On the other hand were these Puritans,—'Dissenters' they began now to be called,—divided into three great sects, Baptists, Independents, and English Presbyterians. Now, these were all free. They could build churches, and they did. From 1693 to 1720 was the great 'chapel'-building time. … But now, in this great development of chapel-building by these three denominations, a curious thing took place, which unexpectedly affected their after history. That curious thing was, that while the Baptists and Independents (or Congregationalists) tied down all these new chapels to perpetual orthodox uses by rigid doctrinal trust-deeds, … the English Presbyterians left theirs free. It seems strange that they should do so; for the Presbyterians had begun by being the narrowest sect of the Puritans, and the Scotch Presbyterians always remained so. But the English Presbyterians had very little to do with the Scotch ones, and through all the changes and sufferings they had had to go through they had become broadened; and so it carne to pass that now, when they were building their churches or chapels up and down the country, they left them free. … The English Presbyterians, thus left free, began to grow more liberal. … A general reverence for Christ took the place of the old distinct belief in his deity. … They opened the communion to all; they no longer insisted on the old professions of 'church-membership,' but counted all who worshipped with them 'the church.' Thus things were going on all through the middle of the last century. Of course it was not the same everywhere; some still held the old views. … One man among them, … Dr. Joseph Priestley, … was one of the leading scientists of his time,—a restless investigator, and at the same time an earnest religious thinker and student, just as eager to make out the truth about religion as to investigate the properties of oxygen or electricity. So he investigated Christianity, studied the creeds of the churches, came to the conclusion that they were a long way from the Christianity of Christ, and gradually came to be a thoroughgoing Unitarian. When he came to this conclusion he did not hide it; he proclaimed it and preached it. … The upshot of it was, that at length he aroused a large part of the body to the consciousness that they were really Unitarians. They still did not take the name; they disliked sect-names altogether. … And so, though they mostly continued to call themselves English Presbyterians, or simply Presbyterians, all the world began to call them Unitarians; and more and more the Baptists and Independents, or Congregationalists, who had formerly fellowshipped and worked with them, drew apart, and left them, as they are to-day, in the reluctant isolation of a separate Unitarian body. Two other movements of thought of a somewhat similar kind