whofe name was SPIRITUS, arrived there: who happening, in the company of fome friends, to take up a book in which were prayers diftinctly addreffed to the three divine perfons, ftarted this question, Whether there are three Gods? The queftion being fully difcuffed, doubts arofe in the minds of fome, especially in ANDREAS FRICIUS MODREVIUS, Secretary to the King. At the defire of this prince, who was of an inquifitive temper, FRICIUS ftudied the questions then agitated on the doctrine of the the Trinity, and wrote fome books in favour of the UNITARIAN fcheme, entitled Sylva!

In the year 1556, PETER GONEZIUS, a Pole, and a native of Podlachia, after his return from his travels into his own country, avowed, in the Synod of Seceminum, his approbation of the Apostles Creed, but his rejection of the Nicene and Athanafan, his denial of the doctrine of the Trinity, and his belief of the inferiority of the Son. He made the fame declarations afterwards at Breftia, in 1558.

In the year 1558 there came to PinczÓW GEORGE BEANDRATA, who then embraced, it is faid, the fentiments of SERVEfus* on the Supremacy of the Father.

SANDIUS fays, there fell into his hands a copy of CALVIN'S Commentaries, which had been given by Lis

MANINUS

Father. He met here with GONEZIUS, and STAN-CARUS, an Italian, of his opinion on the point. These perfons held difputations with one another and with others. A Synod was called for compo fing the controverfies, at which were prefent many minifters and nobles. This Synod was diffolved, after it had held for fome days, without any thing being agreed upon; but it contributed much to the overthrow of the common doctrine of the Trinity.

The fame doctrine became the principal fubject of debate at fucceeding Synods, held at different places; and, at each, new advocates for the UNITARIAN fentiments rofe up. And, on the other hand, there were others who oppofed these new opinions, and exerted their influence to check their progrefs, and to support the belief of the commonly received notions. At one, in particular, fummoned at Cracow, 1561, letters were produced from CALVIN, exhorting them to be on their guard against BLANDRATA.

...

b 2

At

MANINUS to GEORGE SCHOMAN, à Minifter at Pinczew, with fome M.S. notes of LISMANINUS in the margin. Among the reft, upon Acts xx. 28, where CALVIN calls SERVETUS Hifpanicum canem, there was this diftich:

Cur tibi fum CALVINE canis? tuus efficit ardor,
Ne canis, heu! dicar, fed miferanda cinis.

SANDII, Biblioth. ANTITRIN. P. 35:

Atléngth, in 1565, as the diffenfions on this Head became more violent and more univerfal, GREGORY PAUL, with the approbation and countenance of fome perfons of eminent rank and dignity, attempted to restore the peace of the Church by addreffing the affemblies of the kingdom at that time convened, and defiring a friendly conference on the questions.

This was obtained, and lafted for fome days but, when the authority of the Fathers was alledged in defence of the common opinion, before GREGORY PAUL had returned the anfwer he promised, in the abfence of the other party, the more powerful party and popular fentiments prevailing, it was concluded no future controverfies fhould be held with the UNITARIANS on thefe fubjects. This produced an open fchifm, and the reformed Church was divided into two parties: into the greater Church, profeffing a Trinity of persons in the divine Being, and the leffer, holding the Unity of his perfon. The former efteemed it unlawful to communicate with the latter, and inftigated the Popes and their Bishops to treat the weaker party as ARIAN blafphemers, and fome of the nobility, who patronized them, were calumniated as guilty of treafon against their country.

There was by no means a perfect Uniformity in the fentiments of thefe UNITARIAN'S concernirig

the

the nature and character of CHRIST. Some adopted the ARIAN notions, and these were called FARNOVIANS, from STANISLAUS FARNOVIUS or FARNESIUS, who prefided over a Church and celebrated school at Sandecia. Others were denominated BUDNEIANS, from SIMON BUDNEUS, a man of confiderable acuteness and fagacity, Their opinion was, that JESUS CHRIST was born in the ordinary way, according to the general law of nature, and that he was no proper object of divine worship and adoration. A third part held those views, and opinions on thefe fubjects which were afterwards called SOCINIAN.

The UNITARIANS entertained different fentiments likewise on other points. They were not all agreed on the Perfonality of the Holy Ghost, nor in their explanation of the rules of conduct that were obligatory on CHRISTIANS. And most of them appeared to have denied the divine authority of Infant-Baptifm.

From Poland the UNITARIAN fentiments were Spread into Tranfylvania, and were embraced by SIGISMUND the fovereign of that country. Here they, who afferted that the Father alone was the most high GOD, were first called UNITARIANS. This prince granted them the free exercife of their religion, and b 3 invited

invited BLANDRATA, the phyfician, to his court? He brought with him FRANCIS DAVID, whole name will frequently occur in the following work, and who became Superintendent of the ANTITRI NITARIAN focieties in that kingdom. About the fame time the ftates of Poland entered into an agree ment, called Pasta Conventa, by which their Kings were bound to fubfcribe and make oath they would maintain universal Toleration.

The UNITARIANS of Poland were first called PINCZOVIANS, from the town Pinczow, in which the heads of this party of PROTESTANTS refided, and where they were protected and favoured by a person of illustrious rank. Flourishing focieties of them were also formed at Cracow, Lublin, Luck, Sprila, and in the city of Racow: at which last place JOHN SIENIENIUS, Palatine of Podolia, afforded his protection, joined himself to them, and erected for their ufe a School and Printing-office. Racow, by this means, became the center of their community, and from this town they derived the name of RACOVIANS.

These privileges were granted them about the year 1600, fome time after SocINUs came to Po land. Thus this country had the honour of carrying the Reformation to a degree of perfection it did

not