The rise, growth, and danger of Socinianisme together with a plaine discovery of a desperate designe of corrupting the Protestant religion, whereby it appeares that the religion which hath been so violently contended for (by the Archbishop of Canterbury and his adherents) is not the true pure Protestant religion, but an hotchpotch of Arminianisme, Socinianisme and popery : it is likewise made evident, that the atheists, Anabaptists, and sectaries so much complained of, have been raised or encouraged by the doctrines and practises of the Arminian, Socinian and popish party
Cheynell, Francis, 1608-1665.
Page  34

CHAP. IV. Whether England hath been, or still is in danger to be farther infected with Socinianisme.

FArther infected I say, for it is too evident that it hath been in some measure already infected with this pestilent heresie. I know the Archbishop of Canterbury did pretend to crush this cockatrice of Socinianisme, but all things being considered, it is to be feared that his Canon was ordained for concealing, rather then suppressing of Socinianisme; for he desired that none but his own party should be admitted to the reading of Socinian books, it was made almost im∣possible for any that were not of his party, to take the degree of Batchelour of Divinity (I can say more in that point then another) or at least improbable they should have means to pay a groat a sheet for Socinian books.

It is well known that the Arch-Bishop did highly favour, and frequently employ men shrewdly suspected for Socinia∣nisme. Master Chillingworth, to speak modestly, hath been too patient, being so deeply charged by Knot for his in∣clining * towards some Socinian Tenets: no man in Saint Ieromes opinion ought to be patient in such a a case, and sure no innocent man would be patient. Mr. Chillingworth hath not yet answered—Christiani∣ty maintained. The Protestants doe not own many of those principles which are scattered in Master Chil∣lingworths book, and Knot could observe that he pro∣ceeded in a destructive way, just as the Socinians doe. The Reformed Churches abroad wonder that we could finde no better a Champion amongst all our Worthies; they who travailed hither out of forrain parts blessed themselves when they saw so much froath and grounds; so much Arminianisme and va∣nity in Master Chillingworths admired peece: What doth it advantage the Protestant cause, if the Pope be Page  35 deposed from his infallible chair, and Reason enthroned that *Socinianisme may be advanced?

But I am afraid Doctor Potter may take it unkind∣ly that I have named Master Chillingworth before * him; for his Grace employed Doctour Potter first, and he was cryed up as a Patrne of the Protestant Profession, but he sowred his Calvinisme with so much Arminian leaven, and sweetned Popery with some such gentle Scruples of Moderate Divinity as they call it, that the Jesuites laughed in their sleeves, and Knot was so pleasant that he could scarce refrain from laughing openly.

That these two great Champions doe vent Armi∣nian principles is manifest to any man that hath but * peeped into their books. Now that Arminianisme is a fair step to Socinianisme hath been sufficiently proved by Bodecherus, (though he hath been de∣rided, he hath not been answered) Peltius, Vedelius* and others, so that I need say no more in that point.

What Art and care hath been used to propagate the Ar∣minian errours in England, would require a large volume, and I had laid open all their sleights and projects (had not my bookes and notes been seised on) to the full: God may give me opportunity to say something to that point yet before I finish my course.

The Church of Scotland complains of his Grace, for he first protected Wederburn, when he fled from Scotland for fear of the Church-censures, because this Wederburn had poy∣soned the young students in Divinity with Arminianisme in the new Colledge at Saint Andrews; his Grace made the same Wederburn Bishop of Dumblane, that so he might be Dean of the Kings Chappell, and vent all his Arminian er∣rours in the Royall Chappell, in despight of all the Presbyteries.Page  36 Then his Grace chose out 24. Royall Chaplaines, such as were most likely to preach the Deanes Arminian Tenets to the State when they saw that all preferment did run that way. I will not say any thing of Master Sydserf, Doctor Forbes, &c. You may read the complaint at large in a book en∣titled Ladens.〈 in non-Latin alphabet 〉, or the Canterburian self-convi∣ction.

But that which did most mischiefe, was a large Declara∣tion procured by his Grace, but sent in the Kings name into Scotland, in which their general Assembly was much condem∣ned for passing any censure upon Arminians. Besides, his Grace had two Scouts in Ireland, the Bishop of Derry, and Doctour Chappell: Behold three Kingdomes infected at once with this deadly disease, by the pestilent subtilty of one Arch-Bishop.

But I shall make it appear that we have gone nearer to Socinianisme yet. Acontius was (as learned Peltius calls him) clandestinus Socinianorum assecla; now I have wondred often what was the reason that Acontius was new printed in Ox∣ford by Doctour Potters book-binder. Creature I might say, if I did affect the language of the times. They might as well have Printed Bonfinius, for I finde him joyned with Acontius, they were both sneaking Socinians, they followed Socinus just as Nicodemus followed Christ, by stealth & in the dark. Iacobus Acontius & Bonfinius Socini clandestini asseclae. Judicious and learned Pareus not long before his death writ a letter on the first of March, 1613. ad N. N. in which he expresseth himselfe after this manner. Arminium vestrum Sociniani in Polonia expresse ut Suum nuper nominarunt, unà cum quodam Bonfinio & Acontio clandestinis asseclis, quorum authorita∣te postularunt àfratribus Orthodoxis fraternitatem, isti verò for∣titer recusarunt. Acta ad me misit Synodus Lublinensis, cui nu∣per postridie Natalis Domini respondi, &c. Pareus was a man of a very peaceable disposition, willing to compose all dif∣ferences which might fairely and honestly be compounded, as appeares by his Irenicum, and therfore his judgement is to be the more valued, but you see he doth not vent his own private opinion, but declares the judgement of the Page  37 Synod; I beleeve that every impartiall Reader will think * this passage very considerable. The Socinians have one Princi∣ple which draws a great party after them of all heretikes, & sectaries. Nothing (say they) is Fundamentally necessary to salvation but only Faith or obedience to the commands of Christ, for they make faith & obedience all one, ut supra. Now Acontius was a great stickler in this point, and therefore lear∣ned Peltius saith, this opinion did open a wide gap to let in all heresies into the Church, and yet Acontius and the Socinians thought nothing else Fundamentall but obedience to Christs precepts; men might deny the Godhead of Jesus Christ, and almost any Article of the Christian Faith, and yet be Christians good enough in their conceit. Nihil{que} tandem fo∣re Fundamentale praeter istud (scil. Obedientiam mandatorum) ex mente Acontii & Socinianorum positum. See Peltius his E∣pistle Dedicatory, prefixed before his Harmony. Well might Acontius his book be intitled Stratagemata Satanae: but sorry I am that Doctour Potter should be thought to have such an hand in publishing of it, that it was known in Oxford by the name of Doctour Potters Stratagems. I know Acontius doth in that book mince the matter, but the book is so much the more dangerous, and cannot but poyson young students more insensibly and irrecoverably. Besides Acontius his pretence of moderation and charity will work much upon men that understand not his Stratagems, they will conceive that he grew every day more moderate and more aAccu∣rate also, and that he complyed so far with the Socinians meerly out of a desire of peace. But though the book be close and dedicated to Queen Elizabeth, yet ever and anon he lets fall some hopes of being saved without the acknow∣ledgement of those mysteries which the Church hath long held for necessary Articles of faith. What did the man that was cured of the palsy beleeve? why, (saith he) he did beleeve as it was fit, that that man who is called Iesus was from God, (mark he doth not say that he was God) and in favour with God, and hoped that he should be healed by him, and yet his sins were for∣given. Credebat enim ut par est hominem eum qui Iesus dicere∣tur à Deo esse & apud eum gratiosum, ita{que} sperabat per eum sa∣nitatemPage  38se posse adipisci. Illa verò eum cognita etiam habuisse om∣nia quae diu pro articulis fidei Necessariis habuit Ecclesia quàm sit verisimile, cui{que} judicandum relinquo. Sunt & alia multa loca quae eódem prorsus tendunt. Nay he conceives Abraham the Father of the faithfull to have been ignorant of those Heads of Divinity which we count Articles of Faith, Fundamen∣tall Articles. Abraham, saith he, beleeved that he should have off-spring, that in his seed all the nations of the earth should be blessed, that Canaan should be his, Caeterum de Religionis apicibus istis ignorare opinantur (scil. Reformati) fas non esse mirum est silentium quin, ipsum etiam Salutis mysterium per ejus semen Tecte admodum obscure{que} promittitur. I put in (scil, Refor∣mati,) for doubtlesse it is a jerk at the Reformed Churches, and so that passage fore-cited, Ecclesia diu habuit, is certainly a jerk for the Nicene Fathers, Athanasius and those anci∣ents which required such a distinct confession of faith. You see he seems to leave it doubtfull whether Abraham did beleeve in Christ or no; these oblique passages and many such in his third book especially, doe shew what a good mind he had to favour them, who at that time about the yeare 1565. did call the Articles of the Christian faith into question. No mar∣vaile if he wrote so warily when Servetus had been made such an example, in the yeare 1553. Besides Laelius Socinus was now dead, and Faustus not grown up to his maturity. Sabellius he saith was an Heretike for saying that the Father did not differ from the Son, but he is not so forward to call them heretikes who deny that the Son hath the same na∣ture with the Father; he tells us that * we must beleeve * Christ to be the Sonne of God, and to be made man, but he doth not presse us to beleeve that Christ is God. We need not wonder at his moderation, when he is very tender even about Transubstantiation, and unwilling to appear on either side. Magna jamdudum fuit & vere tragica controversia de In∣terpretatione verborum corum, Accipite, hoc est corpus meum; non necesse est autem me hoc loco utrarum sim partium aperire, tan∣tum catenus quidem utrarum{que} esse me profiteor, quod utros{que} adveram Dei ecclesiam pertinere nihil prorsus dubitem, lib. 3.—. and a little after, De verborum sententiâ lis est, non de veritate:Page  39 this is an excellent device indeed to help off the grossest He∣retikes, and say that they only differ from us about the mea∣ning of some places of Scripture. Christ saith he bids all come unto him that are heavy laden, and what saith he, will you of your own head say to any man that is comming to Christ, Heus tu! frustra accedis qui hoc & illud non credas? But if you reply that Acontius hath not reckoned some points of religion which are of high concernment, and therefore you may safely tell a man unlesse he beleeve them he cannot be saved; he hath endeavoured to prevent your reply by this excuse; Si miraris inter ea quae recensuimus cognitu necessaria non*numerari quosdam summo quamvis loco habitos Religionis api∣ces, evolve diligenter, Examine saith he whether those high points could be known under the old Testament to the people of Israel, &c. This is just the Socinian Device, I will not trouble you any longer with the unsavory discourse of that rotten Au∣thor, whose main Stratageme was a pretended Moderation and feigned Charity.

Let us now passe on to some later Authours; Doctor Fran∣cis White was a man countenanced by the Arch-Bishop to write against the Sabbath, and in his Epistle Dedicatory to the Arch-Bishop, well knowing what would please his Graces tooth, he saith that we are beholding to the Testimony of the Bishops, for the weightiest matters in religion, and a∣mongst the rest he saith for the eternall Deity of the blessed Saviour; It seemes if the Christian world had not given credit to the testimony of Bishops, the eternall Deity of Christ had not been acknowledged by Christians; what if Bishops had lost their Votes, and credit some ages since, must Christ have lost his Deity, or at least the honour of it? Is there nothing written in Scripture concerning the eternall Deity of Christ? this is just indeed as Tertullian saith, Nisi Deus homini placuerit, Deus non erit. This book was printed * in the year 1635. I need say nothing of that little Pamphlet about Schisme, printed not long since, because other men have said so much of it, I am credibly informed that when the Author of it was asked by a great person in this King∣dome, what he thought of the Socinians, he answered, If youPage  40could secure my life I would tell you what I think; and truly he hath told us what he thinkes in this little tract, viz. that Arianisme was but a Rent in the Church upon matter of opinion; p. 9. that those passages in our publique formes which offend the A∣rians, are but private fancies, and therefore he desires there may be such a Leiturgy as the Arians may not dislike. p. 10. and then the Socinians and Protestants might joyn in one congregation. But must we not say that Christ is very God of very God that he is the great God, the true God, God blessed for ever, for fear we offend the Arians, Socinians, &c. must we not worship the Trinity of persons, in the unity of the Godhead?

His Grace will peradventure thinke it long till he heare what I have to say to his own learned book. I must con∣fesse there is good learning in that book of his, which was printed 1624. I should doe him wrong if I should deny it; and though there are some passages which sound ill, yet I have charity enough to put a good construction upon most of them; but if a prudent Reader will but compare that book and the enlargement of it together, which was prin∣ted in the yeare 1639. he will find a great deale of altera∣tion in that second Edition, or rather second book, for it is indeed another book. I shall give you a taste of some pas∣sages in the latter book which are not in the former, that you may see how much his Grace had altered his Religion in those 15. yeares.

In the 76. Page he saith, the Mysteries of Faith doe not con∣tradict Reason, for Reason by her own light can discover how firm∣ly the principles of Religion are true. He doth not say reason by the light of Scripture, or by the light of the Spirit, but reason by her own light can discover how firmly the Principles of Reli∣gion are true. The Socinians lay this principle as their foundation, and keep so close to it that they reject the weightiest Arti∣cles of the Christian faith; because Reason cannot discover them to be true by her own light, that is reason (ante Spiritus sancti illustrationem) before the illumination of the Holy Ghost, as they explain themselves in their Brevis Disquisitio, cap. 3. de Spiritu Sancto. And upon the same ground they doe re∣ject the Received interpretations of Scripture, because ReasonPage  41 cannot discover how firmly they are true. Can the Arch-Bishop make it appeare by the light of Reason, that there shall be a Resurrection of these selfe same bodies; that there are three persons and one God: that the Word was made flesh; that God was made man; that Christ was born of a Vir∣gin; that God justifies many thousands of the ungodly by the obedience and satisfaction of one man; must we not be∣leeve these Articles till Reason by her own light, without the illumination of the Holy Ghost, doth discover them to be true, and how firmly they are to be beleeved because true? for that I suppose the Arch-Bishop means, when he saith, Reason can discover how firmly these principles of Re∣ligion are true: Why doe the Socinians so often challenge us to be tryed by reason, by common sense, by the Judgement of all men, but because they conceive, Reason by her own light can discover how firmly the principles of religion are true? I know the Socinians doe talk much of the offices of Christ, but they receive nothing from the Scripture, concerning Christs offices, but what is as they say agreeable to Reason. They say likewise that it is necessary to salvation to know the promises of God, but they affirme that it will suffice, if a man be but acquainted with the substance of them, if he doth but hope for a better life after this, which even some Hea∣thens did without the knowledge of Christ or his Gospell. Reason by its own light did discover unto them that the good and great God had prepared eternall happinesse for our immortall soules: if this then be enough (as the Socinians say it is) to receive all things as Principles of Religion which Reason by her own light can discover to be true, (and how neer the Arch-Bishop comes to them, let the Reader judge) then the Philosophers, especially the Platonists, were in an hap∣py condition, & it will be lawfull for a man to cry out aloud, Sit anima mea cum Philosophis, and he shall never be thought an Atheist, nay shall passe for a good Christian. There was a Sermon preached to Sir Iohn Byron when he was in Oxford, which favoured strong of this Heathenish Divinity, and Sir John gave the Preacher solemne thanks for his paines. Let us then Canonize the Heathens for Saints, and put Page  42Hermes, Phocylides, Pythagoras, Socrates, Plato, Plotinus, Cicero, Zoroaster, Iamblichus, Epictetus, Simplicius, into our Rubrike, and let not Aristotle, Alexander or Averroes be left out. The * Heathens did endeavour to keep Gods commands in hope of a better life. What doe the Socinians, or indeed Arminians require more? Now Reason by her own light can discover that I ought to love God, better then the world or my selfe, because he is the chiefest good; Reason tells me that I must doe as I would be done to; the Law of nature is written in the hearts of Heathens, the writings of Philosophers doe abound with principles of morality and good life, and Soci∣nus* saith, it is sufficient for a mans salvation to know what God hath commanded and forbidden; and if he erre in other points, he shall not be shut out of Heaven, for such errours as reason cannot by her own light discover to be errors. In like manner the Arch-Bishop, if he will be true to this Principle he hath laid down, must affirm that no man shal be dāned for rejecting any Ar∣ticles of the Christian Faith, which reason by her own light cannot discover to be true, and so manifestly true that they ought to be firmly beleeved. If this be not Socinianisme in the highest, let the impartiall Reader judge. That the Arch-Bishop hath added this passage to his old book (perchance upon Master Chillingworths weighty inducements) will ap∣pear if the Reader be pleased to compare the 76. page of his new Book with the 21 page of his old Book.

There is another suspicious passage in the 25. section of the Arch-Bishops Relation, he descants upon a place of Epi∣phanius, pag. 185. and 186. Epiphanius said, that in Peter were found even 〈 in non-Latin alphabet 〉, The very Niceties, and exa∣ctnesse of the Christian faith, saith the Arch-Bishop, and pre∣sently gives this reason. For he professed the Godhead of the Sonne and of the Holy Ghost, pag. 186. How will the Soci∣nians triumph when they heare the Primate of all England discoursing of the Godhead of Christ and the Holy Ghost as Niceties? I grant the word 〈 in non-Latin alphabet 〉, is most commonly used in an ill sense, but certainly Epiphanius used it here in a good sense, which the Arch-Bishop could not but see, and therefore used the word exactnesse, but to gratify the Soci∣niansPage  43 he puts in niceties, as if he had said, If you will be ex∣act, you may say that Christ is God, but that's but a nicety, somewhat more then needs, a man may be saved without it; for the Arminians say Athanasius was too bold to prefixe that Proud Preface before his Creed, Whosoever will be saved, &c. and I make no doubt but his Grace was led much by them, he had such high thoughts of the Arminian conceits. The Arch-Bishop doth acknowledge that in the old Latine Edition at Paris, pag. 497. it is thus translated, In hoc omnes Quaestiones c Subtilitates Fidei inveniuntur; therefore hee might have said that all the mysteries of Faith were main∣tained by Peter, though by the malice of Anti-spirituall men even the Godhead of the Holy Ghost, and such like Myste∣ries were made Questions, or at best counted subtilties, and Niceties.

Moreover when the Arch-Bishop comes to speak of the proceeding of the Holy Ghost from the Sonne, he perswades the Church of Rome to moderation, and then lets fall a sweet bit for the Socinians to feed upon, pag. 25. And Rome, saith he, in this particular should be more moderate, if it be but be∣cause this Article Filiog was added to the Creed by her self; and it is hard to adde and Anathematize too. The Socinians are apt enough to say that many of the Articles of our faith were framed at Rome, and it seemes his Grace would con∣firme them in that opinion. This was added also to his new book, as will appeare, if you compare the 25. page of the new book and the 6. of the old. It is the common practice of men addicted to the Socinian way to speak very favou∣rably in this point.

These I call very suspitious passages, you must not expect Demonstrations in this point, for I know the Arch-Bishop was too wise to speak plain, though some of these passages * are plain enough. And I must professe that I doe not beleeve the Arch-Bishop ever intended to bring in all points of Ar∣minianisme, Socinianisme, or Popery, but to pick out such points as might stand with the great Desige; he was to hu∣mour all these three factions, that all three might joyn with him to suppresse Calvinisme, and then admire him as the A∣stolikePage  44Patriarch, Pope of this other world of Britaine, for he would not have us ignorant that Pope Urbane the second e∣ven in a Councel accounted his Graces worthy Predecessour Saint Anselme as his own Compeere, (or fellow-Pope) and said * he was as the Apostolike and Patriarch of the other world; so he then termed this Iland. pag. 171. of the new book. But I beleeve his Oecumenicall Grace had such a thirst to be a Go∣vernour of this little world, and yet such a liking to the Universall Grace of the Arminians, and the Right Reason of the Socinians, that no man that hath one dram of right reason can possibly free his Grace from contradicting him∣selfe, and thwarting his own Designe, by crying up some * opinions which could not stand with his own Principles in his old book, and his Plot which now & then peeps out in his new, and yet he hath jumbled all together for no other rea∣son that can be imagined, unlesse it were his Master-plot to countenance other mens opinions that they might promote his Designe, and for a copy of his countenance adore him as the Primate and Patriarch of the Britaines, whose Judgement is Finall, and therefore there lies no appeale from him to Rome or Cracovia, no not to Right Reason assisted by Uni∣versal Grace; it seemssuch slaves he had who to satisfy his am∣bition and their own, would deny both their Principles and his, that the Master-plot might thrive and prosper. For it is observable, that our English Arminians, and Socinians are nothing so true to their own principles, as the Ringleaders * of these factions are beyond the Seas. His Grace both in his old book and in his new, saith that Reason and ordinary grace superadded by the help of Tradition, doe sufficiently enlighten the soul to discern that the Scriptures are the oracles of God; here is the Socinians sound, or right reason before the illumination of the Spirit, but to please the Arminians; Ordinary or Universall grace comes in also, and the name of Tradition to please the Popish party; and what all these are like to doe without the speciall Grace of the holy Spirit, I leave it to any Protestant to judge.

There is another Rule which his Grace holds fast in both his bookes, namely, That the Churches Declaration can bind us to peace and externall obedience, where there is not expresse let∣ter*Page  45of scripture and sense agreed on. What, Sir, must there be no deduction, no consequences allowed? must there be expresse letter of Scripture? there's one Socinian rule. Secondly, when the letter of the text is expresse, must not the point contai∣ned in the Text, and expressed in the letter, be accounted Fundamentall, because the sense is not agreed upon, but the point called into question by some learned Socinian, or bold Arminian? is the sense of that place of Scripture which hath been received by so many Fathers, Councels, Reformed Churches, Martyrs, not true, or the point not necessary, be∣cause it is now called into question by some wanton wits that can hardly agree upon any point? Must we then sub∣scribe to that Arminian and Socinian principle, Nullum dog∣ma controversum est fundamentale? When a point begins to be controverted shall it cease to be Fundamentall? By this meanes we may bring in an Atheisticall Libertinisme into the Church; we shall have no more Articles of our Faith, then the Arminians, or Socinians please to leave us. I beleeve we shall have a very short Creed one of these dayes, if this rule be followed: for as fast as they please to question our Articles we must part with them, especially if our great Patriarch in∣terpose his Authority, his Declaration must passe for the Churches Declaration; if he say such a point is controverted and I command you silence, it is not Fundamentall now, because controverted, then we must be silent and let the truth fall to the ground. This was the old muzle which was put upon the Ministers mouthes to make them lie still, like dumbe dogs, whiles the theeves stole away what they plea∣sed, this and that Commandement, this and the other Arti∣cle of the Christian faith: we must it seemes for Peace sake, part with our religion, and disobey God that we may obey the Church: sure he that hath the head of a Scholar, and the heart of a Christian, will scarce have any inward Peace if he perform externall obedience in such a case.

This may suffice for a taste of the Arch-Bishops Divinity: nor the young Students could not but take notice of such passages, and therefore whet their wits to maintain those opinions which his Grace countenanced. There was a great Scholar Page  46 who asked one of the Canterburian faction, what he thought of the Primate of Irelands treatise concerning Christs Incar∣nation, in which he demonstrates that the Word was made flesh, and that therefore Christ is God and man; the Canterburian answered, that indeed there was as much produced upon that argument as could be said upon it, but under correction (saith he) I conceive the Primate hath not cleared the point which he undertook to prove. The men of this strain when they were at their height, began to vary their expressions, they called Christ their great Master, or our Lord and Master, at the highest, so that you could scarce tell by their prayers whether they did respect Christ or their Patrone most, for the Chaplaines styled their Patrone their very good Lord and Master. Dr. Taylour in his epistle Dedicatory to the Arch-Bishop, before the sermon on the Gun powder treason, seems to affect that expression of calling Christ our great Master; the Socinians will beare them company in such generall ex∣pressions, and some have thought of composing such a Liturgy as might give no offence to Arminians or Socini∣ans; that would be an inoffensive Liturgy indeed, and they may doe well to enlarge their Charity, and make their Liturgy inoffensive to the Turkes and Jewes as well as the Socinians; for any Liturgy which will please one that is a thorow Socinian, will please Turkes, and Jewes also, if it be but warily composed, and they will keep themselves in such generall expressions as some doe too much affect.

But of all that I have met with, none comes neer Mr Webberly, a Batchelour of Divinity, and fellow of Lincolne Colledge, who hath translated a Socinian book into English, for the benefit of this Nation, and prepared it for the presse. Now they think they may own the businesse, they dare ap∣peare in their proper colours, and blaspheme Christ in plaine English. But because some parts of Socinianisme strike directly at the superstition of Rome so highly extolled in our dayes, and at the pompe of the Clergy, which must be maintained by the sword (for what care they though England swimme in bloud, so they swimme in wealth and pleasure?) therefore Mr. Webberly tells us very honestly, that Socinianisme was to be Page  47 corrected and chastised with respect to the nature of our cli∣mate; What need I adde more? take all in a word.

There are some mysterious parts of Socinianisme that sem *Rationall, these I think in good earnest, the men of this age have too much doted on. Secondly, some parts of Socinianisme they qualify and chastise a little, because there is a little too much quick-silver in them. Thirdly, some parts they doe to∣tally reject, because they thwart the maine Designe. Fourth∣ly, some parts of Socinianisme are instilled into the people, that they might be made a meer prey to their Courts in times of Peace, and to their army in times of warre. Mr. Webberly, for instance, may be so farre irrationall as to be of the Councell of warre, which no strict Socinian would allow; but then Mr. Webberly would teach the people that they must not defend their possessions against invading enemies, by force of Armes, because God hath not given his people any earthly possessions by Covenant under the Gospell, as he did under the Law. Surely they have heard of Iulian who boxed the Christians on one eare, and bid them turn the other eare that they might be boxed on both sides in obedience to their Masters command.