In the generation after Grotius, one Koerbagh, a doctor, for publishing (1668) a dictionary of definitions containing advanced ideas, had to fly from Amsterdam. At Culenberg he translated a Unitarian work and began another; but was betrayed, tried for blasphemy, and sentenced to ten years' imprisonment, to be followed by ten years' banishment. He compromised by dying in prison within the year. Even as late as 1678 the juri-consult Hadrian Beverland (afterwards appointed, through Isaac Vossius, to a lay office under the Church of England) was imprisoned and struck off the rolls of Leyden University for his Peccatum Originale, in which he speculated erotically as to the nature of the sin of Adam and Eve. The book was furiously answered, and publicly burned. [160] It was only after an age of such intolerance that Holland, at the end of the seventeenth century, began to become for England a model of freedom in opinion, as formerly in trade. And it seems to have been through Holland, in the latter part of the seventeenth century, that there came the fresh Unitarian impulse which led to the considerable spread of the movement in England after the Revolution of 1688. [161] Unitarianism, which we have seen thus invading Holland somewhat persistently during half a century, was then as now impotent beyond a certain point by reason of its divided allegiance, though it has always had the support of some good minds. Its denial of the deity of Jesus could not be made out without a certain superposing of reason on Scripture; and yet to Scripture it always finally appealed. The majority of men accepting such authority have always tended to believe more uncritically; and the majority of men who are habitually critical will always repudiate the Scriptural jurisdiction. In Poland, accordingly, the movement, so flourishing in its earlier years, was soon arrested, as we have seen, by the perception that it drove many Protestants back to Catholicism; among these being presumably a number whose critical insight showed them that there was no firm standing-ground between Catholicism and Naturalism. Every new advance within the Unitarian pale terrified the main body, many of whom were mere Arians, holding by the term Trinity, and merely making the Son subordinate to the Father. Thus when one of their most learned ministers, Simon Budny, followed in the steps of Ferencz Davides (whom we have seen dying in prison in Transylvania in 1579), and represented Jesus as a "mere" man, he was condemned by a synod (1582) and deposed from his office (1584). He recanted, and was reinstated, [162] but his adherents seem to have been excommunicated. The sect thus formed were termed Semi-Judaizers by another heretic, Martin Czechowicz, who himself denied the pre-existence of Jesus, and made him only a species of demi-god; [163] yet Fausto Sozzini, better known as Faustus Socinus, who also wrote against them, and who had worked with Biandrata to have