[297] Palmer (1601-1647) was Master of Queen's College, Cambridge, a Puritan but not a separatist. His work, The Characters of a believing Christian, in Paradoxes and seeming contradictions, appeared in 1645.
[298] Grosart (1827-1899) was a Presbyterian clergyman. He was a great bibliophile, and issued numerous reprints of rare books.
[299] This was the year after Palmer's death. The title was, The Remaines of ... Francis Lord Verulam....; being Essays and severall Letters to severall great personages, and other pieces of various and high concernment not heretofore published, London, 1648, 4to.
[300] Shaw (1694-1763) was physician extraordinary to George II. He wrote on chemistry and medicine, and his edition of the Philosophical Works of Francis Bacon appeared at London in 1733.
[301] John Locke (1632-1704), the philosopher. This particular work appeared in 1695. There was an edition in 1834 (vol. 25 of the Sacred Classics) and one in 1836 (vol. 2 of the Christian Library).
[302] I use the word Socinian because it was so much used in Locke's time: it is used in our own day by the small fry, the unlearned clergy and their immediate followers, as a term of reproach for all Unitarians. I suspect they have a kind of liking for the word; it sounds like so sinful. The learned clergy and the higher laity know better: they know that the bulk of the modern Unitarians go farther than Socinus, and are not correctly named as his followers. The Unitarians themselves neither desire nor deserve a name which puts them one point nearer to orthodoxy than they put themselves. That point is the doctrine that direct prayer to Jesus Christ is lawful and desirable: this Socinus held, and the modern Unitarians do not hold. Socinus, in treating the subject in his own Institutio, an imperfect catechism which he left, lays much more stress on John xiv. 13 than on xv. 16 and xvi. 23. He is not disinclined to think that Patrem should be in the first citation, where some put it; but he says that to ask the Father in the name of the Son is nothing but praying to the Son in prayer to the Father. He labors the point with obvious wish to secure a conclusive sanction. In the Racovian Catechism, of which Faustus Socinus probably drew the first sketch, a clearer light is arrived at. The translation says: "But wherein consists the divine honor due to Christ? In adoration likewise and invocation. For we ought at all times to adore Christ, and may in our necessities address our prayers to him as often as we please; and there are many reasons to induce us to do this freely." There are some who like accuracy, even in aspersion—A. De M.
Socinus, or Fausto Paolo Sozzini (1539-1604), was an antitrinitarian who believed in prayer and homage to Christ. Leaving Italy after his views became known, he repaired to Basel, but his opinions were too extreme even for the Calvinists. He then tried Transylvania, attempting to convert to his views the antitrinitarian Bishop Dávid. The only result of his efforts was the imprisonment of Dávid and his own flight to Poland, in which country he spent the rest of his life (1579-1604). His complete works appeared first at Amsterdam in 1668, in the Bibliotheca Fratres Polonorum. The Racovian Catechism (1605) appeared after his death, but it seems to have been planned by him.
[303] "As much of faith as is necessary to salvation is contained in this article, Jesus is the Christ."
[304] Edwards (1637-1716) was a Cambridge fellow, strongly Calvinistic. He published many theological works, attacking the Arminians and Socinians. Locke and Whiston were special objects of attack.
[305] Sir I. Newton's views on points of Trinitarian Doctrine; his Articles of Faith, and the General Coincidence of his Opinions with those of J. Locke; a Selection of Authorities, with Observations, London, 1856.