Page images
PDF
EPUB

of which issue tall erect culms, with flat, lanceolate, broad leaves, and broad, many-flowered spikelets of closely appressed flowers. The broad-leaved uniola (U. latifolia, Mx.) is an elegant plant with culms 2 to 3 feet high, the spikelets of a pleasing green color, oblong, acute, with 10 to 15 flowers. It is found on fertile hillsides and banks of rivers from southern Pennsylvania to Kansas and southward. It is well suited to the garden, especially if the soil is light and sandy, and easily propagates from seeds or division of its roots. The panicled uniola (U. paniculata, Linn.) has stout culms 3 to 5 feet high, very long rigid leaves, becoming soon convolute, crowded, drooping panicles, and is a conspicuous plant, occurring in the drifting sands on the sea coasts from southern Virginia to Florida. The graceful uniola (U. gracilis, Mx.) has smaller, contracted, and wandlike panicles, with appressed branches broadly wedge-shaped, and with 4 to 8 flowers, the culms 3 feet in height; it is found on the coast from Long island southward. A species with smooth linear leaves and slender culms, 1 to 2 feet high (U. nitida, Baldwin), occurs in swamps of Georgia and Florida; and another species (U. distichophylla) is described by Labillardière as indigenous to New Holland. The uniolas possess no agricultural value, but are grasses of extraordinary beauty.

UNION, the name of counties in 13 of the United States. I. A N. E. co. of N. J., bounded N. E. by Passaic river, E. by Staten Island sound and Newark bay, and S. by Rahway river, and drained by Elizabeth river and several small streams; area, 101 sq. m.; pop. in 1860, 27,781. The surface is nearly level, and the soil generally fertile. The productions in 1860 were 10,034 bushels of wheat, 14,693 of rye, 191,980 of Indian corn, 100,507 of oats, 55,225 of potatoes, 230,145 lbs. of butter, and 12,128 tons of hay. There were 44 carriage factories, 11 clothing factories, and altogether 181 manufacturing establishments with a capital of $2,921,739; 50 churches, 6 newspaper offices, and 4,599 pupils attending public schools. It is intersected by the New Jersey and the New Jersey central railroads. It was formed out of part of Essex co. in 1858. Capital, Elizabeth. II. A central co. of Penn., bounded E. by the Susquehanna river and its West branch, and drained by Penn's, Buffalo, White Deer, and Middle creeks; area, about 250 sq. m.; pop. in 1860, 14,145. The surface is mountainous, the Buffalo, Nittany, and other mountains belonging to the Alleghany range traversing a large part of the county; the soil along the streams is very rich. Iron ore, bituminous coal, and limestone abound. There are several iron furnaces and founderies, 2 newspaper offices, and in 1860 there were 3,778 pupils attending public schools. Snyder co. was formed out of the south half of Union in 1855. The North Branch canal passes along the E. border. Capital, New Berlin. III. A S. co. of N. C., bordering W. and S. on S. C.,

drained by Warsaw and Richardson creeks; area, about 350 sq. m.; pop. in 1860, 11,202, of whom 2,246 were slaves. The surface is generally hilly and the soil in some parts fertile. The productions in 1850 were 59,856 bushels of wheat, 39,875 of Indian corn, and 2,264 bales of cotton. There were 23 churches, and 1,038 pupils attending public schools. Granite and slate abound, and excellent stone for hones and whetstones is found. Gold mines of some value have been worked. Capital, Monroe. IV. A N. district of S. C., bounded E. by Broad river and S. by the Ennoree, and intersected by the Pacolet and Tyger rivers; area, 500 sq. m.; pop. in 1860, 19,635, of whom 10,801 were slaves. The surface is hilly and the soil fertile. The productions in 1850 were 655,078 bushels of Indian corn, 68,826 of wheat, 99,739 of oats, 47,127 of sweet potatoes, and 14,156 bales of cotton. There were 25 grist mills, 18 saw mills, 8 tanneries, an iron foun dery, 40 churches, and 285 pupils attending public schools. Iron ore and granite abound, and there is one valuable gold mine. It is intersected by the Spartanburg and Union railroad. Capital, Unionville. V. A N. co. of Ga., bordering on N. C., and drained by the head streams of the Hiawassee and Tocoa riv ers; area, 630 sq. m.; pop. in 1860, 4,413, of whom 116 were slaves. The surface is mountainous, being traversed by the Blue ridge. The highlands are well adapted to pasturage. The productions in 1850 were 274,345 bushels of Indian corn, 40,428 of oats, and 30,867 of sweet potatoes. There were 2 tanneries, 1 forge, 12 churches, and 275 pupils attending public schools. Iron, marble, and granite are found, and there are profitable gold mines. Capital, Blairsville. VI. A N. parish of La., bordering on Ark,, bounded E. by the Washita river and intersected by its affluents the D'Arbonne and Lutre bayous; area, about 1,000 sq. m.; pop. in 1860, 10,390, of whom 3,745 were slaves. The surface is moderately hilly and the soil sandy and fertile. The productions in 1850 were 292,095 bushels of Indian corn, 105,820 of sweet potatoes, and 5,213 bales of cotton. There were 11 churches, and 514 pupils attending public schools. The Washita and D'Ar bonne are navigable for steamboats. Capital, Farmersville. VII. A S. co. of Ark., bordering on La., bounded N. W. by the Washita river, and drained by several of its tributaries; area, about 1,230 sq. m.; pop. in 1860, 10,298, of whom 1,331 were slaves. The surface is hilly and the soil fertile. The productions in 1850 were 341,406 bushels of Indian corn, 93,660 of sweet potatoes, 7,037 bales of cotton, and 32,861 lbs. of butter. Capital, El Dorado. VIII. A new N. E. co. of Tenn., intersected by Clinch river, and bounded N. by its N. fork: area, about 400 sq. m.; pop. in 1860, 6,117, of whom 182 were slaves. The surface in the N. and centre is mountainous, and in other parts hilly, and the soil adapted to grazing. Wheat, Indian corn, and tobacco are produced,

and iron ore and bituminous coal are found. Capital, Maynardsville. IX. A N. W. co. of Ky., separated from Indiana and Illinois by the Ohio river, and drained by Tradewater and Highland creeks; area, 350 sq. m.; pop. in 1860, 12,791, of whom 3,105 were slaves. The surface is undulating or hilly and the soil fertile. The productions in 1850 were 680,640 bushels of Indian corn, 11,994 of wheat, 50,045 of oats, and 494,784 lbs. of tobacco. There were 18 churches, and 1,284 pupils attending public schools. Bituminous coal is abundant, and there are several sulphur and chalybeate springs. Capital, Morganfield. X. A central co. of Ohio, drained by affluents of the Scioto river; area, 445 sq. m.; pop. in 1860, 16,507. The surface is level and the soil fertile. The productions in 1850 were 624,898 bushels of Indian corn, 26,563 of wheat, 88,274 of oats, 247,407 lbs. of butter, 210,340 of cheese, 62,233 of wool, and 16,969 tons of hay. There were 26 churches, and 3,279 pupils attending public schools. It is intersected by the Bellefontaine, Terre Haute, and St. Louis, and the Springfield, Mt. Vernon, and Pittsburg railroads. Capital, Marysville. XI. A S. E. co. of Ind., bordering on Ohio, drained by the East fork of Whitewater river; area, 168 sq. m.; pop. in 1860, 7,110. The surface is generally undulating and the soil very fertile. The productions in 1850 were 631,515 bushels of Indian corn, 58,862 of wheat, 52,930 of oats, 204,269 lbs. of butter, and 3,665 tons of hay. There were 27 churches, and 1,828 pupils attending public schools. Capital, Liberty. XII. A S. co. of Ill., bounded W. by the Mississippi and drained by Clear creek; area, 320 sq. m.; pop. in 1860, 11,182. The surface is undulating and the soil fertile. The productions in 1850 were 314,705 bushels of Indian corn, 31,902 of wheat, and 42,249 of oats. There were 27 churches, and 1,300 pupils attending public schools. Iron ore, lead, chalk, bituminous coal, porcelain clay, alum, and copperas are found. It is intersected by the Illinois central railroad. Capital, Jonesborough. XIII. A S. W. co. of Iowa, drained by the head waters of the Platte and Grand rivers; area, 432 sq. m.; pop. in 1860, 2,012. The surface is level or undulating, and the soil fertile. The productions in 1859 were 3,498 bushels of wheat, 65,608 of Indian corn, 1,964 tons of hay, and 36,274 lbs. of butter. The line of the projected Burlington and Missouri railroad passes through the county. Capital, Afton.

UNION COLLEGE, a seat of learning at Schenectady, N. Y. In 1779 the inhabitants of the region lying N. of the Mohawk river petitioned the legislature for the incorporation of a college, but without success. In 1782 and in 1791 the petition was renewed, but again failed. In 1793 the Schenectady academy was incorporated. In 1794 an effort was made to obtain an endowment for a college by subscription, and $7,935 was contributed by 99 persons in Albany, and $3,425 by 231 persons in ScheVOL. XV.-45

nectady. This sum was afterward largely increased by further subscriptions, and through the influence of Gen. Philip Schuyler, who had been a liberal contributor, the location was fixed at Schenectady. On Feb. 25, 1795, the regents of the university incorporated it. It received its name from the cooperation of several religious denominations in its organization. The first president was John Blair Smith, D.D., who on his election resigned the pastorate of the third Presbyterian church in Philadelphia, but in 1799 returned to his former charge, and died a few months later. He was succeeded by Jonathan Edwards the younger, who, at the time of his election in May, 1799, was pastor of a Congregational church in Colebrook, Conn. He died in Aug. 1801, and in 1802 the Rev. Jonathan Maxcy, D.D., then president of Brown university, was chosen to succeed him, but after two years resigned to accept the presidency of the South Carolina college. In 1804 Eliphalet Nott, D.D., then pastor of a Presbyterian church in Albany, was elected to the presiden cy of the college, and still holds the office (May, 1862). At President Nott's accession the college was but slenderly endowed and had but a small number of students. The college building (there was then only one) was in the city. Application was made to the legislature for aid, and in 1805, and subsequently in 1814 and 1822, lotteries were authorized, the net proceeds of which were to go to the endowment of the college. The fund thus raised, together with some subscriptions and donations, permanently invested, amounted in 1822 to $331,612.13. The proceeds of the last lottery were involved with private property of Dr. Nott, who managed the whole, and in process of time the accounts had become so much complicated, that it required many months and the skill of eminent accountants to ascertain the rights of the two parties. These having been determined, Dr. Nott, by papers executed Dec. 28, 1855, made over to trustees for the college a large sum, estimated at several hundred thousand dollars. The building first erected in Schenectady proving inadequate for the wants of the college, a tract of land was purchased in 1814 on an eminence E. of the city, and two buildings were erected. To these have since been added buildings for library, cabinet, and lecture rooms, and a fine central chapel, begun in 1858. The building in the city was sold to the municipal authorities for the use of the public schools. In 1855 the college was partially reorganized, and departments of civil engineering and analytical chemistry established, which are amply provided with facilities for instruction. Mr. E. C. Delavan has presented to the college a fine cabinet of minerals and shells, known as the "Wheatley collection," purchased for the institution at a cost of $10,000. The faculty now consists of the president, vice-president, 12 professors, 1 lecturer, and 3 tutors. There are about 320 students. The whole number of

alumni in 1860 was 3,657, of whom 1,300 were clergymen; and the number of volumes in the college libraries was about 16,000.

UNITARIANISM, the general name since the reformation for that class of opinions which grew up in opposition to the doctrine of the Trinity, rejecting the threefold distinction of personality in the Divine Being, and asserting the absolute unity of God. These opinions appeared simultaneously with the earliest speculations on the Logos, and, though uniformly pronounced heretical by the church, kept even pace with those speculations through all the successive periods of its history. Toward the end of the 2d century we find them associated with the names of Theodotus, a Byzantine leatherdresser, who came to Rome and gathered there a small company of disciples, and Artemon, who also taught in Rome, and whose school maintained for about 100 years its attitude of sharp rationalistic antagonism to the church dogma. Both of these men asserted the simple humanity of Christ, contending that he was no more than a divinely illuminated prophet. Theodotus was excommunicated, not probably for his opinions alone, which Artemon insisted were the current opinions till after his day. Substantially the same views were held about the same time by Beryllus, bishop of Bostra in Arabia. He found an opponent in Origen, and was, it is said, induced to retract his doctrine. Nearly contemporaneous with Theodotus and Artemon, Praxeas came to Rome from Asia Minor and taught under a new form the indivisible unity of the Godhead. The school of Artemon represented Christ as man in the similitude of God; Praxeas represented him as God in the similitude of man, the humanity being only a mask. His fame as a brave confessor shielded Praxeas from suspicion, and gave considerable currency to his views until Tertullian brought down upon them his fiery polemics. In connection with Praxeas, as holding essentially the same opinions of Christ, the name of Noëtus is recorded as teaching in Smyr

na.

In him we have the germs of the doctrine afterward developed by Sabellius in the middle of the 3d century, a doctrine which saved the divinity of the Son by destroying not only his humanity, but his personality as a member of the Trinity. Arianism (see ARIUS) originated in the 4th century, in a private discussion between Arius, a presbyter of Alexandria, and the bishop Alexander, the latter maintaining the essential equality of the Son and the Father, and the former throwing on the bishop the reproach of Sabellianism, and asserting that the was a time when the Son was not-thus denying the Son's eternity, making his generation dependent on the will of God, and assigning to him a position subordinate to the Supreme, though solitary and unapproachable by any other created being. This doctrine became the parent of the later Socinianism, and through that the direct progenitor of the Unitariansm of a still later day.-At the time of the reformation Unitarian

ism was one of the earliest developed forms of religious opinion. In Germany Ludwig Hetzer and Johann Denck promulgated it in a rationalistic form, associating the belief that Christ was an illuminated teacher and a perfect human example, with the doctrine of the inner light, and the persuasion that all spirits, even those of devils, would at last be brought into blessedness. In Swabia, Sebastian Frank the mystic appealed to the interior Word which judged the letter of Scripture, and to the interior Christ of whom the historical Christ was only the symbol and sign. Through Switzerland, Claudius of Savoy taught the Hebrew monotheism and the simple humanity of Jesus. In the 16th century Unitarian doctrines of a radical stamp were openly and freely disseminated in Saxony and Holland, in connection generally with Anabaptist opinions. In Italy, long before the reformation, there existed an indefinite amount of dissent from the orthodox Trinitarian faith. The reformation brought the heresies to light only to show how extensive they were, and to occasion their immediate expul sion from the country. Fugitive Unitarians in considerable numbers found refuge in Switzerland. Hither came from Venice Lælius Socinus, who settled in Zürich about 4 years before the burning of Servetus in Geneva. At that date he was travelling in Italy, but on his return he occupied himself with theological speculations, his caution and probably the indistinctness of his views saving him from persecu tion, though not from suspicion, on the part of Calvin and other leaders of the Trinitarian party. At Zürich Bernardino Ochino, an intimate associate of Socinus, published in 1563 the dislogues in which the doctrine of the Trinity, and indeed every other cardinal doctrine, was submitted to severe examination. Matteo Gribaldi and Giorgio Blandrata of Saluzzo taught in and about Geneva that the Father and the Son were two distinct persons, the first divine in essence, the second having a derived divinity. Calvin was obliged to use his authority to stop the increasing heresy. Blandrata withdrew to Zürich; other teachers left Switzerland for Poland. A few years later Giovanni Valentino Gentilis, a Calabrian, was beheaded at Bern for false doctrine and blasphemy, his opinions be ing similar to those which the Spaniard Servetus had disseminated so widely through Switzerland, Germany, and France. Poland was now the refuge of the Unitarian believers. A printing establishment at Racow issued writings of Faustus Socinus about the middle of the 16th century. The nobility, a powerful, rich, and independent class, all but sovereign on their own estates, encouraged the principles of the reformation in their most radical form. The exiles from Italy and Switzerland made Pinczow their head-quarters, and were known as Pinczovians. For 10 years they freely pursued their inquiries within the pale of the reformed church. Gonesius wrote boldly against the Trinity. Blandrata would use none but

Scripture language in speaking of God and Christ. Stancar taught that Christ mediated as man only. Gregory Pauli openly denied his preexistence. Statorius contended that the Holy Ghost was the power of God's grace in the soul. The Unitarians were called ecclesia minor; but they were hardly more than an unorganized band of dissenters till F. Socinus came among them and elaborated the system which has since borne his name. Socinus spent several years in Cracow, and left it only when residence there became insecure. With Sigismund III. the dark days of Unitarianism came in. The Jesuits were recalled to the kingdom; the offices of dignity and emolument were given to the Roman Catholics; the populace was instigated to acts of violence against dissenters; and Socinus narrowly escaped death at the hands of a mob. In 1627 the church in Lublin was broken up; in 1638 a decree was passed devoting to destruction the famous school at Racow, which, under the patronage of Socinian nobles, had been called the Athens of Sarmatia. The outcasts from Racow fled to Kisscelin; but that place was also doomed. From the colloquy of Thorn the Unitarians alone were excluded. A decree of John Casimir forbade the profession of Arianism on pain of death. Under the pressure of this decree, which was to take effect at the expiration of two years, some of the Unitarians abandoned their faith, and others abandoned their country and went to Transylvania, Germany, Silesia, Prussia, and the Netherlands. Pursued by authority, hated by the people for their opinions, divided among themselves, they dragged on a painful existence till the end of the century, and then as a body disappeared from all other countries of Europe but Transylvania.-In the English mind Unitarian opinions took root at a very early period of the reformation. In the reign of Edward VI., George Van Paris was burned at Smithfield for denying the proper divinity of Christ. Francis Wright was burned at Norwich in 1588 for similar opinions. The fires were lighted again in Smithfield 24 years later to burn Arianism in the body of Bartholomew Legate. The same year (1612) Edward Wightman suffered at the stake in Lichfield for the rather inconsistent heresies of Ebionitism and Arianism, his judges probably not understanding the distinction, but deeming either fair cause for burning. Among the humbler classes many denied the Godhead of Christ, some asserting his simple humanity, others claiming for him an angelic nature. At a later period, encouraged by the free thought of the age and by foreign influences, chiefly from Holland, the doctrines of the continental Anti-Trinitarians prevailed extensively. The synods of London and York found Socinianism formidable enough in 1640 for the direction of a special canon against it. The poet Suckling allotted to it a separate chapter in his "Account of Religion by Reason." Under the long parliament the doctrine was openly preached in

London that Christ was not God. Nye told some divines of the assembly that "to his knowledge the denying of the divinity of Christ was a growing opinion;" and Dr. Owen in 1655 wrote: "There is not a city, a town, scarce a village in England wherein some of. this poison is not poured forth." In April, 1652, copies of the Racovian catechism were burned in London, an indication of the connection between Polish Socinianism and English Unitarianism. The first apostle of Unitarianism in England was John Biddle, of Magdalen hall, Oxford. He gathered a congregation in London, published two catechisms setting forth a rude and crude scriptural theology, and is said to have translated the Racovian catechism into English. Biddle had great scorn for "the brain-sick notions which were first hatched in the brains of Platonists to pervert the worship of the true God," and was zealous in opposing them to a degree that brought on him serious persecution. The council of state directed Dr. Owen to refute Biddle's views. Socinian opinions were very prevalent in the church, even more than out of it, some said. In 1705 we hear of "troops of Unitarian and Socinian writers, and not one dissenter found among them." Thomas Firmin, a most earnest Unitarian, disseminated his doctrines within the establishment. Milton's Unitarianism seems not to have been suspected in his time. A Calvinistic member of the church of England admitted that a large body of the clergy were lapsing into Socinianism. The great debate on the Trinity which engaged the religious world during the last 10 years of the 17th century, in which South and Sherlock took so conspicuous a part, was raised by Unitarians, who were numerous and able enough to draw attention to their opinions, though their publications bore no name of author, publisher, or printer. Before the close of the century they had their own places of worship in London. The writings of Locke favored indirectly the progress of Unitarian views. Locke himself disavowed the name of Socinian; but Edwards, in his "Socinianism Unmasked," made a direct attack on his "Reasonableness of Christianity." The publication of Hartley's "Observations on Man" gave rise to a new school, of which Joseph Priestley was the head. It was founded on the principles of the sensational philosophy, accepted religious truths on the evidence of miracle, and limited the number of those truths to the cardinal doctrines, the unity of God, and the general resurrection. Their opinions gained ground but slowly. Of this stamp was the Unitarianism that first made its appearance in America by the middle of the last century. Emlyn's "Inquiry into the Scripture Account of Jesus Christ" was republished in Boston in 1756, and extensively circulated; and the general tone of thought in Boston was decidedly Unitarian 30 years later. A Unitarian was made professor of divinity at Cambridge in 1805. Ten years later, the republi

cation in Boston of Belsham's chapter on the "Progress and Present State of the Unitarian Churches in America," in his "Memoir of Lindsey," brought on the controversy between Dr. Channing and Dr. Worcester which resulted in a separation of the Unitarians from the "Orthodox," and the establishment of a sect. But American Unitarianism was to no considerable extent an echo of English thought. Channing exerted a powerful influence on American and even on English Unitarianism, and gave them a new direction, partly by withdrawing interest from points of controversial divinity, partly by subordinating theories and religion to the religious life, but more by bringing into light the spiritual elements of human nature, and thus initiating the practice of trying religious systems by the instincts and sentiments of the soul. To Channing Unitarianism owes much of its freedom from sectarian and dogmatic trammels. The writings of Lessing, Eichhorn, Herder, Schleiermacher, De Wette, and Strauss, the transcendental philosophy, the historical criticism, were all welcomed and studied by the successors of Channing, and all contributed largely to the formation of a new school of thought, which was adopted with most enthusiasm by Unitarians, and was represented in England by James Martineau, and in the United States by Theodore Parker.-The creed of Unitarians is not easily defined, for the reason that they disavow all right to frame or impose authoritative statements of opinion. Socinianism was a clear and coherent scheme of theological doctrine; but Socinianism was never identical with Unitarianism; the early English Unitarians took pains to signify their dissent from the system of Socinus, and at present very few Unitarians are Socinians. On one point only Unitarians have been always agreed, viz., the subordination of Christ. But respecting the degree of the subordination, and the extent to which other doctrines of Christendom have been affected by it, there has been no agreement. There are Unitarians who accept the Trinity in a philosophical sense, while rejecting the deity of Christ; and there are those not Unitarians who accept the deity of Christ, but reject the Trinity. Some Unitarians have held that Christ was an angelic being, from the beginning associated with the Father, and through him creating the world. Others have conceived him as a human being, miraculously endowed and supernaturally qualified to bring a revelation of truth. Others again have regarded him as a simple man of wonderful spiritual gifts, by which he obtained an extraordinary but natural mastery over souls and bodies, and through which he organized a society called the church. Some have asserted and some have denied his preexistence; some have admitted and some have rejected his miraculous birth; some have doubted, while others have laid stress on his miraculous history; with some he has been an inspired prophet, with others an ideal man, with others a perfect example of moral excellence,

and with a few the type of a new order of hu man beings, the inaugurator of a new social state. Some, while refusing to ascribe to him omnipotence, omniscience, or omnipresence, have claimed for him infallibility, impeccability, and a perfectly righteous will; others have contended that his whole nature was confined within human limitations. One class speak of Christ as saviour, mediator, intercessor, and final judge; another class drop all these appellations, and know him only as teacher, quickener, and guide. Here he is venerated as Lord; there he is loved as brother. The Polish Unitarians debated the point of offering divine honors to Christ. Socinus, though refusing to accept the preexistence, refused the Christian name to such as would not pray to Jesus. There have been Unitarians who taught that the Holy Spirit was a person; but now, so far as we know, all agree in considering it an influence.-The rejection of the dogma of the deity of Christ has brought with it the rejec tion, in more or less absolute form, of other characteristic dogmas in the creed of Christendom. The doctrine of total depravity and moral inability was among the first to fall. All Unitarians contend for man's power to receive moral illumination; most claim a freedom of choice between good and evil, and the natural power to obey the right. A few accept the doctrine of a fall, but hold that its consequences were never destructive of the innate rectitude of human nature, or of the law written on the heart; a few reject the doctrine of hereditary and transmitted qualities, and maintain that the soul of each new-born child is like a sheet of white paper unpledged to good or evil; some others recognize the law of transmission, but contend that man, instead of beginning his career as a perfect being, began at the lowest point of imperfection, and has since been mak ing progress toward his full development in mind and character. With the dogma of depravity fell that of the infinite sacrifice, a vicarious atonement being unnecessary, since man is supposed to be in possession of his own moral and spiritual powers; and impossible, since the Christ has lost the rank necessary to render his sacrifice adequate to the great end. The Unitarian view of the atonement depends of course on the view of Christ and of human nature,

and so belief ranges all the way from a modified conception of a Saviour's redeeming office to the opinion that his whole function was discharged in his office of teacher and exemplar. -The first phase of Unitarianism in any country may be most fitly described as Anti-Trinitarianism; the next, a fuller statement of the simple positive doctrine, the unity of God. At first the divine unity was conceived numeri cally, as unitheism, in opposition to tritheism and polytheism; the God was a being of undivided metaphysical personality, of a single consciousness. He was the one God of the He brews, an individual being who dwelt external to his works, ruled them from without, and com

« ՆախորդըՇարունակել »