Cyprian in Epist. contra Novatianum 2. They taught that Repentance will not profit them who sin after Baptisme philast. lib. de haeresibus 3 They did rebaptize them who had beene baptised of the Catholikes And 4. They would not receive them into their Congregation who were married to a second wife after their Baptisme Euseb. lib. 6 cap. 43 Aug. de haeresibus XIX SABELIUS An. 260. vel circ Hee was the schollar of Nceâ—us these two and Peraxeas and Hermogenes with them did confound both the number and difference of the Persons in the blessed Trinity for they defended that the Father Son and Holy Ghost were but one Person who had three names and who was sometimes called the Father sometimes the Son and sometimes the Holy Ghost Hee in the Old Testament as God the Father did give the Law He in the new Testament as God the Son was made man and died He in the time of Penâ—ecost as God the Holy Ghost came downe on the Apostles Nicâ—ph lib. 6 cap. 26 These Hereticks were also called Patropassiani because they say that God the Father died for us Aug. Serm. 2 Dominicae post festam Trinitatis XX SAMOSATENUS Ann. 273. Hee was borne in Syria and followed the Hersies of Cerinthus and Ebion 1. He taught that the Son of God came not down from Heaven but had his beginning in the Womb of the Virgin Aug. in Catalogo Hereticorum 2. That the Son of God is not a Person neither is hee eternall as his father is nor the substantiall word of his father But is as a word that is uttered by the mouth and so passeth away with the breath thereof philast. de haeresibus Yet this Son of God saith he was a just man and by reason of his good life might bee thought rather to have deserved the name of God then any other man Niceph. lib. 6 cap. 27. XXI MANES from whom came the Manichies He was borne in Persia hee lived at the same time with Sâ—mosatenus Hee said that himselfe was borne of a Virgin and that hee was both Christ and the Holy Ghost The which that he might the better perswade others he made choice of 12 of his Disciples and sent them to preach the opinion he maintained Euseb. seb l. 7 c. 28. The Doctrine of the Manichies was compounded of many old haeresies As 1. That the soule of man is either the substance of God or of the substance of God 2. That warre is altogether unlawfull and this their opinion made them to blame Moses for waging warre Aug. lib. 22. contra Faustum cap. 74. 3. That beasts have not only sence but reason and understanding as well as men 4. That there were two beginnings which are eternall viz God and Matâ—er the one â—ay they is good the other bad the one is light the other darknesse and the Prince of darknesse the Devill they call Materiae Principem i. e. the Prince of matter 5. That the body is evill by nature for it came from the evill beginning and so did flesh and therefore flesh must not be eaten 6. That the Devill is evill by nature and so are all other creatures for they were made of the bad God and so bread is the Devills creature wherefore it can bee no sacrament of the Body of Christ 7. That Christ was not a true man nor came out of the Virgins womb but he had a phantasticall body for say they it is not fit that so great a Majesty should passe through the filth that is in a womans body Vincentius Lirinensis 8. That there is no day of Judgement to come 9. That the old Law is evill 10. That marriages are unlawfull 11â— That sins come from an evill minde and therefore cannot bee avoided for there are two minds in every man a good and a bad mind The good mind they call a reasonable soule and this they would have to come from the good God the bad minde they called the concupisence of the flesh this say they cam from the bad God because when sins come from the bad mind wee have not free wil to hinder theÌ„ 12. They did not admit of the Old Testament nor receive the Apostles writings in the new Testament but did call their owne opinions the Gospell of Christ They did also boast of their owne particular illuminations from heaven and that they could give the Holy Ghost Lastly they rejected all civill jurisdiction affirming that marriage and the governments of Kingdomes and of Common wealths were ordained by the evill God Eusâ—b lib. 7. cap. 31. Suidas Epiph. Socrates Aug. Niceph. Eccles. Hist. lib. 6. cap. 31. Heretikes in the fourth Century XXII ARIUS and the Arians Anno Dom. 315. or there abouts He was a Priest of Alexandria he taught 1. That the Son of God was like unto God in name only but not in substance philast. de hâ—â—resibus 2. That the Father Son and holy Ghost are not of the same nature power and Majesty For the father alone is the invisible God and he alone is to be worshiped The Son may be called God but he is a created God He may be called the Son of God but he is the Son of God by adoption and not by nature for ther was a time when he had no being at all 2 That the Son of God was the first creature that ever God made and was made of those things which have no existence and is the most excellent of all creatures 3 That the Son of God is the Instrument of God his father by whom he made all other creatures but yet he doth not know his fathers Secrets nor comprehend his nature and essence 4 That the Son is not infinite as his father is for when he conversed in the world with men he was not then in Heaven with his Father and that the Kingdome of the Son of God shall end with the world 5 That the Holy Ghost is a creature created of the Son of God and doth know neither the nature or secrets either of the Father or of the Son but is much inferior in nature and dignitie unto them both and is their Servant and subject August Amb. Athanasius Basil Hilar. Hierom Socrates Theod. Niceph. lib. 8 c 5 6. Cassiodorus Tripartitâ— hist. lib 1 c 12 13 14 15. XXIII AERIVS and the Aerians anno 342. or near it 1. They would have no set dayes of fasting but they thought it fit that every one should be left to his owne liberty to fast when he himselfe would left they might bee said to be under the law and not under grace 2. They affirmed that Bishops and Priests were not distinguished the one from the other but were equall both in degree and authority 3. That none were to be received unto the holy Communion but they who were continent and had renounced the world Epiph. Aug. and philast. de haeresibus XXIII DONATUS and the Donatists about the year 358. 1. Tâ—ey beleeved that the true Church
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
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