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the restoration of his health. Blandrata was || sent some of their brethren into various parts a man of uncommon address, had a deep know-of Europe, toward the conclusion of this cenledge of men and things, and was particularly tury, as we learn from authentic records, in acquainted with the manners, transactions, order to make proselytes and erect new conand intrigues of courts. He was accompa-gregations. These missionaries seemed every nied by a Socinian minister, whose name was way qualified to gain credit to the cause in which Francis Davides, who seconded his efforts with they had embarked, as some of them were distin such zeal, that, by their united solicitations guished by the lustre of their birth, and others and labours, they engaged the prince, and the by the extent of their learning, and the powers greatest part of the nobility, in their cause, in- of their eloquence; and yet, notwithstanding fected almost the whole province with their these uncommon advantages, they failed, almost errors, and obtained for the ministers and every where, in their attempts. A small conmembers of their communion, the privilege of gregation was founded at Dantzic, which subprofessing and propagating their doctrines in sisted for some time in a clandestine manner, a public manner. The Bathori, indeed, who and then gradually dwindled to nothing. The were afterwards chosen dukes of Transylvania, first attempts to promote the cause of Sociwere by no means prejudiced in favour of the nianism in Holland, were made by a person Socinians; but that sect had become so power- whose name was Erasmus Johannis.† After ful by its numbers and its influence, that they him Christopher Ostorod, and Andrew Voidocould not, in prudence, attempt to suppress it.* vius, who were the main pillars of the sect, Such also was the case with the successors of used their utmost endeavours to gain disciples the Bathori; they ardently wished to extirpate and followers in that country; nor were their this society, but never could accomplish that labours wholly unsuccessful, though the zeal object; so that to this day the Socinians pro- of the clergy, and the vigilance of the magisfess their religion publicly in this province, trates, prevented their forming any regular asand, indeed, in it alone; and, relying on the semblies, and thus hindered their party from protection of the laws, and the faith of certain acquiring any considerable degree of strength treaties that have been adjusted with them, and stability.§ Socinianism did not meet with have their churches and seminaries of learn- a better reception in Britain than in Holland. ing, and hold their ecclesiastical and religious It was introduced into Germany by Adam assemblies, though exposed to perpetual dan- Neuser, and other emissaries, who infected the gers and snares from the vigilance of their ad-Palatinate with its errors, having entered into versaries. About the same time the Socinians a league with the Transylvanians, at the critiendeavoured to form settlements in Hungary cal period when the affairs of the Unitarians, and Austria;§ but these attempts were defeat-in Poland, carried a dubious and unpromising ed by the united and zealous opposition both of the Roman catholic and reformed churches. XIV. No sooner had the Socinians obtained a solid and happy settlement at Racow, than the dictates of zeal and ambition' suggested to them views of a still more extensive nature. XV. Although the Socinians professed to Encouraged by the protection of men in power, believe that our divine knowledge is derived and the suffrages of men of learning and ge-solely from the Holy Scriptures, they maintain nius, they began to form several plans for the enlargement of their community, and meditated nothing less than the propagation of their doctrine through all the states of Europe. The first step they took toward the execution of this purpose, was the publication of a conside-religion. When their writings are perused rable number of books, of which some were with attention, they will be found to attribute designed to illustrate and defend their theological system, and others to explain, or rather to pervert, the sacred writings into a conformity with their peculiar tenets. These books, which were composed by the most subtile and artful doctors of the sect, were printed at Racow, and dispersed with the utmost industry and zeal through different countries. || They also

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aspect. But this pernicious league was soon detected, and the schemes of its authors were entirely disconcerted; upon which Neuser went into Turkey, and enlisted among the Janisaries.||

in reality, that the sense of Scripture is to be investigated and explained by the dictates of right reason, to which, in consequence, they attribute a great influence in determining the nature, and unfolding the various doctrines of

by the most eminent leaders of the sect; but what is there published, is sufficient to give the attentive reader a clear idea of the doctrine of the Socinians, and of the nature of their institution as a religious community.

* Zelterni Hist. p. 199.
† Sandius, p. 87.

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Brandt, in his History of the Reformation of the Netherlands, tells us, that Ostorod and Voidovius were banished, and that their books were condemned to be publicly burned by the hands of the common hangman. Accordingly the pile was raised, the executioner approached, and the multitude was assembled; but the books did not appear. The magistrates, who were curious to peruse their contents, had quietly divided them among themselves and their friends.

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more to reason, in this matter, than most || general, the truth and authenticity of the his other Christian societies; for they frequently tory of Christ, and adhere to the precepts insinuate artfully, and sometimes declare plain- which the gospel lays down for the regulation ly, that the sacred penmen were guilty of of our lives and actions. many errors, from a defect of memory, as well as a want of capacity; that they expressed their sentiments without perspicuity or precision, and rendered the plainest things obscure by their pompous and diffuse Asiatic style; and that it was therefore absolutely necessary. to employ the lamp of human reason to cast a light upon their doctrine, and to explain it in a manner conformable to truth. It is easy to see what they had in view by maintaining propositions of this kind. They aimed at nothing less than the establishment of the following general rule, viz. That the history of the Jews, and also that of Jesus Christ, were indeed to be derived from the books of the Old and New Testament, and that it was not lawful to entertain the least doubt concerning the truth of this history, or the authenticity of these books in general; but that the particular doctrines which they contain, were, nevertheless, to be understood and explained in such a manner as to render them consonant with the dictates of reason. According to this representation of things, it is not the scripture that declares clearly and expressly what we are to believe concerning the nature, counsels, and perfections of the Deity; but it is human reason, which shows us the system of religion that we ought to seek in, and deduce from, the divine oracles.

XVII. In consequence of this leading maxim, the Socinians either reject without exception, or change and accommodate to their limited capacities, all those doctrines relating to the nature of God and of Jesus Christ, the plan of redemption, and the eternal rewards and punishments unfolded in the Gospel, which they either cannot comprehend, or consider as attended with considerable difficulties. The sum of their theology is as follows: "God, who is infinitely more perfect than man, though of a similar nature in some respects, exerted an act of that power by which he governs all things; in consequence of which an extraordinary person was born of the Virgin Mary.. That person was Jesus Christ, whom God first translated to heaven by that portion of his divine power, which is called the Holy Ghost; and, having there instructed him fully in the knowledge of his will, counsels, and designs, he sent him again into this sublunary world, to promulgate to mankind a new rule of life, more excellent than that under which they had formerly lived, to propagate divine truth by his ministry, and to confirm it by his death.

"Those who obey the voice of this Divine Teacher, (and this obedience is in the power of every one whose will and inclination lead that way,) shall one day be clothed with new bodies, and inhabit eternally those blessed regions, where God himself immediately resides. Such, on the contrary, as are disobedient and rebellious, shall undergo most terrible and exquisite torments, which shall be succeeded by annihilation, or the total extinction of their being."

The whole system of Socinianism, when stripped of the embellishments and commentaries with which it has been loaded and disguised by its doctors, is really reducible to the few propositions now mentioned.

XVI. This fundamental principle of Socinianism will appear more dangerous and pernicious, when we consider the sense in which the word Reason was understood by this sect. The pompous title of Right Reason was given, by the Socinians, to that measure of intelligence and discernment, or, in other words, to that faculty of comprehending and judging, which we derive from nature. According to this definition, the fundamental rule of Socinianism necessarily supposes, that no doctrine ought to be acknowledged as true in its nature, or divine in its origin, all whose parts are not XVIII. The nature and genius of the Socilevel to the comprehension of the human un- nian theology have an immediate influence derstanding; and that, whatever the Scrip- upon the moral system of that sect, and natutures teach concerning the perfections of God, rally led its doctors to confine their rules of his counsels, and decrees, and the way of sal- morality and virtue to the external actions and vation, must be modified, curtailed, and filed duties of life. On one hand, they deny the down, in such a manner, by the transforming influence of a divine spirit and power upon the power of art and argument, as to answer the minds of men; and, on the other, they acknowextent of our limited faculties. Those who ledge, that no mortal has such an empire over adopt this singular rule, must at the same himself as to be able to suppress or extinguish time grant that the number of religions must his sinful propensities and corrupt desires. be nearly equal to that of individuals; for, as Hence they have no conclusion left but one, there is a great variety in the talents and ca- and that is, to declare all such true and wor pacities of different persons, so what will ap-thy Christians, whose words and external acpear difficult and abstruse to one, will seem evident and clear to another; and thus the more discerning and penetrating will adopt, as divine truth, what the slow and superficial will look upon as unintelligible jargon. This consequence does not at all alarm the Socinians, who suffer their members to explain, in very different ways, many doctrines of the highest importance, and permit every one to follow his particular fancy in composing his theological system, provided that they acknowledge, in

tions are conformable to the precepts of the divine law. It is, at the same time, remarkable, that another branch of their doctrine leads directly to the utmost severity in what relates to life and manners, since they maintain, that the great end of Christ's mission upon earth was to exhibit to mortals a new law, distinguished from all others by its unblemished sanctity and perfection. Hence it is, that a great number of Socinians have fallen into the fanatical rigour of the ancient Anabaptists,

and judge it absolutely unlawful to repel injuries, to take oaths, to inflict capital punishments on malefactors, to oppose the despotic proceedings of tyrannical magistrates, or even to acquire wealth by honest industry. But, in this, there is something extremely singular, and they are here, indeed, inconsistent with themselves; for while, in matters of doctrine, they take the greatest liberty with the expressions of Scripture, and pervert them, in a violent manner, to the defence of their peculiar tenets, they proceed quite otherwise, when they come to prescribe rules of conduct from the precepts of the Gospel; for then they understand these precepts literally, and apply them without the least distinction of times, persons, and circumstances.

XX. The founders and first patrons of this sect were eminently distinguished by their learning and genius. Their successors, however, did not follow their steps in this respect, nor retain the reputation they had universally obtained. The Unitarians in Poland seem to have had little ambition of science. They gave no encouragement to learning or talents; and appeared little solicitous of having in their community subtle doctors and learned disputants. But, when they perceived on the one hand, that the success of their community required as able defenders, as they had learned and ingenious adversaries, and were so fortunate, on the other, as to obtain the privilege of erecting seminaries of learning at Racow and Lublin, they changed their sentiments XIX. It must carefully be observed, that the with respect to this matter, and became sensiCatechism of Racow, which most people look ble of the necessity under which they lay, to upon as the great standard of Socinianism, encourage in their community a zeal for the and as an accurate summary of the doctrine sciences. This zeal increased greatly from the of that sect, is, in reality, no more than a col-time that Faustus Socinus undertook the restolection of the popular tenets of the Socinians, and by no means a just representation of the secret opinions and sentiments of their doctors.* The writings, therefore, of these learned men must be perused with attention, in or- || der to our knowing the hidden reasons and true principles from which the doctrines of the Catechism are derived. It is observable, besides, that, in this Catechism, many Socinian tenets and institutions, which might have contributed to render the sect still more odious, and to expose its internal constitution too much to public view, are entirely omitted; so that it seems to have been less composed for the use of the Socinians themselves, than to impose upon strangers, and to mitigate the indignation which the tenets of this community had excited in the minds of many. Hence it never obtained, among the Socinians, the autho-losophy among the Socinians, their doctors rity of a public confession or rule of faith; and hence the divines of that sect were authorized to correct and contradict it, or to substitute another form of doctrine in its place. It is also observable, that the most eminent writers and patrons of the Socinians, give no clear or consistent account of the sentiments of that sect in relation to ecclesiastical discipline and government, and the form of public worship. All that we know is, that they follow in these matters, generally speaking, the customs received in the protestant churches.‡

ration of their declining credit, and put himself at the head of their tottering sect. At that time many persons, distinguished by their birth, education, and talents, embraced its doctrine, and contributed to promote the love of science among its members. Then the youth were instructed in the rules of eloquence and rhetoric, and the important branches of Oriental, Greek, and Latin literature. Even the secret paths of philosophy were opened, though their treasures were disclosed only to a few, who were selected, for that purpose, from the multitude. The Racovian doctors, in compliance with the spirit and taste of the age, chose Aristotle as their guide in philosophy, as appears evidently from the Ethics of Crellius, and other literary records of these times.

XXI. Notwithstanding this progress of phi

seemed to reject its aid in theology with obstinacy and disdain. They declare, in numberless places of their writings, that both in the interpretation of Scripture, and in explaining and demonstrating the truth of religion in general, clearness and simplicity are alone to be consulted, and no regard paid to the subtleties of philosophy and logic. And, indeed, had their doctors and interpreters followed, in prac tice, that rule which they have laid down with so much ostentation in theory, they would have saved their adversaries, and perhaps themselves, much trouble. But this is by no means We have an account of the authors of this fa- the case. For, in the greatest part of their with, in the Commentatio de Catechesi Recoviensi, theological productions, their pretended simpublished by Schmidius in 1707. See also Kocheriplicity frequently accompanied with much Biblioth.-A new edition of the catechism itself, with a solid refutation of the doctrine it contains, was published in 1739, by the learned George Louis Oeder.

mous catechism, and of the various success it met

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subtlety, and with the most refined intricacies of scientific art. And, what is still more inexcusable, they reason with the greatest dexterity and acuteness upon those subjects, which (as they surpass the reach of the human understanding,) are generally received, among other Christians, as facts confirmed by the most respectable testimony, and consequently as matters of pure faith, while they discover little sagacity, or strength of judgment, in those discussions which are within the sphere of reason, and are properly amenable to its tribunal. They are acute where they ought to be silent, and they reason awkwardly where sa

gacity and argument are required. These are certainly great inconsistencies; yet they proceed from one and the same principle, even the maxim universally received in this community, that all things which surpass the limits of human comprehension, are to be entirely banished from the Christian religion.

sive error. Blandrata employed all the power of his eloquence for this purpose, and, to render his remonstrances still more effectual, sent for Faustus Socinus, who went accordingly into Transylvania, in 1573, and seconded his arguments and exhortations with the utmost zeal and perseverance. But Davides remained unmoved, and was, in consequence of this obstinate adherence to his error, apprehended by order of Christopher Bathori, prince of Transylvania, and thrown into prison, where he died in 1579, at an advanced age. His unhappy fate did not, however, extinguish the controversy to which his doctrine had given rise; for he left behind him disciples and friends, who strenuously maintained his sentiments, stood firm against the opposition that was made to them, and created much uneasiness to Socinus and his followers in Lithuania and Poland. The most eminent of these were Jacob Palæologus, of the isle of Chio, who was burned at Rome in 1585; Christian Francken, who had disputed in person with Socinus; and John Somer,† who was master of the academy of Clausenburg. This little sect is branded, by the Socinian writers, with the ignominious appellation of Semi-Judaizers.§

XXII. It has been already observed, that the Unitarians had no sooner separated themselves from the Reformed churches in Poland, than they became a prey to intestine divisions, and were split into several factions. The points of doctrine tna gave rise to these divisions, related to the dignity of Christ's nature and character, the unlawfulness of infant baptism, and the personality of the Holy Ghost, to which were added several alterations, concerning the duties of life, and the rules of conduct that were obligatory on Christians. The sects, produced by these divisions, were not all equally obstinate. Some of them entertained pacific dispositions, and seemed inclined toward a reconciliation. But two, particularly, tenaciously maintained their sentiments, and persisted in their separation; these were the Budnæans and the Farnovians. The former were so called from their leader Simon Budnæus, a man of considerable acuteness and sagacity, who, more dexterous than the rest of his brethren in deducing consequences from their principles, and perceiving plainly the conclusions to which the peculiar principles of Lælius Socinus naturally led, peremptorily denied the propriety of offering any kind of religious worship to Jesus Christ. Nor did Budnæus stop here: in Clausenburg, otherwise Coloswar, is a town order to give a more specious colour to this fred. The Socinians have here a public school and a in Transylvania, extremely populous and well forticapital error, and to maintain it upon consis-printing-house; and their community in this place is tent grounds, he asserted that Christ was not begotten by an extraordinary act of divine power, but that he was born like other men, in a natural way. This hypothesis, however conformable to the fundamental principles of Socinianism, appeared intolerable and impious to the major part even of that community. Hence Budnæus, who had gained over to his doctrine a great number of proselytes in Lithuania and Russian Poland, was deposed from his ministerial functions, in 1584, and publicly excommunicated with all his disciples. It is said, however, that he afterwards abandoned his peculiar and offensive sentiments, and was re-admitted to the communion of that sect.*

XXIII. This heretical doctrine, which had created so much trouble to Budnæus, was soon after adopted by Francis Davides, a native of Hungary, who was the superintendent of the Socinian churches in Transylvania, and who opposed, with the greatest ardour and obstinacy, the custom of offering up prayers and divine worship to Jesus Christ. Several methods were used to reclaim him from this offen

*See Sandii Biblioth. Anti-Trinit. p. 54, 55.-Epistola de Vita, Wissowatii, p. 226.-Ringeltaube's German Dissertation on the Polish Bibles, p. 144, 152.-Samuel Crellius, the most learned Socinian of our times, is of opinion that Adam Neuser, who was banished on account of his erroneous sentiments, was the author of this doctrine, which is so derogatory from the dignity of Jesus Christ. See Crellii Thesaur. Epistol. Crozian.

See sect. xiv. of this chapter.

Socin. oper. tom. i. p. 353, 395; tom. ii. p. 713, 771, * Sandius, Biblioth. Anti-Trinit. p. 55.-Faust. where there is an account of his conference and dispute with Francis Davides. Stan. Lubieniecii Hist. Reform. Polonicæ, lib. iii. c. xi.

† See Sandius, Biblioth. p. 57. The dispute between Socinus and Francken is related at large in the works of the former, tom. ii. p. 767.

very numerous. Till the year 1603, they were in possession of the cathedral, which was then taken from them and given to the Jesuits, whose college and church they had pulled down.

§ Faustus Socinus wrote a particular treatise against the Semi-Judaizers. It is, however, worthy of observation, that the motive which engaged him and his friends to employ so much pains and labour in the suppression of this faction, was not a persuasion of the pernicious tendency of its doctrines or peculiar notions. On the contrary, he expressly acknowledges, that this controversy turns upon matters of very little importance, by declaring it, as his opinion, that praying or offering up divine worship to Christ, is not necessary to salvation. Thus, in following manner: "The Christian, whose faith is his answer to Wujeck, he expresses himself in the so great, as to encourage him to offer his addresses habitually and directly to the Supreme Being, and who standeth not in need of the comfort that flows from the invocation of Christ, his brother, who was tempted in all things like as he is, is not obliged to call upon the name of Jesus, by prayer or supplication."* According therefore to the opinion of Soci nus, those who lay aside all regard to Christ as an intercessor, and address themselves directly to God alone, have a greater measure of faith than others. But, if this be so, why did he oppose with such ve hemence and animosity the sentiment of Davides, who, in effect, did no more than exhort all Christians to address themselves directly and immediately to the Father? Here there appears to be a striking inconsistency. We find also Lubieniecius, in his Reformat. Histor. Polonicæ, lib. iii. cap. xi. speaking lightly enough of this controversy, and representing it as a matter of very little moment; for he says that in Transylvania there was much ado about no

* Si quis tanta est fide præditus, ut ad Deum ipsum perpetuo recta accedere audeat, nec consolatione, quæ ex Christi fratris sui per omnia tentati invocatione proficiscitur, indigeat, hic non opus habet ut Christum invocet.

XXIV. The Farnovians were treated by the || the creation of this terrestrial globe. It is not Socinians with much greater indulgence. so easy to say, what his sentiments were conThey were neither excluded from the commu- cerning the Holy Ghost; all we know upon nion of the sect, nor obliged to renounce their that head is, that he warned his disciples peculiar tenets; they were only exhorted to against paying the tribute of religious worship conceal them prudently, and not publish or to that divine Spirit.* Farnovius separated propagate them in their discourses from the from the other Unitarians, in 1568, and was pulpit. This particular branch of the Soci- followed in this schism by several persons eminian community was so named from Stantis-nent on account of the extent of their learnlaus Farnovius, or Farnesius, who was engaged by Gonesius to prefer the Arian system to that of the Socinians, and consequently asserted, that Christ had been engendered or produced out of nothing, by the Supreme Being, before

thing.** We may therefore conclude, that Socinus and his followers were more artful than ingenuous in their proceedings with respect to Davides. They persecuted him and his followers, lest, by tolerating his doctrine, they should increase the odium under which they already lay, and draw upon themselves anew the resentment of other Christian churches, while, in their private judgment, they looked upon this very doctrine, and its professors, as worthy of toleration and indulgence.

**Epistola de Vita Wissowatii, p. 226.-Sandius says, that a professor of divinity at Clausenburg was prohibited from saying any thing, in his public discourses, of Christ's having existed before the Virgin Mary.

*Fluctus in simpulo excitatos esse.

ing, and the influence of their rank, such as Martin Czechovicius, Neimoiovius, Stanislaus Wisnowius, John Falcon, George Schoman, and others. They did not, however, form themselves into a stable or permanent sect. The lenity and indulgence of the Socinians, together with the dexterity of their disputants, brought many of them back into the bosom of the community they had deserted, and considerable numbers were dispersed or regained by the prudence and address of Faustus Socinus; so that at length the whole faction, being deprived of its chief, who died in 1615, was scattered abroad, and reduced to nothing.†

* Sandius, Biblioth. p. 52, &c.

We omit here an enumeration of the more famous Socinian writers who flourished in this century, because the greater part of them have already been mentioned in the course of this History. The rest may be easily collected from Sandius.

THE SEVENTEENTH CENTURY.

SECTION I.

THE GENERAL HISTORY OF THE CHRISTIAN CHURCH.

I. THE arduous attempts of the pontiffs, in || maintain the religion of Rome in all parts of the preceding century, to advance the glory the world. Its riches and possessions were so and majesty of the see of Rome, by extending prodigiously augmented by the munificence of the limits of the Christian church, and spread- Urban VIII. and the liberality of an incredible ing the Gospel among distant nations, met number of donors, that its funds are, at this with great opposition; and, as they were neither day, adequate to the most sumptuous underwell conducted nor properly supported, their takings.* And, indeed, the enterprises of this fruits were neither abundant nor permanent. congregation are great and extensive: by it a But in this century the same attempts were vast number of missionaries are sent to the rerenewed with vigour, and crowned with such motest parts of the world; books of various success, as contributed not a little to give a || kinds published, to facilitate the study of fornew degree of stability to the tottering gran-eign and barbarous languages; the sacred wrideur of the papacy. They were begun by tings, and other pious productions, sent abroad Gregory XV., who, by the advice of his con- to the most distant corners of the globe, and fessor Narni, founded at Rome, in 1622, the exhibited to each nation and country in their famous congregation for the Propagation of own language and characters; seminaries the Faith, and enriched it with ample reve-founded for the sustenance and education of a nues. This congregation, which consists of thirteen cardinals, two priests, one monk, and a secretary,* is designed to propagate and

* Such is the number appropriated to this Congregation by Gregory's original Bull. See Bullarium Roman. tom. iii.-Cerri mentions the same number, in his Etat Present de l'Eglise Romaine. But a dif ferent account is given by Aymon, in his Tableau de la Cour de Rome, p. iii. ch. iii. p. 279, for he makes this Congregation to consist of eighteen cardinals, one of the pope's secretaries, one apostolical protonotary, one referendary, and one of the assessors or secretaries of the inquisition.

VOL. II.-20

great number of young men, set apart for the foreign missions; houses erected for the instruction and support of the pagan youths who are yearly sent from abroad to Rome, that they may return thence into their respective countries, and become the instructors of their blinded brethren: not to mention the charitable establishments that are intended for the relief and support of those who have suffered banish

*This assertion was not strictly true at the time when it was hazarded; and to our own time it is very inapplicable.-Edit.

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