XVI.

propagation of their doctrine through all the states CENT of Europe. The first step they took towards the SECT. III. execution of this purpose, was the publication of PART II. a considerable number of books, of which some were 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 Racor, and dispersed with the utmost industry and zeal through different countries [k]. They also sent missionaries to several places, towards the conclusion of this century, as appears evident from authentic records, in order to make proselytes, and to erect new congregations. These missionaries seemed every way qualified to gain credit to the cause in which they had embarked, as some of them were distinguished by the lustre of their birth, and others by the extent of their learning, and the power of their eloquence; and yet, notwithstanding these uncommon advantages, they failed, almost every where, in their attempts. A small congregation was founded at Dantzic, which subsisted, for some time, in a clandestine manner, and then gradually dwindled to nothing [1]. The first attempts to promote the cause of Socinianism in Holland, were made by a person whose name was ERASMUS JOHANNIS [m]. After him CHRISTL12

OPHER

[k] A considerable number of these books were republished together, in the year 1656, in one great collection, consisting of six volumes in folio, under the title of Bibliotheca Fratrum Polonorum. There are, indeed, in this collection many pieces wanting, which were composed by the most eminent leaders of the sect; but what is there published is, nevertheless, 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.

[] GUSTAV. GEORG. ZELTNERI Hist. Crypto-Socinismi Altorfim, p. 199•,

[m] SANDIUS, Bibliotheca Anti-Trinit. p. 87.

XVI.

CENT.OPHER OSTOROD, and ANDREW VOIDIOVIUS, who SEC. III. Were the main pillars of the sect, used their utPART II most endeavours to gain disciples and followers in

The main

Socinian

ism.

that country; nor were their labours wholly unsuccessful, though the zeal of the clergy, and the vigilance of the magistrates, prevented their forming any regular assemblies, and thus effectually checked their progress [n], and hindered their party from acquiring any considerable degree of strength and stability [o]. Socinianism did not meet with a better reception in Britain than in Holland. It was introduced into Germany by ADAM NEUSER, and other emissaries, who infected the Palatinate with its errors, having entered into a league with the Transylvanians, at the critical period when the affairs of the Unitarians, in Poland, carried a dubious and unpromising aspect. But this pernicious league was soon detected and the schemes of its authors entirely blasted and disconcerted; upon which NEUSER went into Turkey, and enlisted among the Janizaries [p].

XV. Although the Socinians profess to believe principle of that all our knowledge of divine things is derived solely from the Holy Scriptures; yet they maintain in reality, that the sense of scripture is to be investigated and explained by the dictates of right

reason,

[] Brandt, in his History of the Reformation of the Netherlands, tells us, that Ostorod and Voidiovius were banished, and that their books were condemned to be burnt publicly 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 thein among themselves and their friends.

[2] ZELTNERUS, Hist. Crypto-Socinismi, &c. p. 31. & 178. [] BURCH. GOTT. STRUVII Hist. Eccles. Palat, cap. viii. sect. liii. p. 214.-ALTING. Hist. Eccles. Palat. in MIEGI Mcnum Palat. P. 266-337-LA CROZE, Dissertations Historiques, tom. i. p. 101. 127. compared with BERN, RAUPACHIUS, his Presbyterolia Austriaca, p. 113. where there is an account of John Matthæus, who was concerned in these troubles.

SECT. III.

reason, to which, of consequence, they attribute C F N T. a great influence in determining the nature, and XVI unfolding the various doctrines of religion. When PART II. their writings are perused with attention, they will be found to attribute more to reason, in this matter, than most other Christian societies. For they frequently insinuate artfully, nay sometimes declare plainly, that the sacred penmen were guilty of several mistakes, from a defect of memory, as well as a want of capacity: that they expressed their sentiments without either 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, vix. That the history of the Jews and of JESUS CHRIST was 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, and 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 conformable to the dictates of reason. According to this representation of things, it is not the Holy Scripture, which declares clearly and expressly what we are to believe concerning the nature, counsels, and perfections of the Deity; but it is human reason, which shews us the system of religion that we ought to seek in, and deduce from, the divine oracles.

XVI. This fundamental principle of Socini- The dangeanism will appear more dangerous and pernicious, uences of when we consider the sense in which the word this

princi

CFNT Reason was understood by this sect. The pompous Seer..title of Right Reason was given, by the Socinians, RII to that measure of intelligence and discernment,

XVI

The sum and sub

or, in other words, to that faculty of comprehending and judging, which we derive from nature. According to this definition, the fundamental rule of the Socinians necessarily supposes, that no doctrine ought to be acknowledged as true in its nature, or divine in its origin, all whose parts are not level to the comprehension of the human understanding; and that, whatever the Holy Scriptures teach concerning the perfections of God, his counsels and decrees, and the way of salvation, must be modified, curtailed, and filed down, in such a manner, by the transforming power of art and argument, as to answer the extent of our limited faculties. Those who adopt this singular rule, must at the same time, grant that the number of religions must be nearly equal to that of individuals. For as there is a great variety in the talents and capacities of different persons, so what will appear 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 they acknowledge, in general, the truth and authenticity of the history of CHRIST, and adhere to the precepts the Gospel lays down for the regulation of our lives and actions.

XVII. In consequence of this leading maxim, the Socinians either reject without exception, or to change and accommodate to their limited capacities, all those doctrines relating to the nature of

stance of Socian

ism.

God

SECT. III.

God and of JESUS CHRIST, the plan of redemp- CENT. tion, and the eternal rewards and punishments XVI. unfolded in the Gospel, which they either cannot PART II. 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 na"ture 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 in"structed him fully there in the knowledge of his "will, counsels, and designs, sent him again into "this sublunary world, to promulgate to man"kind a new rule of life, more excellent than that "under which they had formerly lived, to propaแ gate divine truth by his ministry, and to con"firm it by his death.

66

"Those who obey the voice of this Divine "Teacher (and this obedience is in the power. "of every one whose will and inclination leads "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."

66

66

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.

XVIII. The nature and genius of the Socinian The moral theology has an immediate influence upon the doctrine of

L14

the Soci

moral pians.