that their religious sentiments were then the || of the apostles, prohibiting the use of blood and same as they are at this day.* things strangled,* as a law that was designed XXIII. The General Baptists, or, as they to be in force in all ages and periods of the are called by some, the Antipedobaptists, are church. 6. They believe that the soul, from dispersed in great numbers through several the moment that the body dies until its resurreccounties of England, and are, for the most part, tion at the last day, remains in a state of perpersons of mean condition, and almost totally fect insensibility. 7. They use the ceremony destitute of learning and knowledge. This of extreme unction. And, to omit matters of latter circumstance will appear less surprising, a more trifling nature, 8. Several of them obwhen it is considered, that, like the ancient serve the Jewish, as well as the Christian SabMennonites, they profess a contempt of erudi- bath. These Baptists have three different tion and science. There is much latitude in classes of ecclesiastical governors, bishops, eltheir system of religious doctrine, which con- ders, and deacons; the first of these, among sists in such vague and general principles, as whom there have been several learned men,‡ render their communion accessible to Chris- they modestly call messengers,§ as St. John tians of almost all denominations; and, accord-known to have styled that order in the book ingly, they tolerate, in fact, and receive among of the Revelations. them, persons of every sect, even Socinians XXIV. Before we conclude the history of and Arians; nor do they reject, from their the Anabaptists, it may not be improper to communion, any who profess themselves Chris- mention a very singular and ridiculous sect tians, and receive the Scriptures as the source that was founded by David George, a native of truth, and the rule of faith. They agree of Delft, and a member of that community. with the Particular Baptists in this circum- This enthusiast, after having laid the foundastance, that they admit to baptism adult per- tion of the sect of the Davidists, or Davidsons only, and administer that sacrament by Georgians, deserted the Anabaptists, and redipping or total immersion; but they differ moved to Basil, in 1544, where he changed from them in another respect, that is, in their his name, and by the liberality and splendour repeating the administration of baptism to that attended his opulence, joined to his prothose who had received it, either in a state of bity and purity of manners, acquired a very infancy, or by aspersion, instead of dipping; high degree of esteem, which he preserved till for, if the common accounts may be believed, his death. The lustre of his reputation was, the Particular Baptists do not carry matters however, transitory; for, soon after his deso far. The following sentiments, rites, and cease, which happened in 1556, his son-in-law, tenets, are also peculiar to the former: 1. Af- Nicholas Blesdyck, charged him with having ter the manner of the ancient Mennonites, they maintained the most blasphemous and pestilook upon their sect as the only true Christian lential errors. The senate of Basil, before church, and consequently shun, with the most whom this accusation was brought, being sascrupulous caution, the communion of all other tisfied with the evidence by which it was supreligious societies. 2. They dip only once ported, pronounced sentence against the de(and not three times, as is practised elsewhere) ceased heretic, and ordered his body to be dug the candidates for baptism, and consider it as up and publicly burned. And indeed, nothing a matter of indifference, whether that sacra- more horridly impious and extravagant can be ment be administered in the name of the Fa-conceived, than the sentiments and tenets of ther, Son, and Holy Ghost, or in that of Christ alone. 3. They adopt the doctrine of Menno with respect to the Millenium, or the reign of the saints with Christ upon earth for a thousand years. 4. Many of them embrace his particular opinion concerning the origin of Christ's body. 5. They look upon the precept * Bibliotheque Británnique, tom. vi. †This appears evidently from their Confession of Faith, which appeared first in 1660, was re-published 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 communion. Namely, that the body of Jesus was not derived from the substance of the blessed Virgin, but was created in her womb by an omnipotent act of the Holy Spirit. 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 existence 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.||_În all an envoy or messenger. See Nic. Blesdyckii Historia Davidis Georgii a 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. Namely, those relating to universal redemp-534 and 1183, in which there are several things that tion, the perseverance of the saints, election and reprobation, which are illustrated entirely on 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 sect. Our author certainly does not mean to in tend to clear the character of David. See also Henr. Mori Enthusiasmus Triumphatus, sect. xxiii.-and CHAPTER IV. The History of the Socinians. this, however, there may be much exaggera- || their hearts burned with the pure and sacred tion. The enthusiast in question, though a flame of piety and love. To this, his main man of some natural genius, was, neverthe- doctrine, Nicolas may have probably added less, totally destitute of learning of every kind, other odd fancies, as always is the case with and had something obscure, harsh, and illiberal those innovators who are endued with a warm in his manner of expression, that gave too and fruitful imagination; to obtain, however, much occasion to an unfavourable interpreta- a true notion of the opinions of this enthusition of his religious tenets. That he had both ast, it will be much more advisable to conmore sense and more virtue than he is gene- sult his own writings, than to depend entirely rally supposed to have possessed, appears mani- upon the accounts and refutations of his adfestly, not only from his numerous writings, versaries.* but also from the simplicity and candour that were visible in the temper and spirit of the disciples he left behind him, some of whom are yet to be found in Holstein, Friseland, and other countries.* 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, reject-knowledge, the lustre of a virtuous life and of ing 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 Nicolas, a Westphalian, one of the intimate companions of this fanatic, though somewhat different from him in the nature of his enthusiasm, and also in point of genius and character, founded a sect in Holland, in 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 countries. The judgment that has been formed with respect to David George may be applied with truth, at least in a great measure, to his associate Nicolas, who, perhaps, would have prevented a considerable part of the heavy reproaches with which he has been loaded, had he been 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. 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 moment; and consequently, that it was a matter of perfect indifference, what opinions Christians entertained concerning the divine nature, provided *See Jo. Melleri Introduct. in Histor. Chersones. Cimbrica, par. ii. p. 116, and his Cimbria Literata,|| tom. i. p. 422. † See Jo. Hornbeck, Summa Controvers. lib. vi. p. 393. Arnold, p. 746.-Bohm, book iv. ch. v. p. 541. I. THE Socinians are said to have derived this denomination from the illustrious family of the Sozzini, which flourished a long time at Sienna in Tuscany, and produced several great and eminent men, and among others Lælius and Faustus Socinus, who are commonly supposed to have been the founders of this sect. The former was the son of Marianus, a famous lawyer, and was himself a man of uncommon genius and learning; to which he added, as his very enemies were obliged to ac unblemished manners. Being obliged to leave his country, in 1547, on account of the disgust he had conceived against popery, he tra velled through France, England, Holland, Germany, and Poland, in order to examine the religious sentiments of those who had thrown off the yoke of Rome, and thus at length to come at the truth. After this he settled at Zurich, where he died in 1562, before he had arrived at the fortieth year of his age. His mild and gentle disposition rendered him averse from whatever had the air of contention and discord. He adopted the Helvetic confession of faith, and professed himself a member of the church of Switzerland; and this did not induce him to conceal entirely the doubts he had formed in relation to certain points of religion, and which he communicated, in effect, by letter, to some learned men, whose judgment he respected, and in whose friendship he could confide. His sentiments were indeed propagated, in a more public manner, after his death, since Faustus, his nephew and his heir, is supposed to have drawn, from the papers he left behind him, that religious system upon which the Socinian sect was founded. II. It is, however, to be observed, that this denomination does not always convey the same ideas, since it is susceptible of different * 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. 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, sang, and made merry. See Sewell's History of the Quakers, book iii. p. 88, 89, 344. Socinianismi.-Jo. Hornbeck, Summa Controversi† Cloppenburg, Dissertatio de Origine et Progressu arum, p. 563.-Jo. Henr. Hottinger, Hist. Eccles. tom. ix. p. 417. Zanchius, Præf. ad Libr. de tribus Elohim.Beza, Epist. Ixxxi. p. 167. Certain writings are attributed to him by Sandius, in his Bibliotheca AntiTrinitar. but it is very doubtful whether he was the real author of them. significations, and is, in effect, used sometimes || mentioned; others seemed to have been seized in a more strict and proper, and at others in a with the contagion, and it manifested itself more improper and extensive sense. For, ac- from day to day in several countries. John cording to the usual manner of speaking, all Campanus, a native of Juliers, disseminated, are termed Socinians, whose sentiments bear at Wittenberg and other places, various tenets a certain affinity to the system of Socinus; and of an heretical aspect; and taught, among other those. are more especially ranked in that class, things, that the Son was inferior to the Father, who either boldly deny, or artfully explain and that the Holy Ghost was not the title of a away, the doctrines that assert the divine na-divine person, but a denomination used to deture of Christ, and a trinity of persons in the note the nature of the Father and of the Son; Godhead. But, in a strict and proper sense, and thus did this innovator revive, in a great they only are deemed the members of this sect, measure, the errors of the ancient Arians.* who embrace wholly, or with a few exceptions, A doctrine of a similar kind was propagated, the form of theological doctrine, which Faustus in 1530, at Augsburg and in Switzerland, by Socinus either drew up himself or received from a person, whose name was Claudius, who, by his uncle, and delivered to the Unitarian breth-his opposition to the doctrine of Christ's diviniren, or, Socinians, in Poland and Transylvania.* ty, excited no small commotions. But none of these new teachers were so far encouraged by the number of their followers, or the indulgence of their adversaries, as to be in a condition to form a regular sect. III. The origin of Socinianism may be traced to the earliest period of the Reformation. Scarcely had the happy revolution in the state of religion taken place, when a set of men, IV. The attempts of Michael Servede, or fond of extremes, and consequently disposed Servetus, a Spanish physician, were much to look upon as erroneous whatever had hith-more alarming to those who had the cause of erto been taught and professed in the church true religion at heart, than the feeble and imof Rome, began to undermine the doctrine of potent efforts of the innovators now mentioned. Christ's divinity, and the other truths that are This man, who made so great a noise in the connected with it, and proposed reducing the world, was born at Villa-Nueva, in the kingwhole of religion to practical piety and virtue.dom of Arragon, distinguished himself by the The efforts of these men were opposed with superiority of his genius, and had made a conunited zeal and vigilance by the Romish, Re-siderable progress in various branches of sciformed, and Lutheran churches; and their de-ence. In the years 1531 and 1532, he pubsigns were so far disconcerted, as to prevent lished, in Latin, his seven books concerning their forming themselves and their followers the errors that are contained in the doctrine into a regular and permanent sect. So early as of the Trinity, and two Dialogues on the same the year 1524, the divinity of Christ was openly subject, in which he attacked, in the most audenied by Louis Hetzer, one of the wandering dacious manner, the sentiments adopted by the and fanatical Anabaptists, who, about three greatest part of the Christian church, in relayears afterwards, suffered death at Constance. tion to the divine nature, and a trinity of perThere were not wanting, among the first Ana-sons in the Godhead. Some years after this baptists, several persons who entertained the opinions of Hetzer, though it would be manifestly unfair to lay these opinions to the charge of the whole community. But it was not only from that quarter that erroneous opinions were propagated in relation to the points already *We have, hitherto, no complete or accurate history either of the sect called Socinians, or of Lælius and Faustus Socinus, its founders; nor any satisfactory account of those who laboured principally with them, and, after them, in giving a permanent and stable form to this community; for the accounts we have of the Socinians, and their principal doctors, from Hornbeck,* Calovius,† Cloppenburg, Sandius,§ Lubieniecius, and Lauterbach, are far from being proper to satisfy the curiosity of those, who desire something more than a vague and superficial know ledge of this matter. The history of Socinianism, published at Paris by Lamy in 1723, is a wretched compilation from the most common-place writers on that subject; it is also full of errors, and is loaded with a variety of matters that have no sort of relation to the history of Socinus, or to the doctrine he taught. The very learned and laborious La Croze promised a complete history of Socinianism, but did not fulfil this interesting engagement. † Sandii Bibliotheca Anti-Trinitar.-Jo. Bapt. Ottii Annal. Anabaptist.-Breitingeri Museum Helveticum, tom. v. vi. * In his Socinianism. Confutat. vol. i.-t In his Opera Anti-Sociniana. In his Dissertat. de origine et progressu Socinianismi, tom. ii. op.-§ In his Bibliotheca Anti-Trinitariorum. In his Historia Reformationis Polonicæ.-T In his Ariano-Socinis mus. he travelled into France, and, after a variety of adventures, settled at Vienne in Dauphine, where he applied himself, with success, to the practice of physic. It was here, that, letting loose the reins of his warm and irregular imagination, he invented that strange system of theology, which was printed, in a clandestine manner, in 1553, under the title of Christianity restored. He seemed to be seized with a passion for reforming (in his way;) and many things concurred to favour his designs, such as the fire of his genius, the extent of his learning, the power of his eloquence, the strength of his resolution, the obstinacy of his temper, and an external appearance, at least, of piety, that rendered all the rest doubly engaging. Add, to all this, the protection and friendship * See the Dissertation de Joh. Campano, AntiTrinitario, in the Amonitates Literariæ of the learned Schelhornius, tom. xi. † See Schelhornii Dissert. Epistol. de Mino Celso Senensi, Claudio item Allobroge, homine Fanatico et SS. Trinitatis hoste.-Jac. Breitingeri Museum Helvetic. tom. vii.-Jo. Hallerus, Epistol. in Fueslin's Centuria Epistolar. Viror Eruditor. By taking away the last syllable of this name (I mean the Spanish termination de) there remains Serve, which, by placing differently the letters that compose it, makes Reves. Servetus assumed the latter name in the title-pages of all his books. He also called himself sometimes Michael Villanovanus, or Villanovanus alone, after the place of his nativity, omitting the name of his family. of many persons of weight, in France, Germa- || lost, even before the council of Nice; and he ny, and Italy, which he had obtained by his was, moreover, of opinion, that it had never talents and abilities both natural and acquired; || been delivered with a sufficient degree of preand it will appear, that few innovators have set out with a better prospect of success. But, notwithstanding these signal advantages, all his views were totally disappointed by the vigilance and severity of Calvin, who, when Servetus had escaped from his prison, and was passing through Switzerland, in order to seek refuge in Italy, caused him to be apprehended at Geneva, in 1553, and had an accusation of blasphemy brought against him before the council.* The issue of this accusation was fatal to Servetus, who, adhering resolutely to the opinions he had embraced, was, by a public sentence of the court, declared an obstinate heretic, and condemned to the flames. For it is observable, that, at this time, the ancient laws which had been enacted against heretics by the emperor Frederic II. and had been so frequently renewed after his reign, were still in vigour at Geneva. It must, however, be acknowledged, that this learned and ingenious sufferer was worthy of a better fate; though it is certain, on the other hand, that his faults were neither few nor trivial, since it is well known, that his excessive arrogance was accompanied with a malignant and contentious spirit, an invincible obstinacy of temper, and a considerable portion of fanaticism.† cision and perspicuity in any period of the church. To these extravagant assertions he added another still more so, even that he himself had received a commission from above to reveal anew this divine doctrine, and to explain it to mankind. His notions with respect to the Supreme Being, and a trinity of persons in the Godhead, were obscure and chimerical beyond all measure, and amounted in general to the following propositions: That "the Deity, before the creation of the world, had produced within himself two personal representations or manners of existence, which were to be the medium of intercourse between him and mortals, and by which, consequently, he was to reveal his will, and to display his mercy and benificence to the children of men; that these two representatives were the Word and the Holy Ghost; that the former was united to the man Christ, who was born of the Virgin Mary by an omnipotent act of the divine will; and that, on this account, Christ might be properly called God; that the Holy Spirit directed the course, and animated the whole system of nature; and more especially produced in the minds of men wise counsels, virtuous propensities, and divine feelings; and, finally, that these two representations were to cease after V. The religious system that Servetus struck the destruction of this terrestial globe, and to out of a wild and irregular fancy, was, indeed, be absorbed into the substance of the Deity, singular in the highest degree. The greatest from which they had been formed." This is, part of it was a necessary consequence of his at least, a general sketch of the doctrine of peculiar notions concerning the universe, the Servetus, who, however, did not always exnature of God, and the nature of things, which plain his system in the same manner, nor take were equally strange and chimerical. Thus any pains to avoid inconsistencies and contrait is difficult to unfold, in a few words, the doc-dictions; and who frequently expressed himself trine of this unhappy man; nor, indeed, would any detail render it intelligible in all its branches. He took it into his head that the true and genuine doctrine of Christ had been entirely This accusation was brought against Servetus by a person, who lived in Calvin's family as a servant; and this circumstance displeased many. Dr. Mosheim refers the reader here, in a note, to an ample and curious history of Servetus, composed by him in his native tongue. Those who are not acquainted with that language, will find a full account of this singular man, and of his extra ordinary history, in a Latin dissertation, composed under the inspection of Dr. Mosheim, and entitled, Historia Michaelis Serveti, quam, Præside Jo. Laur. Moshemio, Doctorum examini publice exponit Henricus ab Allwaerden. There is an accurate history of this unhappy man, written by M. de la Roche, in the first volume of the work, entitled, Memoirs of Literature, containing a Weekly Account of the State of Learning, both at home and abroad. There is also an account of him given by Mackenzie, in his Lives and Characters of the most eminent Writers of the Scottish nation. To these we may add an Impartial History of Servetus, &c. written by an anonymous author, and published at London in 1724. It is impossible to justify the conduct of Calvin in the case of Servetus, whose death will be an indelible reproach upon the character of that great and eminent reformer. The only thing that can be alleged, not to efface, but to diminish his crime, is, that it was no easy matter for him to divest himself at once of that persecuting spirit, which had been so long nourished and strengthened by the popish religion in which he was educated. It was a remaining portion of the spirit of popery in the breast of Calvin that kindled his unchristian zeal against the wretched Servetus. in such ambiguous terms, that it is extremely difficult to learn from them his true sentiments. His system of morality agreed in many circumstances with that of the Anabaptists, whom he also imitated in censuring, with the utmost severity, the custom of Infant Baptism. VI. The pompous plans of reformation, that had been formed by Servetus, were not only disconcerted, but even fell into oblivion, after the death of their author. He was, indeed, according to vulgar report, supposed to have left behind him a considerable number of disciples; and we find, in the writings of the doctors of this century, many complaints and apprehensions that seem to confirm this supposition, and would persuade us that Servetus had really founded a sect; yet, when this matter is attentively examined, there will appear just reason to doubt, whether this man left behind him any one person that might properly be called his true disciple. For those who were denominated Servetians by the theological writers of this century, not only differed from Servetus in many points of doctrine, but also varied widely from him in his opinion of the Trinity, which was the peculiar and distinguishing point of his theological system. Valentine Gentili, a Neapolitan, who suffered formation of the received systems of religion, and, in a more especial manner, undertook to refute the peculiar doctrines that were afterwards publicly rejected by the Socinians. They tell us farther, that the principal members of this clandestine society, were Lælius Socinus, Alciat, Ochino, Paruta, and Gentili; that their design was divulged, and their meetings were discovered, by the temerity and imprudence of some of their associates; that two of them were apprehended and put to death; while the rest, being dispersed, sought a refuge in Switzerland, Germany, Moravia, and other countries; and that Socinus, after having wandered up and down in several parts of Europe, went into Poland, first in 1551, and afterwards in 1558, and there sowed the seeds of his doctrine, which grew apace, and produced a rich and abundant harvest.* Such is the account of the origin of Socinianism that is generally given by the writers of that sect. To assert that it is, in every circumstance, fictitious and false, would perhaps be going too far; but, on the other hand, it is easy to demonstrate that the system, commonly called Socinianism, was neither invented nor drawn up in the meetings at Venice and Vicenza.† death at Bern in 1566, adopted the Arian hy- || pothesis, and not that of Servetus, as many writers have imagined; for his only error consisted in this, that he considered the Son and the Holy Ghost as subordinate to the Father.* Nearly allied to this, was the doctrine of Matthew Gribaldi, a lawyer, whom a timely death || saved from the severity of an ecclesiastical tribunal, that was ready to pronounce sentence against him on account of his errors; for he supposed the divine nature to be divided into three eternal spirits, which were distinguished from each other, not only by number, but also|| by subordination. It is not so easy to determine the particular charge that was brought against Alciat, a native of Piedmont, and Sylvester Tellius, who were banished from the city and territory of Geneva, in 1559; nor do we know, with certainty, the errors that were embraced by Paruta, Leonardo, and others, who ranked among the followers of Servetus. It is, however, more than probable, that none of the persons now mentioned were the disciples of Servetus, or adopted the hypothesis of that visionary innovator. The same thing may be affirmed with respect to Gonesius, who is said to have embraced the doctrine of that unhappy man, and to have introduced it into Poland; for, though he maintained some opinions that really resembled it in some of its points, his manner of explaining the mysteryed reformers at Venice and Vicenza, though the of the Trinity was totally different from that of Servetus. VII. It is evident that none of the persons, now mentioned, professed the form or system of theological doctrine, that is properly called Socinianism, the origin of which is, by the writers of that sect, dated from the year 1546, and placed in Italy. These writers tell us, that, in this year, above forty persons eminently distinguished by their learning and genius, and still more by their generous zeal for truth, held secret assemblies, at different times, in the territory of Venice, and particularly at Vicenza, in which they deliberated upon a general re *See the Bibliotheca Anti-Trinit. of Sandius, who mentions some writings that are supposed to have been published by the clandestine society of pretend truth of this supposition is extremely dubious;-Andr. Wissowatii Narratio quomodo in Polonia Re formati ab Unitariis separati sunt, which is subjoined to the Biblioth. of Sandius.-The reader may like wise consult Lubieniecius, (Histor. Reformat. Polon. lib. ii. cap. i.) who intimates, that he took this ac count of the origin of Socinianism from the manuscript Commentaries of Budzinus, and his Life of Lælius Socinus. See also Sam. Przipcovius, in Vita Socini. * See Bayle's Dictionary.-Spon's Hist. de Geneve, tom. ii. p. 80.-Sandii Biblioth. Anti-Trinit. p. 26-ing improbable. Many circumstances and relations Lamy's Histoire du Socinianisme, part ii. ch. vi. p. 251.-Fueslin's Reformations Beytrage, tom. v. Sandius, p. 17.-Lamy, part ii. ch. vii.-Spon, tom. ii. p. 85. not.-Haller, in Museo Tigurino, tom. ii. p. 114. 1 For an account of these, and other persons of the same class, see Sandius, Lamy, and also Lubieniecius' Historia Reformat. Polonicæ, lib. ii. cap. v.-There is a particular and ample account of Alciat given by Bayle, in his Dictionary; see also Spon, tom. ii. † See Gustav. Georg. Zeltneri Historia Crypto. Socinianismi Altorfini, cap. ii. sect. xli. p. 321, note. This writer seems to think that the inquiries hither to made into this affair are by no means satisfactory; and he therefore wishes that some men of learning, equal to the task, would examine the subject anew. This, indeed, is much to be wished. In the mean time, I shall venture to offer a few observations, which may, perhaps, contribute to cast some light upon this matter. That there was in reality such a society as is mentioned in the text, is far from be prove sufficiently, that, immediately after the Reformation had taken place in Germany, secret assemblies were holden, and measures proposed, in several provinces that were still under the jurisdiction of Rome, with a view to combat the errors and superstition of the times. It is also, in a more especial manner, probable that the territory of Venice was the scene of these deliberations, since it is well known that a great number of the Venetians at this time, though they had no personal attachment to Luther, approved his design of reforming the corrupt This is affirmed upon the authority of Wissowastate of religion, and wished well to every attempt tius and Lubieniecius; but the very words of the that was made to restore Christianity to its native latter will be sufficient to show us upon what and primitive simplicity. It is farther highly credigrounds. He says, "Is Serveti sententiam de præ-ble, that these assemblies were interrupted and diseminentia patris in patriam attulit, eamque non dispersed by the vigilance of the papal emissaries, and simulavit," i. e. Gonesius introduced into Poland the opinion embraced by Servetus in relation to the pre-eminence of the Father, and was by no means studious to conceal it. Who now does not see, that, if it was the pre-eminence of the Father that Gonesius maintained, he must have differed considerably from Servetus, whose doctrine removed all real distinction in the divine nature? The reader will do well to consult Sandius with regard to the sentiments of Gonesius, since it is from this writer, that Lamy has borrowed the greatest part of what he has advanced in his Histoire du Socinianisme, tom. ii. chap. x. that some of their members were apprehended and put to death, while the rest saved themselves by flight. All this is probable enough; but it is extremely improbable, and utterly incredible, that all the persons who are said to have been present at these assemblies, were really so. And I therefore willingly adopt the opinion of those who affirm, that many persons, who, in after-times, distinguished themselves from the multitude by opposing the doctrine of the Trinity in Unity, were considered as members of the Venetian society, by ignorant writers, who looked upon that society as the source and nursery of the whole Unitarian sect. It is certain, for in |