factions that all three might join him to suppress Calvinisme and then admire him as the Apostolike Patriarch, Pope of this other world of Britain.' But Laud was, as we have said, in truth, a zealous Arminian; and Arminianism in the judgment of the Assembly of Divines was a compound of all heresy, it being the worst which was then sufficiently prevalent to excite any great alarm. A Puritan writer of that period endeavoured to show that it was a direct breach of the Ten Commandments.*

But as the patron of Socinianism, the prelate appears in rather a singular character. We apprehend that he would have been equally ready with the presbyter, had opportunity offered, to prove his orthodoxy by breaking into the houses, rifling the manuscripts and securing the persons of Unitarians, baling them and committing them to prison. One would be apt to think it enough that he calls this form of belief, 'an horrid monster of all heresies,' but this with Cheynell will poorly atone for the crime of suffering such wretches as favoured it, to live.

But we return to notice the distinct sections of this curious pamphlet. Chap. I., is on the Rise' of the malignant heresy in question, which Cheynell ascribes to that spirit of Antichrist which led Cerinthus even in the apostles' time to blaspheme Christ.' Had he read attentively Luke's history of their acts and preaching, he need not, we should think, have been greatly perplexed in finding some rather manifest traces of the "accursed doctrines." Among the early friends of Socinianism, he thinks fit to enroll the celebrated Abelard, whose unhappy love has been immortalized by the muse of Pope. He flourished however nearly four centuries before the reformation, and his theological character was in his day, we are inclined to think, of little account in any way, for it can derive no consequence now from his partiality for what was then called the school-divinity.

Cheynell is more correct in regarding Servetus and Socinus (the younger) as, among the Reformers, the fathers of the heresy whose history he undertakes to give. To them it owed the first impulse in its progress and much of its celebrity and success for many future generations. From the source whence we gather this account, no mention would seem to be made by him, of Samuel or John Crellius, of Wolzogenius, Brennius, Przipco

*Arminians make a divinity of men's power, and so are guilty of idolatry The second command is broke by bowing down to this idol. The third is broke by speaking of ineffectual grace for to do this is to take God's name in vain. -Arminians break the seventh by committing adultery with this idol, the work of their own hands. And they break the tenth by coveting their neighbour's interest in God and Christ.' Hussey's Glory of Christ, as quoted in Robinson's Claude.

vius, and Benedict Wissowatius, the most eminent of the Polish brethren, as they are called, nor even of the great Grotius, whose commentary on the New Testament is of the same school of interpretation; and who has probably sustained as large a share as either of fanatical violence. Indeed of one writer Cheynell observes that he shall not doe him so much honour as to take notice of him,' and 'as for Servetus' he adds 'I will not staine my paper with his blasphemies.' 'It is much questioned'

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he allows whether the Senate of Geneva did not deale too severely with him ;* but he quotes Beza to show that considering his heresy, his admonitions by Calvin and others, and his obstinacy he was put to death most justly. Cheynell, it will be recollected, was a member of the Westminster assembly of divines; and had a principal voice, therefore, in settling that far-famed creed which gives the limit to the enquiries, and the law to the belief of our self-named orthodoxy brethren of the present day! This composition may be thought by many not unworthy of Cheynell's pen; and in turn it will be pertinent to say that the spirit of the last quotation, it is not likely, would very deeply grieve his brethren of that most amiable and reverend body. The Senate of Geneva' he further adds were in good hope, by this exemplary punishment upon Servetus to crush this cockatrice's egg and kill the viper; but for all this some underhand, and others more boldly and impudently, did seduce the people.'

In the true temper of a persecutor, Cheynell expatiates with savage joy on the melancholy history of Valentinus Gentilis, who was burnt for heresy, (the avowal of Arian opinions) at Berne, in 1566: he even abuses the Papists, because they had prior to this event, forgiven and released Gentilis when he was in their power.

He next pursues the two Socinuses through several pages. Having quoted a passage from the works of Faustus Socinus concerning his uncle Lælius, he says, "I am at this great pains of transcribing, because Socinian books are so dear, every man will not pay a groat a sheete, the price that I am forced to, onely that I may declare the truth.' Among the tricks and devices of Faustus Socinus he classes this, "that he pretended to be a Reformer of the Reformers, nay of the Reformation itselfe.' He describes a work of F. Socinus which he confesses that he never saw, as a pestilent one, in which he hath most cunningly vented

*We may have some readers perhaps whom it is necessary to inform that Michael Servetus, through the instrumentality of Calvin, was burnt alive for heresy at Geneva, Oct. 1553.

vented his poison.' This was a work on the Authority of Scripture,' which Cheynell goes on to say, 'Calovius tells us is one of his most subtile pieces and seems to be one of his first Essayes: Dominicus Lopez, a Jesuit, was so taken or mistaken with it as to print it in the yeare 1588.' Dominicus Lopez is not the only Trinitarian who has been taken or to give this member of the Assembly of Divines his pun, mistaken with this work of Socinus. It was translated into English by Combe in 1732, with a recommendation by Bishop Smallbrook, and a dedication to Queen Caroline.

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Chap. II. is, on the Growth of Socinianism. Il weeds thrive apace,' says Cheynell, and this he exemplifies in whole congregations submitting themselves to the Socinian yoake in Sarmatia,' and in there soon being some hundreds of congregations infected in Transylvania.? For these facts he quotes Calovius, before-mentioned, an orthodox writer. From him too he borrows some abuse of Statovius, a popular missionary preacher, by whose unhappy eloquence, the sublimest subtleties of Socinus which transcended vulgar capacities, were so explained and smoothed in a popular, but plausible way, that the most refined notions were made familiar to the common people. This blasphemous wretch did travaile ab extrema Silesia, in intimam Lithuaniam, that he might spread his errors, though he did thereby often endanger his life.'

The danger of Socinianisme,' is the title of Chap. III. That Cheynell should deny the Christian name to its followers, our readers will gather without our information. 'He cannot be a Christian who rejects the divine nature of Christ ;" and he even blots from the white roll of Christians' a writer, whose only offence was the temerity to be a little more catholic on this point.

Socinians are stated to set open a wide gap to Atheisme, by denying that the soule of man can possibly so subsist by itselfe after this life, as to be capable of joy or torment, of reward or punishment; they may,' adds this prince of logicians' when they please, speak plain English and say that there is neither heaven

nor hell.

The dangers of Socinianism are its doctrines of the right of private judgment, the nullity of Fathers or Councils, the sufficiency of scripture, the resurrection, (not the resurrection of the same body) the salvableness of heretics, and all honest virtuous persons, and the duty of a catholic, as opposed to a sectarian spirit. Socinians,' he concludes, are not to be suffered in any state, for they will not shew any obedience or respect to magistrates; they say, they have no power to punish heinous offenders New Series--vol. III.

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in time of peace, nor have they power to defend themselves or the people by sword in time of warre. But especially they charge the magistrate to beware how they meddle with good honest heretics, for all heretics in the opinion of Arminians and Socinians (who speak favourably in their own cause,) are good pious men.'

In the above passage, Cheynell refers to and perverts the opinions of the Polish brethren who held, that all war is unchristian and that capital punishments are unwarranted by the laws of God and nature. To his furious spirit these gentle and benevolent sentiments appeared perfectly ridiculous; as did they to the great body of divines of that age, who were worthy members of the Church Militant on earth. On this point indeed, Cheynell makes himself rather merry with one Webberley, whom he mentions as a high-flown Socinian and as the English translator of several (Polish) Socinian works, speaking of one of these, which Webberley had for the benefit of this nation, prepared for the press,' he adds, now they think they may owne the business, they dare appeare in their proper colours and blaspheme Christ in plain language. But because some parts of Socinianisme strike directly at the superstition of Rome so highly extolled in our days and at the pompe of the clergy which must be maintained by the sword (for what care they though England swimme in blood, so they swimme in wealth and pleasure?) therefore Mr. Webberley tells us very honestly, that Socinianism was to be corrected and chastised with respect to the nature of our climate.' The clause we have designated particularly in the above extract, appears a singular concession or blunder of Cheynell, when we look back to the title of the tract we have been noticing, and observe the monstrous union there imputed to the artifices of Laud.

If our readers have any curiosity to learn more of the history of the man, whose character, temper, and style have now become familiar to them, his life, written (very favourably too, it will appear) by Johnson, originally for the Gentleman's Magazine, may be found in the last volume of his works.

MISCELLANEOUS COLLECTIONS.

FROM ARTHUR WARWICK'S SPARE MINUTES-1637.

POPULAR applause and vulgar opinion may blow up, and mount upward the bubble of a vaine glorious minde, till it burst in the ayre, and vanish; but a wise man builds his glory on the strong foundation of virtue, without expecting or respecting the slender props of vulgar opinion. I will not neglect what every one thinks of mee; for that were impudent dissolutenesse. I will not make it my common care to hearken how I am cared for of the common sort, and bee over-sollicitous what every one speakes of me; for that were a toylesome vanity. I may doe well and heare ill; and that's a kingly happinesse. I may doe ill and heare well; and that's an hypocrite's best felicity. My actions shall make me harmony in my heart's inner chamber: I will not borrow the voyces of the vulgar to sweeten my musique.

WHEN I see the husbandman well contented with the cold of frost and snow in the winter, because, though it chilleth the ground, yet it killeth the charlocke; though it checke the wheat somewhat in growing, yet it choaketh the weeds from growing at all: why should I bee moved at the winter of affliction? why vexed at the quaking fit of a quartane ague? why offended at the cold change of affection in my summer-friends? If as they seeme bitter to my mind or body, they proove healthfull to my bittered soule. If my wants kill my wantonnesse, my poverty check my pride, my disrespected sleighting quell my ambition and vaineglory, and every weed of vice being thus choaked by affliction's winter, my soule may grow fruitfull for heaven's harvest, let my winter bee bitter, so that I be gathered with the good corne at reaping time.

HEALTH may be injoyed; sicknesse must be indured: one body is the object of both, one God the author of both. If then he give me health, I will thankfully enjoy it, and not thinke it too good, since it is his mercy that bestows it: if hee send sickness, I will patiently indure it, and not thinke it too great, since it is my sinne that deserves it. If in health, I will strive to pre