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nature_n	divine_a	humane_a	property_n	6,283	5	9.7419	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93596	Englands vvarning by Germanies vvoe: or, An historicall narration, of the originall, progresse, tenets, names, and severall sects of the Anabaptists, in Germany, and the Low Countries: continued for about one hundred and twenty years, from anno 1521. (which was the time of their first rise,) until these dayes. VVherein is set forth their severall errors dangerous, and very destructive to the peace both of church and state: the way and manner of their spreading them: the many great commotions: (yea,to the effusion of much blood,) which they occasioned in those parts, by their opposition to, and resistance of the civill magistrates; and what course there was taken for the suppressing them. / By Frederick Spanhemius, Doctor, and Professor of Divinity, in the Vniversity of Leyden in Holland. Published according to order.	Spanheim, Friedrich, 1600-1649.	1646 (1646)	Wing S4798; Thomason E362_28; ESTC R201224	43,736	52

they say that the Sonne of man was not then essentially in heaven when be spake to Nic●demus upon earth Out So likewise at the Baptisme of Christ the Father was in Heaven not on Earth the Sonne on Earth not in Heaven neither is the holy Ghost in all places Outerm in x. Articl 2. While they deny the immutability of God for that the Sonne of God say they was changed the Word being changed into flesh that Christ in his Incarnation forsooke his divine life and glory and left to be like unto the Father aswell in essence as properties Idem and Twisck in Answ 3. While they deny the invisibility of God for Outerman teacheth that God the Father shall be evidently seen with the Sonne at the day of Judgement So was the second person seen when Christ was made man and so men saw the glory of the only begotten Sonne of God In like manner Cuyper teacheth that the Holy Ghost was seen for that Iohn saw not a Dove but the Holy Ghost in the likenesse of a Dove Touching the decrees of God the Anabaptists offend § 1. About the generall decree of Gods providence 5. Against the generall decree of God 1. While they overthrow the largnesse therof denying that God hath determined concerning all things by an eternall decree or that he doth direct all things yea affirming that 't is absurd to say that God from Eternity ordained all Events which are to come to passe or the manner and meanes by which they are to come to passe Knuyt in Pref. to his prayer Book and Outerm in demonstr 2. Denying that Gods providence extends unto Evils and the direction of them for that so God should be made the author of sinne Outeim in demonstr Knuyt in Pref. prayer Book § 2. While they take away the firmnesse and unchangablenesse of Gods providence teaching that the same decree is not so immutable but that men can resist it and hinder the execution thereof yea that the contrary is absurd and against the nature of Laws Rewards and punishments and that these last should otherwise be unjust Outerm Knuyt ibid. and Claes Claess in Epist They offend also about the speciall decree of Predestination And that concerning Election 6. Against the speciall decree of Gods predestination as 1. in election § 1. souching the moving cause thereof 1. While they deny the free Election of some particular persons to life eternall Confess of the Mennonites affirming that Election to life depends upon fore-sight of faith and obedience and finall perseverance in them both to wit that those are Elected to life whom God foresaw from Eternity would believe in Christ and obey him and continue in their faith and obedience unto the end Confess Menno Outerm in dem § 2. Touching the firmnesse of the same teaching that it is not such but may be changed according as man carries himselfe for when it is grounded upon a changeable condition it cannot chuse but be changeable Idem Iohn Ries in Confess of faith In like manner do the Anabaptists erre about the doctrine of reprobation § 1. 2. In reprobation Touching the moving cause thereof 1. Denying that God out of the most free pleasure of his own will purposed to leave some of falne mankind in their corruption Ibid. 2. Teaching that reprobation is grounded upon fore-sight of infidelity impenitency and obstinacy in the same and consequently those are reprobated of God whom he fore-sees will be unbelievers and impenitent and persist in their infidelity and impenitency Ibid. § 2. Touching the firmnes therof while they feine the decree of reprobation to be changeable aswell as the decree of Election as being conditionall and by reason of the mutability of the condition the decree to be such likewise so that the number of the Elect and reprobates may be increased or diminished Ibidem Touching the Mediatour between God and man Incarnated the Anabaptists erre many wayes whether we respect his Person office 7. Against the mediator-ship of Christ or twofold Estate In the doctrine of the person of Christ they erre § 1. About the Originall of Christs flesh 1. While they deny that the Sonne of God was made flesh by assumption of the humane nature but that he was so made by conversion rather so that the Word it self was turned into flesh Iacob Out in Articl Yea that the Word was made flesh even as the water was made Wine in Cana of Galilee Anabaptists of Antwerp Menno Simonz in his conference with Mieron confer of Embden 2. While they deny that the body of Christ took its beginning out of the substance of the Virgin Mary but either of the seed of God the Father or of his substance or of the Word of God or out of some other unknowne matter Menno Simonz against Mier in Confess 3. While they teach that 't is no matter of faith to know from whence Christ drew the originall of his flesh neither is the distinct knowledge thereof necessary In exhortation of the Church Iohn de Ries in confess to the Senate of Rotterd § 2. Touching Christs humane nature it self 1. By denying that Christ was made like unto man in all things sinne only excepted and affirme that it is rashnesse to say Christ is a creature according to his humane nature and inferior to God yea that the flesh of Christ is divine flesh Iacob Peterz vander Menleus Institut and Math. Ievriaenz Epist Christ 2. Denying that Christ had a true humane Soule like unto ours Confer of Embden 3. Denying that there are two natures in Christ with their Essentiall properties Apology of Menno against Mier confer Embden Likewise do they many wayes offend in the doctrine of Christs office § 1. Concerning his propheticall office 1. 8. Against Christs propheticall office While they contend that the New Testament was not revealed by Christ himself till after Iohn the Baptist then when he actually and publikely administred his office In def Apolog. necess 2. While in the same place they maintain That the doctrine of Christ before his Passion ought not so much to be observed as touching all parts of it as after his death for that Peter then resisted evill neither was he cast out of the Church for denyall of Christ but now it ought to bee otherwise 3. While they will have the doctrine and Law of Moses so taken away by Christ as it doth not any more obliege us for as those under the Old Testament were governed by the Law so are Christians to be by the preaching of the Gospell Cl. Boeckarts sir Confer of Franckendale and Iohn Pet. Vander. Meulen compar Script 4. While they contend that Christ hath reformed the Law of the Ten Commandements and ordained a new and more perfect one Colloq Embd. Francod Confess Mennon So for example do they teach concerning the First Commandement that in the Old Testament God the Father was only called upon and

attributes by denying partly his infinitenesse partly his unchangeablenesse His infinitenesse while they allow him only omnipresence of power but not of Essence his unchangeablenesse as may appear out of their doctrine of the Incarnation and passion of Christ 3. Of his operations restraining and cutting short the providence of God while they teach that neither are all things actually governed by him nor that Gods providence doth any thing about evill nor that men are so straitned therby but that they may go contrary thereto and depart from the same By these things it is manifest that the Anabaptists preach another God and another Christ and consequently another Gospell and lay another foundation besides that which is laid Moreover that they doe reduce many Heresies which were long ago condemned in the ancient Church 4. They bring in many heresies long since condemned and again induce them into the christian church we shal now go about to demonstrate 1. With the Manicheans they inveigh against the Old Testament would have it abrogated and strive that there are things delivered in the Old and New Testament contrary to one another Epiph. in Panar her Lxvj. Where he observeth that the Manicheans compared the law and the Prophets to old and withered Trees How great this Errour is the same Epiphanius learns us very well Haeres Lxx. Those saith he which cast out the Old Testament are not any more of the Catholike Church 2. With the Audians and Anthropomorphites they will have us stick to the letter of the Scripture only Epiph. Haeres Lxx. 3. With the Tritheites they multiply the divine Essence Niceph. Lib. 18. Hist Eccles cap. 49.4 With the Samosastenians Photinians and Arrians they oppose the Deity of the Son of God while they refer the places which speak of the Unity of Essence of the Persons of the sacred Trinity to unity of will not of Essence like as the aforesayd Hereticks contended such places were to be understood of the likenes of Essence not of the Equality With the Arrians also they will have the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of the same Essence hissed out as not being in the Scripture Epiph. Haeres Lxix which words were likewise had in suspition by the Semi-arrians Haeres 73. With the same likewise they contend that the Name of the true God is ascribed to the Father alone and when as Christ cals God the Father his God they conclude that he is not equall with God which to be done likewise by the Arrians Epi. teacheth Haeres Lxix See also August cont Maxim Felician the Arrians Tom. 6. With the same also they call in question the eternall generation of the Son of God and consider not as Epiph. notes in the same place that God the Father begat the Son after an unspeakable incomprehensible and most holy manner 5. VVith the Noetians Sabellians they either deny the distinction of the persons or at least-wise make it doubtfull Epiph. Haeres Lvij. Lxij To whom Epiphan opposeth the faith of the Ancient Church VVe do not saith he bring in a plurality of the Godhead but preach its unity and while we preach one God we erre not on the other side but confesse the Trinity Unity in Trinity and Trinity in Unity one Godhead of the Father Sonne and Holy Ghost 6 With the Pagans and Manicheans they limit God to a certaine place and deny the infinitenes of the divine Essence including it in the Heaven or defining it below the same Damas dial de haeres Manich. 7. With the Sabellians and Patripassians and other Hereticks they make the unchangeable and unalterable God mutable and subject to passion Philaster lib. de haeres Rufin in exposit Symb. Apost quae intor opera Cypr. So with the Tropites they fain that the Word was turned into flesh Philastr 8. With the Audians and Anthropomorphites they oppose the invisibility of God Epiph. Aud. Haer. Lxx. 9. With the Carpocratians Appellejans Valentinians Apollinarists and Prodianites they deny that the flesh of Christ was made of the substance of Mary Philastr Epiph. haeres XLIV 10. With the Apollinarists and Dimoerites they defend that Christ verily forsook his divine glory Epi. haeres Lxvij. Lxix Item that the Word was changed into flesh and bones and haires and a whole body and altered from his own nature Epiph. haeres 77.11 With the same they teach that Christ in his divine nature it self suffered his passion Zozom lib. 6. cap. 26. Niceph. lib. 12. cap. 4. And that that which was nailed to the Crosse was the very substance which was the author of Nature That those which professe such things ought to be accounted christians Athanasius denies Epist ad Epict. Corinth Episc apud Epiph. Haeres Lxvij. 12. With the Anastasians and Nestorians they oppose the personall union of two natures in Christ Socra lib. 7. Hist Eccles cap. 32. and Evag. lib. 6. cap. 11.13 With the Eutichians they deny either the distinction of the two natures in Christ or of their Essentiall properties and that Christs flesh is of the same substance with ours Evagr. lib. 1. cap. 9. Niceph. lib. 4. cap. 12.14 With the Apollinarists and certaine other Hereticks they deny that Christ really took an humane Soul Philastr lib. de haeres Nicep lib. 12. cap. 4.15 With the Marcionites they deny that Christ felt in his Soul the wrath of God Tertul cont Marcion Ign. Epist ad Tral 16. With the Marcionites and Manicheans they contend that the New Testament was first published by Christ when he was on Earth and that the commandments of the Two Testaments are divers yea contrary Epiph. haeres 66. contrariwise Epiphanius teacheth in the same place that they make one and the same harmony 17. VVith the Iews Cerinthians and Chialists ancient Hereticks they feine an Earthly Kingdome of Christ and a Church without calamities Instin indial eum Triph. Iud. Euseb lib. 3. cap. 33. Hier. in cap. 7. Dan. 18. VVith the Sarnosatenians and Photinians they attribute the raising up of Christ to the power of the Father only Epiph. Haeres 65. 71.19 With the Apellejans and Origenians they speak doubtfully of the Resurrection Epiph. haeres 44. 64. 20. With the Catharists Novatians Donatists they constitute the Church only of perfect ones and corrupt the exercise of the discipline of the Church by too much severity towards those that are falne Epiph. haeres Lxix 21. With the Manicheans they convert the Sacraments into bare signs and lessen the necessity of them Epiph. haeres Lxvj. 22. VVith the Donatists they make the worthinesse of the Sacraments to depend upon the holines of the Ministers that administer them Aug. Tom. 7. cont Cresc Gaudent item cont Lit. Petil. in Epist passim 23. VVith the same and the Parmenians Marcionites Eunomians Montanists and divers other Hereticks they repeat Baptisme administred out of their congregations Ibid. Epiph. haeres xlij Eposit

expresse words For the same reason Peter Ioannes Moyoerus will have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the same essence hissed out in his conference with Daniel Radeus 2. About the externall forme while because of their ignorance and unskilfulnes they will have us adhere to the common Translations of the Scripture in our mother tongues and not to compare them with the Originall and contend that the Orthodox Teachers ought not to have recourse thereunto So in the conference of Embden the Anabaptists urged that three persons should be proved them in expresse words out of Luthers Translation and because the Name Jehovah was not found there they would not be pressed therewith 3. While they thrust upon us for sound the interpretation of their owne Teachers especially of Nicholas Biscer which is many waies corrupt as by divers conferences had with them appeares The Second kind of Errours spreadeth it self very far abroad to wit which they erre about those doctrines of Faith and Ordinances 2. Errors against the doctrine of Faith and Ordinances taught in the Scripture which are drawne out of the Holy Scriptures which for better distinction sake we shall distribute into things to be beleeved and things to be done and these latter either in a publique estate or private life Things to be beleeved we shall pare 1. into those things which they will have beleeved concerning God 2. Those which they will have beleeved concerning the Mediator between God and man 3. Those which they will have beleeved concerning man himselfe and that either in the state of integrity misery restauration or his estate after this life Things to be done we divide also into those which they thinke ought to be done and observed of the whole Church in common or of every member in particular and those either publique as in the policy the civill Magistrate and in the Church those which dispence the Ordinances or private as are the rest of the faithfull This generall Anatomy containes under it almost innumerable heads for as one errour begets another and one absurdity being granted many more follow so hath the same hapned to the Sects of the Anabaptists A whole Sea of Errours have flowne into the Christian Church and by one a step made unto another since the Anabaptists would have place given to their Enthusiasmes and dreames like as the same hapned in the Church of Rome when they once had let out their streames of unwritten Traditions Although we would have observed that there is great difference between the Sects of the Anabaptists which either have been of old or are found at this day and some of them erre more grievously and dangerously others lesse Neither were of old all the same opinions maintained by them all nor are at this present but some of their Tenets are defended by them all some by many some by certaine of them onely wherefore we will not have all laid to the charge of every one of them but intend only to shew how farre the licentiousnesse of those franticke men which have given their names to this Sect hath proceeded since they have departed from the Church of God and made Schismes and Divisions About the first generall head namely the things which they will have believed concerning God 1. Errours about things to be beleeved concerning God 1. against the name of God the Anabaptists offend 1. concerning the names of God 2. concerning his nature 3. concerning the persons of the sacred Trinity 4. concerning the Essentiall properties of God 5. concerning Gods decrees About the names of God they erre 1. By contemning the name Jehovah which denotes the Divine Essence and which God will have proper to himselfe alone supposing that it is not in the Scripture because t is not to be found in many of their Translations Colloq Embd. Confess of the Anabaptists 2. While they teach that the persons of the Sacred Trinity are called by the name of God rather for the dominion which they have then for that they have the divine nature Iacob Outerm in Articles 3. While they contend that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of the same Essence ought to be exploded as being both ambiguous and without the Scripture Idem in the same place and Confess of the Anabaptists Concerning the nature of God the Anabaptists offend 1. Negatively while they deny that the Father 2. Against the nature of God Sonne and Holy Ghost have one and the same Essence and affirmatively not only indefinitely teaching that there are divers but definitely making three Essences Jacob Outerm in Artic. Apology and Cornel. Cuyper in Apol. 2. While they distinguish the Essences of the persons by distance of place teaching that at Christs Baptisme the Essence of the Father was in Heaven and the Essence of the Sonne on Earth exclusively Jbidem 3. While they restraine the unity attributed to God to unity of Will Consent Doctrine Operation and Dominion like as two Kings are said to bee one which command the same things and as the Disciples of Christ and all the faithfull are said to be one Ioh. 17.21 Gal. 3.28 Iacob Out in Artic. Concerning the Persons the Anabaptists offend 1. While they hisse out the name Person 3. Against the Persons of the Godhead as fained and ambiguous Confess 2. While they maintaine that the Name of God is principally ascribed to the Father alone and that he is therefore called the only true God Iohn 17 3. Confess 3. While some of them leave it doubtfull whether the Sonne of God were begotten of the Father from Everlasting or that he is so called because he was foreknowne from Eternall and destinated unto us Yea Iacob Outerman plainly affirmeth that Christ was called God by the Prophets and is the Eternall Sonne of God no otherwise then because he was foreknowne for a Mediatour for us before the beginning of the World So Claes Claess in simpl prob teacheth that it is not clearely declared in Gods Word whether the Sonne of God before his Incarnation was another person then the Father 4. While the same man in the same place teacheth that we are not commanded to inquire whether from Eternal unto the Incarnation of Christ there were alwayes Three Persons indistinct as touching their Essence or not Nor ought we to enquire whether the Holy Ghost be distinct from the Father or no. Likewise they say that they divide not the Persons but confesse that the Father Sonne and Holy Ghost are indistinct nor is it taught in the Holy Scripture that there are Three distinct Persons Colloq Francothat and Embd. Concerning the essentiall properties of God they erre 1. 4. Against the essentiall properties of God While they deny the essentiall infinitenesse and omnipresence of God affirming that not the incomprehensible Essence of God doth fill heaven and earth but his divine power and gifts and that the former is falsly avouched Cuyper and Outerm in their Apologies Yea

that Christ in the New Testament first taught his disciples to call on the Father in the name of the Son Confess of faith So will they that the Third Commandment is more perfect in the New Testament then it was in the Old for that in the Old Testament oathes were permitted and perjury only forbidden but in the new Testament all maner of oathes are altogether forbidden Apoll. So touching the Fourth Commandement they maintaine that in the New Testament the observation of the Sabbath is by Christ made meerly ceremoniall and the inward Sabbath only necessary to Christians Confess of faith Apol. Likewise the Sixth Commandement permitted revenge in the Old Testament and the Seventh divorces and Polygamy by reason of the imperfection of the precepts of the Old Testament but under the New Testament these things are not permitted 9. Against Christs Priestly office Apolog. About the Priestly office of Christ the Anabaptists offend 1. While they think it not enough to ascribe to Christ as God sufferings and death as the person which suffered and died but make the divine nature that in which he suffered and died as if Christ did not suffer and dye according to a nature truly and meerly humane but according to a divine nature as it were turned into an humane so that they either deny Christ to have been true God or else turne his passion into a seeming one only as did the Marcionites Iacob Outerm Answ and Apolog. For otherwise say they we cannot be said to be redeemed by the death of the Son of God and God should be deprived of the due honour we owe unto him for our salvation Confess Mennon 2. While they deny that Christ felt in his Soule the wrath of God and the paines of Hell Confer Embden 3. While they contend that Christ hath reconciled all men whatsoever without difference unto GOD the Father making one object of the acquisition of salvation and another of the application that more large this more strict 10. Against Christs Kingly office Conference Franckend confess Mennon Iacob Onterm Claes Claess Concerning Christs Kingly office they offend likewise 1. While they dreame of a carnall Kingdome to be set up by Christ in the Earth before the day of judgment Monast Lib. de Myst Scrip. and Lib. Restit 2. While they deny the Almighty power of Christ whereby he constantly preserves all that are his in the salvation once purchased for them and the means leading to the same confes Menn Claes Claess Epist About the twofold estate of Christ they offend moreover 1. 11. Aagainst Christs twofold estate 1. Humilation 2. Exaltation Touching the state of humiliation by teaching that Christ in his exinanition or emptying out of himselfe did not hide his divine glory but verily quit and forsake it confes Menn Jacob. Out Apol. 2. Touching the state of exaltation 1. By denying that Christ raised up himselfe from the dead but was raised onely by God the Father Cuyp in Apol. 2. By teaching that Christ in his ascension did not againe manifest the glory of his divine nature which he had before concealed but thereby really and fully recover againe the divine glory and likenesse with his Father which he before had lost Confes Menn Jac. Out Concerning man and Gods fourfold dispensation about him considered according to divers estates 12. Against mans-fourfold estate 1. Innocensie the Anabaptists doe many wayes offend § 1. Touching the State of integrity 1. While they deny the holinesse of the first man to wit that he was created of God furnished with originall righteousnesse and holinesse but onely in such a disposition in which he might attaine unto both by a holy life Briefe Inform. 2. While they deny the immortality of the first man and some of them hold that he was neither created mortall nor immortall others that he was created mortall of himselfe and in his owne nature yea and should certainly have dyed although hee had beene without sinne and that death must have beene necessary unto him that he might be translated into glory Ant. and Corn. Jacobz against Pupp Touching mans destitute estate they are faulty 1. 2. The state of man By taking away originall sinne denying that all men are by the disobedience of one made sinners the children of wrath and subject to death Although some of them seem not absolutely to deny it Conf. Franck. conf Menn Joh. de Ries Confess 2. While others of them plainly deny that there is in Infants any inclination and pronenesse to evill yea some of them teach that they are created in the same estate which Adam was Others confesse that there is in children some inclination to evill but deny that it proceeds from any originall corruption but that men are inticed to actuall sinne onely by the working of Satan and bad examples as for the inclination it selfe to sin however it be ingrafted into nature notwithstanding is not to be accompted sinne nor is of it selfe guilty of damnation but onely actuall and voluntary sinnes Conf. Men. Brief Inform. Claes Claes Confess 3. While they attribute to our free will in the state of corruption leberty to good and evill and sufficient strength to understand will and performe that which is good and consequently power to convert our selves Confer Leonard and Embd. Confess Mennon Jac. Out Apol. Concerning mans restored estate they offend 1. While they teach 3. Restauration by Christ that all men whatsoever without exception whether Jews or Gentiles whether faithfull and those that shall be saved or unbeleevers and those which shall be damned are altogether reconciled to God by the death of Christ and restored into the state of grace Confer of Franck. and Embd. and Confess of Mennon 2. While they deny that there was any difference between Jews and Gentiles in the Old Testament except in the ceremonies of the Law and outward and bodily cleannesse and uncleannesse Necess Vpolog 3. While they corrupt the benefit of justification partly before going partly in the act it self and partly concerning the object therof Before going forasmuch as they ascribe to man as proceeding from himselfe preparations to justification to wit hearing the voice of the Sonne of God desire of and beseeching for grace spirituall hunger and thirst and forasmuch as they teach that this working together with God is necessary that a man may be made partaker of justification Claes Claess Conf. In the act it selfe while they teach that God justifies us by faith as it is a good worke and obedience performed to the commandements of Christ Joh. Pet. Vander Menl Instit Christ Claes Claess Confess Concerning the object they likewise corrupt the doctrine of justification while they teach that all men whatsoever are justified by the righteousnesse and obedience of Christ Jacob. Outerm Colloq Embd. Necess Apol. 4. While they corrupt the benefit of Sanctification partly before-going teaching that God doth not worke regeneration in us without our

Church so in the New Testament Ecclesiasticall discipline ought to have place not civill punishments for that one kinde of government onely ought to be practised in each Joh. Pet. Vand. Meul in declar Much lesse is it lawfull to inflict capitall punishments either upon a guilty person repenting when he ought to be received into favour or upon one unrepentant least it tend to the losse of his soule Menn Sim. and Coll. Wis cum Mior Concerning publique Ecclesiasticall persons the Anabaptists erre 3. Errors concerning the officers of the Church 1. While they teach that Ministers of the word are not to be brought out of Schooles and Universities or brought up in the study of the Arts and Sciences Coll. Embd. confes Menn 2. While they will have the election and calling of Ministers of the word to be in the power of all and singular the Members of the Church without exception Coll. Embd. 3. While they take away the equality as well of the office as authority of Pastors and will have Bishops so distinguished from Pastors and Teachers that those have the care of divers Churches yea of an whole Province assigned unto them these only of one Congregation these have only power of teaching those both to teach and administer the Sacraments Coll. Embd. Menn Sins contra Mier 4. While they deny that the Ministers of the word ought to receive a yearly and set stipend but onely a contribution for necessary uses as occasion shall require Claes Caes confes Coll. Embd. 5. While they make the vertue of Gods word and the Sacraments to depend upon the worthinesse of the Ministers Colloq Emb. Concerning the private members of the Church in specall the Anabaptists erre 4. Errors concerning the private members of the Church 1. While they teach that it is unlawfull under the New Testament to go to law with others and to contend before the Magistrate Coll. Embd. Cl. Claes 2. That it is unlawfull to beare Armes under the same either defensive as in watching or offensive in warre and either to hire out or lend our assistance unto him Colloq Leeu and Embd. All these opinions which we have reckoned up are maintained by the Anabaptists some by all of them some by many some by certaine of them and all which we do not onely thinke to discent from the holy Scripture but to offend most grievously against the Majesty of God and his revealed will concerning our faith and conversation yea amongst which many are pernitious and doe altogether exclude from any hope of salvation all those that imbrace them and continue in the same unto the end Wherefore although the Anabaptists may seem seriously to observe those things which pertaine to the second table of the law or the offices of civill and outward charity and justice which we owe unto our neighbour yea and that beyond many which professe the purer Religion yet seeing they transgresse so hainously especially against the first table of the law wee hold that they do not onely erre beside or about the foundation but errors which overthrow even the very foundation of salvation it selfe and are heartily sorry that many which seeme to be good men and carefull to lead an honest and civill life should be so deceived by a certaine outward vizard of holines charity and modesty that they will walke in the way which leadeth unto destruction and renew many Heresies condemned in the Ancient Church which that we may not seem wrongfully to accuse them of we shall briefly demonstrate both That such as professe the doctrines abovementioned The foregoing errors do overthrow the foundation of salvation do overthrow the foundation of Salvation is manifest by this 1. Because they with-draw men that would be saved from the knowledge of themselves 2. Because they with-draw them from the knowledge of the Mediator through whom they should be saved 3. Because they with draw them from the knowledge of God who should save them and to whom they should be brought The first head is evident by this because they deprive a man of the true knowledge of his first Estate in which he was created 1. Because they deprive a man of the true knowledge of himselfe of his second Estate into which he cast himself headlong through sin and of his third unto which he was restored Of the knowledge of his first estate they deprive a man while they will not let him acknowledge the benefit which he received from his Creator either of vertue that is holines nor happinesse following the same that is immortality The knowledge of his second Estate they with-hold from him while they either deny or extenuate the corruption inherent in him from the beginning and take away the guilt adherent unto him and consequently oppose our partaking of the first sin Likewise they withhold from him the knowledge of his third estate dividing the benefit of his reparation between God and him yea ascribing the principall part thereof unto man and building his salvation upon Gods forcknowledge of his good co-operation began and continued unto the end yea putting mans obedience in place of the acceptation of the obedience of his Saviour VVherefore a man possessed with this Divinity can neither know how great is the benefit of nature which he at first received from God nor how great is the evill both morall and naturall which he drew upon himself neither how great or of what nature is the benefit of grace which was bestowed upon him from heaven insomuch as he can neither humble himselfe as he ought nor exalt the goodnes of God The second head appears out of this 2. They offend against the person and office of the Mediatour because they offend aswell against the person and office of the Mediator as the benefits obtained by him Against his person while they verily overthrow his divine nature converting the same into a nature subject to passion and death and his humane nature like unto ours while they deny that it had the same beginning and substance with ours His office moreover they corrupt while they deny those attributes to his Propheticall office which are due unto the same and ascribe those unto it which do not agree thereunto as appears by their Errors above related So do they corrupt Christs priestly office touching the act of satisfaction both intensively and extensively considered Intensively by that very thing denying the truth of his sufferings that they contend hee under-went the same in his divine nature Extensively by extending the same unto innumerable unprofitably and to no purpose Likewise do they corrupt Christs benefits both of Justification and Sanctification as doth appear by what hath been above-spoken The third head is evident by this because they turne the true God into an Idoll 3. They turn the true God into an Idol 1. Overthrowing his nature and in stead of one make three divine Essences distant in place one from another 2. Robbing him of his