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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79465	Anti-Socinianism, or, A brief explication of some places of holy Scripture, for the confutation of certain gross errours, and Socinian heresies, lately published by William Pynchion, Gent. in a dialogue of his, called, The meritorious price of our redemption, concerning 1. Christ's suffering the wrath of God due to the elect. 2. God's imputation of sin to Christ. 3. The nature of the true mediatorial obedience of Christ. 4. The justification of a sinner. Also a brief description of the lives, and a true relation of the death, of the authors, promoters, propagators, and chief disseminators of this Socinian heresie, how it sprung up, by what means it spread, and when and by whom it was first brought into England, that so we be not deceived by it. / By N. Chewney, M.A. and minister of God's Word.	Chewney, Nicholas, 1609 or 10-1685.	1656 (1656)	Wing C3804; Thomason E888_1; ESTC R207357	149,812	257

of an old Master who in his youth did wantonize in the rules of Logick and now is mad in the interpretation of the Scriptures who bearing himself up upon the wings of his supposed great ability and trusting too much to his own sufficiency doth earnestly content to have all yea the most deep mysteries of Faith and Religion to be measured and squared out by the rule of his reason and when as he seems to be ready to render a reason of all he himself saith Bernard presumes above reasons contrary to reason yea contrary to faith it self For what is more contrary to reason they by reason to endeavour to transced reason and what more contrary to faith then to be unwilling to believe what ever cannot be comprehended within the narrow bounds strait limits of humane reason So that the Court must have the attribute of the Queen that dwells in it the Queen the name of her Court Reason hath got the attribute of Religion and Religion in exchange the attribute and property of Reason But who can tell when this exchange was made What a lamentable weakness is this in man that he should build his eternal welfare on so sandy a foundation as the approbation of weak and pur-blind reason Likewise expounding that saying of the Wiseman * Pro. He that believeth maketh not hast saith thus lightly to believe is to make use of faith before or without reason Whereas Solomon in that place intends no such thing for he speaks not of faith in God but of that mutual-credulity and trust which we have in our dealings among our selves and one with another Thus we see they erre not knowing the Scriptures He wrote a book of the blessed Trinity in which he manifestly discovers that itch of wit with which he was so much troubled and with the very conceit of which he was many times so far transported out of or beyond himself and the limits of all true Christianity that he knew not either what he did or said Hear St. Bernard what he says concerning that work so highly commended by his Disciples and followers he maketh degrees in the Trinity measures in Majesty numbers in eternity He allowes God the Father all power the Son a certain kind of power limited and circumscribed according to his fancy but as for the Holy Ghost there 's none to spare for him he hath no power at all This is to be a Son to a Father as one power is subordinate to another as the Species to the Genus as homo to animal herein he scarce shews himself to be animal rationale to be able to judge o● hereticks that went before him but even following such blind guides must needs fall into the dirty ditch with them for is there not more then Arius here That book of h●s was found to be so sound and entire that it was condemned by the Belgick councell and according to order committed to the fire by the hands of the Authour himself afterwards he was forced not for his goodnes to retire himself into some solitary place where he lived solitary enough in respect of it self and yet sufficiently freguented by the continual concourse of Students and wise ones I warrant you who flocked thirther from all parts being drawn or rather seduced by the fame of his great learning Parturiunt montes c. but being come found no such great matter of admiration in h●m as Fame reported This place of his abode he first called the Trinity but for what reason I could never learne then changing the name he called it the Comforter for which he giveth this reason because saith he after all my trouble and molestation I have found quiet and comfort here which name continues unto this very day the place being called the Abby of the Comforter and indeed there cannot but be a great deal of comfort found in the place there was so much in the Master of it and in the Doctrine which he professed for what true comfort can be expected but by or from the Comforter himself which he could not have being under-valued and un-Goded by him He enveighed bitterly in many of his writings against the Doctrine of our redemption by Christ and that Satisfaction which was made and performed by him in our place and steed openly denying it and often protesting against it declaring the death of Christ to be to no other purpose then an example of constancy and an argument to move us to lone and honour Christ so much the more who was pleased to go before us in so uncouth a way leaving us the print of his foot-steps that we by the same way might follow after to the same glory where he sits ready to receive us This opinion of his concerning the end of Christs comming into the World together with his death and passion he expresseth in his own words thus that the Lord of glory should wholly empty himself that he should become lesse then the Angels that he should vouchsafe to be borne of a Woman that be should be conversant in the World that he should become weak in himself should suffer many indinities and reproaches from others and lastly by that base and ignominious death of the crosse should passe from this vale of misery to his ancient seat of glory is for no other end but to deliver unto men by so living and teaching such a form of life as may be acceptable unto God by suffering and dying to bequeath unto them an example of love and charity which we ought to practise if need so require one towards another Sure he never attained to so much charity from this great example as to practise it in himself towards any other whatsoever he thought it better as most in the World do to sleep quietly if it were possible in a whole skin But if this be all the cause for which Christ dyed then are we yet in our sins and the Lord have mercy upon us there is lesse comfort in this then if he had given us a thump on the back with a stone Bernard in his cxc 11. Epistle giveth us this description of him when he speaketh of the Trinity saith he you would judge him to be an Arian when of grace a Pelagian when a the person of Christ a Nestorian to which we add when he speaketh of the redemption which Christ wrought and satisfaction he made for us we may well take him to be a Socinian though this kind of denomination had not then a being So that we see he was a meer composition of heresies a man made up of dangerous and Devilish opinions which he endeavoured with all the art he had to publish with all the dexterity he could to set forth for his greatest advantage namely to court others to a liking and embracing of them He set forth many books by which he sowed abroad many heresies and got many followers among which was Arnold of Brixia as chief whom Bernard calls Abailardus

beastly soever it be Servetus being now a Divine in repute but a Devil in practise raketh up and reviveth many wicked and desperate opinions among the rest that damnable heresie against the blessed Trinity in which he was so deeply rooted that he left no stone unturned whither by preaching or writing to overthrow the Article of the Christian faith concerning the same invading it with many execrable blasphemies thereby endeavouring to corrupt the faith of others and divert them from the the truth The fire of dissention which had some time now laine raked up in the embers of oblivion began to break out again and to flame about the eares of the Churches in those parts which for the present was somewhat smothered but could never be wholly quenched unto this day For this Factor for Hell being taken had deserved punishment inflicted on him being publickly burnt at Geneva to the example of all those that were seduced by him But this fact was heynously token of those that were his friends and adversaries to Calvin who to work him a spIght did publish it abroad for truth that that slaughter as they called it was long before plotted and contrived by him and at last cruelty effected by his only means when as indeed the Councel of Geneva did nothing in the busines without the judgment and approbation of the Senates of Bernen Zuring Basil and Schaffuse the advise also of many Cities and Churches of Christ being required and received How ever these friends of his and adversaries of the truth have censured the fact and opened their mouths wide to condemne it yet other un-by assed men of as great ability and more integrity then they have highly approved of it Melancthon in his Ep●stle to Bullenger writeth thus concerning it I have read saith he your answers to the blasphemies of Servetus and I Commonly your piety and judgment Also I suppose the Senate of Geneva hath done w●ll and performed a noble act in taking away that obstinate wretch who was resolved never to cease blaspheming so long as he had here a being But I wonder that any should accuse them of severity in inflicting just vengeance on a person guilty of so much impiety Also famous Rivet Alexander More Jacob Trigland with divers others do commend the zeale of that Senate in this very matter Yet farther to cleer Calvin from this false imputation that it was not his malice but Servetus just desert that brought him to that shameful and painful end may evidently appear by that great endeavour which he used to reduce this blasphemous monster to a better mind but when he saw it would not do nor any gentle and fair perswasions prevaile with him he sought to mitigate the rigour as he then thought of that Sentence which was past upon him And sure there was something more then ordinary in it that he who was alwayes severe towards other offenders of a far lower form should be so courteous and gentle towards such a monster of mankind so blasphemous an heretick and such a disturber of the peace both of Church and Common-weal as he declared himself to be He wrote some books but so stuft with impiety and detestable blasphemy that they are not without danger and horrour to be received and read among us Beza writing to Andrew Dudithius of whom we shall speak hereafter doth thus expostulate with him Who hath bewitched thee my dear Brother that thou shouldest take so desperate a course and be led away by such damnable opinions what hath Servetus that Arch-heretick done it Who maketh the very substance of God to be mutable and teacheth that he is part of all things who denies the eternity of the Son of God and taketh away the Hypostatical Union of the two natures in him who gain saies the substance and Divinity of the blessed Spirit of God who often terms obstupui steteranque comae c. I tremble to rehearse it the Father Son and Holy Ghost the three-headed Cerberus of Hell who affirmeth the Soul to be mortal calling Moses a ridiculous Imposter the Ancient Church of the Jews an heard of Swine maintaining Cata-baptisme denying redemption by Christ and thirty years and more hath never ceased to blaspheme the living God What wilt thou be ruled and over-ruled b● such an one as he Can any Christian say yet some there are that do affirm that he was burnt for Religion a●d not ra●her for his horrible impiety and execrable blasphemy By the good opinion which they had of this man his piety and holiness they would fain make a Martyr of him but it will be but a stinking one when all his done Well neither better nor worse burnt he is but indeed too late who if it had bin the good pleasure of God I would had never b●n borne to poyson the Church and seduce so many poor Souls from the truth with his pestoferous and damnable Doctrines Calvin then whom no man was more diligent in the perusal of his blasphemous writings which he published and commended to his seduced Disciples in the confutation hereof doth testifie that in more th●n an 100 several places he impiously calls the Holy and ever blessed Trinity the three headed Cerberus a Diabolical phansie the monstrous Geryon of whom the Poets of old had strang fictions and by some strang mysterie of Philos●●hy they feigned to have three bodies Good God! what pains did this man take to out-doe all the hereticks that went before him and to un-doe both himself and all those who by his strang delusious should follow after him or be led by him But what shall we say negamus potius hor●emus vocem Errours that are so insolent are to be exploded not di●puted to be spit at rather then con●r●u'd Confutat●on bears no rule no sway here it is Authority that must do it And therefore the State did well to rid the Church of such a violent enemy to the truth of her profession Melanchion wrote an excellent and pithy admonition to the States of Venice wherein he adviseth them to take special heed and beware of the blasp●mous errours and heresies of Servetus which to omit those which he had drawn out of the works of others are briefly these 1. He denied and opposed the eternity of the Son of God affirming that he might be the Son of the eternal God but not the eternal Son of God 2. He denied the power of Original sin that we are not lyable to it nor to be punished for it with divers others of the same kind Thus this wretched Man having consulted with Jews Turks with all manner of Hereticks his Predecessours was taken with their heresies and justly punished for them Valentinus Gentilis Campanus Csentinus Gentili falso nulli impietate secundo Supplicie capitis digna ruina fuit THE Church of God having by those excellent instruments of Gods glory the Senators of Geneva rid her hands of blasphemous Servetus could not rid her self of those blasphemies which were

are believed and esteemed to be the saving axiomes of Christian Religion which he presumptuously takes upon him to demonstrate to be very dangerous and pernicious errours and would fain shape us out a form of Religion according to his own fancy as if the Doctrine of Christ and the true Religion stood in need of such a tricker and trimmer of it to make it saleable This disputation was after printed and published by a friend and follower of Socinus Elias Arcissevius a Polonian with the Authours name to it which was never done before in any of his other writings which is so magnified by this beastly merchant on purpose to prostitute it to every customer and of which he doth so exceedingly boast that he is not ashamed to say that there is so much knowledge of Christ and his office contained in it as could possible be desired when as on the contrary it may be more truly said of it that there is so much perversion of the Doctrine of Christ and his offices as could be imagined and more then ever was before published Before Socinus could fi●●sh his book de Servatore he was interrupted with sickness and by his absence from the City for all his treasure namely the writings of his uncle Laelius out of which as himself confesseth he was principally instructed concerning the matter in controversie was conteined within the Walls of Basil from whence he was constrained to absent himself by reason of the plague vvhich vvas there begun so that he could make no progresse in his intended purpose That God which d●d for a time retard could have wholly hindered and prevented the comming forth of this pestiferous book but he often permitteth such things to be for the glo●y of h●s name in bringing good out of evil and that those which are stedfast might be made manifest Besides we see what a Doctor Faustus was who was able to do nothing of h●mself without the help and directions of his Uncles writings h●s confidence was more then his ab●lity otherwise he had never waded so far into these great and mysterious matters by which he hath cast away him●elf and all that follow him While he remained at Tigurum he had another disputat●o● with Francis Puccius a Florentine concerning whom more hereafter of the state of the fi●st man wherein it was debated whether Adam in his fi●st estate were mortal or no What and how necessary such questions as these are to salvation let any man judge yet such curious questions as these were commonly the subject of all his disputations whereas indeed matters of a far lower stra●n would better have sorted with the indifferency both of his arts and parts to discusse them Q●aeries that are too nice rather torment the understanding then inform it and are more apt to puzzle our judgment then to rectifie it Subtilty of questio●s I know not whether it hath more convinced or begotten errour or improved us in our knowledge or staggered us And hence I suppose was the substance of the Apostles advice to the Romans cap. 14.1 He that is weak in faith receive you but not to doubtfull disputations Curiosity of questio●s have ever b n the very engines and stales to heresie and therefore to be avoyed by us He wrote many and divers things and so far he went that at last he brought this heresy into a more perfect form and raised as he thought a goodly structure on that foundation which was laid by Laelius following that rule which Architecture layes before us the higher we build the deeper to lay our foundation laying the foundation of t●is his monstrous religion even in the depth of Hell that he might raise if possible this his Babylonical structure up to Heaven What others have done or attempted to do by peece-meale he hath effected as it were at once upon the very body of religion For there is almost no article of our religion to which he hath not offered some violence and hath as much as ●n him lay endeavoured either utterly to overthrow it or to pluck it up by the very roots thinking it worth the while by defacing or turning off the old to bring in another form of religion under his own name and according to his own liking He was a man of a crafty and quick wit but insufferably audacious and petulant specie formâ magis quàm virtute religiosus sed gloriae novitatis improbe cupidus as Ruffinus saith of Arius In vertue not so much refined as in the depor●ment of the outward man which promised some gravity though no truth of religion violently th●rsting and pursuing a●ter honour and novelty He was guilty o● very much levity being drawn partly from the nature of the Country where he was borne partly from the family out of which he sprung and partly from the Court in which he was bred Insomuch that he was constant in nothing but inconstancy which yet was not in any thing so pernicious as in those sacred mysteries with which he above measure desired to be tampering and into which diving though he drowned himself therein For he had but a light tincture of learning as the writer of his life affirms and he himself is not ashamed to confesse what exquisite judgment saith he or deep understanding in these kind of Philosophical Theological and hard disputes could be expected from me a man who neither learned Philosophy nor at any time could attain to the knowledge and understanding of that Divinity which they call Scholastick nor tasted but o●ly of the rudiments of Logick and that very late to And ●n his Epistles pag. 587. he complains that he spent a great part of his time in Italy his native country but yet the very seat of idleness and va●ity and therefore it was no wonder if he came short in the knowledge both of humane and Divine mat●ers So that he ●oared up to those sacred mysteries meerly upon the confidence or his own wit having not had time for the laying of any solid f●undation T●at height of Spirit which he had either gotten or augmented while he was a Courtier he ever afterwards retained and often declared in overturning and demollishing the very foundations of all Catholick Antiquity and Christian Religion As also in curbing and subduing those which were his companions or had yeilded themselves up to be guided by his crooked direction He must be chief among them and Lord over them or else it is no bargain He was indeed very proud and high minded scorning to receive ●nstruction from any being in his own judgment inferiour to none Trimness and court-like gaudiness was strongly riveted to him and deeply rooted in him his apparel and deportment much unbeseeming such a man as he professed himself to be like unto those ancient Arians of whom Hilarie speaks that were rather Bishops of the Court then of the Church Of all those books which he wrote and truly there are many under his name and the names

Christianisme Is it not rather a surer course to harden them in their old and unprofitable Religion and to pervert such as professe the Christian Religion to Judaisme and to bring all to confusion yet for all this our Socinian is in his pomp and flourisheth like a green bay tree but look for him anon and his place shall not be found For like the proud man in the Psalmes he stands in slippery places and with him is suddenly destroyed perished and brought to an unexpected and fearful end The sore-mentioned positions being questioned and examined the matter debated and the obstinacy of this wicked wretch observed he was by the most Illustrious Renowned Prince of Transylvania Christophorus Bathoraeus cast into prison where by the just judgment of God he who was mad for so many years before published maintained and defended against even all reason and Religion such heady and hayr-braind positions fell into a phrenzy and there and there n● miserably finished the course of this mortal life Anno 1580. Raemundus reporteth of him that being in prison distracted of his wits the Devils in horrid and dreadful shapes appeared to him at the sight of which be cryed out to some that were there loe saith he these are they which wait upon me as companions of my journey If God will not suffer his own Children sinning against him to go unpunished was it likely that such a desperate blasphemous wretch as this should escape Gods judgments are for the most part slow but they are sure and his hand when it strikes will give a blow to the purpose He was a man altogether unlearned obstinate foolish and besotted by the Devil in his impious and blasphemous opinions so that he neither cared for God nor man nor himself but wholly bent his purpose and made it his utmost endeavour to overthrow and exterminate all true and sincere Religion and to set up in the room thereof that which he vainly called his own which was either none at all or a Devilish one as may be gathered out of his positions of which while he lived he so much boasted that among many that had any understanding he was and that justly made ridiculous But there are some that will down with any thing be it never so grosse heynous or diabolical Otherwise it could not be expected that his damnable positions should have passed for new and undoubted Truths Franciscus Stancarus Mantuanus Mantua te genuit sed tu Stancare venenum Ex Orco petitum Spargis ubique tuum WE had to do even now with a downright mad-man and if we look well about us we would think every head frantick with a strange opinion and t●at some wild-fancy doth possesse all we meet with For behold here is another this Frano scus Stancarus a Mantuan cannot be quiet if the Churches of God newly setled in Polonia enjoy any peace and tranqu●llity but must needs busy himself to supplant them i. possible even in the●r first planting by an upstart opinion of his own namely that Christ was our Mediatour only in or according to his humane nature and not as the reformed Churches do hold and professe according ●o both his humane and Divine hypostatically united in one person Which he urged upon this ground but God knows 't is but sand that if Christ were a Mediatour according to his Divine nature then he should be lesse then the Father which seemed to him to be meer Arianisme and therefore he durst not hold otherwise Thus poor man being ignorant of the truth he drove out one Devil by or with another the Devil of Arianisme with the Devil of Socinianisme and the latter may prove the worser This opinion Blandrata liked well and did both defend it and confirm it But reverend Calvin took great pa●ns to stifle it if it could have bin as very obnoxious to the truth by sending over a timely admonition to the Churches wherein also he advised them as well how they might prevent and turn off the cavillations of Stancarus as also how they should avoid another errour into which they might run themselves namely to imagine a three-fold essence in God by being distinguished into three persons which was taken kindly by the Churches and for a time did some good among them But the folly of Stancarus rested not here but besides this corrupt opinion of his he laboured to confound the Doctrine of the Trinity imagining or framing out to himself which he would presse upon the belief of others that there is one God in a confused Trinity among whom the man Christ performeth the office of a Mediatour He traduced all persons and Churches which were not of his judgment as Arian as appears by the letters of the Ministers of Polonia written from the Pincovian Synode to the Divines at Strasburge to which they added an Orthodox confession of the faith fully cleering the Doctrine of the Trinity and the Deity of Christ against the Arians as they were then called subscribed among others by Georgius Paulus superintendent of the Churches in the Diocesse of Cracovia and Francis Lismanninus whom this very heresy not long after diverted from the truth Stancarus did many times offer a disputation before the Synode and was very importunate to have the grant thereof refusing none that would undertake to oppose him such was his delight in and confidence of his own abilities But the Synode wisely refused it not thinking it fit to call in question by publick disputation the common received faith of the Church to please the fancy or satisfie the humour of one turbulent and arrogant person I would al men that professe the truth would take the same course and we should quickly see errour and heresy dye of the sullen because none will trouble themselves to meddle with or take notice of them that make it their business to broach the same This Synode took rather another course with him censured him for an heretick condemned his books and committed them to the fire there to be consumed as they justly deserved He wrote something but very vainly as our Socinians use to do of the Doctrine of Justification That you may see what an arrogant Spirit he had and how highly he thought of himself as all hereticks do hear the proud vaunt he makes in his wonted manner One Doctor saith he brought up in my school is of more account or worth then an hundred Luthers then two hundred Melanchtons three hundred Bullingers four hundred Peter Martyrs and five hundred Calvins all which quoth he if any one would take the pains to beat in a mortar there could scarce begotten one ounce of Divinity from them all But that stone which slander casts at another ever in the end lights on herself and wounds herself insteed of another So Stancarus overvaluing himself and his Disciples was justly undervalued by the Professors of the Truth and lived and dyed without that reputation which he expected yea went out like the snuffe of

and erroneous doctrines of Socinus and his followers so that they may see out of what puddles they were raked and by whom they had their first rise and publication and may not give credit any longer unto those seducers which vent them as their own The bondage of this land was lamentable under the tyranny of Anti-Christ when we were driven to eat the bread of superstition and to drink the wine of fornication or fast But God hath delivered us and confirmed our deliverance for many years together if we shall now apostate and revolt from the integrity of his seruice our latter end will be worse then our beginning Insteed of Popery we shall find errour and heresie Turcisme and Devilisme til we can only say Here was once the Church of God No surer way no speedier course for the effecting of this then to be carryed away with the desperate and damnable opinions of the Socinians whom some have thought not worthy of the name of Christians and so not fit to live among us who professe the faith of the Lord Jesus Christ We will bring the matter into further question and see what may be said concerning it whether the Socinian Religion be the Christian Religion and so Socinians true Christians yea or no Socinians above others pretend to the name of Christ and boast of it for that purpose they entitle their Catechises The Institutions of Christian religion as is manifest by those of Socinus and Ostorrodus they only will have their denomination from Christ Smalcius against Franc reasoneth thus If those which do not confesse Christ are not Christians then it must needs follow that those which do confesse Christ are Christians We both by word of mouth writings and endevour do professe Christ before the whole Christian world witness so many books that are written and so many confessions that have bin made by us saith Muscorovius another of the same train Yea we are not only Christians but the only true Christians if they may be Judges in their own cause and for that purpose they argue thus Every Spirit that confesseth that Jesus is the Christ is of God But our Churches and they alone do confesse that Jesus is the Christ Therefore are they of God Seducers will say or do any thing so they may deceive Absolom what expensive bravery doth he put himselfe unto what liberal promises doth he make what courtly policie doth he use that he might seduce the hearts of the people from their due and true obedience Insomuch that the common acclamation must needs be this O courteous beau●eous bounteous Absolom So who can be by and hear the outside profession the seeming Christian confession which is made by these Socinians and forbear to cry out O Vertuous Pious Religious Socinian who would not take part with thee and be on thy side But O this heart of man how deceitful is it upon the weights how apt to be deceived and to dece●ve for do but search th●m sift them sound them and you shall find 't is no such matter their pure oare is but dross their sweet fruits but bitter to the tast and all this glorious boasting nothing but dissembling To stop their mouths and the mouths of all their adherents and complices we shall consider the name and appellation of Christian under this twofold Notion First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally or improperly Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specially or properly We do not deny the Socinians to be called Christians in the first sense that is the general or improper signification of the word for whosoever does acknowledge that Jesus is that promised Messias and that his Doctrine is only to be embraced and obeyed by us are such Christians making a difference between them and Jews who deny that the Messias is already come and Turks who professe and follow the Doctrine of Mahomet contained in their Alchoran We give them this to distinguish them from Infidels which know not Christ and from Jews which deny Christ but we cannot give them the title of Christians in that special sense in which the Scriptures use it nor may they proudly arrogate it to themselves for they are not worthy of it And this we make good by these ensuing Arguments First Because Christians are the peculiar Disciples of Christ and his Apostles Act. 11.26 But the Socinians are not the peculiar Disciples of Christ and his Apostles seeing they dissent from the Doctrine of Christ and his Apostles in very many mysteries and principal foundations of the Christian faith and do their utmost endeavour by their subtilties to overthrow them Therefore the Socinians notwithstanding their glorious outside profession are not Christians Secondly There is required to the compleating and making up of a true Christian a true and lively faith or an acknowledging and sincere profession of the true faith Rom. 10.9 1 Pet. 3.15 But they whose faith and profession concerning God and Christ is not true but false erroneous and heretical are not to be accounted for true Christians But the faith and profession of the Socinians both concerning God and Christ is false and erroneous yea and heretical too as we shall shew out of the Scriptures and shall set forth to the judgment of the whole Christian world Therefore the Socinians are not to be accounted or esteemed as true Christians Thirdly They which worship any other then the only true God are not true Christians But the Socinians worship another and not the true God for they adore not neither do they worsh●p the holy and ever blessed Trinity the Father Son and Holy Ghost one God in Essence in three distinct persons whom the whole Christian world doth acknowledge and adore but frame another God to themselves who is only one in person and essence who is not the eternal Father nor hath he an eternal Son of the same essence with himself and so they worship an Idol devised by themselves far different from the true God of the Christians but the true God of the Christians in whom we are baptized rhe Father Son and Holy Ghost the Holy Trinity blessed for ever they provoke and revile with horrid and most execrable blasphemies Therefore they are not true Christians Fourthly They which deny the proper Essence of Christ are not to be counted Christians For as he which denyeth the Essence of Man taketh away man so he which denyeth the proper Essence of Christ taketh away Christ and so is not truly a Christian But the Socinians deny the proper Essence of Christ because they deny the Divine Nature of Christ which is his proper Essence being Jehovah Jer. 23.6 God blessed for ever Amen Rom. 9.5 For he can no more be true God without the Divine Nature then man w●thout his humane nature Therefore they cannot be true Christians Fiftly he which confesseth not that Jesus Christ is come in the flesh or denies that Jesus is the Christ is not truly a Christian but is to be accounted as an