To close the story of this book of Socinus, and the progress it hath made in the world: this I dare assure them who are less exercised in these studies, that though the whole of the treatise hath at first view a very plausible pretence and appearance, yet there is a line of sophistry running throu(;h it, Avhich being once discovered (as, indeed, it may be easily felt, with the help of some few principles), the whole fabric of it will fall to the ground, and appear as weak and contemptible a piece as any we have to deal withal in tliat warfare which is to be undertaken for the truths of the gospel. This also I cannot omit, as to the rise of this abomination of denying the satisfaction of Christ, that as it seems to have been first invented by the Pelagians, so in after ages it was vented by Petrus Abelardus, professor of philosophy at Paris ; of whom Bernard, who wrote against him, saith, " Habemus in Francia novum de vetere magistro theologum, qui ab ineunte setate sua in arte dialectica lusit, et nunc in Scripturis Sanctis insanit:" and in his epistle (which is to Pope Innocent) about him,* he strongly confutes his imaginations about this very business ; whereupon he was condemned in a council at Rome, held by the same Innocent.*
This part of our faith being of so great weight and importance, the great basis and foundation of the church, you will find it at large insisted on and vindicated in the ensuing treatise.
The author of the life of Socinus tells us (as he himself also gives in the information) that whilst he abode about Switzerland, at Basil and Tigurum [Zurich], he had a dispute with Puccius; which also is since pub- lished. Tins was before his going into Poland in the year 1578.®
The story of this Puccius, because it may be of some use as to the pre- sent estate of the minds of many in the things of God, I shall briefly give
* " Gitichio itaque de absoluta Dei potcntia sen potestate (de qua nulla nobis dubitatio) inaniter blateranti, elegant issi mis Augustini verbis respondeo, 'Omnia Deus potiiit, si voluissct,'" etc.— Lucius ad Gitich. p. 110.
* Diatrib de Justit. Divin. Vind. ^ Religio Sociniani Refutata.
* Bernard. Ep. 190. ^ Baroni. ad anu. 1140. ^""Aliam interim cum Francisco Puccio ineunte anno 1578, Tiguri confecit." — Vita
Faust. Kocin.
THE PREFACE TO THE READER. 29
from Socinus himself (Ep. 3, ad Matt. Radec), and that as a tremen- dous example of the righteous judgment of God, giving up a person of a light, unstable spirit to fearful delusions, with a desperate issue. Origi- nally he was a merchant of a good and noble family, but leaving his pro- fession he betook himself to study,^ and for his advantage theiein came hither to Oxford.^ After he had stayed here until he began to vent some paradoxes in religion, about the year 1565 (being not able here to prevail with any to close with him), he went to Basil, where there was a dispute between him and Socinus, before mentioned; in the issue whereof they both professed that they could agree in notliing in religion but tliat there was a God that made the world. At Basil he maintained universal re- demption and a natural faith, as they then termed it, or an innate power of believing without the efficacy of the grace of God, for Avhich he was compelled thence to depart; which doing he returned again into England, where, upon the same account, he was cast into prison for a season ; thence being released, he went into Holland, from whence by letters he clial- lenged Socinus to dispute, and went one thousand miles (namely, to Cra- covia in Poland) afterward to make it good. After some disputes there (both parties condescending to them on very ridiculous conditions), So- cinus seeming to prevail, by having most friends among the judges, as the other professed, he stayed there a while, and wrote a book, which he styled " The Shut Bible, and of Elias," wherein he laboured to deny all ordinances, ministry, and preaching, until Elias should come and restore all things. His reason was taken from the defection and apostasy of the church ; wherein, said he, all truth and order was lost, the state of the church being not again to be recovered, unless some with apostolical au- thority and power of working miracles were immediately sent of God for that purpose. How far this persuasion hath prevailed v.'ith some in our days, we all know and lament. Puccius at length begins to fancy that he shall himself be employed in this great restoration that is to be made of the church, by immediate mission from God! Whilst he was in expectation of his call hereunto, there come two Englishmen into Poland, men pre- tending discourse with angels and revelations from God : one of them was the chief at revelations (their names I cannot learn), the other gave out what he received, in his daily converse with angels, and the words he heard from God, about the destruction of all the present frame of the worship of God. To these men Puccius joined himself, and followed them to Prague in Boliemia, though his friends dealt with him to the contrary, assuring him that one of his companions was a mountebank and the other a mngician ; but being full of his former persuasion of the ceasing of all ordinances and institutions, with the necessity of their restitution by im- mediate revelation from God, having got companions fit to harden him in his folly and presumption, he scorned all advice, and away he went to Prague. No sooner came he thither but his prophet had a revelation by an angel that Puccius must become Papist, his cheating companion having never been otherwise. Accordingly he turns Papist ; begs pardon publicly for his deserting the Roman church, is reconciled by a priest, in whoso society after he had a while continued, and laboured to pervert others to the same superstition with himself, he died a desperate magician. Have none in our days been led into the like maze ? hath not Satan led some in