was decapitated in Berne, 1566; and Matthew Gribaldus (Gribaud) was snatched from a like fate by the plague, 1564.15 As Switzerland did not offer a sure place of refuge, many of these Antitrinitarian Italians betook themselves to Poland,16 where many of the nobility not only protected the Reformation, but were glad to welcome the refined Italian culture. For a long time Antitrinitarianism was here, too, propagated in secret; Peter Gonesius (Conyza) first proclaimed it openly in Pinczow from 1556.17 But John George Blandrata was especially active; he had been driven from Geneva, and likewise came to Poland in 1558. The leading persons connected with him were Francis Lismanini, Gregorius Pauli, a preacher in Cracow, Peter Statorius, rector in Pinczow since 1559, and George Schomann, from 1560 a preacher in the same place.18 They were aided by the lively opposition there 14 On him see the writings, cited Note 8, by Aretius and Beza. Bock, Hist. Antitr., i. i. 369, and ii. 427. Trechsel, ii. 316. See Confessio evangelica (printed in Lyons about 1561); see in Trechsel, ii. 471. 15 Bock, ii. 456. On the doctrinal sentiments of the Genevese Antitrinitarians, Gribaldi, Blandrata, Gentilis, and Alciati, see Heberle, in the Tübinger Zeitschr. f. Theol., 1840, iv. 128 ff. According to them, the Son and the Spirit were two eternal, but limited, emanations from the Father; and they thus substantially agreed with the Ante-Nicene Fathers, to whom they appealed. [But see Bull, Defensio Fid. Nic., Baur's Dreieinigkeit, and Dorner's Person Christi.] Comp. Valentini Gentilis Impietatum brevis Explicatio auct. J. Calvino, in the work published by Beza (see Note 8), and in Calvini Tractatus Theologici. Amstel., 1667, p. 568. Trechsel, ii. 282. 16 See the appendices to Sandii Bibl. Antitrin., viz., p. 181: Jo. Stoinii (since 16122 pastor in Rakau, † 1654) Epitome Historiae Originis Unitariorum in Polonia; p. 189: Ge. Schomanni (from 1560 preacher in Pinczow, † 1591) Testamentum; p. 207: Andr. Wissowatii, Jun. (Socin. preacher, † in Amsterdam, 1678), Narratio Compendiosa, quomodo in Polonia a Trinitariis Reformatis separati sint christiani Unitarii.—Adriani Regenvolscii (pseudonym) Systema historico-chronologicum Ecclesiarum Slavonicarum, Traj. ad Rhenum, 1652. 4. (again published in 1679 under the real name of the author, Andreas Wengerscius (Wengierski), a Reformed preacher in the district of Lublin). Stanislai Lubieniecii, Jun. (Socin. preacher, † in Hamburg, 1675), Historia Reformationis Polonicae. Freistadii (Amsterdam), 1685. 8. G. W. C. Lochneri comm. qua enarrantur Fata et Rationes earum familiarum christianarum in Polonia, quae ab Ecclesia Romano-catholica alienae fuerunt, usque ad Consensus Sendomiriensis tempus, in the Acta Societatis Jablonovianae Nova, T. iv. Fasc., ii. (Lips., 1832, 4.) p. 86. Geschichte der Reformation in Polen, by Grafen Valerian Krasinski, from the English of W. A. Lindau. Leipzig, 1841, 8., s. 143 ff. 308 ff. 17 Lubieniecius, p. 111. Heberle in the Tübinger Zeitschrift für Theologie, 1840, iv. 138. 19 Ge. Schomanni Testamentum, at the end of Sandii Bibl. Antită, p. 193, ad ann. 1559: Pinczoviae ego cum Petro Statoria Thionvillano Gallo, et Johanne Thenaudo Bituricensi Gallo, D. Francisco Lismanino, D. Georgio Blandrata medico, Bernardino Ochino familiariter vixi, et evidenter didici, errorem esse, non fidem christianam, Trinitatis personarum omnimodam aequalitatem: sed unum esse Deum Patrem, unum Dei Filium, unum Spiritum Sanctum: licet adhuc multa non intelligeremus ad hoc pertinentia. made to the doctrine of Francis Stancaro, that Christ is mediator only in his human nature.19 For they maintained, not unsuc cessfully, the position that this error could be refuted only by the neglected truth that the Father is greater than the Son.20 Some soon went further, and denied the divinity of the Holy Ghost.21 Others rejected infant baptism.22 In vain did Calvin utter warnings against the new doctrine;23 the synods convened to repress it 19 Stancaro, from Mantua, professor in Konigsberg 1551, adopted this doctrine in opposition to Osiander, and was involved in controversies, not only here, but also in Frankfort-on-the-Oder, where he went in 1552: these disputes he also brought into Poland in 1553. In 1554 he went to Transylvania, and 1558 returned to Poland, where he died in 1574. On his restless character, see the opinions of his contemporaries in the letter of Mainardo to Bullinger, 1558, in the Museum Helvet., xix. 491. See Planck's Gesch. des Prot. Lehrbegriffs, iv. 449. Comp. Heberle, s. 156. See below, § 39, Note 31. 20 Lubieniecius, p. 117: Stancarus statuebat, Filium, cum unus idemque Deus cum Patre credatur, Mediatorem non secundum divinam naturam, ne sui ipsius Mediator esset, sed tantum secundum humanam esse. In reply, Lismaninus in Epist. ad Stan. Iwan. Karninscium, 1. c., p. 122: Dico et repeto, quod nisi apertissime ostendatur, quomodo Filius est aequalis Patri, et quomodo Pater est major Filio, antequam homo fieret, nunquam discedent a Stancarismo nostri fratres seducti.-P. 119: Arianus est, qui non confitetur, Filium esse consubstantialem et coaeternum Patri, non qui a Sabellianismo liberat homines, ne Patrem et Spiritum S. incarnatum et passum cogantur asserere. Verbis Stancarus distinguit Patrem a Filio, re autem ita confundit, ut generationem Filii, et processionem Spir. S. tollat omnino. Thus they held fast to the doctrine of the Antitrinitarians of Geneva; see Note 15. 21 At the Synod of Pinczow, November, 1559, a letter was presented from Chelmski, quibus in dubium vocabat invocationem Spiritus Sancti. But Peter Statorius is the reputed originator of this doubt; Lubieniecius, p. 148. At that time he still denied this doctrine, Regenvolscius, p. 184; but afterward he openly avowed it: Spiritum S. non esse tertiam Deitatis personam, nec Deum, sed Dei virtutem et donum, quod Deus in cordibus fidelium excitet, Lubieniecius, p. 149. 22 Peter Genesius first presented to the Synod at Bresk, in Lithuania (December, 1558), a-libellum contra paedobaptismum, quo ritum hunc nec Scripturae sacrae, nec primae antiquitati, nec sanae rationi convenire docuit, and was generally opposed, Lubieniecius, p. 144. Then there was a dispute about it in Wilna, 1559, where Martin Czechovicius was the leading opponent of infant baptism. At the Synod of Brasin and Wengrov, 1565, their number was already very considerable; see Lubieniecius, p. 176 (cf. M. Czechovicii de Paedobaptistarum errorum origine. Lublini, 1575. 4.; earlier published in Polish. Das Lehrgebäude der Wiedertäufer nach den Grundsatzen des M. Czechowitz, by J. R. Kiessling. Reval and Leipzig, 1776. 8.). 23 He warned the Bohemian brethren in Poland against Blandrata, prid. Cal. Jul., 1560 (Epp. ed. Genev., p. 233), particularly the Prince Radzivill, who specially favored him, in the dedication of the second edition of his Commentary on the Acts, dd. August 1, 1560. He accused Blandrata of Servetianism; but the latter quieted his admirers by confessing three Persons, equal in essence and equally eternal. He justified himself before the Synod at Pinczow (January, 1561), Regenvolscius, p. 86; and they were very indignant at Calvin; see his letters of 1561 to Poland (Epp. ed. Genev., p. 256, ss.). The Zurichers, too, warned the Poles, in a letter, March, 1561, against both Stancarus and the Antitrinitarians; see Schlüsselburg Catalogus Haereticorum (Francof., 1597 ss. ix. voll. 8.), ix. 224. There were afterward published, from several quarters, controversial works against the new Arianism in Poland (collected in Valentini Gentilis Impietatum Brevis Explicatio ed. Th. Beza. Genev., 1567, 4., p. 56 ss.); two letters from only kindled the flames.24 The Unitarians united in a church, which was excluded from the fellowship of the Reformed Church in 1565 in Petrikow.25 Their chief seat was at first at Pinczow, and then at Racow, built in 1569. In Poland they had several scattered churches, under the protection of the nobility, who favored them. Among these protectors was the famous Andreas Dudith.26 Blandrata went, in 1563, to Transylvania, where he was physician in ordinary to the King, John Sigismund, whom he brought over to his doctrines; and there, in 1571, he procured religious freedom for his party.27 Francis Davidis was here their first superintendent. As Unitarianism sprang from many independent individual opinions, the new church did not at once come to unity in the faith. With the rejection of infant baptism other Anabaptist peculiarities pressed in and were canvassed;28 in the doctrine respectCalvin, ad Fratres Polonos, 1563 (also in his Tractatus Theol. ed. Amstelod., p. 589); from Josias Simler, professor in Zürich, Jo. Wigand, Alex. Alesius, professor in Leipsick, and from the Genevese clergy (1565). 24 The Synod in Pinczow, April, 1562, decreed (Lubieniecius, p. 131), ut Ministri abstineant a modis loquendi philosophicis de Trinitate, de essentia, de generatione, de modo procedendi, quae omnia sint extra verbum Dei; sed ut quilibet se contineat intra terminos Prophetarum, Apostolorum et symboli apostolici. A Confessio, probably handed in to this Synod by Blandrata, has been published by Henke (Opusc. Acad., p. 245), with a refutation by Flacius. The controversy, however, soon broke out again between Gregorius Pauli, preacher at Cracau, and the violent Trinitarian, Stanisl. Sarnicius, preacher in a village near Cracau. 25 Lubieniecius, p. 201. By a royal edict, August 6, 1564, all heretical Italians were banished from the kingdom (Regenvolscius, p. 222), and then the Unitarians, by a law of the Diet of Lublin, 1566 (Lubieniecius, p. 194); however, the last was not put into execution, and from 1573 the Unitarians were also protected by the Pax Dissidentium (see Div. I., § 15, Note 23). 26 Before this Bishop of Tina, and in this capacity a member of the Council of Trent; then Bishop of Fünfkirchen; he married in Poland, 1565, and purchased the estate of Smigla, in the voyvode of Posen, the previous possessor of which had also been a protector of the Unitarians; see M. Adelt, Nachricht v. d. ehemaligen Schmieglischen Arianismus, Danzig, 1741. 27 Comp. Div. I., § 16, Notes 19, 20. The King was gained chiefly by two religious colloquies in Stuhlweissenburg, 1566 and 1568, in which Blandrata and Davidis, by their dexterity, maintained an ascendency over the Reformed. The proceedings were published: those of the first in Clausenburg, 1566 (Sandii Bibl., p. 30); those of the second -Disputatio in causa s. Trinitatis inter novatores D. G. Blandratam caet. et Pastores ministrosque Ecclesiae Dei catholicae Albae Juliae-habita, Claudiopoli, 1568. 4.-published by the Reformed preachers (extracts in Salig's Gesch. d. Augsb. Conf., ii. 855). In the Gottingen Library is Summa Professionis Doctrinae de uno vero Deo Patre Filioque ejus unigenito J. Chr. crucifixo, horum denique Spiritu sancto-scripta et edita per Ministros Eccl. Claudiopolitanae, Claudiopoli, 1570, a copy is extant (Mss. theol. thet., i. 107 b.). On the objection that the Catholic Trinity is really a quaternity, see Royaards de Leer der Quaterniteit, Nederl. Archief door Kist en Royaards, ii. 263. 29 All the Racovians maintained that no Christian could hold any civil office (Sandii ing Christ, the subordinationism with which they began was soon abandoned, and many went over to Ebionitism.29 The majority, however, united in the faith30 which was expressed in the Catechism published in Cracow in 1574.31 In 1579 Faustus Soci Bibl., p. 45). When Jacob Palaeologus, also a Unitarian, wrote against this, Gregorius Pauli (1573) defended the doctrine against him (Bock, ii. 801 s.), and (1574) against Stanislaus Budzinius (Bock, i. i. 86, and i. ii. 613). Martin. Czechovicius De Vita et Moribus primitivae Ecclesiae Christi, in the Appendix to his Dialogues, 1575, taught the same, and also that a Christian could not wear a sword (Sandii Bibl., p. 51). Stanislaus Budzinius taught a millennial kingdom, and was opposed in this by Gregorius Pauli and Faustus Socinus (Bock, i. i. 86, and i. ii. 613); cf. Fausti Socini contra Chiliastas ad Synodum Chmielnicensem epist., dd. 17. Sept., 1589 (Opp., i. 440); Martinus Czechovicius is also here called-acerrimus contrariae sententiae propugnator. 29 Schomanni Testamentum (Sandii Bibl., p. 194 s.) ad ann. 1566: Sub id fere tempus ex rhapsodiis D. Laelii Socini quidam fratres didicerunt, Dei Filium non esse secundam Trinitatis personam Patri coëssentialem et coaequalem: sed hominem Jesum Christum ex Spiritu Sancto conceptum, ex Virgine Maria natum, crucifixum et resuscitatum: a quibus nos commoniti sacras literas perscrutari, persuasi sumus. Petrus Gonesius and Stanisl. Farnovius held, in opposition to this, the older opinion (Note 15), and were declared by the rest of the Unitarians to be Arians, just as these had before this themselves been said to be. Between the two parties there were fruitless negotiations at the Synods of Lankut and Skrzynna, 1567 (Lubieniecius, p. 215 ss.). The latter declared (p. 219 s.): Pie et sancte Trinitas retinenda est ea lege, ut fraterna caritas ex praescripto Filii Dei servetur, et alter alterius infirmitates toleret, nullo vero prorsus modo alter alterum convitiis incessat.-Interea integrum est per scripta de eo agere, sed ita, ne alter alterum calumnietur.-Orationes et conciones sacras alii aliorum audire possunt ea cautione sicuti orationes peractae fuerint ea forma, quae in verbo Dei est tradita.-Si forte illas orationes vel conciones audire nolens foras exierit, non est id ei vitio ferendum, quasi vinculum fraternae dilectionis solveret,-alter alterius fidei imperare nolens, cum istius dominus et largitor sit ipse Deus, usquequo is miserit sapientiores Ministros Angelos suos, tempore suo zizania avulsorus, et a tritico separaturos. Interim nos alii alios non evellamus, nec laceremus: hoc enim Christus noluit permittere Apostolis, tanto minus id nobis permisit. But even this mere external union was not attained. Farnovius formed in Sandecz, on the Hungarian frontier, a distinct sect (Farnovians), which was, however, dissolved after his death (he died after 1615; Regenvolscius, p. 89). Meanwhile there was another rupture among the rest of the Unitarians when Francis Davidis, superintendent in Transylvania, rejected invocations to Christ. Blandrata opposed him, and had Faustus Socinus brought to Transylvania in 1578, to induce him to abandon his views. As this was unsuccessful, a general synod in Thorda condemned him in 1579; the Prince sentenced him to perpetual imprisonment, and he died in prison, 1579 (Davidis' Theses and Blandrata's Antitheses, see in Lampe Hist. Ecclesiae Reform, in Hungaria et Transylvania, p. 306; De J. Chr. Invocatione disp. quam F. Socinus per Scripta habuit cum Franc. Davidis anno 1578 et 1579, in F. Socini Opp., ii. 709). The doctrine of these Semijudaizantes found also adherents in Poland. Their leader, Simon Budnaeus (hence called Budnejans), was deposed in 1582, and afterward recanted (Sandii Bibl., p. 54; Bock, i. i. 80). 30 Called Racovienses (by F. Socinus, in the Responsio pro Racoviensibus ad Jac. Palaeologum, 1581): hence this Catechism, though printed, in Cracow, goes by the name of the First Racovian; Sandii Bibl., p. 44. 31 Catechesis et Confessio Fidei Coetus per Poloniam congregati in Nomine Jesu Christi, Domini nostri crucifixi et resuscitati, Cracoviae, 1574. 12. In Sandii Bibl., p. 44, it is conjectured that it was principally drawn up by Gregorius Pauli, senior in Cracow; more probably it was by George Schomann, then preacher in Cracow; Bock, i. nus32 came to Poland. He had been directed in his theological education by the influence of his uncle Laelius, and from the man ii. 826. On this very rare book, see J. A. Müller, in Bartholomäi fortges. nützl. Anmerkungen, xxi. 758; Mosheim, Institutt., p. 815; Baumgarten's Nachrichten, xi. 35. The Unitarian superintendent, George Eniedinus († 1597), wrote an explanation of it (Sandii Bibl., p. 93). It is divided: I. De Deo et Jesu Christo. II. De justificatione nostri. III. De disciplina. IV. De oratione. V. De baptismo. VI. De Coena Domini. Folio b. 3. Quid est Jesus Christus, filius Dei? Est Homo, mediator noster apud Deum, patribus olim per Prophetas promissus, et ultimis tandem temporibus ex Davidis semine natus, quem Deus pater fecit Dominum et Christum, hoc est, perfectissimum Prophetam, sanctissimum sacerdotem, invictissimum regem, per quem novum mundum creavit, omnia restauravit, secum reconciliavit, pacificavit, et vitam aeternam electis suis donavit: ut in illum post Deum altissimum credamus, illum adoremus, invocemus, audiamus, pro modulo nostro imitemur, et in illo requiem animabus nostris inveniamus. Folio c. 6. Ubi vero scribitur de ea, quam dicis, nova creatione? Es. lxv. 17. Ecce ego creo coelos novos et terram novam; Es. lxvi. 22; Ezech. xxxvi. 26. Dabo vobis cor novum, et auferam cor lapideum; Ps. li. 12. Cor mundum crea in me, Deus, et spiritum rectum innova in visceribus meis. Ubi vero scriptum extat, per Jesum omnia denuo esse creata, restaurata, reconciliata et pacificata? Jo. i. Omnia per ipsum facta sunt; 2 Cor. v. Si quis est in Christo Jesu, nova creatura est, vetera praeterierunt, ecce nova facta sunt omnia. Then follow, without further explanations: Hebr. i. 2; Hebr. ii. 5; Col. i. 16-20; Eph. i. 3, 10, ii. 3-18, iv. 22-24. Folio e. 2. Spiritus sanctus est virtus Dei, cujus plenitudinem dedit Deus pater Filio suo unigenito, domino nostro, ut nos adoptivi ex plenitudine ejus acciperemus. Folio e. 5. Quid est justificatio? Est ex mera gratia Dei per dominum nostrum Jesum Christum, sine operibus et meritis nostris, omnium praeteritorum peccatorum nostrorum in viva fide remissio, vitaeque aeternae indubitata explicatio, et auxilio Spiritus Dei vitae nostrae non simulata, sed vera correctio, ad gloriam Dei patris nostri, et aedificationem proximorum nostrorum. Folio i. 6. Baptismus est hominis Evangelio credentis et poenitentiam agentis in nomine Patris et Filii et Spiritus Sancti, vel in nomine Jesu Christi, in aquam immersio et emersio, qua publice profitetur se gratia Dei Patris, in sanguine Christi, opera Spiritus Sancti, ab omnibus peccatis ablutum esse, ut in corpus Christi insertus, mortificet veterem Adamum, et transformetur in Adamum illum coelestem, certus, se post resurrectionem consecuturum esse vitam aeternam. Folio k. 3. Omnes igitur baptizandi verbum Dei audire, credere, confiteri et poenitentiam agere debent? Planissime, referring to Acts viii. 35 ss.; Hebr. vi. 1 s.; Gal. iii. 26, 27; Acts viii. 12. Sed baptizabant totas familias in fidem patrumfamilias? Non. Nam justus sua fide (non aliena) vivit; Hab. ii., et Act. 16. Ubi dicuntur baptizasse familias, nonnisi audientes et credentes baptizarunt. Folio k. 6. 1 Quid est coena Domini? Est actio sacra, ab ipso Christo domino instituta, in qua probati discipuli Christi, in coetu sacro ad mensam Domini devote discumbentes, Deo patri pro ejus in Christo beneficiis ex animo gratias agunt, panem frangentes edunt, et ex calice Domini bibunt, ad devotam recordationem corporis Christi domini pro nobis in mortem traditi, et sanguinis ejus effusi in remissionem peccatorum nostrorum, excitantes se invicem ad constantem sub cruce patientiam, et sinceram fraternam dilectionem. Folio 1. 4. Quomodo autem Christus huic actioni adest, quum eum oporteat coelo capi usque ad tempus restaurationis omnium, Act. iii.? Adest certissime suis fidelibus, ut promisit, Matth. xxviii. Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi adest inquam non carnaliter, sed Spiritu suo sancto, ut est Jo. xiv. Rogabo Patrem et alium Paracletum dabit vobis, caet. 32 Vita Fausti Socini Senensis, descripta ab Equite Polono (Sam. Przypcovio), 1636. 4. (also prefixed to F. Socini Opp. Irenopoli, 1656 (2 Tomi fol.), before T. I.). Bock, Hist. Antitrin., ii. 654–850; Fock, i. 159. Opinion of the Socinians about him : Alta ruit Babylon: destruxit tecta Lutherus, |