"The hell-hatched doctrine of th' immortal soul Discovered makes the hungry Furies howl, And teare their snakey haire, with grief appaled To see their error-leading doctrine quailed, Hell undermined and Purgatory blown Up in the air." There are Latin quotations in the Tract; and some of the physiological arguments by which the author seeks to refute the opinion of "the Soulites," as he calls them, are rather nauseous. On the whole, were it not for the appended concession of a Resurrection, or New Creation, and an Immortality somehow to ensue thence, the doctrine of the Tract might be described as out-and-out Materialism. Possibly, in spite of the concession, this is what the author meant to drive at. Among some of his followers, however, a milder version of his doctrine seems to have been in favour, not quite denying the existence of a soul, but asserting that the soul goes into sleep or temporary extinction at death, to be re- awakened at the Resurrection. [Footnote: Paget, pp. 148, 149; _Gangræna_, Part I. pp. 22, 23; Baillie's _Dissuasive_, Part II. 99 and 121; but mainly the Tract cited.] ARIANS, SOCINIANS, AND OTHER ANTI-TRINITARIANS:--Since 1614, when Legate and Wightman had been burnt for Arianism (Vol. I. p. 46), this and other forms of the Anti-Trinitarian heresy had been little heard of in England. But in the ferment of the Civil War they were reappearing. A Thomas Webb, a young fellow of twenty years of age, had been shocking people in London and in country-places by awful expressions against the Trinity; one Clarke had been, doing the same; one Paul Best had been circulating manuscripts in which there were "most horrid blasphemies of the Trinity, of Christ, and of the Holy Ghost;" and John Biddle, of Gloucester, master of the school there, and of whom, from his career at Oxford, high hopes had been formed, had begun to be "free of his discourses in a Socinian direction." Baillie adds Mr. Samuel Richardson, one of the Baptist ministers of London, to the number of those whose Trinitarianism was questionable, and charges the Baptists generally with laxity on that point. In short, there was an alarm of Arianism, and other forms of Anti- Trinitarianism, as again abroad in England. Mr. Nye, the Independent, had been heard to say that "to his knowledge the denying of the Divinity of Christ was a growing opinion, and that there was a company of them met about Coleman Street, a Welshman being their chief, who held this opinion." Coleman Street appears, indeed, to have been a very hotbed of heresy. For here it was that JOHN GOODWIN (Vol. II. 582-4, and _antè_, pp. 120-122) had his congregation. He had not revealed himself fully; but the public had had a taste of him in recent pamphlets. Baillie, on rumour, reports him as a Socinian; and Edwards, who came into conflict with him in due time, and devotes many consecutive pages of Billingsgate to him in the Second Part of his _Gangræna_, tells us