540, a person named Mandeveld, another named Colens, and a third whose name he does not give, were examined in St. Margaret's Church, and condemned for Anabaptists; and that they were "brent" on the highway, beyond Southwark, towards Newington, on the 3rd of May following. These, however, were not the only Baptists, who suffered for their religious opinions under Henry VIII. It appears, that no fewer than twenty-six were burnt during this reign; but whether it was for denying the validity of Infant Baptism, or impugning the doctrine of the Trinity, is uncertain. Be this as it may, however, the opinions of the "Anabaptists" were deemed so obnoxious, that they were excepted from an Act of Grace, passed in the year 1538.+ At the beginning of the reign of Edward VI., when greater liberty began to be allowed in religious matters than had been enjoyed during the reign of his father, many new opinions were advanced, and defended, not only in private conversation, and public discussions, but also through the medium of the press. These opinions, however, were not long permitted to be broached with impunity. In the year 1548, Cranmer put forth certain "Articles to be enquired of in Visitations within the Diocess of Canterbury;" and one of the inquiries, directed to be made, was, "Whether any have wilfully maintained and defended any Heresics, Errours, or false Opinions, contrary to the faith of Christ, and holy Scripture."* These Articles were soon followed by active measures for suppressing the growth of heresy. Among the "heresies vented abroad" at this time, Strype enumerates the following. 1, A denial of the doctrine of the Trinity; 2, the assertion, that Jesus Christ was a mere man, and not true God, because he had the accidents of human nature, such as hungering and thirsting, and being visible; and, 3, the doctrine, that the only benefit which men receive from Jesus Christ consists in their being brought to the true knowledge of God. All these notions were held by one JOHN ASSHETON,† a priest of that time; but being called to account for the profession of them, he made a formal recantation, and thus saved himself from any penal consequences, which might otherwise have ensued. This was in the year 1548.+ On the 12th of August, 1549, a complaint was brought to the Privy Council, that along with certain strangers, who had come over into England, there were some of the Anabaptist persuasion, who were disseminating their errors, and busying themselves in the attempt to make proselytes. A com • A Collection of Articles, Injunctions, &c., 2nd Ed., 1671, p. 31. † Vide Art. 27. Strype's Memorials of Abp. Cranmer, Bk. ii. Ch. viii. pp. 178, 179. |