of Christ was no where but in Affrick and that there and no where else Baptism was rightly administred 2. That the Sacraments were holy and Effectuall when they were received at the hands of holy men and not otherwise 3. That their Sect was without Sin And. 4â— That they were not to have any Societie with them who had fallen into any Sin Aug Optatus Milâ—vitanuâ— XXV MACEDONIUS and the Macedonians Anno. 359 or therabout They said that the Son of Gâ—d was like the Father in Substance and in all things but that the Holy Ghost was unlike unto the father and Son and a meer Creature yet they preferrd him before the Angells Russinus lib. 1 hist Eccl cap 25 Aug lib de Haeresibus cap 5 2 XXVI APOLLINARIUS and his followers Anno. 377. or there abouts 1. That Christ in his Incarnation did aâ—â—ume a body without a Soule or if he had a soule yet it was no reasonable soule but that God the word was instead of it 2. Hee brought that body witâ— him from Heavâ—n and made it of the same substance with his divine nature and that this body when it came on the earth was passible visible and mortall 3. That sin is a part of mans essence and that therefore if Christ had beene a perfect man hee must needs have 〈◊〉 a sinner Gregor. Nazianz in Epist. ad Nectarium Basil. Epist. 7â— Hiâ—ron in Catalogo Socrates Soâ—omenus Ruffinus XXVII PRISCILLIANUS and his followers Anno 388. or ther abouts Was a Spaniard he gathered many Heresies out of the writings of those Heretikes who were before his time 1. He and they were of opinion with Oâ—igen that the soules sin'd before their infusion into the bodies 2. They thought with Tatianus and the Encratitae that the eating of flesh was an uncleane thing 3. With the Gnosticks and the Manichies they made two Gods one good and another bad ut supra 4. They confounded the Persons of the B. Trinity with Sabellinus 5. They were of opinion with Bardesanes that every man had his fatall Star and that our bodies were compounded according to the operation of the twelve signes in the Zâ—diack 6. They thought it no sinne to swear and forswear rather then to reveale the things they taught Aug. de Haeâ—esibus Hieron in Chronico XXVIII JOVINIUs the Iovinians An. 395. or neere about He was a Monke at Rome contemporary with S. Ierom hee and his tribe defended 1. That it was lawfull for all men to eate all meates at all times albeit they were forbidden by the ecclesiasticall Lawes Aug. lib. de Haeresibus ad quod vulâ— deum cap. 82 2. That in this life there is no disparity of merit nor any disparity of glory in the life to come but that all should bee rewarded alike in Heaven 3. That they who have a full and perfect faith when they are regenerate by Baptisme cannot sin any more after Baptisâ—e 4. That the B. Virgin was carnally known of her husband Ioseph afâ—er the birth of Christ Hieron. libris duobus contra Iovinianum Aug ut supra Aquinas in tractatu contra detrahent Religion cap. 6. Sabellicus lib. 9. Septim Eneadis XXIX ANTHROPOMORPHITAE They lived set abroach their Heresies at the same time with Iovinian 1. They thought that Goâ— had the forme and members of a man because that God is said to have made man after his own image likeness Gen 1. 26. 2. They seperated themselâ—es from the Church because Userers and wicked men were suâ—fered therein â—â—eodoretus lib. 4. Cap 10 Aug. ad quod valt deum Epiph. Niceph. HELVIDIUS and the Helvidians Anno. 395. or near abouts These were at the same time with the Anthropomcrphites and were called Antidâ—comariâ—ae because they opposed the perpetuall Virginity of the B. Virgin Mary the Mother of God for they affirmed that shee had children by Ioseph her Husband after the birth of Christ and this they would prove Mat â— ver vSlt wher Châ—ist is called the first born Son of the B. Virgin and Iohn 2 â—2 and cap 7 3 Epiph lib 3 Tom 2 Hieron cont Hâ—lv Aug Her 84. Heretikes in the fift Century PELAGIUS and the Pelagians Anno. Dom. 405. He was borne in Great Britany He with his Scholars helâ— these Assertions 1. That the nature of Man after the fall of our first Parents was Good and not corrupted Especially the soule of Man and therfore Infants were born without Siâ— and needed no Baptisme but yet it was fit that they should be baptized that they might be honored with the Sacrament of Adoption 2. That the lust of the flesh was no Sin but a Natural good and that sin was not propagated unto mankind by generation but by innitiation only neither could Infants Sin for all Sin is voluntary 3. That Sin is not the Death but the condition of Nature Adam then should have died if he had never sinned 4. That all men have free will by nature not onely in all naturall and morall but in all spirituall things 5. That the beginning of our salvation is in our selves and we may attaine grace of regeneration in Christ by our naturall faculties if we aske seeke and knock for the same 6. That Faith is a Generall worke of nature and no speciall work of Grace and perseverance in Faith is in our selves 7. That the love of God and of our neighbour and all our Christian Virtues are of our selves and not of God 8. That the prayers of the Church are not necessary seeing whatsoever we pray for we may obtain without Prayer for God doth give his grace unto every one according to his own 〈◊〉 Lastly that men neede â—ot commit any sin except they will themselves Aug. lib. de 〈…〉 Prosp. de Ingratis Hilarius Arelatensis Maxentius cont. Hormisdam XXII PREDESTINATI Ann. 414. or thereabouts They had this name given them because in their disputations upon predestination this was their assertion viz. good works will doe men no good at all if by God they be predestinated unto death and damnation neither will bad workes hurt wicked men if by God they bee predestinated unto eternall life and Salvation By which this their assertion they did hinder many men from doing good works and did stir up wicked men to heap sin upon sin Sigibertus in his Chronicles Vincentius lib. 19 cap. 5 Luceburgensis XXXIII NESTORIUS and 〈◊〉 Disciples about the yeare 427. NESTORIUs Archbishop of Constantinople and Anastatius his Priest Theodorus Mopsuetanus and the rest of that most wicked sect did teach with Cerinthus that the B. Vâ—rgin bare in her womb a meere man who had onely the nature of a man and was a man in his person and that therefore the said Virgin was not the mother of God but the Mother of Christ Neither was the Nativity Passion Resurrection or Assension of Christ more then humane yet say they the Son of God was united unto the Son of man not substantially by communicating unto
him his hypostasis or substance but accidentally by Habitation Vnion Operation and Participation By Habitation for the Eternall word or Son of God dwelt in the man Christ as in his Temple we find himselfe saying Dissolve this Temple and in three dayes I will rayse it Ioh. 2 â—9 we have it pâ—ophesied of him Esa. 7 14 They shall call his name Emmanuel i. e. God with us or God dwelling in us And his best beloved Historiographer records of him The word was made flesh and dwelt in us Ioh. 1. 14. By Vnion not onely of his will but of his love also for the Son of Man was united both in his will and in his love unto the Son of God they did will and love alwayes the same things even as man and wife doe who do love one another By Operation for the Man Christ was alwayes the instrument which the Word or Son of God did use in the doing of all his great Miracles By Participation because the Son of God did give unto the Son of Man both his name and dignity for he would have him to be called both God and the Son of God and to bee adored of all his creatures not for his owne sake as he was the Son of Man but for his sake who was the Son of God and who did communicate unto him both his name and dignity Socrates lib. 7 cap. 32. Evagrius lib. 1 cap. 2 c. Theodoretus lib. 4 de haereticis fabulâ—â— XXIV EUTICHES and the Eutychiani An. 443. He was Abbot of Constantinoplâ—â— he with his assâ—ciates maintained these Heresies 1. That in Christ after his incarnation there was and is but one Nature and this one Nature was made of his Divinity and his flesh by the turning of the Divinity into the flesh and this Divinity of Christ was borne suffered and was dead and buried 2. That the flesh of Christ is not of the same nature with our flesh neither was the word or Son of God turned into true flesh but into flesh in shew and appearance only so that the word did rather faigne himselfe a Man who was borne and died then that he was borne and died indeed For say they it stood not with the Majesty and excellency of God to become true flesh or to bee borne to suffer and to die indâ—ed and truth Flavianus in Epist. ad Leo Leo Papain Epist. ad Leo Imper. Theod. lib. 4 de Haereticis fabulis Evagrius lib. 1 cap. 9. lib. 2 cap. 4 16. alibi XXXV THEOPASCHITE An. 476. Petrus Gnaphaeus Bishop of Antioch was the author of this heresy Hee and his sect taught that God was crucified and by God they understood the whole Trinity Evagrius lib. 3 cap. 8 and 16 Theodoret in Collectaâ—eis XX MONOPHISITAE There were another sect of the Theopaschites called Monophisitae because they affirmed that there was but one Nature of the Word and his flesh after the ineffable Vâ—ion therof which made them also say with the first sort that God suffered and was crucified Niceph. lib. 18. cap. 52. and 53. Heretikes in the sixt Century XXXVII APTHORDOCITAE Ann Do. 5â—6 or thereabouts They were of opinion that the flesh of Christ tooke of the Blessed Virgin was incorruptible before his passion Wee say they carry about us by necessity of nature the affections of nature as Hunger Thirst Wearinesse Anguish and the like but Christ who suffered of his owne acord was not subject to the same Lawes of Nature with us Niceph. lib. 17. cap. 29. Greg. lib. 10 Epist. 55. Heretikes in the seventh Century XXXVIII SERGIUS the Author of the Monothelites Anno 604. vel circ The author of the Monothelites he was Patriarch of Constantinople and taught that there were two wills in Christ a divine and an humane will before the Vnion of his natures but after the Vnion hee had but one will and one nature whence it came to passe that the Divinity suffered those things which did belong unto the humanity and the humanity did appropriate unto it those things which did belong unto the Divinity Niceph. Lib. 18 cap. 54. XXXIX SERGIUS the Master of Mahomet An. 630. vel circ Some contend that hee was the same with the former but whether hee were or not hee was author of two Heresies the Minothelites and the Mahumetans wherefore let him aâ— least his name shall stand iâ— the front of them both He was a monk he embraced the Heresie of Arius and Nestorius for which he was banished Hee comming into Arabia fell acquainted with Mahomet the false Prophet him hee taught to misinterpret many places both in the old and new Testament out of which false interpretations of theirs they did coine a new Religion which was neither wholly Christian nor wholly Jewish but was compounded of them both rejecting in both Religions those things which they disliked and this newest Religion is called Mahumetisme Pomponius Laetus Iohan. Baptista Egnatius Hee in Arabia among the Hagarenes and Saracens was both a King and a Prophet Hee denied the Trinity with Sabellinus he said it was ridiculous to thinke that Christ was God and therefore with Arrius and Eunomius hee taught him to be a creature and with Carpocrates to bee an holy Prophet Hee maintained with Cedron that it was impossible that God should have a son becaus he had no wife Hee denyed with the Manichies that Christ was crucified but saith hee one was cified in his place who was very like him With the Originists he wil have the Divels to be saved at the end of the world with the Anthropomorphites hee will have God to have the form and members of a man with Cerinthus hee places the chiefest felicity of man in bodily pleasures and with Ebion hee doth admit of Circumcision and with the Encratitae hee forbids the use of wine First hee saith that the Alcoran was made of the Holy Ghost and their sins shall never be forgiven who believe it not as also that Christians and Jewes who contradict it cannot be saved 2 In his Alcoran he maketh Friday his Sabboth day permitteth a man to have 2. 3. or 4. wives forbiddeth the eating of swines flesh teacheth that beasts shall rise againe at the last day as well as men and that Baptisme is not necessary Circumciseth none before they be seven or eight yeers old 3. He denieth that the Eucharist is to be kept in remembrance of the death of Christ for Christ saith He was not put to Death but he affirmeth that this Eucharist is of God and that it hath great force to confirme those who receive it reverently in â—aith and good workes as also that they are damned who commit any great sin after the receiving of it Hee hath his religious men who preach and expound the Alcoran who are called Muphtii Cadii and Telemeani Mahomets Heaven The blessed Mahumetanes he saith shal live under the shadow of the best trees they shall bee cloathed in silke apparrell and adorned
Capitall Hereticks OR The Evill Angels embattel'd against St. MICHAEL Being a Collection according to the order of Time through out all the Centuries of the chief of the Antient Hereticks with their Tenets such as were condemned by General Councels Faithfully Collected out of the most Authentike Authors By R. B. Gent. Heu prime scelerum causae Mortalibus aegris Naturam rescire Deum London Printed for William Shears at the Bible in Bedford street and in the New Exchange 1659. A MUSTUR ROLL of the evill Angels embatteld against S Michael Being a Collection according to the order of time throughout all the Centuries of the chiefe of the Ancient Heretikes with their Tenets such as were condemned by Generall Councels Faithfully collected out of the most Authentike Authors By R. B. Gent. Heu primae scelerum causa Mortalibus aegris Naturam rescire Deum London Printed for WILLIAM SHEERS and are to be sold at his shop in S. Pauls Churchyard at the sign of the Bible 1655. To Sir I. P. Baronet SIR I Send you heere an Assize Booke or rather a Treatise of Poysons to peruse which I had not given you the trouble had not your own commands obliged mee to it for what my memory faild me of in our last discourse upon this subject of Heretikes I have to comply with your desires turn'd over those few Treasuries of Common places wherewith my reading hath furnished mee And now you may behold 〈…〉 creeping out of the 〈◊〉 pit in their oâ—ders and heare all their severall tones for I have according to the oâ—der of time 〈…〉 the names of all the chiefe 〈◊〉 with their positions thâ—oughout all the Centuries Here are none but â—uch as were condemned 〈◊〉 Geneâ—all or Oeâ—onomicall Couâ—cels Noâ— is there any Auâ—hor quoted 〈◊〉 is not of a venerable name I might have inserted more of 〈…〉 but when one 〈◊〉 another allready condemned and lick't but up his vomit I have â—mittâ—d him for â—theâ—e is a 〈◊〉 of traâ—â—â—â—gration of Herâ—sie which needs no proofe to such as live in this Age wherein her womb is more fruitfull of monsters then Affrick This Bedroll I submit to your judgement which is abundantly able to supply any defect you may finde therin Capitall Heretikes in the severall Centuries Heretikes in the first Century I. SIMON Mâ—OUs An. Dom. 55. or thereabouts HE was a Samaritan borne Of him and his Sorcery and the great opinion the Samaritans had of him we read Act. cap. 8. verse 9. c. He was the Head 〈◊〉 beginner of Heresie Euseb. lib. 2. cap. 13. Hâ— affirmed 1. That he himselfe was the Father Son and Holy Ghost and that he was worshipped of all people by divers names 2. That Christ did suffer no hurt of the Iewes for hee was Christ S. Ieronym contrae Lucifer 3. That any man might lie with any woman for this was no sin 4. That the world was made by Angels and that an Angel â—edeemed Mankind 5. Hee denied the Râ—sâ—rrection 6. He thought that the gifts of the Holy Ghost might bee bought with money Act. ch 8. vers 18. And therefore that sinne of him is called Simony II. CORINTHUs about the yeere 69. He is said to be a Iew by birth he lived at the same time with Saint Iâ—hn the Evâ—ngelist Irenaeus lib. 3. cap. 3. He taught 1. That Iesus our Saviour had for his Pâ—rents Ioseph and Mary and that at his Baptisme Christ descended on him who saith he is called the holy Ghost by whoâ— hee did all his Miracles when Iâ—sus was to bee crucified of the Ieues then Christ left him and went up againe into Hâ—avâ—n Epâ—phaâ—tus Heresâ— 28. Hâ—st. Magdeburgeâ—s Cent. 1 lib. 2. cap. 5. 2 That Christs Kingdom after the Resurrection should be an earthly Kingdome and that men then should live in all fleshly lusts and pleasures together for a thousand yeares Euseb. hist. Eccles. lib. 3 Eccl. Hâ—st. cap. 14. 3 He denyed the divine nature of Christ and said that he had onely a humane Nature and that he was not yet risen from the dead but he should rise hereafter Irenaeus ut Supra 4 He affirmed that the old Law and all the old commaâ—dements and precepts belonging unto it were to be kept together with the new Law or Gospell and that therfore Circumcision was necessary for every one that would be saved Pâ—ilastrius lib. de haeresibus III. EBION An. 80. or thereabouts He taught with Cerinthus 1. That Christ was but a meâ—re Man Hilarius lib. 1. de Trinitate And thâ—rfore the Gospell of Saint Iohn was written to confute him Hieronymus lib. de Eccles. Scriptoribus 2. That when Iâ—sus was thirtie yeares old there dâ—scended on him and dwelt in him another Person who was called Christ and thus Iesus and Chrisâ— dwelt and were 〈◊〉 together 〈◊〉 lib. 1. Cap. 25. and 26. Epiph. heres. 30. Niceph. hist. Eccl. lib. 3. cap. 13. 3 He agreed with Cerinthus in the rest of the Heresies touching Circumcision and keeping all the Law of Moses Epiph. Ireneus Niceph. ut supra IV. MENANDER Anno 81. or therabouâ—s He was the schollar of Simon Magus and lived about the same time with Eâ—ion and Cerinâ—hus He held 1 Thaâ— the world was made oâ— Angells and that these Angells coâ—ld be overcom by no 〈◊〉 but by 〈◊〉 2. He denyed Châ—ist to be a true Man and 3 Affirmed himselfe to be the saviour of the world and that he came from Heaveâ— to save mankind and that all who would be saved must be baptized in his Name Euseb. lib. 3. cap 26. August lib. de haeresibus Niceph. lib. 3. cap 12. V NICHOLAS of Antiochia He was one of the seaven first Deacons Act. cap. 6. Ver. 5. He having a faâ—r wiâ—e and being accused of being jealous of her gave leave to any that would 〈◊〉 with hâ—r â—lemens Alexâ—â—dr lib. 3. 〈◊〉 Others taking occasion of this fact of his thought it Lawfull for any man to have the company of any woman wâ—â—m they themselves wâ—uâ—d like Aâ—ainst these men Saint Iohn doth write in the Apocalips cap. 2 ver. 6 〈◊〉 saith that they taught Venery to be so necessary that those men who used it not every weâ—k oâ— Fridaye could not bee saved Epiph. lib. 2 Tom. 2. herâ—s 25. Of these N 〈◊〉 S. August 〈◊〉 doe speake lib. de Hâ—eâ—esibus S. from in epist. de Fabionâ—â—ipso Niâ—â—pâ— lib. 3. Eccles. hist. cap. 15. The Eâ—glish notes upon the prementioâ—ed 2. cap. of the Apâ—c in the Remish Testament saith that this Nâ—cholâ—s was not onely thought to have taught community of wives but also that it was lawfuâ—l to eat of meates offered to Idols Idâ—lothita Heretikes in the second Century VI Sâ—TURNINU circ An. Dom. 118. He was borne at Antioch He held many opinions of Menander and Sâ—mon Mâ—gus 1. That the World was made of seven Angells without the knowledge of God the father Tertâ—l de Heresibus 2. That Christ was but the shaddow of a
Adamite and renewed the formâ—r Heresie of the Adamites hee at his first comming into Bohemia did draw great multitudes of men and women after him whom hee commanded to goe naked and these hee called Adamites thâ—se hee perswaded that hee was the son of God and willed to call him Adam This Adam was content that his Adamites should have the company of what men and women they would so that first his consent was obtained If a man were in love with any woman he came with her hand in hand unto Adam and said I am in love with this woman then said Adam take her unto thee goe together increase and multiply And because Adam and Eve were naked before they sinned therfore they goe naked and for that Adam did not know Eve untill he had sinned thâ—rfore they account it a sin to marry and are perswaded that Marriage had never been if Adam had never sinned They celebrate their Sacraments naked and man and Woman accompany together naked and they think as the old Adamites did that their Church is Paradise Aeneas Silvius in lib. 4. de oriâ—gine Bohemorum cap. 41. Heretiks in the sixteenth Century XLVII ANABAPTISTS An. 1522. About this time saith Sleiden speaking of these Anabaptists there was a sect of certain men who said that they had talked with God and that hee had commanded them to kill all wicked men that only good and godly men might live and governe the world Of these Anabaptists there were many kinds and all of thâ—m prâ—fâ—sse such Dâ—ctrine as is neither to be endurâ—d in the Church or Common-wealth or in the government of the household First Anabaptisticall Articles not to bee sufferâ—d in the Church are â— That Christ did not assume the flesh of the Virgin Mary but brought it with him from Heaven â— That Christ is not true God but that hee is the bâ—st of all Saints because hee received more gift of the Holy Ghost then they 4. That 〈◊〉 unbaptisâ—d are no sinners in the sight of God but are just and innocent and by this their innocency thâ—y are saved without Baptisme 5. That infants are not to be â—aptisâ—d untill they have reason and diâ—cretiâ—n for the childrâ—n of Chrâ—stians are holy witâ—out Bâ—ptisme and the children of God 6. That that is no true Chrâ—stian Câ—urch in which any sinners are to be found Lastly that no sâ—rmons are to bâ—e heard in those Churches wherein Popâ—sh Masse hath beene Secondly Anabaptisticall Articles â—ot to bee 〈◊〉 in the Commoâ— wâ—alth are 1. That the Office of the Magistrate pleaseth not God neither can any Christian with a safe conscience be a Magâ—strate neither ought any subjâ—ct to implore the aid of the Magistrate for his defence 2. That a Christian may not safely use any oath at all neither ought any subject to taâ—e any oath of allâ—agâ—aâ—ce unto his Prince nor sweare or promise any â—ealty or obedience 3. That the Magistrates living in the time of the New Testament may not with a safe conscience put to death or punish any Malefactors Lastly Anabaptisticall articles not to bee suffered in the Oeconomy oâ— houshold government 1. That a Godâ—y man may not with a safâ— Conscience have any goods of his owne but whatsoevâ—r goods he hath he must make them common 2. That a Chrâ—stian man may not be a victualler nor a Mâ—rchant nâ—r make any wâ—apons 3. That it is lawfull to divorce the husâ—and and the wiâ—e if they be not of the same Religion and to mary them unto any other Persons that doe not discent from them in Religion Lib concordiae Sleidan Schlussâ—lburgius Toâ— 2. XLVIII GASPER 〈◊〉 his disciples Anno. 1527 Hee came of a Noble family in 〈◊〉 and was a man of good 〈◊〉 before hee feâ—l iâ—tâ— these Hâ—resies 1. That the outward Ministry of the word is not necâ—ssary neither doth outward Baptisme further regeneration neither in the Lords Suppâ—r are the body and bloud of Christ exhibited in the bread and wine 2. That the human nature of Chrâ—st is no crâ—ature but after his resurrection was every way 〈◊〉 unto his divine nature 3 That the Ministry of a vicious Priâ—st or Ministâ—r is not â—ffâ—ctuall unto the salvation of his Auditory allâ—â—it hâ—e preacheth nâ—ver so wâ—ll â—r administreth the Sacraments according to the institution of Christ Lib. Concordiae Bucolcerus aâ—d Schlussâ—lâ—urgus Tom. 10. XLIX The new SAMOSATENIANS An. 1532. The Author of this sect was Michael 〈◊〉 his followers were Georgius Blaâ—drata Fransiscus David and many others in Transilvania their opinion is compounded of many ancient 〈…〉 1. In God there is no distinction of persons Serveâ— lib. 5 Trin. pâ—g 189 ministri Transilvani lib. 2. cap. 4. and this was the 〈…〉 Sabellius Samosatenus aâ—d many others ut supra 2. Christ before his incarnation was nothing but an idea in the mind of God Serveâ— lib. 3 〈◊〉 pag. 92 and this was likewise taught by Cerinthus and Eâ—ion Irenaeus lib. 1 cap. 2â— and 26 as also by Samosaâ—enus 〈◊〉 Heres. 44 and 45. 3. The Divinity that Christ hath was communicated unto him by God not by eternall generation but by the uâ—ction of Grace and by inhabitation and thus Christ may bee called God but he is a made God and hee is a temporall but no eternall God Blandrata disput. 6. Alba ministri Hungarici lib. 2. cap. 7 and this was part of the Heresie of Nestorius as wee may see in Theodoret. lib. 4 here fabulaâ—um and in other Heretikes ut supra L. The new ARRIANS Ann. 1534. or thereabouts These came from Valentius Gentilis who was one of the schollars of Servetus they taught 1. That there are three eternall spirits the Father Son and Holy Ghost which differ in number and essence Val Gâ—ntilis Pâ—othesi 20 and 23 and this is also recorded by Aretius in his history of the punishment of Val. Gentilis This was the opinion of the Hereticks called Peratae in Theodoret. lib. 1 cap. 18. haereticarum fabularum and of Iohanâ—s Philoponus the Heretike Niceph lib. 18. cap. 48. 2. They taught that these three Persons were not equall but that the father was far above the other two so that he might be called Essentiator and the other two Essentiati i. e. he that had his essence of himsâ—lfe alone and the other their â—ssence from him Genâ—ilis lib. Antidoâ—o 3. fâ—l 26. wher he saith that it is the property of the Father to be called the one only God And so the new Triheites went from 〈…〉 Aâ—rius for Arrius was the first that Taught that the fathâ—r was lâ—sse then the sonne Epipâ— haeres 69. 3. They say that the Son of God was not of nothing neither that he was begotten in time but from all eternitie of the substance of his father Gent. Prothes 11 12. And this was the opinion of the New Arians in Austins time The later Arrians granted that the Son was eternall with the father albeit Arius was of another mind Augâ— lib. 6. Trin. cap. 1. lib. 1. Tâ—init Maximus doth confâ—sse as Aug there saith that the son was not of nothing but was begotten of the substance of his fathâ—r And this was the judgement of the Councell held at Ariminumâ— c. Post-Script AND now Sir I could wish that these Heretikes survived only in Paper but alas they are all lived over againe though they seeme not at this resâ—ssitation to have so bright â—scendants as â—t their birth for then many approved Wits and persons of râ—verend name â—ere given over to believe these lies now few besides narrâ—ow indigested souls â—un after them a providence that promises they will the sooner find their graves for the vulgar are still as covetous of novelty as of your comâ—â—ands is Sir Your most humble Servant R. B. FINIS