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    ravlans found the Poles did not believe the Trinity . Then one party was shocked at the other for doubting it , and the other again at them for believing it * So they parted . It is , however , certain , that each party had many excellencies , and both held some general

    principles , which might have formed an ecclesiastical union ; but neither of them then understood what Philipowski afterward taught the Poles , that virtue and not faith was the bond of union , which , by the way , they seem to have soon forgotten . There was , at the same time , another party of Baptists in Moravia , \ t-ho lived on the lands of I ^ ichtenstein ,

    formerly of the Boscowickz family , the heiress of which married a German prince I ^ ichtenstein * Among thes e people there were no regularly ordained ministers , and women taught . The first

    lady Boscowickz herself did so , and the Jesuit , who reports this , assigns that as one reason why these Anabaptists did not believe the Trinity - These therefore were not the Baptists to whom the Poles addressed themselves . But these

    were an honour to religion . They were about as many as the inhabitants of Manchester may be—industrious , frugal , modest , and much resembling the modern Quakers in their public worship . Such as these have been lost , because

    they were never , inspired with a passion for making proselytes , nor ever took part in the disputes of eeclesiasticks . They were banished by the Emperor , and the contrivance of the Jesuit Caraffa , whose letters , while they breathe nothing but blood and slaughter , speak in high terms of the people , to whom , he says , the lay gentry were very much attached , because the dirty rascals were profitable to the state . What signifies profiting the state , if you do not believe as the church believes ? And what 5 'gnifies the favour of the nobility , when

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    the nobility are skives to an emperor , and when the emperor himself consults a beggarly priest , his confesloT , as an oracle of Almighty God ? For my part , I consider nothing when I meet 'witl * such people , except that they are men who do honour to their species by

    resisting tyranny , and prove - their profound respect for the Deity by fearing him more than what all the empire fears , the frown of a prince , and the fury of a priest . Strictly speaking , these Tatter Baptists were Bohemians , but on , the borders of Moravia . So 1 learn from

    Bohuslai Balbini Hist . Regn . Bohemia . Pragae . 1679 . &an . sjeqq . I believe the / se people went into Moldavia , Wallachia , and the territories of the Turks , where they found a toleration which the bloody Catholicks denied . Now , may not , in a History of Baptists , each of

    these parties bs placed at proper stations to speak with the enemy in the gate ? Cannot the Poles speak on learning and criticism ? May not the Bohemians speak on the subject of trade and manufactories ? Cannot the Moravians afford

    also a lesson ? And may not all plead the common cause of liberty , the necessity of personal conviction in religion , and the safety and advantage of following its dictates ? May not all these be contrasted with ' states depopulated by penal sanctions , and churches converted JBto slaughter houses by human creeds , and by the everlasting trammels of

    priests and enthusiasts r I think they may . Perhaps you will be so good as consider the above tale of my burrowing under ground as a reason for suspending a correspondence witn , my friends till f came up again . However that may be , 1 am sure you will consider the few leaves I have sent as a MS . not published , and treat them accordingly . I am , dear Sir , yourTs ever , ROB ' . ROBINSON . RevU Mr . Toulmin .

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    Original Letter of Mr . Robinson ' s tcr Dr . Tottlmi / i . SIX

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    1 . r

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), June 2, 1809, page 311, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1737/page/9/