which we have proved the Doctrine of our Saviour's Divinity to have So that upon our Authour 's own Principles we may reason thus If Eternal Life be promised to those and to those only that believe Christ's Divinity then those that do dis-believe it have no Title to Eternal Life But we have proved that Christ has promised it to those and to those only that believe his Divinity therefore c. For Christ's promising Eternal Life to those that should believe his Divinity supposes the Promise is to them only for if it were to be given to others it were no kind of Invitation and Encouragement to them for to believe it seeing then they might attain it without it If the Consequence which is naturally drawn from this be uncharitable 't is what results from the Author 's own Principles which he himself has laid down and then he may thank himself for that As to his Fourth Corollary That then there is no need of a Catalogue of Fundamentals this is a stroke too of his usual Confidence by which he taxes no less Men than the very Apostles themselves of a foolish uncessary labour For if there was no need of a Catalogue of Fundamentals why should the Apostle exhort Timothy so earnestly to hold fast the form of sound words which was undoubtedly in our Authour's Phrase a Catalogue of Fundamentals or some brief Summary of Faith probably that Creed which we have now under the Apostles Names Why should the Apostles or some other Apostolical Men set themselves to collect together the Chief Heads of our Christian Faith for the Instruction of their new Converts if it were nothing but a needless Work The Apostles hands were then too full of business to do any thing but what was absolutely necessary and the Holy Spirit which was to guide them into all Truth would certainly keep them from writing what was unnecessary as well as what was false for Impertinence though it is not a Contradiction to yet is a Hindrance of Truth as well as Falshood I shall not insist here how he reflects by this upon the Actions of so many Venerable Councils for 't is the usage of this Gentleman's Tribe to be saucy with those Sacred Assemblies but methinks he should be more civil to his beloved Friends the Arians and Socinians Will he allow that Arius and Euzoius and Eusebius of Caesarea c. were only playing the Fools whilst they were drawing up their Creeds Will he own his celebrated Arian Councils of Antioch Ariminum Seleucia c. to be only at his Push-pin whilst they were contriving their Heterodox Forms of Faith And had the Socinian Brethren nothing to do when they wrote their Summaries of Religion which are Catalogues of their Fundamentals I am afraid this is something more than upon second Thoughts he will readily grant But for all our Authour's Positiveness a Creed is no such unnecessary Work as he may think What though the Scripture be a compleat Rule of Faith a Creed may not be a needless one for all that Though the Scripture contains every thing necessary to Salvation yet Comments upon Scripture and Sermons and Catechisms I hope are not wholly impertinent All the necessary Points of Faith 't is true are found somewhere or other dispersed through the Bible but 't is too difficult for Children and Novices and many others who have not so much leisure to search them out there therefore 't is very necessary for these to have a brief Summary of Faith to be drawn up out of them for their use which they may quickly read over and easily remember Besides Creeds are of great advantage in the Church to shew us the Belief of the Primitive Ages which as they were nigher to the Apostolick times so they could know better the Apostolick Faith than others that were at a remoter distance and therefore by these we have a better Knowledge of the Primitive Faith than if we had the Assistance of the Scripture only Though the Scripture it self is a good and sufficient Rule yet these Ancient Creeds are useful Explanations of it though the Scripture be the great primary Rule of Faith yet the Creeds of the Ancient Church may be secondary ones as being formed by the first and more adapted to some particular Capacities and some peculiar Circumstances The Authour next I find is afraid that he has not laid his first Proposition firm enough upon which he has been building all these Corollaries and therefore he is for butteressing it afterwards as well as he can But instead of this he has unluckily made his Foundation weaker than it was before for whereas at first he allowed some Truths to be honoured with the Promise of Eternal Life here he will allow but one in all the Bible to be so and that is the Belief of our Saviour's Resurrection And now having brought the Q. of the 10th of the Romans v. 9. to prove this If thou shalt believe in thy heart that God hath raised Jesus from the dead thou shalt be saved he very triumphantly asks the Question Do we in the whole New Testament find any other Doctrine so honoured Yes we have proved the Doctrine of our Saviour's Divinity to be so honoured and I wonder what the Authour thinks of the Doctrine of Repentance whether any Man can be saved without that or whether Eternal Life be not promised to it Whether it is not promised to the Belief of the true God This is life eternal to know thee the onely true God c. Joh. 17. 3. In short Eternal Life is promised either expresly or vertually to every Article of the Christian Belief and to the Practice of every Christian Precept but not to one singly without the other The Apostle tells us Rom. 8. 24. We are saved by hope and yet undoubtedly he requires the Exercises of other Vertues with it and though Salvation is promised to the Belief of Christ's Resurrection yet to be sure God expects our Assent likewise to all other Articles of the Christian Faith Bare Hope will as well save a Man without Faith and Charity as a bare Belief of our Saviour's Resurrection without a Belief of his Divinity for one is revealed in Scripture as well as the other and each of them have the same Promises of Eternal Life annexed to them But suppose one of them lacked this Promise expresly made to it it were not less to be believed for all that any more than we do not think our selves at liberty to neglect the Practice of Charity because we are not in Scripture said to be saved by it as we are by Hope The Reason why the Scripture particularly the Epistles of the Apostles does often back the Belief of the Doctrine of the Resurrection with this Promise is because this Point of all others in the Christian Religion was the most difficult to go down with the Heathens which the Apostles had to do withal it was so contrary to the received
of his being certified of the Resurrection My Lord and my God our Saviour gives his blessing not only to him but to all those that shall believe this without being Eye-witnesses of his Resurrection to confirm them in it Blessed are they which have not seen and yet have believed And thus we find our Saviour did many of his miraculous Cures in requital of their Faith and their ready confession of his Divinity as on the blind Man Mat. 20. that cryed out so vehemently have mercy on me O Lord thou Son of David and Luke 17. when the blind Man cries out Jesus thou Son of David have mercy on me our Saviour tells him upon his Cure thy faith hath saved thee v. 4. Where by the Son of David is meant the Messias who according to the Jewish Doctors was to be God So that this Confession of his being the Son of David was a Confession of his Divinity which was a great means to incline our Saviour to work their Cure and to tell one of them that his Faith had saved him And thus we have let our Author know there was some other use of Faith at the beginning of the Gospel than what he mentions and that there was not only a need of Faith to strengthen them against the dangers c. which the Gospel brought on them but to make them believe in Christ's Divinity and to profess that most important Article of our Christian Faith 2. The next thing which the Authour in this Chapter would have is That Faith in the Gospel has no relation to Christ's Divinity because he says God like a good Prince would not load his good subjects with unnecessary burdens but only such as there was reason for and which were necessary to Piety and a good Life Now I hope that our Authour and his Friends for all their pretence to reason will not be so bold with God Almighty as to give the Rationale of all his Commands and exactly to shew the motives that inclined his Eternal Will whose Judgments are unsearchable and his ways past finding out I confess I have always lookt upon it as a very daring piece of Confidence in these sort of Authours to say in case of a positive Command That God has not Commanded such a thing or This Command must not be understood in this manner because there is no reason that he should thus command us or as our Authour says 'T is to dishonour God to believe him to require Faith for any other reason than because it is necessary for our incouragement to Holiness or as he says afterwards For its serviceableness to the Divine Life For though we could see no reason for such a Command yet God may and 't is but reasonable as well as modest to think that God understands the reason of his own Laws best and that he that gave us these Precepts best understood the ends for which he designed them But because the Authour should not triumph too much over us poor dull Trinitarians or think there is no reason to be given why Faith in the persons of the Blessed Trinity should be commanded us or in particular that the Belief of the Divinity of our Saviour which it is our Authour 's chief design to impugn as appears by his following Chapters least I say he should think this Belief does contribute nothing to Religion and Piety let him be pleased to take with him these considerations First That to believe the Divinity of our Saviour is necessary to Religion because by it there is gained a greater Authority to his Laws For we find that Men are more and more inclined to respect Rules and Laws from the dignity of the person that gives them The Rules and Injunctions of ordinary persons are usually contemned and slighted though if the same came from a great and magnificent Person they would be embraced with a great deal of eagerness and veneration Therefore in compassion to this infirmity of Mankind it has pleased the infinite Wisdom and Goodness of God to let a Person of the Divine Nature the Son of his Bosom to take our nature upon him to be himself the propounder of these Heavenly Rules of his holy Gospel to be himself the Promiser of all those glorious Rewards which he vouchsafes to propose to those that shall obey his Precepts Now such a Person as this could be liable to no exceptions though a Prophet might be mistaken in his Revelation might outgo or misapply his Credentials yet when God himself undertakes the Embassage malice it self can except nothing here so that this will be proof against the utmost Infidelity Secondly This Belief does further Religion because it improves our Love and Gratitude to God upon consideration of so immense a benefit Indeed it had been a great token of God's love to Mankind any ways to have contrived our Redemption to have rescued us from that forlorn miserable Estate into which we were fallen and to have placed us in a Capacity of attaining Everlasting Happiness But then his love is far greater to us when he hath sent his only begotten Son to die for our sins and to purchase our Redemption by such an unvaluable price And we may take notice that the Apostles do place the choisest mark of God's love in chusing such extraordinary means to work Mens Salvation by as the Incarnation and Death of his own Son God so loved the World that he gave his only begotten Son Joh. 3. 16. God spared not his own Son but delivered him up for us all Rom. 8. 32. Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins 1 Joh. 4. 10. And truly this consideration that a Person of the glorious Trinity one that is God blessed for ever should for the sake of us wretched Sinners undergo such an exinanition as to take our nature upon him to live a miserable Life and to die a shameful Death to reconcile us unto God this consideration I say is of all most apt to work upon generous Minds to hinder them from offending so good and gracious a God after such an unparallel'd Mercy and nothing can be so effectual to make Men ashamed of the ingratitude of their Sins if they have any the least spark of Generosity or Vertue when they reflect upon this so inexpressible goodness Thirdly Because this Belief does secure us of the remission of our sins by an assurance we now have of the compleat satisfaction which Christ has made for the sins of all Men. We know our Saviour came into the World that Repentance and Remission of Sins should be Preached in his Name Now we are certain that it is not possible for the blood of Bulls and Goats to take away sin Heb. 10. 4. and we are as certain that the blood of meer Man would be as far from doing it as the other so that we could have no assurance of our Redemption
either can from hence conclude that God is in some manner he does not understand three and yet one which is all the notion any one can have of the Trinity Here is no such remote distance between the word and the consequence but any one of the meanest Capacity may find out for Men in their ordinary business every day make conclusions at a wider distance from their premises than this or else I am sure they are not fit to live or deal in the World As to what he instances in the consequence which the Papists draw from Christ's bidding Peter seed his Lambs the Papists when they think fit may answer that for themselves 3. The Third Qualification he gives for Matter of Faith is That it be expresly honoured in Scripture with the promise of Eternal Life Now 't is a little arbitrary methinks in the Authour to lay down a Rule here as he does and give no reason for it especially such a one as he might reasonably expect would be contested and 〈◊〉 one should make bold to deny it he would I believe have a difficult Task of it to prove That every particular Article of only the Apostles Creed had the Promise of Eternal Life expresly annexed to it in Scripture He first tells us a wonderful thing That every thing in Scripture though it be equally true yet it is not equally Gospel and for the Proof of this he brings in the business of Paul's Cloak which he left behind him But I hope the Doctrine of our Saviour's Divinity is of something more Importance to those that believe it especially than the Relation of Paul's Cloak And if we should ask any Socinian in the World whether supposing it true it was not of greater Importance than this I believe the Vnitarian himself would give such an Answer as would make the Authour ashamed of such an impudent and saucy Comparison And now one would think that the Man that would be so bold as to make this Comparison would bring something to prove That the Belief of Christ's Divinity had not Eternal Life promised to it or that all other Doctrines which were required to be believed had But instead of this he brings one Text of Scripture which makes perfectly against the Doctrine he designs to establish and that is Mark 16. 15. Go ye into all the World and preach the Gospel to every Creature He that believeth and is baptized shall be saved and he that believeth not shall be damned Now if the Doctrine of our Saviour's Divinity be revealed in the Gospel as we have shewn it is and the Belief of the Gospel have Eternal Life promised to it then the Belief of Christ's Divinity has a Title to this Promise as well as the Belief of the Resurrection or any other Christian Doctrine because it is revealed in the Gospel as well as that From this Rule thus firmly established he draws four Corollaries First There is no need of an Interpreter of Scripture or Determiner of Doubts in Matter of Faith Secondly The Scriptures cannot be denyed to be sufficient Thirdly We need not ought not to be uncharitable to any who differ from us in other Doctrines to the Belief whereof the Promise is not appropriated Fourthly There is no need of a Catalogue of Fundamentals How well these Corollaries follow from his Proposition I shall not now dispute though upon examination I believe the Consequence would not be so genuine and there might be some occasion for one of the Authour's Heralds to derive it but as for the Two first of them they make nothing at all against the Orthodox Doctrine of the Trinity which the Authour knows well enough we do not ground upon Infallibility and pure Tradition but only he has a Mind to give us a Cast of his Heretical Malice by blackening this Doctrine as much as he could and by making it look something more of a Romanish Complexion As to his Third Corollary First That is grounded upon Supposition That the Belief of Christ's Divinity has not the Promise of Eternal Life annexed to it Now I wonder with what Confidence the Authour can go about to invalidate a Truth which is so firmly established even upon his own Principles How often in one Chapter of St. John's Gospel Joh. 3. is Eternal Life promised to Belief in the Son God so loved the World that he gave his only begotten Son that whosoever believeth on him should not perish but have everlasting life Joh. 3. 16. He that believeth on him is not condemned v. 18. He that believeth on the Son hath eternal Life By all which believing is meant a believing in Christ's Divinity and not a believing the Truth of his Doctrine for believing in is only attributable to God as implying an unlimited Trust and Relyance in him which it is Idolatry to afford to any Creature For there is a great deal of difference between credere Deo believing God and credere in Deum believing in him which is a Distinction which is made great use of by some of the Latin Fathers and the School-men they allowing bare believing to be applicable to a Creature but that none is to be believed in but Almighty God But besides there are other Texts of Scripture which do promise Eternal Life namely and expresly to the Belief of Christ's Divinity This is life eternal that they may know thee the only true God and Jesus Christ whom thou hast sent Joh. 17. 3. Now what can be meant by knowing Jesus Christ but knowing or believing his Divinity That he was Man they could not chuse but know that he was a Prophet his Miracles shew'd so that they could know him no other way truly but only by knowing his Divinity And this was the Purport of our Saviour's Prayer just before That God would glorifie him that is would make his Divinity conspicuous to the World v. 1. which he puts out of all doubt by his explaining his meaning v. 5. And now O Father glorifie thou me with thy own self with the glory which I had with thee before the World was Now that Glory which he had before the World could be only the Glory of his Divinity therefore the Promise of Eternal Life was made to the knowing or believing Christ's Divinity The same thing is as plainly expressed 1 Joh. 5. 20. And hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God even eternal life Where he that is the true God is said to be Jesus Christ and the knowing him to be the true God i. e. believing him to be such is promised to be rewarded with Eternal Life Secondly As to his saying we ought not to be uncharitable to those that differ from us in Points which have not this Promise this depends upon the Truth of his Assertion that those Truths he means have not such a Promise in Scripture
Trinity And though all that is recorded of the belief of this Eunuch is that he believed that Jesus Christ is the Son of God yet it is to be supposed that he believed in God the Father too or else Philip would not have baptized him and 't is also very reasonable to think that he that was so inquisitive about the sense of the Prophecies would not be less exact in endeavouring to understand the meaning of this strange form of his Baptism a Ceremony which was of so grand import But we find in latter times when History and Relations are more distinct that persons to be baptized were to recite their Creed into which they were throughly instructed before by a full explanation of all its Articles and if in case of extream danger they were like to die before they were sufficiently instructed though they were then baptized yet they were obliged to be sufficiently instructed afterwards if they recovered They were also particularly obliged to give their assent in Baptism to each single person of the Trinity upon each of the three immersions Now this trine immersion in token of the Faith in the Trinity St. Jerom says was observed by ancient Tradition in the Church and that they were thrice immerged that there might appear one Sacrament of the three Persons Nay the same Father tells us farther in another place that 't was a Custom in the Church for the forty days before Baptism that in the days of Lent they being baptized at Easter the Persons to be baptized should be throughly instructed in the Doctrine of the Trinity So that whereas it was the use of the Church in the most early times to instruct Persons to be baptized in the Doctrine of the Trinity and this Custom was deliver'd down to them by Tradition and it being not to be supposed but that Men of sense would enquire of their own accord into the meaning of the form of their Baptism which would lead them into the knowledge of this Doctrine for to be baptized into the name of any one is to be baptized into the belief and worship of him so that this does necessarily inform them of three Persons to be believed in and worshipped which three Persons they are sure can be but one God therefore these primitive Proselytes were instructed in the Mystery of the Trinity The next Argument the Authour urges is from a place in Justin Martyr in whose days the Authour acknowledges the Doctrine of our Saviours Divinity to be the Doctrine most received but because Justin says in a very soft expression there are some my Friends among us who profess him to be Christ and affirm him to be Man born of Men therefore they that did believe so were reckoned true Believers I know not but that the Authour was helped to this Argument by Faustus Socinus who brings this Authority of Justin to prove that many in that Age held Christ only to be meer Man But however if by Unbelievers the Authour means perfect Infidels that did not own the Doctrine of Jesus Christ or that he was sent of God but looked on him as a downright Imposter I do not think that those persons Justin speaks of were such or were reputed such in the Church at that time yet though they were not reckoned Unbelievers in that sense they were reckoned false Believers or Heterodox they were probably Ebionites or some such Hereticks that looked upon Christ as meer Man or else an Angel incarnate or something of that nature and though they were reputed Christians it was never as Orthodox ones though they might be thought to be in a state of Salvation yet they were always lookt upon to be in very gross Errours But it does not follow that their Opinions were harmless because Justin calls them Friends he undoubtedly had Friends among the Heathens as well as the Hereticks and I suppose our Authour would take it very ill if all Orthodox Christians should commence Enemies to him for his Opinions in this Book So that the good nature and charitableness of this good Man could no more palliate the guilt of these Mens wicked Heresies than their Blasphemies could lessen his Vertues The Authour afterwards begins to be very gay and florid and says that the Orthodox belief of our Saviour's Divinity which he pretends to be contrary to that of the Ancients is like Diamonds costly hard and useless that our Saviours being brought into Questions of this nature is like Gold being made into a Pin which is only to debase his dignity and to employ it at Boys-play But who ever said that our Lord's name being in any Proposition gave truth or dignity to it purely as such Our Authour may be as merry with his Push-pin simile as he pleases but I think there is as little sense in this Declamatory stuff as there is to use his expression of that noble Metal in the point of his Pin. But though the Question of our Saviour's Divinity does not receive its importance by having our Saviour's name in it yet it may from the Command of God who has obliged us to believe aright in this point it may from the conducibleness of such a belief to a good Life as we have proved before and then all these fine simile's are not to much purpose But our Authour as he began this Chapter with the Testimony of an Emperour he ends it with one of a Lord though perhaps he had plaid the Orator better if he had given out his least Testimony first and have begun with the Lord and ended with the Emperour Though this Testimony I believe will stand him in no more stead than the former as upon examination will appear Now this Testimony is of one Leonas a Courtier in Constantius's Court who was sent by that Emperour to preside in the Council of Seleucia who seeing the Bishops fierce and endless he says at this push-pin Doctrine of our Lord's Divinity dismissed them with this reprimand Go and play the Fools at home The Authour quotes Socrates for this though these words are not in him there are indeed these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get you gone and play the Fool again in the Church or in Church matters But I cannot imagine why the Author should translate it as he does unless perhaps he has met with some latin translation of Socrates or some latin Authour that quoted this place out of him which led him into this errour And this in all probability is the true case He finds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by abite domum or ite domum and so thinks the word domum belongs to the latter part of the Sentence not to abite but to nugas agite the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so renders it into English play the Fool at home But whether this be the case or no it is no great matter the Testimony is not very considerable and besides it does not make any
Theolog. Philosophica quod aeterna impiorum supplicia non arguant Dei justitiam sed injustitiam He died 1612. Valentinus Smaltzius by Birth a Saxon of the Province of Thuring Rector of the School of Smigla afterwards of Lublin and at last Minister of the Congregation of Racow born A. D. 1572. He was most famous for his two pieces the one de Divinitate Jesus Christi in which he took away our Lords true Divinity and gave him a Metaphorical one such as the old Divi were supposed to have after their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other the Racovin Catechism in which he had the chiefest hand though assisted somewhat by Moscorovius and by the Catechism put out before by Sacinus and Statorius This was wrote first in Polish and Printed at Racow 1605. which afterwards Moscorovius translated into Latin and had the confidence to Dedicate it to King James I. An. 1612. His chiefest Adversaries were Smiglecius and Frantzius and Schopperus He died Crellius says 4 Decem. 1622. Johannes Crellius born at Helmetzhelm in ...... 1590. He was first Rector of the School at Racow and afterwards Minister of the Congregation His Life may be seen as it is wrote by Joachimus Pastorius and bound up among the Fratres Poloni He is most famous besides for his Comments on Scripture for his Book de uno Deo Patre answered by Bisterfield His Book of Satisfaction in answer to Grotius which was since admirably answered by the Bishop of Worcester He died 1633. Samuel Przipcovicius a Polish Knight born about the year 1590. and died 1670. He wrote several pieces which were never published vid Sand. Biblioth but the most famous piece is the Life of Faustus Socinus There is attributed to him a celebrated Piece Printed at Eleutheropolis 1630. Anonymi dissertatio de pace Ecclesiae thought at that time to be wrote by Simon Episcopius Professor of the Remonstrants in Holland Jonas Slichtingius a Bukowiec a Polish Knight was the next Socinian of note his most famous Pieces are his Confession of Faith and his Book of the Trinity and the Sacraments against Meisnerus besides his Comments in the Fratres Poloni He died at Zelichow in the Dutchy of Brandenburg 1661. Johannes Lodovicus Wolzogenius was another late famous Socinian he was a Nobleman in Austria but turning Protestant he left his Country and setled in Poland where after a time he embraced the Doctrines of Socinus His Works are many the most considerable of which are bound up with the Fratres Poloni He died 1658. Florianus Crusius a Physician Petrus Morscovius and Andreas Wissowatius were famous Socinians likewise at the same time The Socinian Doctrines had hitherto contained themselves within Poland and Transylvania and there was only some little Colony of them lurking among the Remonstrants in Holland but other parts of the World were generally free from this infection especially our Nation till in the time of the late Rebellion and Usurpation it became the sink of all Heresies And then John Bidel Master of Arts of the University of Oxford brought in this Heresy here and held a Congregation of Socinians in London He wrote two Socinian Catechisms a large one and a shorter for the use of the more ignorant which were translated into Latin by a young Scholar of his one Nathaniel Stuckey the Son of one Mr. Stuckey a Cloathworker in London He wrote likewise a Treatise against the Diety of the Holy Ghost wherein he does not follow Socinus in making him only an Attribute but a Person and one of the higher rank of Angels There were several Books of the Socinian stamp published about that time by some of the other Sectaries as one against the Eternity of Torments entituled The twelve Pillars of Hell Torments shaken c. and some other Papers of the same nature sent abroad which occasioned Dr. Hammond to write his Excellent Treatise of Hell Torments Soon after this in the year 1658. came out the Edict of John Casimire King of Poland against the Socinians wherein he Ordered the Statute of his Predecessour Vdislaus to be revived and put in 〈◊〉 force against the Vnitarians that no one under pain of Death should teach of profess that Religion but if any one would continue in that Communion they must within three years leave 〈…〉 which time should be allowed to dispose of their Effects 〈◊〉 Possessions But for some considerations or other this time was shortened and in the year 1660. they who would not renounce their Heresy were forced to leave Poland and Lithuania which accordingly many did and setled some in Prussia some in Silesia others in the Marquisate of Brandenburg and some in Holland Since which time Christoph Sandius has been the only Vnitarian of note famed most for his Nucleus Hist Ecclesiasticae his Tractatus de origine Animae and his Problema Paradoxum de spiritus Sancto Though in most points he was a Socinian yet as to the matter of our Saviour's Person he was a violent Arian He was the Son of Christopherus Sandius a Prussian and Vnitarian who was Counsellour and Secretary to the Elector of Brandenburgh but discovering his Perswasion was deprived of his Offices 1668. He was born at Koningsberg in Prussia 1644. and died at Amsterdam 1680. In England we have since that time been free from this infection till Mr. F n's Papers of late came out and the Book called the Naked Gospel but God be thanked the strength of these pieces is not so great as to fear from them any mighty Contagion For though they have all the Malice and Heresy they have little enough of the Wit and Reason of the former Socinians ERRATA PAg. 51. lin antepenult pro almost leg most Pag. 68. dele Q. of the. Pag. 78. Not. †leg Bas Hom de Poen Pag. 79. leg stantes ardent FINIS * S r Ralph Winwood's Remonstrance and Protestation to the States against Vorstius's Election in Wilson's Life of K. James * Debuissent ergo dicere quòd habebat uxorem quandam spiritualem vel quòd solus ipse Masculo-soemineus aut Hermaphroditus c. Serv. de Err. Trin. Lib. 1. †Alch. cap. 15. * Sand. Nucl Eccl. ad annum †Where they were Condemned by the first Council of Toledo An. 587. * Alch. Cap. 20. †A little before this time according to Bede A. D. 1612. the Supremacy and Title of Oecumenical Bishop was granted to Boniface the Third by the wicked Parricide Phocas who murdered his Master and Predecessour in the Empire Mauritius * Joh. de Oppido Vincentius Alch. Cap. 52. †And Miracles pretended to be done by them Niceph. Hist Lib. 18. cap. 41 42. * Zonaras Tom. 3. Paul Diac. Lib 18. Vincent lib. 23. †Vid. Stegmanni Photinianismum Disp 1. Q. 4. * Socinus in Matt. 5. ejusd Respons ad Jac. Palaeol cap. 4. Crell in Matt. 5. Ludo. Walsengenii Compend Christ Relig. p. 2. in edit