etlicher unchristlicher Artikel, welche die Wiedertäufer vorgeben, in the German works of Luther, vol. ii. of the edition of Wittenberg, p. 282 ss.....Justus Menius, der Wiedertäufer Lehre und Geheimniss aus heil. Schrift widerlegt. ibid. p. 299 ss.-Bullinger, von der Wiedertaufe Ursprung, Secten und Wesen. Zür. 1561. 4. Ott, Annales anabaptistici. Bas. 1624. The remarkable mixture of (montanistic) fanaticism with narrow-minded adherence to the letter of Scripture, had already been observed by Zuinglius; see his works (edited by Schuler and Schulthess) ii. 1. p. 298.: "Sometimes they insist upon taking the letter in its strict sense, and without any interpretation, sometimes they refuse to admit it altogether."

2 He was born A. D. 1505, and died 1561. The fundamental principles of Mennonitism are: The rejection of infant-baptism, the refusal to take oaths, and to serve in the army, and lastly, the rite of washing the feet.

3 Waterlandians and Flamingians, the more refined and the more rude. Concerning their further gradations, and the entire history of that sect and its spread, see the works on ecclesiastical history.

4 It appeared under the title: Korde Belydenisse des Geloofs, etc. Præcipuorum christianæ fidei articulorum brevis Confessio. 1580. The Latin edition which is given by Schyn 1. c. c. 7. p. 172 ss. consists of 40 articles.

5 Comp. Schyn 1. c. Köcher, bibl. symb. p. 467 ss. Winer, p. 24. 25. Concerning their catechisms, see ibid.)

§ 234.

B. UNITARIANS (SOCINIANS.)

Sandii, C. C., Bibliotheca Antitrinitariorum. Freist. (Amst.) 1684. 8. Bock, F. S., Historia Antitrinitariorum, maxime Socianismi et Socinianorum. Regiomont. 1774-84. •Trechsel, die protestantischen Antitrinitarier vor Faustus Socinus. 1. Buch: Michael Servet und seine Vorgänger. Heidelb. 1839. 8.

While infant-baptism and other doctrines were opposed on practical grounds, the orthodox dogma of the

3

Trinity was, about the same time, attacked from the theoretical point of view, so that the history of the first Unitarians, from the period of the Reformation, appears in many respects connected with that of the Anabaptists.1 Notwithstanding the violent persecutions, by means of which both Roman Catholics and Protestants endeavoured to suppress Unitarianism,2 and which reached their height in the execution of Michael Servetus, a sect formed itself, the adherents of which maintained, that a plurality of persons in the Deity could not be proved from Scripture, though they acknowledged its Divine origin, and professed to entertain feelings of the highest esteem for the man Jesus. It was in consequence of the labours of Laelius Socinus,5 and still more of his nephew Faustus Socinus, that the scattered friends of those principles were united into a distinct body, and adopted the name of Socinians. The one-sided rationalistic tendency of Socinianism included the germs both of later Rationalism (negatively), and of external biblical Supranaturalism (positively), and thus contributed to the transition from one period to another." The appellation Racovienses, which is also applied to the Socinians, as well as the name of their catechism, Catechismus Racoviensis, were derived from the Polish town Racow.8 Not only the authors of that catechism, but also the following theologians, more fully developed the Socinian doctrine, viz., Jonas Schlichting, J. Völkel, John and Samuel Crell, Christian Ostorodt, Valentine Schmalz, Lewis Wolzogen, Andrew Wissowatius, and others.9

1 "That which the Anabaptists attempted in reference to the Church and to practical religion, other theologians, of a tendency closely allied to that of the former, and largely impregnated with Anabaptistic elements, sought to accomplish in reference to theology. The latter tendency was, properly speak

ing, only a distinct branch of the former, and a particular form and expression of the same general movement." Trechsel 1. c. p. 8. Accordingly what was said, § 232, concerning the onesided, rationalistic system of criticism (which apparently forms a contrast to the fanatacism of the Anabaptists) has only reference to the later development of Unitarianism by Socinus. Comp. note 7. and Trechsel p. 3. and 4. Baumgarten Crusius, Compend. i. p. 332. 33., also regards the Antitrinitarians as the speculative opposition, the Anabaptists as the practical one.

2 Among the earlier Antitrinitarians we may mention: Lewis Hetzer, of Bischofszell in the Thurgau (Switzerland); he was executed at Constance A. D. 1529; John Denck, a native of Upper-Palatinate; Jacob Kautz of Bockenheim; Conrad in Gassen, a native Wirtemberg (he was executed at Basle A. D. 1529); John Campanus, a native of Holland, who was professor in the University of Wittenberg; Melchior Hofmann at Strassburg; Adam Pistoris and Rudolph Martini, both natives of Westphalia; David Joris of Bruges, an Anabaptist, and Claudius of Savoy. On their doctrines, concerning which they widely differed, inasmuch as some adopted the notions of Arius, others those of Sabellius, or of Paul of Samosata, compare Trechsel. 1. c. (Section i.), and the special history of doctrines. John Valdez, a native of Spain, who died A. D. 1540 at Naples, is also numbered by some writers, not only among the promoters of the Reformation, but also among the forerunners of Unitarianism; see Sandius 1. c. p. 2-6; on the other side comp. C. Schmidt, in Illgens Zeitschrift für historische Theologie. i. 4. p. 837.

3 He was surnamed Reves, born A. D. 1509 or 11 at Villanueva, in the kingdom of Arragonia, accompanied the Emperor Charles V. on his expedition to Italy (1529), took up his residence in Basle 1530 (together with Oecolampadius), and wrote (1531) his work entitled: de Trinitatis erroribus libri VII. Afterwards he made several stays in France, etc. His trial and execution took place at Geneva A. D. 1553. Concerning the history of his life see Mosheim, neue Nachrichten von dem berühmten span. Arzte, Michael Serveto. Helmst. 1756. 4. and Trechsel 1. c.

4 To this sect belonged also John Valentin Gentilis (he was executed at Berne A. D. 1566), Paul Alciat (he died at Dantzig

1565), Matthæus Gribaldi (his death took place 1564 in Savoy), George Blandrata (he lived in Polonia and Transylvania, and died 1590), and to some extent Bernard Occhino (he died 1564 in Moravia), Celius Sec. Curio (he died 1569), Paul Vergerius (he died 1565), and several others. From the middle of the sixteenth century Antitrinitarian principles were chiefly spread in Polonia. The Socinians formed themselves into a distinct ecclesiastical body at the Synods of Pinczow and Petrikow (1563-65.)

5 He was born at Siena A. D. 1525, and died 1562.-See Illgen, C. F., Vita Lælii Socini. Lips. 1814. 8. Orelli, J. C., Lælius Socinus, in der Basler wissenschaftliche Zeitschrift. 1824. part 3. p. 28 ss. and the requisite documents ibid. p. 138 ss.

6 He was born A. D. 1539, and died 1604. Comp. the memoir of his life by Przipcovius in Bibliotheca fratrum Polonorum (note 9.) P. i. He chiefly laboured in Polonia and Transylvania. Baumgarten Crusius justly designates Lälius Socinus "the spiritual father of Socinianism," and Faustus Socinus "the founder of the sect." Compend. i. p. 334.

7" We may call Socinianism the common birth-place at once of the Supranaturalism and the Rationalism of modern Protestant theology." Strauss, christliche Glaubenslehre i. p. 56.

8 The first Socinian Catechism was composed by George Schomann, a Socinian minister in Cracow, who died A. D. 1591. It was followed by that of F. Socinus, which appeared under the title: Christianæ religionis brevissima institutio per interrogationes et responsiones, quam catechismum vulgo vocant. Racov. 1618. 8. (it was incomplete, inasmuch as it includes only theology and christology.) It formed the basis of the larger Socinian catechism, which was composed by Hieronymus Moscorovius, a Polish nobleman, who died 1625, and Valentin Schmalz, a Socinian minister, and published 1605. 12. in the Polish language. It was translated into Latin under the title: Catechesis ecclesiarum, quæ in regno Polon, et magno ducatu Lithuaniæ et aliis ad istud regnum pertinentibus provinciis affirmant, neminem alium præter patrem domini nostri J. C. esse illum unum Deum Israelis, hominem autem illum, Jesum Naz., qui ex virgine natus est, nec alium præter aut ante ipsum, Dei filium unigenitum et agnoscunt et confitentur. Racov. 1609. 12.-A new edition, together with

a refutation, was published by G. L. Oeder, Francf. and Leips. 1739. 8. Concerning other editions, which also contain other confessions of faith adopted by the Socinians (the Confessio fidei drawn up by Joh. Schlichting 1646. 8.) comp. Winer p.

25. 26.

9 Their writings are collected in the Bibliotheca fratrum Polonorum, quos unitarios vocant. Irenop. [Amst.] 1656. 6 voll. fol. For further particulars see Winer p. 27.

Regenboog, Geschichte der Remonstranten. Transl. from the Dutch. Lemgo 1781. Des Amorie van der Hæven, Abr., het tweede Eeuwfest van het Seminarium der Remonstranten, Leeuwarden. 1830. 8.

Having been excluded from the Reformed Church, on account of their more moderate views concerning predestination, the Arminians found themselves compelled to form a distinct religious community,1 the principles of which are contained both in the Five Articles of the Remonstrants (A. D. 1610),2 and in the confession of faith drawn up by Simon Episcopius.3 Arminianism is characterized not only by Universalism, but also by a kind of moderate orthodoxy, which is almost imperceptibly mixed up with heterodox elements, and has reference rather to morals than to rigid dogmatism. As regards its tendency, it is, in some respects, allied to the coldness of Socinianism, but has, at the same time, preserved a sufficient amount of positive religion, to oppose the special, negative doctrines of that creed. Next to Arminius himself, and Simon Episcopius, Hugo Grotius, and Philip a Limborch,5 were the most distinguished of the Arminian theologians, the former by his philoso