gacity and argument are required. These are | sive error. Blandrata employed all the power 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.

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 XXII. It has been already observed, that the unmoved, and was, in consequence of this obUnitarians had no sooner separated themselves stinate adherence to his error, apprehended by from the Reformed churches in Poland, than order of Christopher Bathori, prince of Tran they became a prey to intestine divisions, and sylvania, and thrown into prison, where he were split into several factions. The points of died in 1579, at an advanced age. His undoctrine tna gave rise to these divisions, re- || happy fate did not, however, extinguish the lated to the dignity of Christ's nature and cha- controversy to which his doctrine had given racter, the unlawfulness of infant baptism, and rise; for he left behind him disciples and friends, the personality of the Holy Ghost, to which who strenuously maintained his sentiments, were added several alterations, concerning the stood firm against the opposition that was duties of life, and the rules of conduct that made to them, and created much uneasiness were obligatory on Christians. The sects, pro- to Socinus and his followers in Lithuania and duced by these divisions, were not all equally Poland. The most eminent of these were Jaobstinate. Some of them entertained pacific cob Palæologus, of the isle of Chio, who was dispositions, and seemed inclined toward a re- burned at Rome in 1585; Christian Francken, conciliation. But two, particularly, tenacious- who had disputed in person with Socinus; and ly maintained their sentiments, and persisted John Somer,† who was master of the academy in their separation; these were the Budnæans of Clausenburg. This little sect is branded, and the Farnovians. The former were so call- by the Socinian writers, with the ignominious ed from their leader Simon Budnæus, a man appellation of Semi-Judaizers.§ 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 fied. The Socinians have here a public school and 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 con- § Faustus Socinus wrote a particular treatise formable to the fundamental principles of So- against the Semi-Judaizers. It is, however, worthy cinianism, appeared intolerable and impious to of observation, that the motive which engaged him and his friends to employ so much pains and labour the major part even of that community. Hence in the suppression of this faction, was not a perBudnæus, who had gained over to his doctrine suasion of the pernicious tendency of its doctrines a great number of proselytes in Lithuania and or peculiar notions. On the contrary, he expressly Russian Poland, was deposed from his ministers of very little importance, by declaring it, as his acknowledges, that this controversy turns upon matterial functions, in 1584, and publicly excom- opinion, that praying or offering up divine worship municated with all his disciples. It is said, to Christ, is not necessary to salvation. Thus, in however, that he afterwards abandoned his pe- following manner: "The Christian, whose faith is his answer to Wujeck, he expresses himself in the culiar 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 Davidés, a native of Hungary, who was the superintendent of the Socinian churches in Transylvania, and who cpposed, 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.

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 supplica tion." 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 ip sum perpetuo recta accedere audeat, nec consolatione, quæ ex Christi fratris sui per omnia tentati invocatione proficiscitur, indigeat, hic non opus ha bet 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 con They 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

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 fa mous Socinian writers who flourished in this cen tury, 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.

ment, or been involved in other calamities, on || ually involved in altercations and debates with account of their steadfast attachment to the the Jesuits and their missionaries. The former religion of Rome, and their zeal for promoting the glory of its pontiff. Such are the arduous and complicated schemes, with the execution of which this congregation is charged; but these, though the principal, are not the only objects of its attention; its views, in a word, are vast, and its exploits almost incredible. Its members hold their assemblies in a spacious and magnificent palace, whose delightful situation adds a singular lustre to its beauty and grandeur.*

the world which have embraced the Romish religion, that they carry their insolence so far as to menace often the pontiff himself, who cannot, without the utmost perii, oblige them to submit to his orders, when they are disposed to be refractory. Even the decisions of the pope are frequently suggested by this powerful society; and it is only in such a case that the society treats them with unlimited respect. When they come from any other quarter, they are received in a very different manner by the Jesuits, who trample upon some of them with impunity, and interpret others with their usual dexterity, in such a manner, as to answer the views and promote the interests of their ambitious order. Such, at least, are the accounts that are generally given of their proceedings,

the seductions of bribery, to insinuate themselves into the friendship and protection of men in power;-that they are deeply involved in civil affairs, in the cabals of courts, and the intrigues of politicians;-and finally, that they frequently excite intestine commotions and civil wars, in those states and kingdoms, where their views are obstructed or disappointed, and refuse obedience to the Roman pontiff, and to the vicars and bishops that bear his commission. These accusations are indeed grievous, but they are perfectly well attested, being confirmed by the most striking circumstantial evidence, as well as by a prodigious number of unexceptionable witnesses. Among these we may reckon many of the most illustrious and respectable members of the church of Rome, whose testimony cannot be imputed to the sug-accounts which, though contradicted by them, gestions of envy, on one hand, or be considered as the effect of temerity or ignorance on the other; such are the cardinals, the members of the Congregation de propagandâ fide, and even some of the popes themselves. These testimonies are supported and confirmed by glaring facts, even by the proceedings of the Jesuits in China, Abyssinia, Japan, and India, where they have dishonoured the cause of Christianity, and, by their corrupt practices, have injured, in the most sensible manner, the

interest of Rome.*

are supported by striking and palpable evidence

VI. The rise of these dissensions between the Jesuits and the other Romish missionaries, may be ascribed to the methods of conversion used by the former, which are entirely different from those that are employed by the latter. The crafty disciples of Loyola judge it proper to attack the superstition of the Indian nations by artifice and stratagem, and to bring them gradually, with the utmost caution and prudence, to the knowledge of Christianity. In consequence of this principle, they interpret V. The Jesuits exhausted all the resources and explain the ancient doctrines of Paganism, of their peculiar artifice and dexterity to im- and also those which Confucius taught in Chipose silence upon their accusers, confound their na, in such a manner as to soften and dimin adversaries, and give a specious colour to their ish, at least in appearance, their opposition to own proceedings. But all their stratagems the truths of the Gospel; and whenever they were ineffectual. The court of Rome was in- find, in any of the religious systems of the Informed of their odious frauds; and this infor- dians, tenets or precepts that bear even the mation was, by no means, looked upon as faintest resemblance to certain doctrines or groundless. Many circumstances concur to precepts of Christianity, they employ all their prove this, and among others the conduct of dexterity and zeal to render this resemblance that congregation by which the foreign mis- more plausible and striking, and to persuade sions are carried on and directed; for it is re- the Indians, that there is a great conformity markable, that, for many years past, the Je- between their ancient theology and the new suits have been much less employed by this religion they are exhorted to embrace. They congregation, than in former times, and are go still farther; for they indulge their prosealso treated, on almost every occasion, with a lytes in the observance of all their national degree of circumspection that manifestly im- customs and rites, except such as are glaringly plies suspicion and diffidence. Other religious inconsistent with the genius and spirit of the orders have evidently gained the ascendency Christian worship. These rites are modified a which the Jesuits formerly held; and, in the little by the Jesuits, and are directed toward nice and critical affairs of the church, espe- a different set of objects, so as to form a sort cially in what relates to the propagation of the of coalition between Paganism and ChristianGospel in foreign parts, much greater confi-ity. To secure themselves an ascendancy dence is placed in the austere sobriety, poverty,|| over the untutored minds of these simple Inindustry, and patience of the Capuchins and dians, they study their natural inclinations and Carmelites, than in the opulence, artifice, ge- propensities, comply with them on all occanius, and fortitude, of the disciples of Loyola.sions, and carefully avoid whatever may shock On the other hand it is certain, that, if the Je- them; and, as in all countries the clergy, and suits are not much trusted, they are more or men of eminent learning, are supposed to have less feared, since neither the powerful congre- a considerable influence on the multitude, so gation, now mentioned, nor even the pontiffs the Jesuists are particularly assiduous in courtthemselves, venture to reform all the abuses, ing the friendship of the Indian priests, which which they silently disapprove, or openly blame, they obtain by various methods, in the choice in the conduct of this insidious order. This con- of which they are far from being scrupulous. nivance, however involuntary, is now a matter But the protection of men in power is the great of necessity. The opulence of the Jesuits is so object at which they principally aim, as the excessive, and their credit and influence are so surest method of establishing their authority, extensive and formidable, in all those parts of and extending their influence. With this view, *The reader will find an ample relation of these they study all the arts that can render them facts, in the preface to the Hist. de la Compagnie de agreeable or useful to great men; apply them aus, published at Utrecht in 1741 selves to the mathematics, physic, poetry, the

||

stratagem he gained over to Christianity twelve eminent Bramins, whose example and influence engaged a prodigious number of the people to hear the instructions, and to receive the doctrine of this famous missionary. On the death of Robert, this singular mission was for some time at a stand, and seemed even to be neglected;* but it was renewed by the zeal and industry of the Portuguese Jesuits, and is still carried on by several missionaries of that or der, from France and Portugal, who have inured themselves to the terrible austerities that were practised by Robert, and which have thus become, as it were, the appendages of that mission. These fictitious Bramins, who bold

theory of painting, sculpture, architecture, and other elegant arts; and persevere in studying men and manners, the interests of princes, and the affairs of the world, in order to prepare them for giving counsel in critical situations, and suggesting expedients in perplexing and complicated cases. It would be endless to enumerate all the circumstances that have been complained of in the proceedings of the Jesuits. These, now mentioned, have ruined their credit in the esteem of the other missionaries, who consider their artful and insiduous dealings as every way unsuitable to the character and dignity of the ambassadors of Christ, whom it becomes to plead the cause of God with an honest simplicity, and an ingenuously deny their being Europeans or Franks,† and openness and candour, without any mixture of dissimulation or fraud. And, accordingly, || we find the other religious orders, that are employed in the foreign missions, proceeding in a very different method in the exercise of their ministry. They attack openly the super-ed in those countries grow more numerous stitions of the Indians, in all their connexions and in all their consequences, and are studious to remove whatever might tend to nourish them. They show little regard to the ancient rites and customs in use among the blinded nations, and little respect for the authority of those by whom they were established. They treat, with an indifference bordering upon contempt, the pagan priests, grandees, and princes; and preach, without disguise, the peculiar doctrines of Christianity, while they attack, without hesitation or fear, the superstitions of those nations they are called to convert.

only give themselves out for inhabitants of the northern regions, are said to have converted a prodigious number of Indians to Christianity; and, if common report may be credited, the congregations which they have already found

from year to year. Nor, indeed, do these accounts appear, in the main, unworthy of belief, though we must not be too ready to re

Nobili, who was looked upon by the Jesuists Xavier, took incredible pains to acquire knowledge as the chief apostle of the Indians after Francis of the religion, customs, and language of Madura, sufficient for the purposes of his ministry. But this was not all; for, to stop the mouths of his opposers,

and particularly of those who treated his character of Bramin as an impostor, he produced an old, dirty parchment, in which he had forged, in the ancient Indian characters, a deed, showing that the Bramins

of Rome were of much older date than those of India, and that the Jesuits of Rome descended, in a direct line, from the god Brama. Father Jouvenci, a learned Jesuit, tells us, in the History of his Or der, something yet more remarkable; even that Robert de Nobili, when the authenticity of his smoky parchment was called in question by some Indian unbelievers, declared upon oath, before the

derived his origin from the god Brama. Is it not astonishing that this reverend father should acknowledge, is it not monstrous that he should applaud, as a piece of pious ingenuity, this detestable instance of perjury and fraud? See Jouvenci, Histoire des Jesuites; and Norbet, Memoires Historiques sur les

Missions de Malab. tom. ii. p. 145.

* Urban Cerri, Etat present de l'Eglise Romaine p. 173. the general denomination of Franks, or, (as they The Indians distinguish all the Europeans by pronounce the word) Franghis.

The Jesuits seem to want words to express the

VII. These missionaries diffused the fame of the Christian religion through a great part of Asia during this century. The ministerial labours of the Jesuits, Theatins, and Augustinians, contributed to introduce some rays of divine truth, mixed, indeed, with much dark-assembly of the Bramins of Madura, that he really ness and superstition, into those parts of India which had been possessed by the Portuguese, before their expulsion by the Dutch. But, of all the missions that were established in those distant parts of the globe, no one has been more constantly and generally applauded than that of Madura, or is said to have produced more abundant and permanent fruit. It was undertaken and executed by Robert de Nobili,* an Italian Jesuit, who took a very singular method of rendering his ministry successful. Considering, on one hand, that the Indians beheld all Europeans with an eye of prejudice and aversion, and, on the other, that they held in the highest veneration the order of Brachmans or Bramins, as descended from the Gods; and that, impatient of other rulers, they paid an implicit and unlimited obedience to them alone; he assumed the appearance and title of a Bramin who had come from a distant country, and, by smearing his countenance, and imitating that most austere and painful method of living which the Sanianes or penitents observe, he at length persuaded the credulous people that he was, in reality, a member of that venerable order. By this

* Others call this famous missionary Robert de No. bilibus.

Urban Cerri, Etat present de l'Eglise Romaine,

n. 173.

glory that has accrued to their order from the remarkable success and the abundant fruits of this famous mission, as also the dreadful sufferings and hardships which their missionaries sustained in the course of their ministry. See the Lettres Curieuses et Edifiantes, ecrites des Missions Etrangeres, tom. i. where Father Martin observes, that this mission surpasses all others; that each missionary baptises, at least, a thousand converts every year; that, nevertheless, baptism is not indiscriminately adminisevery one who demands it; that those who present tered, or granted with facility and precipitation to themselves to be baptized, are accurately examined until they exhibit sufficient proofs of their sincerity. and are carefully instructed during a period of four months in order to their reception; that, after their reception, they live like angels rather than like men and that the smallest appearance of a mortal sin is scarcely, if ever, to be found among them. I any one is curious enough to inquire into the causes tha produced such an uncommon degree of sanctity among these new converts, the Jesuits allege the two following: The first is modestly drawn from the holy lives and examples of the missionaries, whe pass their days in the greatest austerity, and in acts of mortification that are terrible to nature; (see tom