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bell ion and sedition into France ^ the finest country in the world ? c < You approve of the proceedings of those people who have so long carried on a cruel war in the
be & jrt 0 f their o # n country ; you offer your prayers to God for their salvation and * hat they may obtain victory , and those who fall in battle you rafifc with the
martyrs ! Has the Christian religion any need of such defenders ? Did Christ your master put arms into your hands to defend "his cause V In another letter from thidith
to Volfhis ^ minister at Zurich he represents to him the inconsistency of the Calvinists in accusing the Papists of cruelty , as the reformed are worse than they ! This he illustrates by the examples of Servetus . Valentine Gefctilis , and
many others , whom they put to death for their belief . He charges the Calvinists of Zurich with banishing an aged man ,
named Ochin , with his wife and family , in the depth of winter , without even giving them a hearing * He describes the persecution which Lasco * and several
strangers who joined Ochfrt , suffered on the part of the Calvinists , who refused them shelter in every place they came to in the most inclement season of the year .
Dudith after that could not suppose they would have the effrontery to reproach the Papists with the cruelty and tyranny of the C 6 urt of Rome , These are
his words : Post alia Aujus generis multa qua ? sane « Christiana chariiate alien * videntur essey obsecro tc qua front e post hoc , Pontificis tymnnidem objicieiiius ! Quompdo ttlius crudelitati insvltabimus ! This Bernardin Ochin ,
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M- Simon observes * afterwards joined the Anti-lYinitarians in Polknd ^ and from thence passed into Moravia .
Upon these grounds it is , that Father Simon charges M , Jurieu with inconsistency , when the latter quoted the Bishop of Meaux iC
saying that Christian princes have a right ' to use . the sword against the enemies of the church f * since Calvin , Beza , Melanchton ^ Buliinger ^ and many other learned
Protestants have maintained the same sentiments , tod even real * ized them by their practice . In
answer to M . Jqrieu * s observation , that the mo $ t judicious and best informed among the modern Calvinists , have different senti * nients respecting religious compulsion , he replies , We should
always judge of the spirit of a so * cietj b y its first and roost celebrated writers ; and not by their successors ^ whom experieirce aad reflexion may have taught that the doctrine of the original . Reformers tended to the total d£ - » struction bf the whole sect .
With respect to Michael Servetus , M , Jurieu observed that a difference ought to be observed between such persons as he Ci art impious blasphemer , who had re ~ nounced all religion , and the be * lievers in the gospel , wha
acknowledge God and Jesus Christ , according to the three creeds . * M Simon replies , this mode of argument proves nothing , for this sole reason , viz . because Protestants profess to agree in principle
with ServetuEs , in acknowledging the Scripture alone as the true test of religion ; and the belief of Servetus being founded upon the word of God , they had therefor *
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652 Conduct of the CahinUtic Reformers *
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1810, page 652, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1708/page/32/
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