Representing them as Guilty of some great Hypocrisy and vile Sensuality To pass such Fury towards single Persons as when they call one Trifling Vndertaker and speak of the Farce of his Life Answer to Miâ—h and another must be not Furious Jehu but Mad Driver I cannot forbear intimating how they deal with the Orthodox by whole sale And first for the French Such as know the French Ministers say they know very well that they are so far from being Socinians Answer to Lâ—m. p. 20. that they never rightly understood what Socinianism is They are so perfectly ignorant of the Merits of the Socinian Cause and Questions And 't is notoriously known they are not Conversant enough in good Books to Distinguish Socinianism from Remonstrantism Ubi sup p. 21. If he and his Fraternity would not be further exposed not only here but in France they will for the time to come take some Hoâ—â—ster Course Answer to Lam. p. 21. Nor is their Rage only against their Doctrines but so great that as French Refugees they Represent them for Peepers Lurchers Trepans Vile Informers Perjured Persons and the like as if the Deprivation of their Liberty Property and Native Air in their own Land did not satisfy their Malice unless they exposed them as much as they could in another The Learned Calvinists then next in Holland are made to be as sottishly Ignorant as the French But I will forbear such Quotations and returning to our own Country Men I cannot but take particular Notice of one Passage in Reference to the Reverend and Learned Doctor Bull. Answer to Dr. Bull. p. 77. Take their own words Doctor Bull hath say they expressed such Male-volence and hath so Notoriously and Infamously broke the Chartal of Honour and Civility that no Respect nor Tenderness can be shown to him by any Vnitarian His Barbarities and Immanities towards a Person so little deserving that usage and so much above Mr. Bull in all regards as Sandius was and his Arrogance towards and hair-brain'd Contempt of all Vnitarians whether Ancient or Modern I say his Temerity and Extravagancy in this kind is so excessive or rather so Outragious that he hath left to himself no manner of Right or Claim to the very least Degree of Humanity or good manners towards him But what has this Learned Doctor done to deserve all this He never calls the Arians by any other Name but Ariomanitae the Mad Arians and Socinianism is always with him the Atheistical Heresie Of Sandius he saith He hath shipwrackt his Conscience as well as his Faith He complements the Author of Irenicum Irenicorum who was Dr. Zwicker M. D. a Socinian with such Flowers as these Bipedum ineptissimus The Greatest â—op in Nature Omnium odâ—o qui veritatem Candorem amant dignus This is a Summary of the Provocations given to the English Socinian by Doctor Full Whether they deserve that Wrath and Rage with which they have Treated him I will distinctly Examine 1. As to the Doctor 's esteeming Socinianism an Atheistical Heresie as there is too much Reason for such an estimate so in due time it may be fully Cleared 2. That the Dr. calls the Arians Arinmanitae Juâ—â—â—ce Eccles â—ath de neâ—â—s â—reâ—endâ— is no more than what some Fathers and many others have done before him as the Doctor himself hath Observâ—d against Episcopius where he shews that as Fusebius in Representing the Madness of the Manichâ—es alludes into the Name of Manes as signifâ—ing so much De Aâ—â—â— Orat. 20. Ariâ—â—i vocantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Epiphanio Haeresi LXIX p. 311. ab Athanasio Traâ—ian de Synod Tom. 1. p. 929. Suâ—â—er Thesauâ—â— verb◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brief Hist p. 12. Even so Gregory Nazianzen makes the same Observation on the Name of Arius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A furore nomen habens Arius On which the Note of Nicaetas is Arius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Marte dictus furioso bellacissimo Daemone And what harm in Rehearsing what the Ancients have done But 3. The Doctor saith that Sandius hath ship-wrackt his Conscience Whether this be true or not let an English Socinian Determine who saith That Sandius in all his Books Refuses in Words to be called either Arian or Socinian but hath written an Ecclesiastical History on purpose to prove that all Antiquity was Arian or Socinian He hath also under the Borrowed Name of Cingallus written a small Treatise with this Title Scriptura Trinitatis Revelatrix Here under Pretence of Asserting the Trinity he hath as much as he could defeated all the Strengths of the Catholick Cause Thus this Learned Sandius openly declares against the Arian and Socinian Heresies and Pretends to write in Defence of the Trinity and therein doth his utmost to enervate all the Arguments brought to support this Bessed Doctrine and Defeat the Cause of the Orthodox which is such an Evincement of a deliberated double-dealing lived and delighted in that none but an English Socinian can look on it to be less than a Shipwracking of his Conscience 4. Zuicker is called Socinian by our Author and for ought I know might be in his Heart so altho he positively Declares He is neither Lutheran Calvinist Irenicomast perpet convict p. 8.11 Remonstrant or Socinian However according to the New Rule of these Gentlemen he may be a very Sincere one But what is it that moved Doctor Bull to write so contemptibly of this Zuicker What it is in Particular being a perfect Stranger unto the Learned Doctor I 'll not pretend to Determine And yet am apt to think that amongst other Reasons this may be one viz Daniel Zuicker being a Physician Publisheth a Discourse Entituled Irenicum Irenicorum in which he pretends to do Wonders boasting of his Infallible and Universal Remedy for the most obstinate Mental Distempers which he doth with as much Vanity and as little Reason as ever Quack hath done of his Elixir Salutis or Orvietan That the Reader may see I have not by this suggestion broke the Chartal of Honour and Civility I will Transcribe some of Zuicker's Boasts and then add his Infallible Cure In the Title Page of his Book we have enough of his boasts For there he hath it thus Irenicum Irenicorum seu Norma Triplex Fxemplo peculiari Theologico eoque Illustrissimo it à ob oculos Posit a ut fi secundum ejus Fundamentales Infallibilesque Decisiones procedatur Controversiae quaevis etiamsi Gravissimae feliciter breviter sine tumultu conciliorumque Convocatione ullâ decidi amissa ignorata hactenus Veritas recuperari Adversarii autem Quilibet vel pertinacissimi juxtim cum Conciliis Haereticis judicari convinci confundi queant And lest any should be frightned with this Rhodomontado-Title he doth what he can in his Preface to Cajole his Reader to think well of it Noli says he mirari Lector Titulum hujus libri Talia tibi Promittere quae
Insipid Profane an Human Invention grounded on no Testimony of God's Word The Popish God unknown to the Prophets and Aposiles Admonit 1. ad Polon What â—uther is brought in for is not much to the Purpose but if our Socinians have truly Represented Calvin 't is I confess a Quotation driven to the Head But when upon this account I could not but very carefully examine his Admonition to the Polonians unto which he Refers us I can find there no such Thing That the English Socinian's Truth and Candour therefore may be the more set in the Light I will bring to the Reader 's View what it is Calvin doth say on this Occasion In Câ—lvin's Theological Tractates there is an Answer to the Polenian Brethren Refuting the Error of Stancarus who held that Christ was a Mediator only with Respict to his Human Nature whereby Christ's Satisfaction Epist 1. p. â—2 and Man's Redemption are subverted and as Beza affirms a Door is opened unto the Tritheists who lead the Way to Arianism as Arianism brings in the Blasphemies of Samosatenus the Grand Idol of Socinus After this Answer there is a Irief Admonition sent to these Polonians cautioning them against a closure with I landrata â—â—xct Theol. Ed. 3. Genec A. D. 2611. p. 683. c. in making to themselves Three Gods by Imagining the Three Persons to be Three Essences But neither in the Answer nor Admonition is there a Word in Favour of the English Socinians There is also an Epistle sent to the Polonian Nobility and Gentry and to the Worthy Citizens of Cracow occasion'd by what Christophorus Trecius Stanislaus Sarnictus and Jacobus Sylvius wrote to Calvin about the Various Arts and Fraudulent Methods used by Hereticks to ensnare the People into a Denial of Christ's Divinity and a Trinity of Persons in the Unity of Essence But nothing in this Epistle to Justify the Charge of our Gentlemen it being notoriously Manifest that Calvin was for the use of the Terms Trinity and Persons In his Answer to Blandrata's Question about the Name Person he is Positive That the use of it is Necessary to Detect the Frauds of them who craftily endeavour to subvert the Foundations of our Faith And in his Epistles Calv. Epist Edit 2. A. D. 1576. p. 290. 't is more fully declared that the Terms Trinity and Persons are very Profitable to the Church of Christ as by which the true Destinction between the Father Son and Holy Ghost is more clearly discovered and Vexatious Controversies more Essectually Prevented for which Reason they were by no means to be laid aside 'T is true Calvin in his Letter to the Polonian Nobility expresses his Dislike of this Prayer Sancta Trinitas Vnus Deus miserere nostri Precatio mihi non placet says he omnino Barbariem sapit The Prayer not the word Trinity disgusted him And whereas Stancarus had wrested the Scriptures affirming that when 't is said There is One God and One Mediator GOD there signifies the Trinity That they may know thee the only true GOD that is the Trinity Whatever ye ask of the Father that is of the Trinity Calvin in Opposition to these wretched Interpretations of Stancarus saith We reject them not only as Insipid but as Prophane But what is this to his saying the Word Trinity is Barbarous Insipid Prophane the Popish God c. Or what Credit is there to be given to the Reports of an English Socinian Amongst many others Grotius is said by them to be Socinian all over This Great Man say they in his Younger Years attacked the Socinians in a Principal Article of their Doctrine Hist Sâ—â—he Let. 1 p 11. But being Answered by J. Crellius he not only never Replyed but thanked Crellius for his Answer and afterwards writing Annotations on the whole Scriptures he Interpreted every where according to the Sentiments of the Socinians There is nothing in all his Annotations which the more strict followers of Socinus his Doctrine do not approve and applaud His Annotations are a Compleat System of Socinianism not excepting his Notes on the first Chapter of St. John's Gospel which are written so Artificially and Interwoven with so many different Quotations that he hath covered himself and his Sense of that Portion of Scripture from such as do not read him carefully But to clear it that this Great Man the Learned Grotius is not theirs I will offer the following Considerations First then 't is Manifest from what Grotius himself hath oft avowed that altho' he did not Answer Crellius yet he had not changed his Opinion touching what he had written of Christ's Satisfaction In a Letter to Reigersbergius he saith thus In that I did not make Reply to Crellius I acted as I think very Prudently and according to the Advice and Desire of the Reformed Pastors in France who not having that Controversy started amongst them Praved that I would not by writing a Confutation of Crellius bring it in amongst their People And in his Letter to Vossius he adds What need is there of my Repeating what hath been already so fully done I am not afraid as he told Reigersberg of any ones comparing the Texts I produced together with those Explications and Arguments I urged to defend 'em with what hath been writ against them Nor do I in the least doubt but that an Equal Judge will determine for me And to Vossius If Crellius cannot Prove that it is Vnjust for One by his own Consent to bear the Punishment due to another which he will never be able to do the contrary being Agreeable to the Sentiments of the Wise in every Nation which in that very Book Crellius answered and since the Publishing his Answer in my Book de Jure Belli Pacis â—it de Poenarum Commun § xi I have fully shown and design to do it yet more largely in my Annotations Matt. 20.28 from Testimonies out of Hebrew Writers a Copy of which I have given to Mr. â—â—sse an English Divine who came over chiefly to make me a Visit 't will most certainly follow that neither Socinus nor Crellius had any Reason to leave the proper sign sâ—ation of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Price of our Redemption contrary to the most plain and manifest Sense of all Antiquity 2. This Great Man doth moreover provoke them to his Verity of Christian Religion for their Conviction that he had not â—harâ—d his Opinion about Christ's Satisfâ—ction If any saith he desire to know what my Judgment is about the Points Controverted between Crellius and my self since the coming out of his Book he may see it from what I have written on the fifty third of Isay 〈…〉 in my Disputation with the Jews and from what I have said in the close of my Book de Veritate The fifty third of I say he proves to be a Prophecy concerning the Messiah and gives such a Sense of Heb. 1.3 as is most opposite unto the Doctrine
of Socinus How then could our Historian Venture to make him Socinian all over It is because Grotius wrote a Letter of thanks unto Crellius on the Publishing his Book To this I 'll give you Grotius's own Reply which is 3. An Eminent English Divine spake to me of some Letters Epist ad Gul. Gâ—te p. 8â—â— which a while ago I had written unto Crellius who writing with the greatest Candour and Civility unto me I returned an Answer with the same Respect unto him This Civility and Respect of mine to Crellius the Followers of Socinus have turn'd into an Argument for my Agreement with them and to Insinuate thus much have scattered abroad some Parts of my Letters I wish with all my heart they had Published them whole and entire Then it would appear plainly that I have not in the least altered my Judgment In another Letter to his Brother William he saith I have had some Discourse about these things with Bisterfield pag. 884. who told me he understood from you and I also have heard the same that Crellius a little before his Death should say that had he seen what I have written de Poenarum Communicatione in my Book de Jure Belli Pacis he would never have answered my Book de Satisfactione 4. That he could not be Socinian all over is Evident from what he wrote to Graswinkelius to whom he declared Epist ad Graswink p. 53â— That he did strictly Adhere to the Doctrines of the Fathers not only about the Trinity but the Two Natures in Christ satisfaction and other Points oppugned by Socinus and his Followers 5 As for his Annotations it 's not clear to me that the Socimanism which is in them is his it looks rather as if those parts were some Excerpta taken out of Socinian Commentators with a Design to Examine them And sure I am that Grotius did not only suspect Curcellaeus Fâ—ct 〈…〉 Grot. 〈◊〉 â—93 the Correcter of the Press as an Inconstant Man under the Influence of such as were no Friends to him hoping to be Restor'd to his Ministry in â—â—anceâ— but is Positive that Curcellaeus made several changes in his Annotations contrary to his mind and will In Annotatis quaedam contra meum Sensum Pag. 910. Curcellaeus mutavit quod nolim fieri However the English Socinians say That Grotius is for them even in his Notes on the first Chapter of St. John's Gospel but then they Confess He hath written them so Artificially and Interwove them with so many Quotations that he hath coverâ—d him self and his sense of that Portion of Scripture from such as do not read him carefully This is a Generous sort of Confession cunningly devised and might have passed had there not been some Learned and Careful Readers amongst us to Detect the Falshood of the Insinuation which is very Excellently well performed to the Reproach of these bold Assertors and pretendedly Wise Interpreters of Scripture These few Intimations I suppose may suffice to show what Pitiful Shifts the English Socinians are driven to for the support of their Tottering Cause wherein I confess they fail of the Learning Candor and Integrity of some Foreign Socinians If Grotius must be lookt on as a Socinian saith Gittichius who hath with a freedom Answerable to his Heat Expressed his Resentments he is a Betrayer of the Faith To this Purpose Gittichius expresses himself in an Epistle to Ruâ—rus where he charges Grotius for Writing in such a way that without putting his Words on the Rack 't is impossible to secure 'em from Error Thus it is with what he saith concerning an Appeasing of the Wrath of God against us by the Grievous Sufferings of Christ When Grotius saith that the Pardon of Sin first offered to the Israelites then to the whole World Preached by Christ Confirmed by his Miracles Death and Exaltation was Purchased for us by that most Perfect Sacrifice the Bloody Death of Christ he affirms what is most contrary to the Holy Scriptures and yet thus doth he do in his Explicating the sixth Verse of the first of the Ephesians Gittichius concludes his Epistle with this Prayer The Lord grant unto Grotius a Sounder Judgment and secure his Church from such as he is and put forth his uttermost Power that there may not be at any time such Grotius's in his Church seeing the Church is in much greater Danger from such than from any open Enemies and Antichrists Thus much Gittichius wrote to Ruarus who because of Grotius's Candour represented him a Friend to their Party but as any one may see Grotius was far from being Socinian all over SECT VII The deceitful Practices of Foreign and English Socinians Blandrata the Socinians Patron by Flatteries and Subscriptions gains a Reputation amongst the Orthodox Calvin detects his Heresies and Frauds He is reprimanded by Protestants who look on Blandrata as an Angel Calvin continues his Opposition English Socinians break through Subscriptions and profane Sacraments for the carrying on thir Designs THE English Socinians suspecting the Success of those deceitful and unrighteous Methods which they use to propagate their Errors openly tho they reject what is most valuable in their Brethren abroad yet have imitated them in what hath in the Esteem of their candid and judicious Adversaries most exposed them Thus much they have done by joyning themselves â—o the Orthodox with no other Design than to subvert the Foundations of that Religion they profess subscribe and swear unto Valentinus Gentilis and Blandrata amongst many others are famed Instances of the Truth of this Assertion but I will only observe what manner of Person Blandrata was and what were his Practices George Blandrata Vid. Socin Epist ad Blandrat p. 687. edit 1618. an Italian by Birth and sometimes chief Physician and Counsellor to Stephen King of Poland was highly esteem'd by Faustus Socinus who dedicated to him his Answer to Volanus as the great Patron of their Religion as undoubtedly he was However Blandrata did for a long while so behave himself as to obtain Applauses from the most eminent amongst the Orthodox for the soundness of his Faith and unspotted Sincerity 'T is true Calvin after some considerable Converse with him began to suspect him and at last detected some of his Heresies and the fraudulent Practices by which he attempted their Propagation But soon was he reprimanded by Men sound in the Faith and of great Worth One eminent Person rebukes him for exposing Blandratâ— his singular Friend and as a Father to him most dear Felix Cruciger a Polonian Minister after he had in an Epistle to Calvin evinced their Faith to be exactly the same with what was embraced by the Reformed at Geneva and elsewhere saith That it appear'd to em that George Blandrata did some Weeks ago seriously Vid. Cat. Ep. p. 25â— subscribe their Confession and say they we earnestly pray you diligently and prudently to consider his Case and impart to us a faithful