The Mystery of the Gospel Vindicated and Socinianism Examined

To those that Labor in the Word and Doctrine, in these Nations of England, Scotland, and Ireland, with all that call upon the name of Jesus Christ our Lord: JOHN OWEN wisheth Grace and Peace from God our Father, and from the Lord Jesus Christ.

THat so mean a person, as I am, should presume in this public manner, to make Address to all those comprised in the Title of this Epistle; I desire it may be ascribed to the business I come about, and the message that I bring. It is about your great Interest and Concernment, your whole portion, & inheritance, your all, that I am to deal with you. If he who passes by his neighbor's house, seeing a Thief breaking up it's foundations, or setting fire to it's chief materials, will be far from being censured as importune and impudent, if he awake and call upon the Inhabitants, though every way his betters (especially if all his own estate lie therein also) although he be not able to carry one vessel of water to the quenching of it; I hope, that finding Persons endeavoring to put fire to the house of God, which house ye are, and laboring to steal away the whole Treasure thereof, wherein also my own portion doth lie, I shall not be condemned of boldness, or presumption, If I at once cry out to all persons however concerned, to take heed that we be not utterly despoyled of our Treasure; though when I have so done, I be not able to give the least Assistance, to the defense of the house, or quenching of the fire kindled about it. That of no less importance is this address unto you, a brief discovery of it's occasion will evince.

The Holy Ghost tells us, that we are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone, in whom the whole building fitly framed together groweth unto an holy temple in the Lord, in whom we are built together for an habitation of God through the spirit, Ephes. 2. 20, 21, 22. And thus, do all they become the house of Christ, who hold fast the confidence, and the hope of rejoicing to the end, Heb. 3. 6. In this House of God there are daily Builders, according as new living stones are to be fitted to their place therein; and continual Oppositions have there been made thereto; and will be, till we are come, in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ, Eph. 4. 13. In this work of building are some employed by Jesus Christ, and will be so to the end of the world ( Mat. 28. 20. Ephes. 4. 12.) and some employ themselves, at least in a pretence thereof, but are indeed to a man everyone like the foolish woman, that pulls down her house with both her hands. Of the first sort, other foundation can no man lay, nor doth go about to lay, save that which is laid, which is Jesus Christ, 1 Cor. 3. 11. But some of them build on the foundation Gold, silver, and precious stones, keeping fast in the work to the form of wholesome words, and contending for the faith that was once delivered to the Saints.

Others again lay on wood, hay, and stubble, either contending about foolish Questions: or vain and profitable janglings, or adding to what God hath commanded, or corrupting, and perverting what he hath revealed and instituted, contrary to the proportion of faith, which should be the rule of all their prophesy, where by they discharge their duty of building in this House. Those with whom I am at present to deal, and concerning whom I desire to tender you the ensuing Accounts, are of the latter sort, such, as not content with others to attempt sundry parts of the building, to weaken it's Contexture, or deface it's Comeliness, do with all their might set themselves against the work it's self; the great foundation and corner stone of the Church, the Lord Jesus, who is God blessed forever. They are those I say whom I would warn you of, in whom of old, and of late, the spirit of Error hath set up it's self with such an Efficacy of Pride, and delusion, as by all ways, means, devices imaginable, to despoyle our dear and blessed Redeemer, our holy one, of his Eternal power and Godhead; or to reject the Eternal Son of God, and to substitute in his Room, a Christ of their own; one like themselves, and no more; to adulterate the Church and turn aside the Saints to a thing of naught. If I may enjoy your patience, whilst I give a brief account of them, their ways and endeavors for the compassing of their cursed Ends, of our present concernment in their actings, and seductions, of the fire kindled by them at our doors, of the sad diffusion of their poison throughout the world, beyond what enters into the hearts of the most of men to imagine, I shall subjoin thereunto those cautions, and directions, which withal humbleness, I have to tender to you, to guide some, and strengthen others, and stir up all, to be watchful against this great, and I hope the last considerable Attempt of Satan (by way of Seduction and Temptation) against the foundation of the Gospel.

Those then who of old opposed the doctrine of the Trinity, especially of the Deity of Christ, his Person and Natures, may be referred to three heads, and of them, and their ways this is the sum.

The first sort of them may be reckoned to be those, who are commonly esteemed to be followers of Simon Magus, known chiefly by the names of Gnostics and Valentinians: These, with their abominable figments of Aeones, and their Combinations, Conjugations, Genealogies, and unintelligible imaginations, wholly overthrowing the whole Revelation of God concerning himself and his Will, the Lord Jesus, and the Gospel, who chiefly with their leaders, Marcus, Basilides, Ptolomaeus, Valentinus secundus, (all following or imitating Simon Magus and Menander ) of all others most perplexed and infected the Primitive Church. As Irenaeus, lib. 1. Tertullian, praescrip. ad Haeret. cap. 49. Philastrius in his ca • alogue of Heretics, Epiphanius in Panario lib. 1. Tom. 2. And Augustine in his book of ( ) Heresies, ad Quod vult Deus manifest. To these may be added Tatianus, Cerdon, Marcion, and their companions (of whom see Tertullian at large, and Eusebius in their respective places.) I shall not separate from them Montanus, with his Enthusiastical, formal Associates; in whose Abominations it was hoped that these latter days might have been inconcerned, until the present madness of some, commonly called Quakers, renewed their follies: but these may pass (with the Manichees ) and those of the like fond imaginations, that ever and anon troubled the Church with their madness and folly.

Of the second Ranke, Cerinthus is the head, with ( ) judaizing Ebion; both denying expressly the Diety of Christ, and asserting him to be but a mere man, even in the entrance of the Gospel; being confounded by John, as is affirmed by Ephiphanius, Haeres. 51. Hieronymus de Scriptoribus Ecclesiasticis de Johanne. The same Abomination was again revived by Theodotus called Coriarius (who having once denied Christ, was resolved to do so always) excommunicated on that account by Victor, as Eusebius relates. Hist. Eccles. l. 5. c. ult. Where he gives also an account of his Associates in judgment; Artemon, Asclepiodotus, Natalius &c. and the books written against him are there also mentioned. But the most notorious Head and Patron of this madness was Paulus Samosatenus, Bishop of Antioch, An. 272: of whose pride and passion, folly, followers, Assistants, Opposition, & excommunication, the history is extant at large in Eusebius. This man's pomp, and folly, his compliance with the Jews and Zenobia the Queen of the Palmyrians, who then invaded the Eastern parts of the Roman Empire, made him so infamous to all Christians, that the Socinians do scarce plead for him, or own him as the Author of their opinion. Of him who succeeded him in his Opposition to Jesus Christ, some 50 or 60 years after, namely Photinus Bishop of Sirmium, they constantly boast: of Samosatenus and his heresy, see Euseb. Hist. Eccl. lib. 7. cap 29. 30. and Hilary de Synodis: of Photinus, Socrat: Eccles. Hist. l. 2. cap. 24. 25. and with these do our present Socinians ( ) expressly agree in the matter of the person of Christ.

To the third head I refer that deluge of Arianism, whose Rise, Conception, Author, and Promoters, Advantages, success, and propagation, the Persecutions, Cruelty, and tyranny of the Rulers, Emperors, Kings, and Governors infected with it, it's Extent and Continuance, are known to all, who have taken care in the least, to inquire what was the state of the Church of God in former days: that heresy being as it were the flood of waters, that pursued the Church for some Ages. Of Macedonius, Nestorius, and Eutyches; the first denying the Deity of the Holy, Ghost, the second the hypostatical Union of the two natures of Christ, and the last confounding them in his person, I shall not need to speak. These by the Socinians of our days are disclaimed. ( )

In the second sort chiefly we are at present concerned. Now to give an Account, from what is come down unto us, by Testimonies of good report and esteem, concerning those named, Theodotus, Paulus, Photinus, and the rest of men, who were the Predecessors of them, with whom we have to do, and undertook the same Work in the infancy of the Church, which these are now engaged in, when it is drawing with the world to it's period, with what were their ways, lives, Temptations, Ends, Agreements, differences among them, and in reference to the Persons of our present contests, (of whom a full account shall be given) is not my aim nor business. It hath been done by others: and to do it with any Exactnesse, beyond what is commonly known, would take up more Roome then to this Preface is allotted. Some things peculiarly seem of concernment for our Observation, from the time wherein some of them acted their parts, in the service of their Master. What could possibly be more desired for the safeguarding of any Truth, from the Attempts of succeeding Generations, and for giving it a security above all control, then that upon public and owned Opposition, it should receive a Confirmation, by men acted by the Holy Ghost, and giving out their sentence by inspiration from God. That among other important Heads of the Gospel (as that of justification by faith, and not by works, of Christian Liberty, of the Resurrection of the dead,) this most Glorious Truth of the Eternal Deity of the Son of God, underwent an open Opposition from some of them above written, during the life of some of the Apostles, before the writing of the Gospel by John, and was expressly vindicated by him in the beginning thereof, is acknowledged by all, who have in any measure inquired into, and impartially weighed the Reports of those days. What could the heart of the most resolved Unbeliever desire more for his satisfaction, Then that God should speak from heaven. For the Conviction of his folly and ignorance? or what can our Adversaries expect more from us, when we tell them, that God himself, immediately determined in the Controversy wherein they are engaged. Perhaps they think, that if he should now speak from heaven, they would believe him. So said the Jews to Christ, if he would come down from the Cross when they had nailed him to it: In the sight, & under the contempt of many miracles greater then the delivery of himself could any way appear to be. The rich man in torments thought his brethren would repent if one came from the dead, and preached to them. Abraham tells him, if they will not believe Moses nor the Prophets, they would not believe though one should come from they dead. Doubtless if what is already written, be not sufficient to convince our Adversaries, though God should speak from heaven, they would not believe, nor indeed can, if they will abide by the fundamental Principles of their Religion. Under this great disadvantage, did the persuasion of the Socinians, that Christ is only 〈 in non-Latin alphabet 〉 , by nature no more but a man, set out in the world; so that Persons not deeply acquainted with the methods of Satan, and the darkness of the minds of men, could not but be ready to conclude it certainly bound up in silence forever. But how speedily it revived, with what pride and passion it was once and again endeavored to be propagated in the world, those who have read the stories of Paulus Samosatenus, are fully acquainted, who 〈 in non-Latin alphabet 〉 blasphemed the Son of God, as one no more then a man. In some space of time these men being decried by the general Consent of the residue of man-kind professing the name of Jesus Christ, and their Abomination destroyed by the sword of faith managed in the hands of the Saints of those days, Satan perceiving himself at a loss, and under an impossibility of prevalency, whilst the grossness of the error he strove to diffuse, terrified all sorts from having anything to do therewith; He puts on it by the help of Arius and his followers another gloss and appearance, with a pretence of allowing Christ a Deity, though a subordinate, Created, made divine nature, which in the fullness of time assured flesh of the Virgin. This opinion being indeed no less really destructive to the true and eternal Deity of the Son of God, then that of theirs before mentioned, who expressly affirmed him to be a mere man, and to have had no existence before his nativity at Bethlehem, yet having got a new pretence and color of ascribing something more excellent and sublime unto him, then that whereof we are all in common partakers, it is incredible with what speedy progress, like the breaking out of a mighty flood, it overspread the face of the earth. It is true, it had in it's very entrance, all the Advantages of Craft, Fraud, and Subtilty; and in it's carrying on, of violence, force and cruelty; and from the beginning to it's end, of ignorance, blindness, superstition, and profaneness, among the generality of them, with whom it had to deal, that ever any corrupt folly of the mind of man met withal: The Rise, Progress, Cruelty, and Continuance of this Sect, with the times and seasons that passed with it over the nations, it's entertainment by the many barbarous nations, which wasted, spoiled, and divided among themselves the Roman Empire, with their parting with it upon almost as evil an Account as at first they embraced it, is not (as I said) my business now to discover. God purposing to revenge the Pride, Ingratitude, Ignorance, profaneness, and Idolatry of the World, which was then in a great measure got in amongst the Professors of Christianity, by another, more spiritual, cruel, subtle, and lasting mystery of iniquity, caused this Abomination of Arianism to give place to the power of the then growing Roman Antichristian state; which about the sixth, or seventh Century of years, since the Incarnation of the Son of God, having lost all Church Order and Communion of the institution of Jesus Christ, fell into an earthly, political, carnal Combination, authorised, and animated by the spirit of Satan for the Ends of superstition, Idolatry, persecution, pride, Atheism, which thereby ever since vigorously pursued.

With these Arians (as was said) do our Socinians refuse Communion, and will not be called after their name; not that their profession is better then theirs, or that they have much to blame, in what they divulge, though they agree not with them in allowing a preexisting nature to Christ before his Incarnation, but that, that Generation of men, having made themselves infamous to posterity, by their wickedness, perjuries, crafts, and bloody cruelties, & having been pursued by eminent and extraordinary judgments from God, they are not willing to partake of the Prejudices which they justly lie under.

From the year 600 for divers Ages, we have little noise of these men's Abominations, as to the person of Christ, in the world. Satan had something else to busy himself about.

A design he had in hand, that was like to do him more service then any of his former attempts. Having therefore tried his utmost in open opposition to the person of Christ, (The dregs of the poison thus shed abroad infecting in some measure a great part of the East to this day) by a way never before heard of, and which Christians were not exercised with, nor in any measure aware of, he subtly ruins and overthrows all his Offices, and the whole benefit of his mediation, and introduceth secretly a new Worship, from that which he appointed, by the Means and endeavors of men, pretending to Act, and do all that they did, for the Advancement of his Kingdom and Glory. And therefore, whilst the fatal Apostasy of the western World, under the Roman Antichrist, was contriving, carrying on, and heightening, till it came to it's discovery and ruin, he stirs not at all with his old Engines, which had brought in a revenue of obedience to his kingdom, in no measure proportionable to this, which by this new device he found accruing to him. But when the appointed Time of mercy was come, that God would visit his people with light from above, and begin to unravel the mystery of Iniquity, whose Abominations had destroyed the Souls of them that embraced it, and whose cruelty had cut off the lives of thousands who had opposed it, by the reformation eminently and successively begun and carried on, from the year 1517; Satan perceiving that even this his great master-piece of deceit and subtlety was like to fail him, and not to do him that service, which formerly it had done, he again sets on foot his first design of oppugning the Eternal Deity of the Son of God; still remembering that the Ruin of his Kingdom arose from the God-head of his person, and the Efficacy of his Meditation. So that as for the first 300 years of the profession of the name of Christ in the world, he had variously opposed the God-head of our blessed Savior, by Simon Magus, Ebion, Cerinthus, Paulus Samosatenus, Marcus, Basilides, Valentinus, Colobarsus, Marcion, Photinus, Theodorus, and others, and from their dissipation and scattering, having gathered them all to an head in Arius and his Abomination; which sometimes with a mighty prevalency of force and violence, sometimes more subtly (putting out by the way the several branches of Macedonianisme, Nestorianisme, Eutichianisme, all looking the same way in their tendency therewith) he managed almost for the space of the next 300 years ensuing, and loosing at length that hold, he had spent more then double that space of time, in carrying on his design of the great Antichristian Papal Apostasy, being about the times before mentioned most clearly and eminently discovered in his wicked design, and being in danger to loose his kingdom, which he had been so long in possession of; intending if it were possible to retrive his Advantage again; He sets on those men, who had been instrumental to reduce the Christian Religion into it's primitive state and Condition, with those very Errors and Abominations, wherewith he opposed and assailed the Primitive Professors thereof. If they will have the Apostles doctrine, they shall have the opposition that was made unto it in the Apostles times: His hopes being possibly the same, that formerly they were; but assuredly Christ will prevent him. For as whilst the Professors of the Religion of Jesus Christ were spiritual & full of the power of that Religion they did profess, they defended the Truth thereof, either by suffering, as under Constantius, Valens, and the Goths & Vandals; or by spiritual means and weapons; so when they were carnal, and lost the life of the Gospel, yet endeavoring to retain the truth of the letter thereof, falling on carnal politick ways for the supportment of it, and the suppressing of what opposed it, Satan quickly closed in with them, and accomplished all his ends by them, causing them to walk in all those ways of law, policy, blood, cruelty and violence, for the Destruction of the Truth, which they first engaged in, for the rooting out of Errors and Heresies; haud ignota loquor. Those who have considered the Occasions and Advantages of the Bishop of Rome's rise and progress, know these things to be so. Perhaps (I say) he might have thoughts to manage the same or the like design, at the beginning of the Reformation, when with great craft and subtlety, he set on foot again his opposition to the person of Christ; which being the business chiefly under Consideration, I shall give some brief account thereof.

Those who have formerly communicated their thoughts and Observations to us, on this subject, have commonly given rise to their discourses from Servetus, with the transactions about him in Helvetia, and the ending of his Tragedy at Geneva. The things of him being commonly known, & my design being to deal with them, in their chief seat and residence, where, after they had a while hovered about most nations of Europe, they settled themselves, I shall forbear to pursue them up and down in their flight, and meet with them only at their nest in Poland, and the Regions adjoining. The Leaders of them had most of them separated themselves from the Papacy, on pretence of embracing the reformed Religion; and under that Covert were a long time sheltered from violence, and got many Advantages of insinuating the Abominations (which they were thoroughly drenched withal, before they left the Papacy ) into the minds of many who professed the Gospel.

The first open breach they made in Poland, was in the year, 1562, (something having been attempted before) being most of the Leaders, ( ) Italians, men of subtle and serpentine wits. The chief Leaders of them were Georgius Blandrata, Petrus Statorius, Franciscus Lismaninus, all which had been eminent in promoting the Reformation.

Upon their first Tumultuating, Statorius, to whom afterwards Socinus wrote sundry Epistles, and lived with him in great intimacy, was summoned to a meeting of ministers, upon an Accusation, that he denied that the Holy spirit was to be invocated. Things being not yet ripe, the man knowing, that if he were cast out by them, he should not know where to obtain shelter, he secured himself by dissimulation, and subcribed this Confession: ( ) I receive and reverence the Prophetical, and Apostolical doctrine, containing the true knowledge of God the Father, Son, and Holy Ghost, and freely profess, that God the Father Son and Holy Ghost ought to be worshiped with the same religion or worship, distinctly, or respectively, and to be invocated according to the truth of the Holy Scripture And lastly I do plainly Detest every Heretical blasphemy, concerning God the Father, Son, and Holy Ghost, whether it be Arian, Servetian, Eunomian, or Starcarian. And this Confession is to be seen in the Acts of that Convention, under his own hand to this day; which notwithstanding, he was a fierce Opposer of the doctrine here professed all his days afterward.

And I the rather mention this, because I am not without too much ground of persuasion, that thousands of the same judgment with this man, do at this day, by the like dissimulation, live and enjoy many Advantages both in the Papacy, and among the reformed Churches, spreading the poison of their Abominations as they can. This Statorius I find by the frequent mention made of him by Socinus, to have lived many years in Poland, with what End and issue of his life I know not; nor more of him, but what is contained in Beza's two Epistles to him, whose Scholar he had been, when he seemed to have had other opinions about the Essence of God, then those he afterwards settled in, by the instruction of Socinus.

And this man was one of the first heads of that multitude of of men, commonly known by the name of Anabaptists, among the Papists (who took notice of little but their outward worship ) who having entertained strange, wild, and blasphemous thoughts concerning the Essence of God, were afterwards brought to a kind of settlement by Socinus, in that Religion he had prepared to serve them all, and into his word at last consented the whole droves of Essentiators, Trithetis, Arians, and Sibellians that swarmed in those days, in Silesia, Moravia, and some other parts of Germany.

For Blandrata, his story is so well known, from the Epistles of Calvin and Beza, and others, that I shall not insist much upon it. The sum of what is commonly known of him is Collected by Hornbecke.

The Records of the Synods in Poland of the Reformed Churches, give us somewhat farther of him, as doth Socinus also against Wiek. Being an excellent Physician, he was entertained at his first coming into Poland, by Prince Radzivil, the then great Patron of the reformed Religion in those parts of the world: one of the same family with this, Captain general of the Polonian forces, for the great Dukedom of Lithuania, a man of great success in many fights and battles against the Muscovites, continuing the same Office to this day. To him ( ) Calvin instantly wrote, that he should take care of Blandrata, as a man not only inclinable to, but wholly infected with Servetianisme: In that, as in many other things, he admonished men of by his Epistles, that wise and diligent person had the fate to tell the Truth, and not be believed. See Calvin's Epistles about the year 1561: but the man on this occasion, being sent to the meeting at Pinkzove, (as Statorius, ) he subscribes this Confession.

( ) I profess myself to believe in one God the Father, and in one Lord Jesus Christ his Son, and in one Holy Ghost, whereof each is essentially God. I detest the plurality of God's, seeing to us there is one only God, indivisible in essence; I confess three distinct persons, the eternal Deity and generation of Jesus Christ, and the Holy Ghost true and eternal God proceeding from them both.

This did the wretched man think meet to do, that he might preserve the good esteem of his Patron, and reserve himself for a fitter opportunity of doing mischief: which also he did, obtaining a Testimonial from the whole meeting of his soundness in the faith, with letters to Prince Radzivil, and to Calvin signifying the same.

Not long after this by the great repute of his skill in Physic he became known, and Physician to Stephen King of Poland; by whose favor having no small Liberty indulged him, he became the Patron of all the Antitrinitarians of all sorts throughout Poland and Transylvania: What Books he wrote, and what pains he took in propagating their cause, hath been declared by others. The last Epistle of Socinus in order as they are printed, (it being without date; yet evidently written many years before most of them that went before it) is to this Blandrata; whose inscription is, Amplissimo Clarissimoq Viro Georgio Blandratae Stephani invictissimi Regis Poloniae, &c. Archiatro & conciliario intimo, Domino, ac patrono suo perpetuâ observantiâ colendo: & subscribitur, Tibi in Domino Jesu deditissimus Cliens Tuus F. S. To that esteem was he grown amongst them, because of his Advantages to insinuate them into the knowledge of great men, which they mostly aimed at. So that afterwards, when Socinus wrote his Answer about Magistrates, to Palaeologus in defense of the Racovians, ( ) Marcellus Squaricalupus his country-man a man, of the same persuasion with him, falls foully on him, that he would venture to do it, without the knowledge and consent of this great Patron of theirs.

But though this man by his dissimulation and falsehood, thus escaped Censure, and by his Art and cunning insinuation, obtained high promotions, and heaped up great riches in the world, yet even in this life he escaped not the revenging hand of God. He was found at length with his Neck broke in his bed, by what hand none knoweth. Wherefore ( ) Socinus observing that this Judgment of God upon him, as that of Francisous David, (of which mention shall be made afterwards) would be fixed on, in the thoughts of men, to the prejudice of the Cause which he favored, considering more what was for his interest, then what was decent, or convenient; decryes him for an Apostate to the Jesuits, before he was so destroyed; and intimates that he was strangled in his bed, by a kinsman whom he had made his heir, for hast to take possession of his great wealth.

The story I have adjoined at large, that the man's ingenuity and thankfulness to his friend and Patron may be seen. He tells us that before the death of Stephen King of Poland he was turned from their profession by the Jesuits. Stephen King of Poland died in the year 1588. according to Helvicus. That very year did Socinus write his answer to Volanus; the second part whereof he inscribed with all the magnifical Titles before mentioned, to Blandrata; professing himself his Devoted Client; and him the great Patron of their Religion: so that though I can easily believe what he reports of his Covetousnes and Treachery, and the manner of his death, yet as to his Apostasy (though possibly he might fall more and more under the power of his Atheism, ) I suppose the great Reason of imputing that to him, was to avoid the scandal of the fearful judgment of God on him in his death.

For Lismaninus the third person mentioned; he was accused of Arianism at a Convention at (m) Morden: Anno 1553. And there acquitted with a Testimonial. But in the year 1561, at another meeting at Whodrislave, he was convicted of double dealing, and after that wholly fell off to the Antitrinitarians, and in the issue, (n) drowned himself in a well.

And these were the chief settled Troublers at the first, of the Polonian reformed Churches; the stories of Paulus Alciatus, Valentinus Gentilis, Bernardus Ochinus, & some others, are so well known out of the Epistles of Calvin, Beza, Bullinger, Zanchius, with what hath of late from them been collected by Cloppenburgius, Hornbeck, Maresius, Becmanuus, &c. that it cannot but be needless labor for me to go over them again. That which I aim at is, from their own writings, and what remains on record concerning them, to give a brief accompt of the first breaking in of Antitrinitarianisme into the reformed Churches of Poland, and their confused Condition, before headed by Socinus, into whose name they have since been all baptized.

This then was the State of the Churches in those days. The reformed Religion spreading in great abundance, and Churches being multiplied every day in Poland, Lithuania, and the parts adjoining, some tumults having been raised, and stirs made by Osiander and Stancarus, about the essential Righteousness, and mediation of Christ, (concerning which the Reader may consult Calvin at large) Many wild and foolish Opinions being scattered up and down, about the Nature of God the Trinity and Anabaptism, by many Foreigners, sundry being thereby defiled. The opinions of Servetus having wholly infected sundry Italians. The Persons before spoken of then living at Geneva, and about the towns of the Swiss, that embraced the Gospel, being forced to flee for fear of being dealt withal as Servetus was, (the judgment of most Christian Rulers in whose days leading them to such a proceedure, how rightly, I do not now determine,) scarce any one of escaping without imprisonment and abjuration, (an ill Foundation of their after Profession ) They went most of them into Poland, looked on them, as a Place of Liberty, and joined themselves to the Reformed Churches in those places: And continuing many years in their Communion, took the opportnnity to enti • e and seduce many Ministers with others, and to strengthen them who were fallen into the ( Abominations mentioned, before their coming to them.

After many Tergiversations, many examinations of them, many false subscriptions, in the year (o) 1562 they fell into open division and separation from the Reformed Churches. The Ministers that felloff with them besides Lismannus, and his companion (of whom before) were Gregorius Pauli, Stanislaus, Lutonius Martinus Crovicius, Stanislaus Paclesius, Georgius Schomanus and others, Most of whom before had taken good pains in preaching the Gospel: the chief Patrons & Promoters were Johannes Miemoljevius, Hieronymus Philopouius, Joannes Cazaccovius, the one a Judge, the other a Captain, the third a Gentleman, all men of great esteem.

The (n) year that this Breach was made Laelius Socinus then of the age of 37 years, who laid the foundations that his Nephew after built upon, died in Switzerland; As the Author of the Life of Faustus Socinus informs us. The man's Life is known: he was full of Servetianisme, and had attempted to draw sundry men of note to his Abominations: A Man of great subtle • y and Cunning, as ( ) Beza says of him, incredibly furnished for contradiction and Sophismes: Which the Author of the Life of Socinus phrases, He was suggerendae veritatis mirus artifex. He made (as I said) many private attempts on sundry Persons to entice them to Photinianisme; on some with success, on others without. Of his dealing with him, and the Advantage he had so to do, ( ) Zanchius gives an account in his preface to his book de tribus Elohim.

He was, as the Author of the Life of Faustus Socinus relates in a readiness to have published his Notions and Conceptions, when God by his merciful providence, to prevent a little the pouring out of the poison, by so skillful an hand, took him off by sudden Death; and Faustus himself gives the same account of the season of his death in an Epistle to ( ) Dudithius.

At this death, Faustus Socinus being then about the age of 23 years, seizing upon all his Uncles books, after a while returned into Italy; and there spent in Courtship and Idleness in Florence 12 years, which he afterwards grievously lamented, as shall be declared: Leaving him a while to his pleasure in the Court of the great Duke, we may make back again into Poland, and consider the progress of the persons, who made way for his coming amongst them. Having made their separation, and drawn many after them, they at length brought their business to that height, that they came to a disputation ( ) with the reformed Ministers at Petricove, (where the Parliament of the Kingdom the • was,) by the permission of Sigismund the King, in the year 1565 whereof the ensuing account is given by Antonius Passevine the Jesuit, in Atheis: sui saeculi cap. 13. fol. 15.

The Assembly of States, was called against the Muscovians; the Nobility desiring a Conference between the Ministers of the Reformed Churches and the Antitrinitarians, it was allowed by Sigismund then King. On the part of the Reformed Churches there were four Ministers: as many of the other side came also prepared for the Encounter: Being met, after some discourse, the chief Martial of the Kingdom then a Protestant, used these words. ( ) Seeing the Proposition to be debated is agreed on, begin in the Name of the one God, and the Trinity.

Whereupon one of the opposite party instantly cried out;

( ) We cannot here say Amen: nor do we know that God, the Trinity.

Whereunto the Ministers ( ) subjoined, we have no need of any other proposition, seeing this hath offered it self; for God assisting we will, and are ready to demonstrate that the Holy Ghost doth not teach us any Other God in the Scripture, but him only, who is Father, Son, and Holy Ghost; that is, one God in Trinity.

This colloquy continued three days: in the first the Ministers who were the Opponents (the other always choosing to answer ) by express Texts of Scripture in abundance, confirmed the truth. In the beginning of their Testimonies, they appealed to the ( ) beginning of the old, and new Testament, and upon both places confounded their Adversaries.

The Second Day the Testimonies of the Ancient Writers of the Church were produced, with no less success.

And on the Third; The Stories of Arius, and some other Heretics of old. The Issue of the disputation was to the great Advantage of the Truth, which Possevine himself cannot deny: though he affirm a little after, that the Calvinists could not confure the Trinitarians (as he calls them) though they used the same Arguments that the Catholics did, cap. 14. pag. 366.

( ) Possevine confesses, that the Ministers (as they called themselves of Salmatia and Transylvania ) in their book of the true and false knowledge of God, took advantage at the Images of the Catholics; for whose satisfaction (it seems) he subjoins the Theses of Thyreus, whrein he labors to prove the use of those abominable Idols to be Lawful, of which in the close of this address.

And this was the first great obstacle, that was laid in the way of the progress of the reformed Religion in Poland: which by Satan's taking the Advantage of this horrible scandal, is at this day in those parts of the world, weak and oppressed. With what power the Gospel did come upon the Inhabitants of those Nations at the first, and what number of Persons it prevailed upon to forsake their dumb Idols; which in Egyptian darkness they had long worshipped; is evident from the Complaint of ( ) Cichovius the Priest, who tells us, that about those times in the whole Parliament of the Dukedom of Lithuania, there were not above one or two Catholics (as he calls them) besides the Bishops.

Yea among the Bishops themselves, some were come off to the reformed Churches: amongst whom Georgius Petrovicius, Bishop of Sarmogitia is reckoned by Diatericus Chron. pag. 49.

Yea and so far had the Gospel influenced those Nations, that in the year 1542, upon the death of King Sigismund the second, during the Interregnum, a decree was made in Parliament with general Consent, that no prejudice should arise to any for the Protestant Religion; but that a firm Union should be between the Persons of both Religions, Popish and Protestant. And that whosoever was chosen King, should takean oath to preserve this Union, and the Liberty of the Protestant Religion. (Sarricius. Annal. Pol. lib. 8. pag. 403.)

And when ( ) Henry Duke of Anjow, Brother to Charles the ninth, King of France, was elected King of Poland, (being then a man of great esteem in the world, for the Wars which in France he had managed for the Papists against the Prince of Condé, and the never enough magnified Gasper Coligni, being also consenting at least, to the barbarous massacre of the Protestants in that Nation,) and coming to the Church where he was to be crowned, by the advice of the Clergy, would have avoided the Oath of Preserving the Protestants, and keeping peace between the dissentours in Religion, John Shirli, Palatine of Cracovia, took up the Crown, and making ready to go away with it out of the Convention, cried out, si non jurabis non Regnabis. If you will not swear you shall not reign, and thereby compelled him to take the Oath agreed upon.

This Progress (I say) had the Doctrine of the Gospel made in those Nations, so considerable a portion of the body of the people were won over to the belief of it, when through the Craft and Subtilty of the old enemy of the propagation thereof, this Apostasy of some to Treithisme, as Georgius Pauli, of some to Arianism, as Erasmus Johannes, of some to Photinianisme, as Statorius, Blandrata, some to Judaism, as Sidelius (of whom afterwards) the foundation of the whole building was loosened, and instead of a Progesse, the Religion has gone backwards almost constantly to this Day. When this difference first fell out, the ( ) Papists not once moved a mouth, or pen for a long time, against the Broachers of all the Blasphemies mentioned, hoping that by the breaches made by them on the reformed Churches, they should at length be able to triumph over both. For which End in their disputes since with Protestants, they have striven to make Advantage of the Apostasy of many of those who had pretended to plead against the Papacy, in behalf of the reformed Churches, and afterwards turned Antitrinitarians: as I remember it is particularly insisted on in an English Treatise, which I saw many years ago, called Micah the Converted Jew: and indeed it is supposed, that both Paulus ( ) Alciatus, and Ochinus turned Mohammedans.

Having thus then disturbed the Carrying on of the Reformation, many Ministers and Churches falling off to Treithisme and Samosatenianisme, they laid the Foundation of their meeting at Racovia, from which place they have been most known since, & taken notice of in the world. The first foundation of what they call the Church in that place, was made by a confluence of Strangers out of ( ) Bohemia and Moravia, with some Polonians, known only by the name of Anabaptists, but professing a Community of goods, and a setting up of the Kingdom of Christ: calling Racovia, where they met, the new Jerusalem, or at least professing, that there they intended to build and establish the new Jerusalem, with other Phanatical Follies, which Satan hath revived in persons not unlike them, and caused to be acted over again in the Days wherein we live: though for the most part with less appearanoe of holiness and integrity of Conversation, then in them, who went before.

The Leaders of these men who called themselves their Ministers, were gregorius Pauli, and Daniel Bielenscius, of whom Bielonscius afterwards recanted, and ( ) Gregorius Pauli being utterly wearied, ran away from them, as from a hard service.

And as Faustus Socinus tells us in his Preface to his answer to Palaeologus, in his old age left off all study, and betook himself to other employments: such were the Persons by whom this stir began.

This Gregorius Pauli, ( ) Schlusselburgius very ignorantly affirms to have been the head of the Antitrinitarians, and their Captain, when he was a mere Common Trooper amongst them, and followed after others, running away betimes: an enthusiastical, Antimagistratical heretic, pleading for community of goods. But this Gregory had said, that Luther did but the least part of the work, for the destruction of Antichrist: & thence is the Anger of Doctor Cunradus, who everywhere shows himself as Zealous of the honor of Luther, as of Jesus Christ. So was the man, who had some divinity, but scarce any latin at all.

Be pleased now to take a brief view of the State of these men, before the coming of Faustus Socinus into Poland and Transilvanica: Both those Nations after the death of Sigismund the second, being in the Power of the same family of the Bathori. Of those who professed the reformed Religion, and were fallen from the Papacy, there were three sorts; Lutherans, and Calvinists, and the United Brethren; which last were originally Bohemian exiles, but professing and practicing a more strict way of Church order and fellowship then the other, had very many of the nobility of Poland, and the people joined to their communion. The two latter agreed in all points of Doctrine, and at length came in sundry meetings and Synods to a fair Agreement and correspondency, forbearing one another, wherein they could not concur in Judgment: Now as these grew up to Union amongst themselves, the mixed multitude of several Nations that had joined themselves with them in their departure out of Egypt, fell a lusting after the Abominations mentioned: and either withdrew themselves, or were thrown out from their Communion.

At first there were almost as many minds as men amongst them: the tessera of their Agreement among themselves, being purely Opposition to the Trinity, upon what principles soever; Had a man learned to Blaspheme the Holy Trinity, were it on Photinian, Arian, Sabellian, yea Mohammedan, or Judaical principles, he was a companion and brother amongst them. To this, the most of them added Anabaptism, with the necessity of it, and among the Papists were known by no other name. That they opposed the Trinity, that they Consented not to the Reformed Churches, was their Religion: For Pelagianism, afterwards introduced by Socinus, there was little or no mention among them. In this Estate divided amongst themselves, notwithstanding some attempts in their Synods (For Synods they had) to keep a kind of Peace in all their diversities of opinions, spending their time in disputes and Quarrellings, were they, when Faustus Socinus came into Poland, who at length brought them into the Condition wherein they are, by the means, and ways that shall be farther insisted on.

And this State of things, considering how not unlike the condition of multitudes of men is thereunto in these Nations wherein we live, hath often times made me fear, that if Satan should put it into the heart of any Person of learning and ability, to serve his lust and Ambition with craft, wisdom, and diligence, it were not impossible for him to gather the dispersed, and divided opinionatists of our days to a Consent in some such body of Religion, as that which Socinus framed for the Polonians: But of him, his Person, and abours, by what ways and means he attained his End, it may not be unacceptable from his own, and friends writings to give some farther account.

That Faustius Socinus of Sene, was borne of a good and ancient family, famous for their skill in the Law, in the month of December, in the year 1539, that he lived in his own country, until he was about the age of 20 years; That then leaving his Country after his Uncle Laelius, he went to Leyden and lived there three years, That then leaving his Country after his Uncle Laelius, he went to Leyden and lived there three years, That then upon the death of his Uncle having got his books, he returned into Italy, and lived in the Court of the great Duke of Tuscany 12 years, about the close of which time he wrote his book in Italian de Authoritate Sacrae Scripturae; That leaving his Country he came to Basil in Switzerland, and abode there three years, and somewhat more, are things commonly known, and so little to our purpose, that I shall not insist upon them.

All the while he was at Basil, and about Germany, he kept his opinions much to himself, being ( ) intent upon the Study of his Uncle Laelius his notes, as the Polonian Gentleman who wrote his life confesseth: whereunto he added the Dialogues of Bernardus Ochinus, as himself acknowledgeth, which about that time were turned into Latin by ( ) Castellio, as he professed, to get money by his labor to live upon: (though ( ) he leads that he read Ochinus his Dialogues in Poland, and as it seems not before) and from thence he was esteemed to have taken his Doctrine of the mediation of Christ.

The Papers of his Uncle Laelius, of which himself often makes mention, were principally his Comment upon the first chapter of Saint John: and some notes upon sundry Texts of Scripture, giving Testimony to the Deity of Christ; among which Faustus extol's that abominable corruption of John the 8 and the 58. Of which afterwards I shall speak at large. ( Socin. Response. ad Eras. Johan. ) His Comment on the first of John ( ) Beza tells us, is the most depraved and corrupt that ever was put forth; it's Author having out gone all that went before him in depraving that portion of Scripture.

The Comment it's self is published by Junius (in defexsione sanctae Trinitatis ) and confuted by him, and Zanchius, at large ( de tribus Elohim. lib. 6. cap. 2. & deinceps) Faustus varying something from his Uncle in the carrying on of the same design.

His book de Jesus Christo Servatore, he wrote as the Author of his Life assures us, whilst he was in, and about Basil, as also many passages in his Epistles and other writings manifest.

( ) About the year 1575, he began it, which he finished about the year 1578, although the book was not printed till the year 1594. For upon the divulging of it, (he then living at Cracovia ) a tumult was raised gainst him by the unruly and disorderly Students, wherein he was dragged up and down, and beaten, and hardly escaped with his Life; which inhumane procedence he expostulates at large in an Epistle to Martin Vaidovita a Professor of the University, by whose means he was delivered from being murdered: but this fell out in the year 1598 as is evident from the date of that Epistle, 4 years after the book was printed.

The Book is written against one Covet, whom I know by nothing else, but what of his disputes with Socinus is by him published; Socinus confesseth that he was ( ) a learned man, and in reupte for Learning, And indeed if we may take an estimate of the man, from the little that is there delivered of him, he was a godly, honest, and very learned man, and spake as much in the Cause as might be expected, or was needful before farther opposition was made to the truth he did defend. Of all books of him concerning whom we speak, this his disputation de Jesu Christo Servatore is written with the greatest strength, Subtiltye, and Plausibility; neither is any thing said afterwards by himself, or the rest of his followers, that is not comprised in it: of this book he was wont afterwards to ( ) boast, as Crellius informs us, and to say, that if he might have some excellent Adversary to deal withal upon the point, he then would show what could farther be spoken of the subject.

This book at it's first coming out, was confuted by Gregorius Zarnovecius, (as Socinus testifies in his Epistle to Vajodita ) in the Polonian language, which was afterwards translated into latin by Conradus Huberus, and printed at Franeker, An. 1618. Also by one Otho Casmannus: and thirdly at large by Sibrandus Lubbertus Anno 1611: who together with his refutation, printed the whole book it's self: I hope to no disadvantage of the truth, though a late Apostate to Rome, whom we called here Hugh Cressey; but is lately commenced B. Serenus Cressey, a Priest of the order of Benedict, and who would have been even a Carthusian, such high honor did the man aim at) tells us, that some of his Scholars procured him to do it, that so they might get the book it's self in their hands: But the book will speak for it's self with indifferent Readers, & for it's clearness it is extolled by ( ) Vossius: Generally all that have since written of that subject, in Theses, Commonplaces, Lectures, Comments, professed Controversies, have made that book the ground of their procedure.

One is not to be omitted, which is in the hands of all those who inquire into these things, or think that they are concerned in the knowledge of them: this is Grotius, his Defensio fidei catholicae De satisfaction Christi, adversus Faustum Socinum Senensem: Immediatly upon the coming out of that book, Animadversions were put forth against it, by Harmannus Ravenspergerus, approved (as it seems) by ( ) our Doctor Prideaux.

The truth is, those Animadversions of Ravenspergerus are many of them slight, and in sundry things he was mistaken, whereby his endeavors were easily eluded by the learned ( ) Vossius, in his Vindication of Grotius against him: not that the dissertation of Grotius is free from being liable to many, & just exceptions, partly in things wherein he was mistaken, partly wherein he failed in what he undertook; (whereby many young Students are deluded, as ere long may be manifested) but that his Antagonist had not well laid his Action, nor did pursue it with any skill.

However the Interpretations of Scripture, given therein by that learned man, will rise up in judgment against many of the Annotations, which in his after- comments on the scripture he hath divulged. His book was at length answered by Crellius, the successor of Valentinus Smalcius in the school and society of Racovia; after which Grotius lived above 20 years, and never attempted any reply. Hereupon it has been generally concluded, that the man was wrought over to drink in that, which he had before published to be the most destructive poison of the church; the belief whereof was exceedingly increased and cherished by an Epistle of his to Crellius, who had subtly managed the man, according to his desire of honor, and regard, and by his Annotations of which we shall have cause to speak afterwards. That book of Crellius has since been at large confuted by ( ) Essenius, and enervated by a learned and ingenuous Author in his specimen refutationis Crellii de • Satisfactione Christi; published about the same time, with the well deserving labor of Essenius, in the year 1648.

Most of the Arguments and sophisms of Socinus about this business are refuted, and dissolved by David Pareus, in his comment on the Romans, not mentioning the name of him, whose objections they were.

About the year 1608 Michael Gitichius gathered together the sum of what is argumentative in that book of Socinus, against the satisfaction of Christ, which was answered by ( ) Ludovicus Lucius professor then at Amburgh, and the reply of Gitichius confuted, and removed out of the way by the same hand. In that brief rescript of Lucius, there is a clear attempt to the enervating of the whole book of Socinus, and that with good success by way of a Logical and Scholastical procedure. Only I cannot but profess my Sorrow, that having in his first answer laid that solid foundation of the necessity of the satisfaction of Christ from the eternal nature, and justice of God, whereby it is absolutely impossible, that upon the consideration and supposition of sin committed, it should be pardoned without a due compensation; In his rejoinder to the reply of Gitichius, he closes with a commonly known expression of Augustine. ( ) That God could, if he would, have delivered us without satisfaction; but he would not. So casting down the most stable and immovable Pillar of that Doctrine, which he so dextrously built up, in spite of its Adversaries.

I dare boldly acquaint the younger students in these weighty points of the Religion of Jesus Christ, that the Truth of this one particular, concerning the eternal Justice of God, indespensably requiring the punishment of sin, being well established, (For which end they have not only the consent, but the Arguments of almost all who have handled these controversies with skill and success, ) will securely carry them them through all the sophisms of the Adversaries, and cut all the knotts, which with so much subtlety they endeavor to tie, and cast upon the doctrine of the satisfaction of Christ, as I have in part ( ) else where demonstrated; From this book did also Smalcius take the whole of what he has delivered about the death of Christ in his Racovian Catechism, not adding anything at all of his own; which Catechism as it was heretofore confuted by Frederick Bauldwinus, by order of the University of Wittenburgh, and is by several parcels by many removed out of the way, especially by Altingius, and Maccovius, so of late it is wholly answered by ( ) Nicholaus Arnoldus, now Professor at Franeker, which coming lately to my hands prevented me • from proceeding to a just orderly Refutation of the whole, as I was intended to do, Although I hope the reader will not find anything of importance therein omitted.

To close the story of this book of Socinus, and the progress it hath made in the world; This I dare assure them, who are less exercised in these studies, that though the whole of the Treatise have at first view a very plausible pretence and appearance, yet there is a line of sophistry running through it, which being once discovered, (as indeed it may be easily felt ) with the help of some few principles, the whole fabric of it will fall to the ground, and appear as weak and contemptible a piece, as any we have to deal withal in that warfare, which is to be undertaken for the Truths of the Gospel. This also I cannot omit, as to the rise of this Abomination of denying the satisfaction of Christ; that as it seems to have been first invented by the Pelagians, so in after Ages, it was vented by Petrus Abailardus, professor of Philosophy at Paris; of whom Bernard, who wrote against him, saith; Habemus in Francia novum de vetere magistro Theologum, qui ab ineunte aetate suâ in art lusit dialecticâ, & nunc in scriptures sanctis insanit. And in his ( ) Epistle (which is to Pope Innocent, ) about him, he strongly confutes his imaginations about this very business, whereupon he was condemned in a ( ) Council at Rome, held by the same Innocent.

This part of our faith, being of so great weight and importance, the great basis and foundation of the Church, you will find it at large insisted on, and vindicated, in the ensuing Treatise.

The ( ) Author of the life of Socinus tells us (as he himself also gives in the information) that whilst he abode about Switzerland, at Basel, and Tiguri, he had a dispute with Puccius, which also is since published; this was before his going into Poland, in the year. 1578.

The story of this Puccius, because it may be of some use, as to the present estate of the minds of many in the things of God, I shall briefly give from Socinus himself; (Epist. 3. ad Math: Radec: ) and that as a tremendous example of the righteous judgment of God, giving up a person of a light unstable spirit to fearful delusions, with a desperate issue. Originally he was a merchant, of a good and noble family: but leaving his profession, he betook himself to study, and for his advantage therein came hither to ( ) Oxford. After he had stayed here until he began to vent some paradoxes in Religion, about the year. 1565. (being not able here to prevail with any to close with him) he went to Basel; where there was a dispute between him, and Socinus before mentioned; in the issue whereof, they both profesed, that they could agree in nothing in Religion, but, that there was a God that made the world. At Basel he maintained universal Redemption, and a natural faith, as they then termed it: or an innate power of believing without the efficacy of the grace of God; for which he was compelled thence to depart; which doing he returned again into England; where, upon the same account he was cast into prison for a season; thence being released, he went into Holland; from whence by letters he challenged Socinus to dispute, and went 1000 miles (viz: to Cracovia in Poland ) afterward, to make it good. After some disputes there, (both parties condescending to them on very ridiculous conditions,) Socinus seeming to prevail, by having most friends among the judges, as the other professed, he stayed there a while, and wrote a book, which he styled the shut bible, and of Elias: wherein he labored to deny all ordinances, ministry, and preaching, until Elias should come and restore all things. His reason was taken from the defection and Apostasy of the church, wherein (said he) all truth and Order was lost, the state of the church being not again to be recovered, unless some with Apostolical Authority, and power of working miracles were immediately sent of God for that purpose. How far this persuasion hath prevailed with some in our days, we all know and lament. Puccius at length begins to fancy, that he shall himself be employed in this great Restauration, that is to be made of the church by immediate mission from God. Whilest he was in Expectation of his call hereunto, there comes two English men into Poland: men pretending discourse with Angels and Revelations from God; one of them was the chief at Revelations (their names I cannot learn) the other gave out what he received, in his daily converse with Angels, and words he heard from God about the destruction of all the present frame of the worship of God: To these men Puccius joined himself, and followed them to Prague in Bohemia, though his friends dealt with him to the contrary, assuring him, that one of his companions was a Mountebank, and the other a Magician; but being full of his former persuasions, of the ceasing of all Ordinances and institutions, with the necessity of their Restitution by immediate Revelation from God, having got companions fit to harden him in his folly and presumption, he scorned all advise and away he went to Prague: no sooner came he thither, but his Prophet had a Revelation by an Angel, that Puccius must become Papist; his cheating companion having never been otherwise. Accordingly he turns Papist, begs pardon publicly for his deserting the Roman church, is reconciled by a Priest: in whose society after he had a while continued, and labored to pervert others to the same superstition with himself, he died a desperate magitian. Have none in our days been led in the like maze? hath not Satan led some in the same circle, setting out from superstition to profaneness, passing through some zeal and earnestness in Religion, rising to a contempt of ministry and ordinances, with an expectation of Revelations, and communion with Angels? And how many have again sunk down into Popery, Atheism, and horrible abominations, is known to all in this nation, who think it their duty to inquire into the things of God. I have given this instance, only to manifest that the old enemy of our salvation is not playing any new game of deceit and Temptation, but such as he hath successfully acted in former generations. Let not us be ignorant of his deceits.

By the way a little further to take in the consideration of men like minded with him, last mentioned. Of those who denied all Ordinances, and maintained such an utter loss, and defection of all Church State, and Order, that it was impossible it should be restored without new Apostles, evidencing their ministry by miracles, this was commonly the issue; that being pressed with this, that there was nothing needful to constitute a Church of Christ, but that there were a company of men believing in Jesus Christ, receiving the word of God, and taking it for their Rule; They denied that indeed now there was, or could be any faith in Jesus Christ, the Ministers that should beget it being utterly ceased: and therefore it was advisable for men to serve God, to live justly, and honestly, according to the dicates of the law of nature, and to omit all thoughts of Christ, beyond an expectation of his sending Persons hereafter, to acquaint the World again with his worship.

That this was the judgment of ( ) Math: Radecius his honored friend, Socinus informs us: though he mollifies his expression, (pag. 123.) ascribing it to others: Whether many in our days are not insensibly fallen into the same Abominations a little time will discover. The main of the plea of the men of this persuasion in those days, was taken from the Example of the Israelites under that Idolatrous Apostasy, wherein they were engaged by Jeroboam. In the days of Elijah there were (said they) 7000 who joined not with the residue in their false worship and Idolatry; but yet they never went about to gather, constitute, and set up a new Church, or Churches; but remained in their scattered condition, keeping themselves as they could from the Abominations of their brethren: not considering that there is not the same Reason of the Judaical, and Christian Churches: in that the carrying on of the worship of God among them, was annexed to one Tribe, yea to one Family in that Tribe chiefly, tied to one certain place, no public instituted worship, such as was to be the bond of communion for the Church, being acceptable, that was not performed by those Persons, in that place. So that it was utterly impossible for the godly in Israel then, or the ten Tribes to set up a new Church state, seeing they neither had the Persons, nor were possessed of the place, without which no such constitution was acceptable to God: as being not of his appointment. Under the Gospel it is not so; neither as to the one, or other. All places being now alike, and all Persons who are enabled thereunto, having liberty to preach the Word, in the Order by Christ appointed, the erecting of Churches, and the celebration of ordinances, is recoverable according to the mind of God, out of the greatest defection imaginable, whilst unto any Persons there is a continuance of the Word and Spirit.

But to proceed with Socinus. Blandrata having got a great interest in the King of Poland, and Prince of Transylvania, as hath been declared, and making it his business to promote the Antitrinitarians, of what sort soever, being in Transylvania, where the men of his own Abomination were exceedingly divided about the Invocation and Adoration of Jesus Christ, Franciscus David carrying all before him, in an opposition thereunto, (of which whole business I shall give a farther account afterwards) he sends for ( ) Socinus, who was known to them, and from his dealing with Puccius began to be famed for a Disputant, to come to him into Transylvania, to dispute with, and confute Franciscus David, in the end of the year 1578. where what success his dispute had, in the imprisonment and death of David, shall be afterwards related.

Being now fallen upon this controversy, which fell out before Faustus his going into Poland, before I proceed to his work and business there, I shall give a brief account of this business which I have now mentioned, and on which occasion he was sent for by Blandrata into Poland: referring the most considerable disputes he had about that difference to that place in the ensuing Treatise, where I shall treat of the Invocation and Worship of Christ.

After way was once made in the minds of men, for the further work of Satan, by denying the Deity of our blessed Lord Jesus: very many quickly grew to have more contemptible thoughts of him, then those seemed to be willing they should, from whose principles they professed (and indeed righteously) that their mean esteem of him did arise. Hence Franciscus David, Georgius Enjedinus, Christianus Franken, and sundry others, denied that Christ was to be Worshipped, with Religious worshipo, or that he might be Invocated, and called upon. Against these Socinus indeed contended with all his might, professing that he would not account such as Christians, who would not allow that Christ might be Invocated; and was to be worshipped: which that he was to be, he proved by undeniable Testimonies of Scripture. But yet when himself came to answer their Arguments, whereby they endeavored to prove, that a mere man (such as on both sides they acknowledged Christ to be) might not be worshiped with religious worship, or divine Adoration, the man with all his craft, and subtleties was entangled, utterly confounded, silenced, slain with his own weapons, and triumphed over, as I shall afterwards manifest, in the account which I shall give of the disputation between him and Christianus Franken about this business. God in his righteous judgment so ordering things, that he who would not embrace the truth, which he ought to have received, should not be able to maintain and defend that Truth which he did receive: For having what in him laid, dig'd up the only foundation of the Religious worship and Adoration of Christ, he was altogether unable to keep the building upright: Nor did this fall out for want of ability in the man, no man under heaven being able on his false Hypothesis, to maintain the worship of Christ, but (as was said) merely by the just hand of God, giving him up to be punished by his own errors and darkness.

Being hardened in the contempt of Christ by the success they had against Socinus and his followers, with whom they conversed and disputed, some of the men, before mentioned, stayed not with him at the affirming of him to be a mere man, nor yet where they began, building on that supposition, that he was not to be worshipped, but proceeded yet farther, & affirmed, that he was indeed a good man, and sent of God, but yet he spake not by the spirit of prophesy, but so, as that whatever was spoken by him, and written by his Apostles, was to be examined by Moses and the Prophets, whereto if it did not agree, it was to be rejected: which was the sum of the ( ) First and second Theses of Franciscus David, in opposition to which ( ) Socinus gave in his judgment in certain Antitheses to Christopher Barthoraeus, Prince of Transylvania; who had then cast David into prison for his blasphemy.

To give a little account by the way, of the end of this man, with his contempt of the Lord Jesus.

In ( ) the year 1579 in the beginning of the month of June, he was cast into prison by the Prince of Transylvania, and lived until the end of November: That he was cast into prison by the instigation of Socinus himself and Blandrata, the Testimonies are beyond exception; for this is not only recorded by Bellarmine and others of the Papists, to whose Assertions concerning any Adversary with whom they have to do, I confess much credit is not to be given, but by others also of unquestionable Authority. ( ) This indeed ( ) Socinus denies, and would willingly impose the Odium of it upon others: but the truth is, considering the keenesse and wrath of the man's spirit, and the ( ) thoughts he had of this miserable wretch, it is more then probable, that he was instrumental towards his death. The like Apology does ( ) Smalcius make in his answer to Franzius about the carriage of the Samosatenians in that business of Franciscus David, where they accused one another of Craft, Treachery, bloody cruelty, treason. Being cast into prison the miserable creature fell into a ( ) Phrenetical distemper through the revenging hand of God upon him, as Socinus confesseth himself. ( ) In this miserable condition the Devil (saith the Historian) appeared unto him; whereupon he cried out, behold who expect me their Companion in my journey: whether really, or in his vexed distempered imagination, disordered by his despaiting mind, I determine not: but most certain it is, that in that condition he expired: not ( ) in the year 1580, as Bellarmine, Weike, Raemundus, and some of ours from them, inform us, but one year sooner, as he assures us who best knew. And the consideration of this man's desperate Apostasy and his Companions, might be one cause that about this time, sundry of the Antitrinitarians were converted; amongst whom was ( ) Daniel Bielenscius a man afterwards of good esteem.

But neither yet did Satan stop here; but improved the Advantage given him by these men, to the utter denying of Jesus Christ: For unto the principle of Christ's being not God, adding another of, the same nature, that the prophesies of the old Testament were all concerning temporal things, some amongst them at length concluded, that there was no promise of any such person as Jesus Christ in the whole Old Testament. That the Messiah or King promised, was only a King promised to the Jews, that they should have after the captivity, in case they did not offend, but walk with God. ( ) The kingdom (say they) promised in the Old Testament, is a Kingdom of this world only: but the Kingdom which you assert to belong to Jesus of Nazereth, was a kingdom not of this world, an heavenly Kingdom, and so consequently not promised of God, nor from God: and therefore with him they would not have ought to do. This was the Argument of Martin Seidelius, in his Epistle to Socinus and his companions.

What advantage is given to the like blasphemous imaginations with this, by such Judaizing Annotations on the Old Testament as those of Grotius, time will evidence. Now because this man's Creed is such, as is not to be paraleled; perhaps some may be contented to take it in his own words, which are as followeth.

Caeterum ut scitais cujus sim religions, quamvis id scripto meo quod habetis, ostenderim, tamen hic breviter repetam. Et primum quidem doctrina de Messia, sou rege illo promisso, ad meam religionem nihil pertinet: nam Rex ill tantum Judaeis promissus erat, sicut & bona illa Canaan. Sic etiam circumcisio sacrificia, & reliquae ceremonia Mosis ad me non pertinent, sed tantum populo Judaico promissa, data, & mandata sunt. Neque ista fuerunt cultus Dei apud Judaeos, sed inserviebant cultui divino, & ad cultum divinum deducebant Judaeos. Verus autem cultus Dei quem meam religionem appello, est Decalogus: qui est aeterna, & immutabilis voluntas Dei; qui Decalogus ideo ad me pertinet, quia etiam mihi à Deo datus est, non quidem per vocem sonantem de coelo, sicut populo Judaico, at per creationem infita est menti meae; quia autem insitus Decalogus, per corruptionem naturae humanae, & pravis consuetudinibus, aliquâ ex parte obscuratus est, ideo ad illustrandum eum, adhibeo vocalem decalogum, qui vocalis decalogus, ideo etiam ad me, & ad omnes popules pertinet, quia cum insito nobis decalogo consentit, imo idem ill decalogus est. Haec est mea sententia de Messia, sen rege illo promisso, & haec est mea religio, quam coram vobis ingenue profiteor: Martin. Serdelius Olaviensis Silesius.

To this issue did Satan drive the Socinian principles, in this man and sundry others. Even a full and peremptory denial of the Lord that bought them: In answering this man, it fell out with Socinus much as it did with him in his disputation with Franken, about the adoration, and Invocation of Jesus Christ; for granting Franken that Christ was but a mere man, he could no way evade his inference thence, that he was not to be Invocated: So granting Serdelius, that the promises of the Old Testament were all temporal: He could not maintain against him, that Jesus Christ whose Kingdom is heavenly, was the King and Messias therein promised: For ( ) Faustus hath nothing to reply, but that God gives more then he promised, of which no man ought to complain; not observing that the Question being not about the faithfulness of God in his promises, but about the thing promised, he gave away the whole Cause, and yielded that Christ was not indeed the King and Messiah promised in the Old Testament.

Of an alike opinion to this of Serdelius, was he of whom we spake before, Franciscus David: who as to the Kingdom of Christ, delivered himself to this purpose. That he was appointed to be a King of the Jews, and that God sent him into the world to receive his kingdom, which was to be earthly and civil, as the Kingdoms of other Kings: but the Jews rejected him, and slew him, contrary to the purpose of God, who therefore took him from them, and placed him in a quiet place, where he is not at all concerned in any of the things of the Church, but is there in God's design a King, and he will one day send him again to Jerusalem, there to take upon him a Kingdom, and to rule as the Kings of this World do, or have done ( Thes. Francisci David. de adorat. Jes. Christi. )

The reminding of these Abominations, gives occasion by the way to complain of the carnal Apprehensions of a Kingdom of Christ, which too many amongst ourselves have filled their thoughts and Expectations withal. For my part, I am persuaded that before the End of the World, the Lord Jesus by his Word, and Spirit, will multiply the seed of Abraham as the stars of heaven, bringing into one fold the remnant of Israel, and the multitude of the Gentiles, and that his Church shall have peace after he hath judged & broken the stubborn Adversaries thereof, and laid the Kingdoms of the nations in an useful subserviency to his interest in this world: And that himself will reign most gloriously, by a Spirit of Light, Truth, Love, and holiness in the midst of them. But that he hath a Kingdom of another nature and kind to set up in the World, then that heavenly Kingdom which he hath peculiarly exercised ever since he was exalted, and made a Ruler and a Savior, that he should set up a dominion over men, as men, and Rule either himself present, or by his Substitutes, as in a Kingdom of this World, which is a Kingdom neither of Grace, nor Glory: I know it cannot be asserted, without either the denial of his Kingdom for the present, or that he is, or hitherto hath been a King, which was the blasphemy of Franciscus David before mentioned; or the affirming that he hath, or is to have upon the promise of God two Kingdoms of several sorts, of which in the whole Word of God there is not the least Tittle.

To return; about the end of the year 1579. Faustus Socinus left ( ) Transylvania, and went into Poland, which he chose for the stage whereon to act his design. In what Estate and condition the Persons in Poland, and Lithuania were, who had fallen off from the Faith of the Holy Trinity, was before declared

True ( ) it is, that before the coming of Socinus, Blandrata by the help of Franciscus David had brought over many of them from Sabellianisme and Tritheisme, and Arianism unto Samosatenianisme, and a full plain denial of the Deity of Christ.

But yet, with that Pelagian Doctrine, that Socinus came furnished withal unto them, they were utterly unacquainted; and were at no small difference many of them about the Deity. The condition of the first man to be mortal, and obnoxious to death, that there was no original sin, that Christ was not an High Priest on the earth, that he made no satisfaction for sin, that we are not justified by his righteousness, but our own, that the wicked shall be utterly consumed & annihilated at the last day, with the rest of his opinions, which afterwards he divulged, they were utterly Strangers unto: as is evident from the contests he had about these things with some of them in their Synods, and by writing, especially with Niemojevius one of the chief Patrons of their Sect.

1. He joined himself to none of their Societies, because being divided amongst themselves, he knew that by adhering to any one professedly, he should engage all the rest against him. That which he pretended most to favor, and for whose sake he underwent some contests, was the assembly at Racovia, which at first was collected by Gregorius Paulus, as hath been declared.

From these his pretence of abstaining, was, their rigid injunction of all to be rebaptized, that entered into their fellowship, and communion. But he who made it his design to gather the scattered Antitrinitarians into a body, and a consistency in a Religion among themselves, saw plainly, that the rigid insisting upon Anabaptism, which was the first principle of some of them, would certainly keep them at an irreconcilable distance. Wherefore he falls upon an opinion much better suited to his design, and maintained, that baptism was only instituted for the initiation of them, who from any other false Religion were turned to the Religion of Christ; but that it belonged not to Christian Societies, or to them that were borne of Christian parents, and had never been of any other profession or Religion, though they might use it, if they pleased, as an indifferent thing. And therefore he refused to join himself with the Racovians, unless upon this Principle, that they would desist for the reme to come, from requiring any to be baptized that should join with them; In a short time he divided that meeting by this opinion, and at length utterly dissolved them, as to their old principles they first consented into; and built the remainder of them by the hand of Valentinus Smalcius into his own mould and frame.

The Author ( ) of his life, sets it forth, as a great trial of his prudence, pretty, and patience that he was repulsed from the society at Racovia, and that with ignominy: when the truth is, he absolutely refused to join with them, unless they would at once renounce their own principles, and subscribe to his, which is as hard a condition as can be put upon any perfectly conquered enemy. This himself delivers at large on sundry occasions, especially insisting on and debating that business in his Epistles to Simon Ronembergius, and to Sophia Siemichovia. On this score did he write his disputation de baptismo aquae, with the vindication of it from the animadversions of A: D. whom I suppose to be Andreus Dudithius, and of M: C. endeavoring with all his strength to prove that baptism is not an ordinance appointed for the use of Christians, or their Children, but only such as were converted from Paganism, or Mahumedisme: and this he did in the year 1580, two years after his coming into Poland, as he declares by the date of the disputation from Cracovia at the close thereof And in this persuasion he was so fixed, and laid such weight upon it, that after he had once before broken the assembly at Racovia, in his old days he encourages ( ) Valentinus Smalcius, then their teacher, to break them again, because some of them tenaciously held their opinion; and for those, who as Smalcius informed him would thereupon fall off to the Reformed Churches, he bids them go, and a good riddance of them. By this means (I say) he utterly broke up; and divided, and dissolved the meeting at Racovia, which was collected upon the principles before mentioned, that there remained none abiding to their first engagement, but a few old women, as ( Squarcialupia 〈◊〉 , and as himself confesses in his answer for them to ( ) Palaeologus. By this course of behavior, the man had these two Advantages: 1. he kept fair with all parties amongst them, and provoked not any by joining with them, with whom they could not agree; so that all parties looked on him as their own, and were ready to make him the umpire of all their differences, by which he had no small advantage of working them all to his own principles.

Secondly, he was less exposed to the fary of the Papists, which he greatly feared, ( loving well the things of this world) then he would have been; had he joined himself to any visible church profession. And indeed his privacy of living, was a great means of his security.

Secondly, His second great Advantage was, that he was a scholar, and was able to defend and countenance them, against their opposers; the most of them being miserably weak and unlearned; One of their best defensatives, before his joining with thē, was a