AN ATTESTATION TO THE Testimony of our reverend Brethren of the Province of LONDON To the Truth of JESUS CHRIST, and to our SOLEMN LEAGUE and COVENANT: AS ALSO, Against the Errors, Heresies, and Blasphemies of these Times, and the Toleration of them. Resolved on by the Ministers of Cheshire, at their meeting May 2. and subscribed at their next Meeting, June 6. 1648.  
Now I beseech you Brethren, by the Name of our Lord Jesus Christ, that ye all speak the same things; and that there be no divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgement,  1 Cor. 1.10. 
Sunt qui quod sentiant etiamsi optimum sit, tamenn invidiae metu non audent dicere,  Cicer. de Offic. l. 1. p. 362. edit. Lutet. 1554. 
Patiemúrne igitur extingui aut opprimi veritatem ego verò libentius, vel sub hoc onere defecerim,  Lact. de Opificio Dei, c. 21. p. 808. edit. Lugdun. 1594. 
London, Printed by R. Cotes for Christopher Meredith, at the Crane in Pauls-church-yard, 1648.   

AN ATTESTATION Of the MINISTERS of CHESHIRE, To the TESTIMONY of the Reverend Brethren of the Province of London, TO THE Truth of JESUS CHRIST, And to our Solemn League and Covenant. As also, Against ERRORS, etc.  

SECT. I.  
Reverend and Wellbeloved Brethren,  
WE cannot but apprehend it as an especial providence of God, that so many godly and faithful Ministers of Christ in the Country, (partly drawn together by authority of Parliament, to make up the Assembly of Divines at Westminster; and partly driven to London, as to a City of refuge, for safety and succour from the violence and outrage of the adverse party) have been lawfully allowed, and have frequently enjoyed, many opportunities for communication of counsels, and contribution of endeavours, to carry on the Covenanted Reformation towards an happy conclution, which are like to be frustrate of much of the fruit and good effect desired by them unless there be a conscientious concurrence of your other brethren, who upon the same principles and interests stand deeply engaged with you earnestly to contend for the faith which was once delivered to the Saints, as just occasion is offered to show themselves not only resolute Protestants for it, but religious Detestants against all errors, heresies, and blasphemies which are contrary to it.  
Wherein though you have precedency before us, and advantage above us (both for intelligence and accommedation of convening, and consequently for consultation, consent and publication of what you resolve on) we meant (at least some of us, from the first view of your printed Testimony to the Truth of Jesus Christ) you should not therein be singular without us. And now all of us whose names are subscribed, do freely and publicly profess, both how far, and upon what grounds and reasons, we give our Attestation to the contents of your book forementioned: and first how far we do it, and for that,  
First, We well like the latitude of your general Title, in that it speaks against errors, heresies, and blasphemies, and for that in the particular Titles all along your book, you use the word error only, and add not the other words, heresy, and blasphemy, though many of the positions recited by you, be materially both heretical and blasphemous: wherein we conceive you have been discreetly cautelous to prevent exception, for there is great doubt, much dispute and difficulty, to determine what heresy is, and what opinion is heretical. Thence it is that 
(a) Epiph. An. 370.  Ephanius, and 
(b) Phil. An. 380.  Philastrius (who both of them wrote of heresies before 
(c) Aug. An. 420.  Augustine) agree not in their Catalogue, for the one accounts those tenants to be heresies which the other doth not. And that 
(d) Bellarm. de Christo, lib. 2. c. 19 Tom. 1. p. 132, 133.  Bellarmine doth acquit Calvin from the heresy charged upon him by Genebrard, for teaching that Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But though it may be questioned of many opinions, whether they be heresies or no, it may be manifest enough that they be errors.  
Secondly, We approve, that you pass your confine upon heresies in abstracts, as Epiphanius, Philastrius, Augustine, & Alphonsus à Castro, not upon Heretics in Concrete, as 
(e) Adversus hujus temporis haereticos, Bell. in title page of his disputations.  Bellarmine doth, who entitles his disputations not against the Heresies but the Heretics of these times. For that is fare more difficult to determine then the other. What makes an Heretic cannot as I conceive at all, or very hardly be comprehended in a regular definition, said 
(f) Quid facit haereticum regulari quadam definitione comprehendi (sicut ego existimo) aut omnino non potest, aut difficillime p●test. Aug. de Haeres. ad quod vult Deum, Tom. 6. p. 11.  Augustine many a hundred years ago. The modern Arminians say as much or more, viz. 
(g) Sciri hodie non posse quis sit haereticus— So the Arminians, Apud Nicol. Vedel. part. 4. defence. Arcani Armin. lib. 1. cap. 2. p. 3.  that it cannot be known in these times who is an Heretic: but they are the less to be believed because of more light in latter times, for the discovery of truth and error, then in the ages more remote. Yet is there great difficulty, and (by reason thereof) there may be much deceit and error, in an inconsiderate application of the word, Heretic, though to a man of erroneous opinion, yea though grossly erroneous.  
This difficulty was the cause that some of the Ancients, who wrote against Heretics were numbered with Heretics themselves, as 
(h) Bellarmine in effect calls Tertullian heretic, when he saith Tertullianum inter Catholicos non numeramus. Bellarm. de poenit. l. 1. c. 1. Tom. 3. p. 377. col. 1.  Tertullian, 
(i) Epiphan. Haeres. 64. & in a Synod of Alexandria. an. 399 vide Fran. Long. sum. council. p. 324. and 325.  and Origen; and that some of those who wrote of heresies since them have 
(k) Bernard Lutzenburg misere errasse qui Catalogum Haereticorum describens aliquos recenset qui nunquam in fide catholica fuerunt. Alphon. a castro Adversus haeres lib. 1. c. 9 f. 23. p. 6.  (as Alphonsus a Castro writeth of Bernard Lutzenburg) burn miserably mistaken in taking those for heretics who were not, and so came 
(l) Epiphan. haeres. 75.  Aerius to be listed in the black-bill of heretics for denying the distinction betwixt a Bishop and a Presbyter. And for the same opinion (in kind, though differing in degree) was 
(m) Marc. Anton. De Dom. Spalat. de repub. Eccles. l. 2. c. 3. p. 240.  Hierom taken for an Aerian Heretic by Michael Medina, but foolishly and ignorantly saith the 
(n) Deseruimus in hac parte Hieronym: Sed non propterea stulte & imperite (quod facit Michael Medina) illum Hereticum facimus Aerianum. M. Anton. de Dom. Arch. Spalat. ubi supra.  Archbishop of Spalat. And for Aerius himself (though he denied not only the Divine: right of Episcopal prelation, which Hierom did) but all right of preeminence of Bishops over Presbyters in the Church, (which Hierom did not) he is cleared also from that contumelious title by the learned author of the book called 
(o) Altar. Damasc. p. 276. 277, 279  Altar Damascenum.  
Thirdly, Our judgements and desires concur with yours, concerning the humble advice of the Assembly of Divines, now by authority of Parliament sitting at Westminster, concerning a confession of faith, whereof we conceive it needless, to say any more, or otherwise then you have done.  
Fourthly, We profess we are filled with grief for the present evils upon us, and with fear of worse (which seem eminent over us) for want of that Church Government, which is most agreeable to the word of God, and to the example of the best reformed Churches, and we are so much the more afflicted with the apprehension of both, because the Ordinance of Parliament (for the establishment of it in a regular subordination of congregational, Classical, and Provincial Presbyterie's) prevaileth so little in most places; which we must impute partly to the misrepresentations of it, to those that should submit unto it; (for to some it is rendered formidable) as if it were more oppressive than ever the Prelacy was; too others despicable, for want of a competent power to proceed to effectual reformation of offenders; and to most (whatsoever it be in itself) it is the more unwelcome, because they have been so long wont to live without rule, that now as sons of 
(p) Belial a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beli, id est non, & nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●ol, id est jugum, ut significetur impatien tia jugi, id est disciplinae. Mr. Leigh crit. Sacr. in N. T. p. 43. Margin.  Belial) having shaken off the yoke of subjection, they take it for an injury if any restraint be offered to their licentious humours, Which some by a partial Charientismus miscall by the name of Liberty of Conscience, whither (as Mr. Burroughs well observeth) the Devil sometimes flies (as Joab did) to the horns of the Altar, or seems to do so, when if he be well sought for, you shall find him in some other room of the soul (as in the will) but he pretends to conscience; hoping to escape there better than any where else. And as the Civil and Ecclesiastical Government, when they are reciprocally authorized, are both a support and reputation to each other; 
q Mr. Burroughs his Iren. p. 29, 30.  so we cannot but sadly forecast how much the Civil power will be cast down, at least enfeebled and contemned, if some Ecclesiastical awe be not put upon the Spirits of the people, as well by order of Discipline as rule of Doctrine.  
Fifthly, For the Solemn League and Covenant (as it is called in the Title of it) so gravely and piously penned, so dreadfully obliging the conscience, (in all sincerity and fidelity, to take and keep it) so ratified by Authority of Parliament, (ordering the taking of it with instructions, exhortations and satisfactions of such scruples as might arise about it, and that it should thus be published in all the Churches of England, and Dominion of Wales; with the most solemn subscribing of it, by the Members of the Honourable House of Commons, and the Assembly of Divines, after a divine Declaration of it, and preparation for it in the Pulpit. That this so Solemn League and Covenant should be by so many without any sense of Religion both taken and broken, as if it were but as a King at Chess set upon the board for a game, and to be shut up in the bag, (when the game is done) this is that which may make us to hang down our heads, with heavy hearts, and with Ezra each of us to say, O my God I am ashamed and blush to lift up my face to thee my God, for our sins are increased over our heads, and our trespass is grown up unto heaven, Ezra 9.6.  
Sixthly, From our Religious consent with you in these three (the Confession of Faith, Government of the Church, and Solemn League and Covenant) will necessarily follow our hearty and serious detestation of Errors, Heresies, and Blasphemies and the Toleration of them; which are destructive to all three; and though as Errors etc. they be all one in the malignant and mischievous end, they aim: yet in their way to that end, they are capable of distinct and different consideration, both for the Errors, Heresies and Blasphemies themselves, and for the toleration of them.  
First, then, for the Errors, etc. as you have sorted them under several Titles, so have you fitted your titles with answerable instances and pregnant proofs, besides and without such particulars as are capable of some problematical debate, and by their conformity to some obscure Scripture phrase, may (at last) by distinction and limitation be like to take sanctuary in a Scripture sense, though there be no reason, why men who are subject unto error, and many times do err, should have their ambiguous expressions entertained with so fair and favourable a construction, as the Word of God, which cannot err, and which if it be obscure in one place, giveth light for its own clearing and interpretation in another.  
Besides, of this we are bound to take notice, because we are bidden to search the Scriptures, joh. 5.39. all the Scriptures, for all Scripture is of Divine inspiration, and profitable, etc. 2 Tim. 3.16. But for humane writings we are not obliged to be so well acquainted with them, nor to have so much respect unto them. 
r Luther. Tom. 2. in Gen. p. 144. operùm lenae excus.  Luther was once so far carried with a pleonasm of zealous emulation of the honour & utility of the Word of God (above the writings of men) that he wished his own Books were burnt, for fear they should be an hindrance to men's more profitable employment in reading the holy Scriptures; though otherwise he was wise enough to know how serviceable handmaids to Divinity they may be, if descreetly used; and for his own works 
(s) Ad eruditionem spiritualem, & sapientiam illam Ecclesiae peculiarem, & mundo ignotam, de gratia Dei & justitia fidei intelligend. plus conducit unicus Lutherus in Ep. ad Galat. quam omnia Hieronymi, Basi lii, Cyrilli, Origenis, Naz Epiph. Hilarii & pleraque patrum opera in unum collecta. David. Chytraeus de stud Theol. fol. 12.  whereof some (for spiritual proficiency) are preferred before many Volumes of the Fathers, he shown himself so addicted to them, that when by the Pope's decree his books were burnt, 
(t) Sleid. Com. l. 2. pag. 39 V. Nihilo plus sanctitatis inesse Scriptures, quam caudae caninae aut felinae. See Mr. Vicars his Book called Colemanstreet conclave visited, the report and proof of it. pag. 33.  he in revenge thereof solemnly burnt the Pope's Laws and that papal decree, upon which so severe a sentence, and execution passed upon them.  
From his high estimation of these sacred Oracles how low are they fallen in this wretched generation of ours, when some have not been ashamed nor afraid, (which in the uttering, and hearing, we think worthy to be entertained with the trembling of the belly and quivering of the lips of the Prophet Hab. 3.16.) blasphemously to compare them in point of holiness to the most contemptible part of the meanest creature.  
We could (under other titles) make remarkable additions to your Catalogue of errors, of our own times, (as yourselves we doubt not might easily have done) but that bundle of weeds is sufficient for the present (having occasion under another title to bring in many others) to show how negligently the garden of the Lord hath been kept, and how subtly and successfully Satan hath proceeded in his seducements of simple and sinful people. And therefore as we profess we are deeply affected with fear and sorrow, for the prevailings of Satan so far a 'mong us: so in the next place we cannot but zealously avow our dislike of Toleration of them.   

SECT. II.  
BUt here we crave leave clearly to deliver what in judgement and conscience we conceive and do desire for this particular.  
First, We think it meet that a due distinction be made betwixt error and error, because Humanum est errare, and wish that (since all men never were nor will be of one and the same opinion, no more then of the same feature and complextion) it were diligently debated, and judiciously resolved what is the latitude of allowable differences by the Word of God, and how fare the strong aught to bear with the infirmities of the weak, Rom. 15.1. Gal. 6.1.  
Secondly, That the lives of erroneous Dogmatists (though civil or religious) should not gain so much credit or countenance to any dangerous or damnable tenet, as to procure it favour, or protection, for their sakes. For a very erroneous Religion may have some that profess it such as may be commendable for their moral conversation. And though 
(w) Sunt quidem in Ecclesia Catholica plurimi mali, sed ex haereticis nullus est bonus. Bellarm. de not. Eccles. l. 4. cap. 13. Tom. p. p. 83.  Bellarmine out of hatred to those he calls Heretics (and he thinks most of Protestants when he useth that name) say that among Catholics (that is, Papists, in his dialect) there be many bad, but of heretics there be none good, we doubt not to aver the contrary with 
(x) Multi qui a  foris sunt & haeretici appellantur, multis & bonis Catholicis meliores sunt. Aug. de baptism. contra Donat. lib. 4. Tom. 7. part. 1. pag. 503.  Aug. who saith, many of those who are without and called heretics, are better than those who with us are held good Catholics: and we may say the like of Papists, Turks, yea of heathens, and particularly of (that Sect which is most licentious) the Epicures 
y Epicurus bonus vir fuit & multi Epicurei fuerunt & hodie sunt in amicitia fideles & in omni vita constantes & graves. Ita vivunt quidam ut corum vita probetur, refellitur oratio. At utque caeteri existimantur melius dicere quam facere, sic hi mihi videntur facere melius quam dicere. Cicer. de finib. bonorum & malorum lib. 2. p. 65.  Cicero saith that Epicurus the author of it was a good man, and many Epicureans were and to this day are faithful in friendship, in the whole course of their lives constant, grave; Some of them so live that their life is approved, while their spcech is worthy to be refuted: and as others are observed to say better than they do, so these do seem to do better than they say. If then the lifes of seducing Teachers, be alleged to get approbation of their doctrine; we must say as was said unto Torquatus, 
(z) Non quaeritur quid naturae tuae consentanewn, sed quid disciplinae, Cicer. ibid.  the matter in question is not what is agreeable to thy disposition, but what to the discipline or instruction of others, not how good the Doctor is, but how sound the doctrine he divulgeth, & if the one be good, the other bad, in such a case, the saying of 
(a) Diligite homines, interficite err●res, Aug. contra lit. Pet Donat. l. 1. prope fin. p. 104. Tam. 7. part. 1.  Augustine is seasonable and suitable to both, deal in all mildness with the men, but show no mercy to their error.  
Thirdly, For the errors of men if they be such as be not only contrary to the Scripture, but inconsistent with salvation, both Ministers and Magistrates (we rank them thus, not in order of dignity but of duty) may and aught according to their callings and places to oppose them; so that they may suppress them: 1. Ministers by discovering of them, preaching, writing, and disputing against them, as the quality of the error shall require: for some doctrines of Religion are such fundamental Principles, as aught to be privileged from dispute, which 
(b) Rem, measententia minime dubiam, argumentando dubiam facias, Cicer. de nat. Deorum. l. 3. pag. 243.  though they be most certain may be made doubtful by sophistical wranglings, and some error (as that of 
(c) Anaxagoras dixit nivem esse nigram. Cicer. Acad. qu. lin. 2. pag. 17.  Anaxagoras who held snow was black, and that of 
(d) Inter optime valere & graviss●me aegrotare Aristo & Pyrrho dixerunt nihil interest. Cicero de fin. Bon. & Mal. lin. 2. pag. 58.  Aristo & Pyrrho, whose opinion was that there was no difference between very good health and grievous sickness, and that of 
(e) Aliud judicium Protagerae, est qui putet id cuique verum esse quod cuique videatur. Cicer. Acad. qu. lin. 2. p. 30.  Protagoras who thought that that is true to every one, which appeareth or seemeth to be true) are so absurd, that they are more worthy to be exploded then debated by any argument of reason, and against such (saith the 
f Cicer. de finib. ubi supra lit. d.  Orator,) men have long since left off to dispute; and such surely are many of the fanatical fancies of our present time.  
But such Tenants as may deserve dispute, and may safely be admitted to debate and discussion, (though occasionally both Ministers and other Christians may fall to argument and contestation about them) we conceive (and thereupon have unanimously resolved for ourselves,) that no set conference or dispute concerning them be undertaken by any Minister or other private Christian, without the common consent of the Ministers, and their advice how to order or manage it in the most convenient manner. And secondly, for Magistrates, we hold it to be their duty, (and they are to be put in mind of it by the Ministers if need require) to prohibit the publishing or spreading of false and dangeroùs opinions, and if they be published in Books and Pamphlets, that they ought to pursue them, with zeal as hot as fire, that they may be burned as the Books of 
(g) Abderites Protagoras cum in principi● libri sui sic posuisset de Diis neque ut sint, neque ut non sint, habeo dicere.— libri ejus in concione combusti sunt Cicer. de Nat. Deo. l. 1. p. 206.  Abderites Protagoras were at Athens for his speaking doubtfully of Religion in the beginning of them, and the books of curious arts at Ephesus, Acts 19.19. and the Books of the heretics, as of 
(h) Nicep. Calist. l. 8. Eccl. Hist. c. 18. col. 384.  Arius and others, and that the persons of such as are forward to poison souls with pernicious errors, if when they be forbidden they will not forbear, ought either to be confined, or exiled, a ● 
(i) Athen●ensium jussu urbe atque agro exterminatus est librique ejus ut supra ad lirt. g.  Abderites Protagoras was by the Civil authority, and no more to be allowed liberty to seduce the souls of men to the belief of damnable doctrines, than those who have the Plague sore running upon them to come into all companies, or for furious mad men to be permitted to walk at large with Swords in their hands to wound and kill whom they meet, if they have a mind unto it.  
And we take it to be the true Bloody Tenent, (which might give denomination to the Book of that title, (though the Author meant no such matter) 
k Bloody Tenent, p. 2.  That it is the will of God that since the coming of his Son Christ jesus, a permission of the most Pagan, jewish, Turkish, and Antichristian consciences and worships be granted to all men, in all Nations and Countries, and that they are only to be fought against, (with that which only in soul matters is able to conquer) to wit, the sword of God's Spirit, the Word of God. And 
(l) Ibid. c. 3. p. 19  that to molest any person, jew or Gentile, for either professing doctrine or practising Worship merely Religious or Spiritual, is to persecute him, and such a person what ever his Doctrine or practice be, true or false, suffers the persecution for conscience. Which are such maxims of soule-murther as if when he wrote them, Satan (who most thirsteth for the blood of souls) did not only stand at his right hand, as Psal. 119.6. but did guide his pen while he wrote such paradoxes of perdition, against which it were an easy task, (if it were any part of our present undertaking) to make good the contrary tenant of 
(m) Mea primitus Sententia erat neminem ad veritatem Christi esse cogendum. Sed haec opinio mea— non contradicentium verbis sed demonstrantium superabatur exemplis. Aug. Ep. 48. Vincentio p. 195.  Augustine; Where he corrected his former remissness and lenity towards the erroneous by resolving upon better consideration, that men may be compelled to their own good, and overruled when they are in an evil mind, which is the summary contents of his Epistle to Donatus the Donatist, when cited to the council he offered to make away himself by the way.  
Fourthly, In opposition to the prodigious indulgence forenoted and to the evil effects it may produce (if not opposed by the Magistrates as well as by the Ministers.) We conceive it was necessary for the High Court of Parliament to set forth an Ordinance for the punishing of Blasphemies, 
n The same day the Ministers of Cheshire met at Northwich, and resolved of an Attestation to the Testimony to the truth of Jesus Christ. etc.  as they did the second of May, 1648. Whereof the summary Contents which we think meet to mention in this place are, that all such persons as shall from and after the date of this present Ordinance willingly by preaching, teaching, printing or writing, maintain and publish that there is no God, or that God is not present in all places, doth not know and foreknow all things, or that he is not Almighty, that he is not perfectly Holy, or that he is not Eternal, or that the Father is not God, the Son is not God or that the Holy Ghost is not God: or that shall in like manner maintain and publish, that Christ is not God equal with the Father, or shall deny the manhood of Christor that the Godhead and Manhood of Christ are several natures, or that the humanity of Christ is pure and unspotted from all sin, or that shall maintain or publish as aforesaid, that Christ did not die, nor rise from the dead, nor is ascended into heaven bodily, or that deny his death is meritorious in the behalf of Believers: or that shall maintain and publish as aforesaid, that the holy Scriptures of the Old Testament from the first of Genesis to Malachi, and of the New Testament from Matthew to the Revelation is not the Word of God; or that the bodies of men shall not rise again, or that there is no day of judgement after death: All such maintaining and publishing of such error or errors is made felony, and the party accused thereof by the oath of two witnesses before any two of the next justices, (who in such a case are authorized by the Ordinance, to minister an Oath) or by confession of the party shall by them be committed to prison without bail or mainprize until the next Gaole-delivery at which he shall be indicted for felonious publishing and maintaining such error. And in case the Indictment be found, and the party upon his trial shall not abjure his said error and defence, and maintenance of the same, he shall suffer the pains of death, as in case of felony without benefit of Clergy, and in case he shall renounce and abjure his &c. He shall nevertheless remain in prison until he shall find two sureties (being subsidy men) that he shall not thenceforth publish, etc. And if after abjuration he relapse and it be proved as aforesaid, he shall suffer death as in case of Felony without benefit of Clergy. And it is further Ordained by authority aforesaid, that every person that shall publish or maintain as aforesaid, that all men shall be saved; or that man by nature hath free will to turn to God; or that God may be worshipped in or by pictures or Images; or that the soul of any man after death goeth neither to heaven or hell, but to Purgatory; or that the soul of man dyeth or sleepeth when the body is dead; or that Revelations or the workings of the Spirit are a rule of faith or Christian life though divers from or contrary to the written word of God; or that man is bound to believe no more then by his reason he can comprehend; or that the Moral law of God contained in the ten Commandments is no rule of Christian life; or that a believer need not repent or pray for pardon of sins; or that the two Sacraments of Baptism and the Lords-supper are not Ordinances commanded by the word of God; or that the baptising of Infants is unlawful, or such baptism is void, and that such persons ought to be baptised again, and inpursuance thereof, shall baptise any person formerly baptised; or that the observation of the Lords day, as it is enjoined by the Ordinances and Laws of this Realm, is not according, or is contrary to the word of God; or that it is not lawful to join in public prayer, or family prayer, or to teach children to pray; or that the Churches of England are not true Churches, nor their Ministers and Ordinances true Ministers and Ordinances; or that the Church-government by Presbytery is Antichristian or unlawful; or that the Magistracy, or power of the civil Magistrate by law established in England, is unlawful; or that all use of Arms, though for the public defence, (and be the cause never so just) is unlawful; and in case the party accused of such publishing and maintaining of any such errors shall be convicted as aforesaid, he shall be ordered by the said justices to renounce his said errors in the public congregation of the same parish from whence the complaint doth come; and in case he refuseth so to do, than he shall be committed to prison by the said justices, until he find two sufficient sureties, that he shall not publish or maintain the said error or errors any more. With this Proviso, that no attainder by virtue hereof, spall extend either to the forfeiture of the estate real or personal, or the corruption of blood of any such person.  
Fifthly, Though we acknowledge divers of our brethren of the Independent way, to be learned, godly, charitable and kind even to their Presbyterian brethren, (and 
(o) Mr. Burroughs in his Iren. cap. 6. p 30, 32, 34, 35 36, 37.  some of them to be adverse in a great measure to such a Toleration as 
* Test. to the truth, etc. p. 29.  you might truly term intolerable and abuminable, which that Catholic Advocate and Patron 
(p) In his book called the Bloody Tenet.  of all irreligious Religions proposeth) yet as we take the tenet of Independency to be an error in itself, so do we find it by sound reason and sad experience to be, if not the natural mother, yet such a tender Nurse and Patroness to heretical opinions of all kinds, that to it we may (for a great part) ascribe the luxuriant growth and spreading of errors, heresies, etc. so far over this Kingdom: as on the contrary the freedom of the Kingdom of Scotland from the like evils 
(q) Eccles. Scotican. privilegium rarum in quo ejus nomen apud exteros fuit celebre, quod circiter annos, plus minus 54. (aunt an. 1602.) sine schisina●e nedum haer●si u●●●itatem cum puritate doctrinae retinuerit, in prin Syntag. Confess. p. 6. edit. Gen. 1612. in 4.  (which is recorded as their happiness and to their honour) to the firm establishment of a subordinate Presbyterial Government among them.  
Sixthly, Notwithstanding we are far from the rigorous resolution of 
(r) Haeretices incorrigibiles & posse & de●ere temporalibus paenis, a●que ●psa ●tiam mor●e muliart. Bell. de Laicis, l. 3. c. 2.  B●llarmine, who is peremptory for the punishment of heretics with death (without any such distinction or difference as is made in the Ordinance of Parliament) 
(s) Haere●icis obstinatis beneficium est quod de hac vita tollantur, nam quod diutius vivunt, eo plures errores excogitant, plures pervertunt, & majorem sibi damnationem acquirunt. ibid. p. 225. col. 2.  affirming also it is a kindness to them, to cut them off; because the longer they live, the more errors they will invent, the more persons they will pervert, and so to procure themselves the deeper damnation.  
Which conclusion of his we account the more cruel, because of the large extent of the title Heretic, in his sense comprehending all Christians who profess not subjection to his Antichristian Caiphas the Pope. But we conceive the Spirit of Christ breatheth into his, more meekness and moderation towards such as are contrary minded, though their simplicity have sometime been so far wrought upon by the subtlety of others as 
(t) M●dicamenta nesciunt & insani sunt adversus Antidotum quo sani esse potuissent. Aug. Confess. l. 9 c. 4. p. 262. 263.  to become mad against the medicine that should cure them of their madness. At whom when we are moved to be angry, we must turn anger into pity as 
(u) Quam vehemen●i & aeri dolore indignabar Manichaeis & miserabar e●●● Aug. ibid.  Augustine did towards the Manchichees, and when we oppose them, we must as he 
(w) Sine superbia de veri●ate praesumi●e: sine saevitia pro veri●ue certa●e. Aug. contra lit. Petil. Donatistae lib. 1. Tom. 7. par. 1. p. 104.  adviseth without pride presume of the truth, and without cruelty contend for the truth, not abridging them of any liberty either of opinion or of practice, which may be proved by the word of God to be a part of their Christian right. Which we profess without all prejudice to such necessary and salutary severity, as by just and lawful authority is already or hereafter shall be thought meet to be exercised upon those, who by their sedulity in soliciting to perilous opinions, as by their obstinate persisting in them may deserve that.   

SECT. III.  
THus far for the first point, how fare you have our consent. We are next to show our reasons why we thus join with you, both in our judgements and in our public profession thereof to the world. For though we think with Ambrose, 
(x) Plurimum prodest unicuique bono jungi. Ambr. de Offic. l. 2. cap. 20. princ.  that it is matter of advantage to sort and associate ourselves to every good man, much more to so many and so worthy Divines as are united in your subscription to the Testimony to the Trtuth, etc. Yet we conceive it will be rather a support to the cause, than a prejudice to you, or in us, to any other (who have appeared in this compliance before us (and who might be so much shorter, as they were quicker in their Attestation) if we put off the reproof of 
(y) Sapientiam sibi adimunt qui fine ullo judicio inven●a majorum probant & ab aliis pecudum more ducuntur. Lactant. Inst. l. 2. c. 8. p. 139.  Lactantius, by subjoyning to our former Assent such considerable reasons thereof as these that follow.  
The first we take from the just zeal we ought to bear to the glory of God, which is much opposed by error, heresies, and blasphemies, and the Toleration of them. For albeit 
(z) Socr. c. haul. l. 4. c. 27. p. 336.  Themistius told the Emperor Valens, that variety of Sects tended to the glory of God, though they amounted to more than 300, as did the opinions of the Philosophers; God is jealous of honour, and as he is but one, so he allows but of one Lord, one faith, and one baptism, Ephes. 4.5. and being most true and holy, he cannot but be vehemently incensed against errors, heresies, and blasphemies, especially when they are presented under the name and notion of Religion, for than he is twice dishonoured. First, in contradicting his truth by falsehood, his glory by reproach; and then in ascribing erroneous and heretical opinions unto him as to the author of them, whereas indeed they are the dictates of the Devil. For as 
(a) Videns Diabolus templa de●rum deseri, & in nomen Liberatoris, eurrere genus humanum; haereticos movit, qui sub vocabulo Christiano Doctrinae resisterent Christianae. Aug. de Civit. Dei. l. 8, c. 51. par. 2. p. 459.  Augustine well observeth, the Devil seeing his Temples forsaken, and that mankind began to run after the name of a Redeemer, or delivering Mediator, he stirred up heretics under the name of Christians, to undermine and oppose the Doctrine of Christ. For 
(b) Mar. 5.17. Luke 10.26. and c. 18.21.18, 19, 20. Mar. 10.19.  Christ in the Gospel confirmed the Law, and the heretics, as the Marcionites and Manichees (besides others) opposed it. Whereupon they are posed with this question by Athanasius 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Athan. disput. prema contra Arian. Tom. 1. p. 113. : What hath Martion or Manichaeus to do with the Gospel when they abrogate the Law? And 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemens. Alenandr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 189.  a sort of heretics called Antitactae so far contemned and affronted it, that because the law said, Thou shalt not commit adultery, they professed they would commit adultery. And this impure purpose and practise of theirs, they grounded upon an impious principle of their own, holding two Gods, a first and a second: the second (they said) sowed tares, corrupted mankind, and gave the Law, in breaking whereof, they make account they have revenged the wrong of the first and better God, upon the second and worse.  
The same Devil which suggested such wild and wicked conceits to them, hath taught some of our times 
(e) Testim. to the truth, etc. p. 6.7.  to make the Chapel of Rome the Church of Christ, the brand set in the forehead of the great whore, because it is in the Frontispiece of all the Catholic Confessions, as you have noted in your Catalogue. And the Devils Amanuensis doubtless he was, who not many years since wrote the book of Man's Mortality, which presents to the world a gallipot of poison, for an Alablaster-box of Spikenard, Mar. 14.3. in which pestilent Pamphlet, are such blasphemous and absurd assertions, as Religion may abhor, and reason deride; and that such poysonful pills may be swallowed with the less suspicion of danger; they are sugared over with prefatory praises; and the doctrine of the immortality of the soul, that it may be distasted and detested, blasphemously reproached, as if it had been rather raised up out of hell, then sent down from heaven.  
And can we take notice of such notorious and horrid contempts of the truth and honour of our God, and not be so far moved with them, as to testify our consent with our godly brethren against them? God forbidden, yea we hold it our duties in true zeal to his glory, rather to become emulous of the melting spirit of David, when he said, rivers of water run down mine eyes because men keep not thy law, Psal. 119.136. how much more, when they do not only not keep the law, but teach men to break and to contemn the law, and as much as in them lieth, to disannul and destroy the law; not only the law of Faith, Rom. 3.27. as this impious miscreant forementioned would do, but the law of works also (the rule of life, which is another law of the same Apostle in the same place) as the Antinomians go about to do; both contradicting and blaspheming them, as the Jews did Paul's preaching, Acts 13.45. and the Anti-Scripturist●, who do the like against them both, Law and Gospel, as you have showed in your 
(f) Testim. to the truth, etc. p. 5. 15, 16.  Testimony; It is time for thee O Lord to work, for they have made void thy Law, Psal. 119.126. and for the Lords servants to work with him, and for him, and to contend for the Emphatical conclusion of the Apostle, Do we make void the Law through faith? God forbidden, yea we establish the Law, Rom. 3.31. And while many are so lewdly lawless, as our late erroneous and heretical Rabshakehs have showed themselves to be; We cannot but call to mind the deep sense that King Hez●kiah had upon the blasphemous reproaches of the Assyrian General, when at the hearing of them he rend his , covered himself with sackcloth, went into the house of the Lord, and made other pathetical expressions, which shown how much he was perplexed for the dishonour of his God thereby, Isa. 37. 14. Nor can we but desire and endeavour to be affected (as he was) with due proportion to the impieties and provocations of our present times, and to give such demonstration thereof as the cause requireth, and the opportunity affordeth.  
And though Ministers be inferior to Kings in honour, yet in zeal to the glory of God they should not be second to any, how great soever, but Foremen rather as the Levites were, who (when God was dishonoured by that stupid Idolatry, in making and worshipping the golden calf, and Moses demanded who is on the Lord's side, Exod. 32.26.) came with their swords by their sides and did present execution upon the principal transgressors; and albeit we be no such swordmen as they were, nor have any thing to do with bloody sacrifices as they had, yet we are not without our weapons (which may be of use for conviction, though not as those in their hands, for execution of such as are injurious and blasphemous against the glory of God, as that Idolatry was, and our modern heresies are) with our tongues and pens we may plead for the propriety and purity of God's honour, against all who any way seek to oppose or eclipse it. And remembering how great the zeal of Moses was to the glory of God, when rather than the Heathen should have any occasion reproachfully to misreport his judicial proceed with his people in the wilderness, Exod. 32.12. he wisheth that his name might be blotted out of God's book, ver. 32. We take it to be but a slender testimony of our zeal to the glory of our Maker and Redeemer to subscribe a printed Testimony to the truth of Christ Jesus. Nor should we think it too much (if there were cause to require such a service at our hands) to set forth a 
* Betwixt the penning and printing of this Attestation, there came forth a brief yet sound confutation of errors, W. in the name of the Ministers of Devon. Printed by William Dugard for Ralph. Smith.  just volume for vindication of his glory, against the heretical traducement of this wicked and wretched age wherein we live.   

SECT. II.  
As we are called Divines and under that Title and in relation to our great and gracious Lord (whose Ambassadors we are, 2 Cor. 5.20.) we stand obliged to be affectionately sensible of every thing wherein his honour is concerned; So in our relation from him to the people as watchmen over their souls, Heb. 13.17. we may take a second reason from the tender care we ought to have of their eternal welfare, which must needs be deeply endangered by such erroneous, heretical and blasphemous opinions as have been too boldly divulged, and but too tamely tolerated in our days.  
The Apostle and Disciple whom our Saviour especially loved, professed in his epistle to Gaius, that he had no greater joy then to hear that his children walk in truth, 3. Epist. of John v. 4. It must needs then be one of his greatest griefs to hear that they wandered and went aside out of truth's highway, to by-paths of errors and heresies. For the word of heretical seducers fretteth or eateth into the soul as a canker, or (as the original hath hath it) a Gangrene, 2 Tim. 2.17. doth the body. Which 
(g) Nominant Gangranas eas, quae ex magnitudi ne inflammationis fiunt mortificationes, quae nondum integrae factae sunt: nam cum omnino membrum affectum est emortuum, ut punctum vel sectum vel adustum non sentiat quae patitur; statim recidere opor tet quae sanam partem vicinam attingunt. Gal. de art. Curate. Tom. 6. operum. col. 403.  Galen treateth of as two distinct evils. And of the Gangrene he saith, it kills where it infects, making the flesh dead that is infected by it, so that whether pricked or cut or burned, it is unsensible of any pain. Yet proceeding with so much peril from one part to another, that unless the part corrupted be cut off, it will go on to bring the whole into the like desperate and deadly condition. 
(h) Depravant quae sunt Dei & adulterant verbum Dei, lacte gypsum male miscetur. Iteneus. adv. haeres. l. 3. c. 19 p. 281.  Irenaeus compareth the doctrine of heretics to milk mingled with lime or plaster, and that such a potion is poison 
(i) Exemplum illustre C. Proculeium— in maximo stomachi dolore gypso conscivisse sibi mortem. Plin. Nat. Hist. l. 36. c. 24. p. 512.  Pliny showeth by experience upon C. Proculeius a familiar friend of Augustus Caesar's, who making trial of it upon him, got his death by it. In respect of both these bad effects, the one without, the other within, both of them deadly and destructive to the souls of men; the accusation of 
(k) Vir Sanguinum omnis haereticus, qui quotidie animarum sanguiném fundit. Hieron. in Psal. 5. Tom. 8. p. 4. col. 2.  Hierom may be justified against an heretic; which is, that he is a man of blood, who daily is guilty of the blood of souls; and so should we be, if we should be silent when we have a strict charge to watch over them, to forewarn them of their danger, that they may take heed of it; and we conceive this way of warning may be very useful, as a common shout of the Shepherds together, against the Wolf in Sheep's clothing, though a Lion fear it not, Isay 31.4.  
Thirdly, A third reason which engageth us to a public attestation of those truths whereunto you have given testimony, and the disclaiming of errors as you have done, is the respect which of duty we ought to bear to the public welfare of the Kingdom; both in point of safety and of honour. First, for safety, and that from a double danger, the one of corruption of faith, society, and civil justice; 
(l) Haud scio an pietate adversus deos sublata, fides etiam & societas humani generis, & una excellentissima justitia virtus tollatur. Cicer. Tusc. quaest. lib. 1. p. 197.  for if piety towards God be takere away, (and with toleration of all opinions in Religion, it cannot consist) as the Roman Orator inferreth, faith and that excellent virtue justice which upholds humane society, will fail, for the administration whereof, the decision of differences, and the stinting of strife is resolved in the Testimony of an oath; as the Apostle showeth, Heb. 6.16. And what assurance of an oath, if it be not rooted in Religion, & how unstable will that root be with many, when they are subject to be shaken with multiplicity of winds of erroneous doctrine? Eph. 4.14. The other danger is of the ruin of the weal public, which is hastened & sometimes suddenly brought on (to the destruction of Cities) by evil studies, and evil doctrines; 
(m) Vetus Graecia long providens quam sensim pernicies illapsa civium animos malis studiis, malisque doctrinis, repenie totas civitates everterit. Cicer l. 2. de legibus p. 330. med.  Heathen yet very prudent Moralists have observed, although perhaps they were not so wise as to know the radical or original cause thereof, which is the just judgement of God, for the wickedness of men in particular, for their licentiousness in fond and false opinions, and impious practices. And for the honour of our Church and State, how much is it impeached both at home and abroad, by the infamy of so many errors, heresies, and Sects as have been, and yet are, too much tolerated among us? What a shame and reproach is it to our nation at this day to see it in print from beyond sea, and that not by a Papist, but 
(n) Anglia his 4. annis facta est colluvies & Lerna omnium errorum & sectarum: nulla a condito orbe, Provincia tam pa●vo spatio tot monstrosas haereses protulit. Atque haec Honorus Reggus Commentar. de statie Eccles. in Anglia p. 1. praefat.  a Protestant Divine, That England within this four years is become the sink and lake of Hydra for all errors and sects, no Province from the beginning of the world, in so short a space, hath brought forth so many, so monstrous heresies, as England hath done. Against these two great evils both of danger and disgrace, the best remedy and apology we can hope for is this, that public persons do openly profess against errors and heresies. The Parliament hath done it thrice in most public manner, once in their first Declaration, where they say (and a worthy 
(o) Mr. Leigh Ep. ded. before his treatise of Divin: p. 6.  Member of the Honourable House of Commons remembers them of it, in an epistle dedicatory to them,) It is far from our purpose to desire to let lose the golden reins of discipline and government in the Church, to leave private persons, or particular congregations, to take up what form of Divine service they please; for we hold it requisite, that there should he throughout the whole Realm a conformity to that Order, which the laws enjoin, according to the word of God. Secondly, in their Ordinance of the 4. of February, 1646. for a day of humiliation of the whole Kingdom in regard of the growth of those wicked winds of error, etc. Which being worthy of perpetual remembrance, that it may not be lost in a lose sheet, (for the glory of God, and honour of the Parliament) we conceive it convenient wholly to insert in this place.  
Die jovis 4. Feb. 1646. An Ordinance of the Lords and Commons Assembled in Parliament, concerning the growth and spreading of Errors, Heresies, and Blasphemies; setting apart a day of public humiliation to seek God's assistance, for the suppressing and preventing the same.  
WE the Lords and Commons Assembled in Parliament of England, having entered into a Solemn League and Covenant, to endeavour sincerely, really, and constantly, the Reformation of Religion, in Doctrine, Discipline and Worship: and the extirpation of Popery, Superstition, Heresy, Schism, Profaneness, and whatsoever shall be found contrary to sound Doctrine, and the power of godliness; and having found the presence of God wonderfully assisting us in this cause, especially since our said engagement in pursuance of the said Covenant: Have thought fit (lest we partake in other men's sins, and thereby be in danger to receive of their plagues) to set forth this our deep sense of the great dishonour of God, and perilous condition that this Kingdom is in, through the abominable blasphemies, and damnable heresies vented and spread abroad therein, tending to the subversion of the faith, contempt of the Ministry, and Ordinance of jesus Christ: And as we are resolved to employ and improve the utmost of our power, that nothing be said or done against the truth, but for the truth, so we desire that both ourselves and the whole Kingdom may be deeply humbled before the Lord for that great reproach and contempt, which hath been cast upon his name and saving truths, and for that swift destruction, which we may justly fear will fall upon the immortal souls of such who are or may be drawn away, by giving heed to seducing spirits. In the hearty and tender compassion whereof we the said Lords and Commons Order and Ordain, that Wednesday being the 10. day of March next, be set apart for a day of public Humiliation, for the growth & spreading of erroes, heresies & blasphemies, to be observed in all places within the Kingdom of England, & Dominion of Wales, and Town of Berwick, and to seek God for his direction and assistance, for the suppressing and preventing of the same; and all Ministers are hereby enjoined to publish this present Ordinance upon the Lord's Day, preceding the said tenth day of March. Ordered to be printed, and copies to be sent abroad by the Members that serve for the respective Counties, Cities, and Burroughs.  
H. Elsing Cler. Parl. D. Com.  
Thirdly, by their Ordinance of the 2. of May, forementioned for the punishing of Blasphemies and heresies, which we presume had been sooner set forth, if the distempers of the times had not defrauded them of fit opportunities for such a publication, and the Ministers doing their parts to the same purpose to cry down errors, etc. by preaching and writing against them, there is the less cause to fear a public guilt and peril of the Kingdom, and a fairer defence against the imputation of reproach, though they be not so fare suppressed as they should be.  
Fourthly, A fourth reason why we thus publicly profess against errors etc. with you is, because of the subtlety, sedulity and pride of heretics; 1. For their subtlety, they are as Paul said of Elymas, full of all subtlety (though but the children of the devil) as he calls him Act. 13.10. for the 
(p) Host is noster cui mille nocendi arts. Epist. Paulim & Therasiae August in. Aug. 31. p. 133.  Devil their father, who hath a thousand deceitful arts or devices to do hurt, instructeth them in pernicious fallacies, and teacheth them to make choice of such persons to work upon as are most easily deceived, and such ways to work by, as may be most probable for prevailing: Upon this ground doth Gregory Nazianzen pose an Impostor in his time 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Gr. Naz. orat. 33. Tom. 1. p. 535. , Why saith he dost thou gather together as the filth of a sink into one gulf every vain and light witted man, not worthy indeed of the name of men, and by subtlety of speech, having made them more and more effeminate, hast set up a new shop of impiety, and by abusing their madness, hast craftily contrived an harvest of advantage to thyself? 2. For sedulity, as the Devil is a perpetual Peripatetic continually going to and fro in the earth, and walking up and down in it, job 1.7, 1 Pet. 5.8. So his agents and emissaries heretical teachers (as our Saviour said of the Scribes and Pharisees) compass Sea and land, to make a proselyte, Matth. 23.15. Thus do the Jesuits at this day, 
(r) Philip. Alegambe Bibliotheca, Scriptor. Societ. jesus. passim.  as one of their own Order showeth by manifold examples: and both they and other seducers came of late from foreign parts to sow their tares of errors in our fields. 3. For pride, they are many of them of the high mind of Eunomius the heretic, whom it would not suffice, (as the same ancient Orthodox 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. orat. 46. p. 721.  Doctor observeth of him) to be of some account, and to have a number of Disciples, but he took it for a detriment to himself, unless he might draw all to destruction, after him. The consideration hereof may give us just cause to cast about 
(t) Hostis noster tam variis expugnandus est telis quam oppugnat insidiis. Ep. Paulini & Theras. Augustino. Aug. Ep. 31. p. 133.  to overcome them as many ways, as they come to assault or oppose the truth: and we conceive this way of unanimous discovery and detestation of errors, etc. to be of great moment, to that purpose.   

SECT. III.  
FIthly, A fifth reason, why we think it requisite thus to express ourselves opponents to errors, etc. is, because of the common people, who by their levity and inclination toward vagrant speculations, as 
(v) Tanta pleresque titillat vagtrum speculationum cupido; tantaque levitas circumagit, ut facile sit impostoribus, quemvis nec ingenio nec, etc. Calvin expl. perfldiae Valinten. Gentil opusc. p. 672.  Calvin calls them, are apt to be deceived by such impostors as without fear, or wit, or learning, or dexterity draw such disciples after them; and as they are willing to be deceived, soar they wilful when they are deceived.  
For the first, the observation of 
(w) Nihil tam facile est, quam vilem plebeculam linguae volubilitate decipere, quae quicquid non intelligit, plus miratur. Hieron. ad Nepotianum de vita Clericorum. Tom. 1. p. 70.  Hierom hath been verified in divers ages (ours for one,) that nothing is so easy as to deceive the vile vulgar sort, with a voluble tongue, who admire every thing so much the more as they less understand it; and it may be their Teachers do not understand themselves, for 
(x) Pr●●s imperitorum Magistri quam doctorum discipuli. Hieron. ad Demitr. Tom p. 14.  some of them, as he saith, are Masters of the ignorant, before they have been scholars of the Learned. And they are not more ignorant than confident, and obstinate too, as the 
(y) Ad quamvis disciplinam quasi tempestate delati ad eam tanquam ad Saxum adhaerescunt. Cicer. Acad. qu. lib. 2. p 4. fin.  Orator observeth, to what discipline soever they are carried as with a tempest, to that as to a rock they stick, and they 
(z) Vestra solum legitis, vestra amatis, caeteros causa incognita condemnatis, Cicir. de nat. Deor. l. 2. p. 226.  read only what is written on their own side, not vouchsafing a view of any thing against it, and so condemning the innocent without taking cognizance of their cause. That's the manner of many seduced Disciples amongst us, who are well acquainted with short seducing Pamphlets, but will neither be at cost nor pains to read full and solid discourses made in confutation of them, and many times they are, or pretend themselves ignorant, that any such are extant, as if they had 
(a) Errare malo cum Platone quam cum istis vera sentire. Cicer. Tusc. quaest. l. 1. p. 122.  resolved rather to err with some, then to think right with others. Of this pertinacious persisting in error, Augustine rendereth a double reason, or cause rather, (for reason it hath none) every one is a shamed 
(b) Erulescit quisque prauàm mutare sententiam, ne aut inconstans putetur, aut diu errasse se ipso judice teneaur. Aug. ad Deogratias Epist. 48. p. 214.  (saith he) to part with an evil opinion, lest he should be thought unconstant, or be made, by his amendment, a condemning Judge against himself for having continued so long in his precedent error: though of some we may say, that they are very fickle as well as very false in their opinions, affecting as 
(c) Affectant per singulos dies, novum aliquod adinvenire, & fructificare quod nunquam quisquam excogitavit. Irenaeus adv. Haeres. p. 1. cap. 18. p. 111.  Irenaeus noteth, to find out some new thing every day, to bring forth somewhat that hath not been thought of by any one before them; in regard hereof, though some may be so fare gone, in erroneous and irreligious folly and frenzy; that as 
(d) Vniversae terrae Elleborum non sufficit ad expurgandum, ut evomant tantam stultitiam. Iren. ibid. cap. 53. p. 210.  Irenaeus saith, all the ellebore in the earth (a 
(e) Elleborum medetur vertigini, melancholicis, insanientibus, lymphaticis, Plin. Nat. Hist. l. 25. ca 5.367.  sovereign antidote against brainsick distempers) will not recover them to their right minds. Yet since (as 
(f) Primus sapientiae gradus est falsa intelligere. Lact. Just. l. 1. cap. 22. p. 104.  Lactantius noteth) the first degree of wisdom is to know what is false, those that are not at all, or not deeply tainted with any of them, may become wiser by your Catalogue of errors, etc. And by the common consent of Ministers contesting against them, may be more confirmed in the Orthodox Faith.  
Sixthly, We take the zeal of the ancient Fathers for a reasonable inducement, for us thus to appear in opposition to errors, etc. as of the 
(g) Bin. Tom. 1. Conc p. 322.  318. Fathers assembled, Anno 325. in the first council of Nice, especially for the suppression of the Arian heresy, where 
(i) Epiph. Hear. 69. Aug. Haeres. 49.  Arius was condemned by a common Vote, and so were other heretics in other counsels. But we consider not only their number, and consent as a motive unto us, for what we now present to your view, but take it, for an incentive for more fervour in our Detestation of heresies, that some of them have opened their mouths in severe censures, and vehement reprehensions of them, as Polycarpus (who lived in the time of Ignatius the Disciple of john the Evangel list) and outlived him, though he died a Martyr. 
(k) 
Polycarpus Marcioni aliquando occurrenti & sibi dicenti, Cognosce nos, respondit, Cognosco te esse primogenivim Satanae. Irenae. 9 l. 3. adv. haeres. cap. 3. p. 233.  
Simile etiam de Polycarpo referiur ad Florinum ex Eusebio l. 5. c 19 addit. oper. Irena. p. 510.   When Martion the heretic would have him take knowledge of him, I know thee (said ●●e) to be the first berne of Satan. 
(l) Quibus. (i.e. sanctis patribus) si aliquis annunciavetit ea quae ab haeratiois ad inventa sunt— statim concludentes aures. long longius fugerent, ne audire sustinentes blaspheme. colloqu. Irenae. adv. Haeres. l. 3. cap. 4. p. 242.  Some of them have stopped their ears at the rehearsal of heretical inventions. 
(m) Claudite aures qui audituri estis, ne impietatis vocibus polluamini. Hieron. advers. Lucifer. Tom. 2. p. 143.  Hierom being to repeat a heretical baptism, bade his auditory stop their ears, lest by hearing it, they should be polluted with impiety. By which Preface he prepared their hearts to an hatred of it, and then though they heard it, they were the less in danger to be corrupted by it. And for this Author he was so far both from partial and timorous silence towards any whom he held for an heretic, that when he was moved to moderation to such kind of men, his answer was this, 
(n) Vno tibi consentire non possum, ut parcam haereticis me catholicum non probent; si ista causa discordiae, mori possum, tacere non possum; Hieron. Apol. adv. Ruff. Tom. 2. p. 244.  In one thing I cannot consent unto thee, that by sparing of heretics I should not show myself to be a Catholic, if that be a cause of discord, die I can, but hold my peace against such persons I cannot. And if he were sometimes too rough and ruffled too much against such as were opposite to him in opinion (though on this side heresy) as indeed he did against Vigilantius (for which he is justly taken up by 
(o) In hunc, id est, Vigilantium ita debacchatur Hieronymus ut plusculum in eo modestiae cogar desiderare. utinam argumentis duntaxd tegisset, & a convitiis temperasset. Erasm. Argument. in Hiero. Ep. adv. Vigil. Tom. 2. p. 12.  Erasmus:) yet both he and the most of the ancient Fathers of best account, as Irenaeus, Cyprian, Epiphanius, Athanasius, and Augustine, were such zealots against errors, especially heretical and blasphemous opinions, that having so great a cause and so fair an occasion to declare our dislike of them (as you have done.) we might be judged degenerated sons of such Reverend Fathers, if we should not join with our venerable, Brethren as now we do, in a Protestation against them.  
Seventhly, We took into our thoughts the Synod at Dort, against the Arminians, and the Attestations of other 
p As of Peter Du. Moulin and others, who gave their assent in writing to the Synod, though they were not at it.  Divines thereto, (who were not called to it, or not permitted to be present at it,) as an imitable example for consentient testimony of Ministers against errors, etc. It will not, we hope, seem an impertinency, in this place (since the cause is the same, though the persons be of a far higher rank) to rehearse the Declaration of King James in his prosecution of a complaint to the States of Holland, against Conradus Vorstius a wretched heretic, or rather Atheist, (as he calleth him) whom he would not endure to be harboured in a neighbour Country, much less in any of his own Dominions. For thus may such an instance reasonably induce us to a public profession against errors, etc. and the toleration of them: if a King were so zealous against the Toleration of one particular man infected with unsound principles, and at such a distance from danger to his own people (though he might be the more zealous as he was entitled, Defender of the Faith), 
(r) Henry the 8. had that sent him by the Pope for writing for Popery against Mr. Luther Fox. Mart. vol. 2. p. 74. c. 2 nu 20. Speeds Chron. in H. 8. l. 9 cap. 2.1. par. 38, 39 p. 1007.  a contrary faith to that which in that stile was first intended; Should not God's Ministers be awakened and quickened zealously to contest against Domestic Seducers, by whom their flocks may be in danger to be destroyed?  
Eightly, If we should not be very apprehensive of the prejudice and reproach of Divine truths, and Doctrines of Piety by the multiplicity of erroneous opinions, heresies, blasphemies, and perjuries in the breach of Covenant, and the toleration of them; We will not say (as some have hyperbolically spoken of the supply of their own silence, 
(s) Mr. john Goodwin, Zion College visited, page 26.  That the stones of the streets and tiles of the houses would cry, should they hold their peace, but we conceive that heathens might rise up in judgement against us and condemn us, for if we should be mute (while heresy is so loud) they would be found more faithful to a false Religion than we to a true. What the moral sort of such men have both said and done for their Religion (as for the Greeks, Plato and Plutarch, for the Latins, Cicero and Seneca,) would make up a copious accusation of our Laodicean Neutral or mere nominal Christians of this age; We may have enough to our purpose out of one of them, even Cicero, whom because he was both a prudent Moralist and an eloquent Orator, and well read in the best Authors of both Languges, we may present as Speaker for the rest; and of him we may learn to take heed how we make light of any piece or particle of Religion, where 
(t) Aut undiquaque Religionem tolle, aut usquequaque conserva. C●cer. Phil. 2. fol. 239. h. 1.  he saith, that Religion is no better than altogether abandoned, if it be not every way and entirely maintained: and for making conscience of an oath or Covenant, we may observe much of his well meaning this way by his definition of an Oath, and the obligation upon it, 
(v) Ius jurandum est affirmatio Religi sa Deo testy. Cicer. de office p. 404.  an Oath (saith he) is a religious affirmation, and of what a man so affirmeth God is witness, and with God his own mind, (that is, his conscience,) 
(w) Cum jurato dicenda sen●entia meminer it see adhibere testent mentein suam, qua nibil hom●ni dedit ipse deus divinius. Cicer. de offic. l. 3. p 395.  than which God hath given nothing unto man more Divine, and 
(x) Quod affirmate Deo teste promiseris tenendum. ibid. p. 404.  what is so witnessed, affirmed, or promised, must be kept, though to a man's loss, yea though to the loss of a man's life, and he commendeth the courageous and conscientious resolution of Regulus, who taken Captive in the first Punic War was sent to Rome, for an exchange of prisoners, which if he did not effect, he was upon oath by his return to render himself into the hands of his enemies, and 
(y) Captivos reddendes in senatu non censuit; deinde cum retineretur ab amicis, ad supplicium redire maluit quam fidem hosti datam fallere. Ibi. lib. 1. p. 356.  when he had given his opinion, that it was not expedient for his Country men to give back their captives, for his oaths sake, and against the dissuasion of his friends he came back to suffer punishment by his enemies rather than he would salsify the faith he had given to them. 
(z) Cum vigilando necabatur, erat in meliore causa, quam si domi senex captivus perjurus & consularis remansisset. ibid. l. 3 p. 404.  And though he were killed he was in a better condition (saith Cicero) then if he had stayed an old perjured, and consular Captive in his own country. And that we may know that heathen Romans are more to be trusted (as more true of their words) then Popish Romanists at this day, he condemns their tenet who hold that faith with an infidel (or as they say, with an heretic) is not to be kept; and he bids them that are of that opinion take heed 
(a) Si sibi sumunt nullam esse fidem quae infideli data sit, videant ne quaeratur latebra perjurio. Cicer. de offic. l. 3. p 404.  that they make it not a lurking place for perjury, whereof a man should not be guilty though it were to advance the welfare of the Common weal: for he holds there be degrees of the duty of man, the first to God, the second to his Country, and the third to his parents, and then to others according to their ranks, so that Religion must have the first place, and by Religion, (especially by religious taking and keeping of oaths and Covenants) humane societies are secured and preserved. 
(b) Quam multa firmantur jurejurando? quantae salutis sunt faedera Religionis? quam multos Divini supplicii meius a scelere revocavit? quainque Sancta societas civium inter ipsos, diis immortalibus interpositis tum Judicibus tum testibus? Cicer. de legib. l. 2. p. 326.  How many things (saith he) are confirmed by an Oath? of how great safety are confederacies of Religion? how many hath the fear of Divine vengeance withheld from Villainy? how holy is the society of Citizens among themselves, God being interposed both as a Judge and as a witness betwixt them? Upon this ground, minding to gain extraordinary credit and confidence, to an Epistle which he wrote to Licinius 
(c) Has literas velim existimes faederis habituras esse vim non Epistolae, meque ea quae tibi. promitio ac recipio sanctissime esse observaturum. Cicer. Ep, ad Licin. l. 5. p. 50.  he desired him to believe there was the force of a Covenant in it, not of an Epistle, wherein what he promised, he meant most holily to perform. And touching Toleration of impious opinions, we may know what his mind was, by that he reporteth and approveth of Protagoras Books being burned, and himself (for speaking doubtfully of the Deity) banished, 
Cicer. de nat. dear. l. 1. p. 206  and this by the sentence of the Judges of Athens, so that we may see the zeal of the most eminent, both Greeks and Romans in this example, who though they were Barbarians to one another (especially the Romans to the Greeks', Rom. 14.15.) we that are Christians should be more unworthy and much worse than either (our greater light adding much to the aggravation of our guilt) if we should not deeply take to heart the dishonour of God by errors, etc. and the toleration of them, and willingly put to our hands with our Reverend and godly Brethren, in a Testimony to the truth of Jesus Christ, and to our Solemn League and Covenant made against them.   

SECT. iv  
Ninethly, We conceive it the more requisite thus to appear in profession of the same truths and opposition of the same errors, etc. with you, lest we should incur a double danger, the one of sin, the other of punishment; the sin, we would be loath should be charged upon us, is a treacherous or timorous silence, (like that condemned by the Prophet jeremy in his time, chap. 9 verse 3.) when there is just occasion or rather urgent necessity to declare our minds in the cause of our Saviour Christ, as you have done. The punishment we have cause to fear (if we should be afraid thus to discover the dictates of our consciences) is twofold, the one spiritual, the other temporal, the former no less than the great curse of Anathems Maranatha for lack of love to our Lord Jesus Christ, 1 Cor. 16.22. for what love bear we to him, if we forbear to witness a good confession for him or his truth, when so many false witnesses are risen up against them both? and for temporal punishments, we may according to the observation of 
(d) Plerunque ab all is docendis aliquando etiam objurgandis male dissimulatur, quia peccatis eorundem damnablibus parcunt, jure cum iis, temporaliter flagellantur, quamvis in aeternum minime puniuntur. Aug. de Civ. Dei l. c. 9 p. 28.  Augustine, justly expect a share in them, with those whose great provocations of God's wrath, do most procure them by a silent consent or connivance towards the wickedness of the times wherein we live, 
(e) Vel cum laboris piget, vel os eorum verecundamur offendere, vel cum eorum inimicitias devitemus, ne impediant & noceant. Ibid.  whether it proceed of negligence, or bashfulness, or fear lest their enmity (whom by discharge of our duty we may offend) should either hinder our good or do us hurt.  
There may be another cause of a worse kind than any of these, viz. a Politic neutrality, when men suspend all appearance of engagement on either side in any public breach or division, and resolve to be mere spectators of a quarrel until they see which way the success is like to be swayed, that they may make advantageous conditions for themselves, with the prevailing party. Which the wise 
(f) Solon. apud. Plutarch. in vita Solonis, p. 91. 92.  Governor and Lawmaker of the Greeks (though having no more in him then heathen morality) so fare detested, that he branded them with a note of infamy, who in  discord and sedition sat still, and did not join with those, that took the justest cause, and hazard themselves with such, rather than looking on, (without putting themselves in danger) to see which of the contenders should have the Victory; Which whether cowardly or cunning refervation and suspense, we take to be deeply condemned in our Solemn League and Covenant, under the terms of Detestable indifferency or neutrality: and should we be guilty of the breach of it, by keeping silence when just occasion and convenient feason invites us to an open profession of the truth of Jesus Christ against errors, etc. the sin of Tyrus would make us liable to the Judgement of Tyrus, for not remembering, or not regarding the brotherly Covenant, Amos 1.9.  
Tenthly, and lastly, as we conceive it very reasonable in respect of what we have already pleaded for publication of this our profession of the same mind and meaning with you concerning errors, etc. So we hope it is very seasonable at this time to do it since we perceive by the 
g Published Apr. 28. 1648. But it came not to our hands, until the latter end of May.  humble reprefentation of the Commissioners of the General Assembly, to the honourable Estates of the Parliament of Scotland, that they make our taking of the Covenant and giving Testimony against the errors, etc. a weighty argument against the waging of a new War betwixt their Kingdom and ours, their words are these,  
We are not convinced of any just ground for a new War against that Kingdom in that which hath been instanced by your Lordships, 
Ibid. p. 78.  especially for that the Covenant was taken by the representatives, and other chief Corporations in England, whereupon the General Assembly and Parliament of this Kingdom have frequently mentioned in their Acts, Letters, and Declarations, the Union and Conjunction of both Kingdoms, by Solemn League and Covenant, neither are we without hopes (if things be carried on in a fair and right way) that the Kingdom of England may be brought to a further length in the performance of this duty. Whereof we are the more confident, because of the famous and frequent Testimonies given to the Covenant, and against errors, etc. by the Ministry in divers Provinces in England.  
Which witnesseth their wont prudence and piety by some of us observed in their Honourable and Reverend Commissioners sent unto this Kingdom, for the preventing of a breach among Covenanted Brethren.  
And as our Brethren of Scotland are not convinced of any just ground for a new War by their Arguments who would raise it in their Kingdom against ours, so we for the same reasons (with some additionals of moment advancing to an higher degree of evidence and assurance, 
(h) For it bate date the 28. of April, and the penal Ordin. against Heres. passed the 2. of May.  since their humble Representation was printed) are convinced, that there is no just warrant for such a War as the enemies of our peace and safety would enkindle among us, under the oppofite Titles of Presbyterians and Independents.  
For, for the most and weightiest differences betwixt them, we conceive a Parliament of Legislative Senators and an Assembly of Divines are fit to decide them then two opposite Armies: for the rest we had rather be resolved then determined by the Long Robe then by the Buff Coat, by the Judges of the Law, in a diliberate way of inquiry and trial, then by 
(i) Inter arma silent leges.  lawless swordmen in a way of ha●●ie hostility and violence, which will allow of no leisure for distinction of causes and persons, nor for conviction of errors or offences before execution.   

SECT. V  
ANd though the breach of Covenant be pretended as a just provocation for unsheathing the Sword in a second war (and God we confess may as he threatneth, Levit. 26.25. send a Sword to avenge the quarrel of his Covenant) yet (as the forementioned Commissioners well observed) the Covenant is rather ratified and confirmed then violated by the Representatives and Ministers of the Counties, or Provinces (as they speak) whose owning and avowing of it, is more considerable for keeping of peace betwixt the two Kingdoms then the neglect or contempt of it by others, for breaking out into a new War.  
And we are assured that such a War as some would stir up and carry on under pretence of asserting the Covenant against Independent Sectaries and Heretics, would make the breaches of the Covenant wider both in the Doctrinal and Practical part thereof.  
For, first, for the Doctrinal part, though many errors were brewed in the Bishop's times (by occasion of their tyrannising rule over the consciences of Christians which made them sneak into corners, where ordinarily the truth dwelleth not) yet those and many others have been more boldly broached and more generally propagated by the progress of War, and under the protection of the Sword they who hold and publish them, make account they may be more secure from censure and restraint, then in times of peace they can expect to be.  
And for the practical part (which is too much slighted by most, while the other is in a manner only infisted on) as that it is our true and unfeigned purpose, desire and endeavour for ourselves and all others under our power, both in public and private in all duty we owe to God and man, to mend our lives, and to go before one another in the example of a real Reformation, that the Lord may turn away his wrath and heavy indignation, and establish these Kingdoms in truth and peace. Can this be expected by the War now projected? can we hope for any help towards the restraint of profaneness, and promotion of the power of godliness, by such an art as consisteth, (as 
(k) Praeclara ars incendere domos, diripere Templa, violare virgins, spoliare miseros, occidere innoxios. Erasm. Colloque Milit. confess. p. 34.  Erasmus noteth) in burning of houses, battering down of Churches, violation of Virgins, spoiling even of those that are in misery, killing of the innocent, etc. May we not rather fear, that a Civil War of the second Edition, will be set forth like a Mass Book in red and black letters of cruelty and uncleanness much corrupted & augmented, and that if the 
(l) Matt. 12.45.  evil Spirit cast out return upon us, he will bring with him seven other Spirits more wicked than himself, and so should they prevail, (which God forbidden) our last state would be worse than the first, Matth. 12.45. Can we look for any better of such as are impetuously spurred on, (as the same 
(m) Ego nihil aliud conjectare possum quam illos agi malis furiis, seseque totos malo daemoni & miseriaedevovisse. Ibid. p. 32.  Author saith of them) by wicked furies, as if they had devoted themselves to devilish malignity and misery? and if such a destructive hostility should be prosecuted, as some purpose it, what ever become of the sectaries and heretics (most spoken of) the grand heretics of the Popish faction would be much encouraged and advanced by it: for if the most zealous Antipapists should assault and slay each other, they needed but to be lookers on until both sides being mutually weakened, they might have hope to have both for a prey, and would take it, as if God had set us together by the ears to make some sportful spectacle for them to behold, so much Genebrard meant, when he said, 
(n) Deus haerericis haereticos committit ut Catholicis tacentibus se mutuo conficiant. Genebr. Chronogr. l. 4. p. 766. inter an. 1572-74.  God sets heretics against heretics, that the Catholics might be silent spectators of their mutual massacres. Whereby they may expect so fare to prevail as to compass their most destructive designs upon the Protestant party.  
That moved Calvin with passionate admiration, to say upon the contentions of Evangelicall professors, in his time, 
(o) Deus bone! quantos & quam jucundos lusus praebemus, quasi illis locaverimus operam nostram. Calv. Ep. Melanthon. p. 55.  Good God what delight and sport do we make to Papists? we could not gratify them more than we do, by our differences, if they had hired us to do them some acceptable service. For they make account that our conflicts will hasten their conquests, and they would be sure the more to glory in our sins and sufferings, because they make 
(p) Septima nota est, unio membrorum inter se & cum capite. Bellarm. de notis. Ecles. l. 4. c. 10. Tom. 2. p. 78. col. 2.  unity their own unity, a note of the true Church, and 
(q) At haeretici dissentiuni & unus habet alium pro haereitco. Bell. ibid. p. 80. col. 2.  dissension, our dissension, which they observe, and aggravate beyond all measure, a mark of heresy. Besides, there is a prelatical and otherwise Malignant party among us, to whom such as are in debt, distress, and discontent, will be ready to sort themselves, as they did in David's time, 1 Sam. 22.2. who would make as ill an use of our discord, (especially if they could heighten it to a warlike hostility of the religious of both Nations,) as the Papists would do, whereof our 
(r) The humble Representation of the Commissioners of the General Assembly forecited. p. 14.  Brethren of Scotland have a jealous apprehension, and so have we; and therefore what 
(s) Heu mihi! qui vos simul invenire non possum, ut moveor, ut doleo! prociderem ad pedes vestros, flerem quantum vale rem, rogarem quantum amarem, nunc utrunque pro seipso, etc. Aug. Hieron. inter opera Hieron. Tom. 2. p. 355.  Augustine would have done to reconcile Hierome and Ruffinus, though but particular Antagonists, to take off the disgrace of their contentions; that and much more, according to the proportion both of scandal and of danger would we do, rather than that any pretended difference betwixt Presbyterians and Independents, or any conscientious Non-Covenanters should be so far exasperated as to be put to the blind and barbarous decision of the sword, wherein they would have most to do, who have least reason and Religion, and the most of such wild and wicked distempers as are most repugnant to them both.  
And for the better part of our dissenting Brethren at home, we hope they would hold it a matter of duty and of safety, (as well as we do) to be at peace with us, and that they will bear with our faithful dealing in the cause of Christ; and if in our zeal thereto we have not showed ourselves partial to any extravagancies of opinion or practice, we wish them to consider the saying of Augustine, 
(t) Non omnis qui parcit esse amicus, nec omnis qui verberat, ini● micus, Aug. Vin. Ep. 48. p. 188.  every one is not a friend who forbeareth to rebuke, nor every one an enemy who rather striketh then stroaketh; and since the most of them are for a Toleration of different opinions, Worships and writings, we cannot but expect their patience towards us, though thus fare we have professed against them, for even upon their own grounds they must allow us the same liberty to think, and speak, and write, and act, according to our principles and consciences, which they assume to themselves and permit unto others; and the rather, because a considerable sort and number of them do not so much descent from us, in matters of the greatest moment, as they do from many of those who under the titles of Independents, (howsoever otherwise divided) are united together against the Presbyterial Government, and with reference to such we further say, that (though we approve of the Presbyterial Government, as most consonant to Scripture, and most convenient and commodious, (as a wall of Discipline about the Vineyard of Doctrine) for the defence of the soundness of faith, and holiness of life, and therefore could wish it were generally received, through the three Kingdoms of the Covenant.) Yet do we not desire the establishment of it in that extent, to be purchased by the price of blood, and therefore we disavow the dispute of the sword, to determine any differences betwixt us. And we hope the godly, both Presbyterians and Independents, will be so wise, as to beware of such a breach as may encourage and confirm their enemies, whether Popish, Prelatical, or profane, against them both; whom as 
(v) Tu mecum Nestorium, me tecum execratur. Nestor. Arn. & Serap. confl. addit. operibus Iren. p. 547.  Arnobius saith to Serapion, they both alike condemn, and by whom they are both alike abominated, though for divisive and destructive ends, they may court the one party, and calumniate the other; & vice versa, as 
(w) Dr. Abbot in his Answer to Dr. Hills third reason. p. 103.  Cardinal Allen gives instructions to the Seminary of Priests in his time, to make the division of Protestants and Puritans (as they call them) more advantageous to the service of Popish designs.  
If you have to deal with a Puritan (saith the Cardinal) you must say, truly Brother for you there is more hope than for these that be Protestants; because they for fear of the Prince, and the Law are ready to say and believe any thing, and therefore me thinketh they be Atheists, but for you there is more hope, being either hot or cold. If you deal with a Protestant, tell him there is more hope of him then of the rash brained Puritans, because they with Religion have put off all humanity & civility with all other good manners.  
And though some particular litigants in contestation for their cause and party, have been carried by precipitation of passion to the expression of much personal spite and reproach both in speech and in print; yet the greatness of the hazard to which both the one and the other will be exposed, if their difference should be driven on to a Military march, should make them lay down their displeasure, and take up the resolution of the Roman 
(x) Non me impediant privatae offensiones quo minus pro Reip. salute etiam cum inimieissimo consentiam. Ci. cer. Epist. ad Plancum, Ep. Tom. l. 10 p. 113.  Orator, No private offences or fall out shall hinder me, or make me (saith he) less ready to join with my greatest enemy for the safety of the public.    

The third part of the Attestation, Containing an Apology for publication of these Errors, and for the Reformation in hand against the scandal of them, and of other impious and absurd aberrations from Religion and reason charged upon it.  

SECT. I.  
TO this our confession with you, we think fit by way of Apology for you and for ourselves to add a caution against misconceipt, which many perhaps take up upon the great noise and outcry we make against errors, etc. which 
(y) Mr. I. Goodw. Zion College Visited. p. 7.  some think should rather have been suppressed with filence, then blazed ahroad to public view, without an antidote against them, or refutation of them. And it is as probable, yea it is certain to some of us who have heard it spoken, that all the reproaches of these impious opinions, are cast upon the Reformation in hand. To take off such imputations we think it fit to say,  
First, Though problematical errors which are presented with some appearance of truth and reason, should not be published without disproof, because by such men may more easily be deceived; Yet such gross and as well absurd as impious paradoxes, as most of the errors, etc. in your Catalogue may be mentioned without particular confutation of them, as is the heresy of the Sadduees, who say, there is no resurrection neither Angel nor spirit, Acts 23.8. and the heresy of Hymeneus and Philetus saying, in the Apostles time, the Resurrection, is passed already, 2 Tim. 2.17. and the blasphemy of Rabshekeh, Isa. 36. from ver. 12. to the 20. which was heard at first without speaking of a word against it, and that by an express command from King Hazekiah ver. 21. and afterwards thrice written without a refutation, 2 King. 18. from v. 27. to v. 35. 2 Chr. 32.17, 18, 19 Isa. 36. forecired, neither are such irreligious and irrational conceits or say worthy of a refutation, nor they who hold or vent them capable of a religious and rational conviction.  
Secondly, Though in respect of others that may be required and performed, yet it is not requifite that every time they are reported they should be refuted, because that hath either been done before, or may be done after in time convenient; 
(z) Plenisslmam habebis a nobis adversus omnes haereses contradictionem. Epiphan. praefat. in l. c. adv. haeres. p. 228.  Epiphanius did not only rebearse a large Catalogue of 80. heresies, but (as he saith himself) made a copious contradiction or confutation against them all. But 
(a) Aug. princ. Tom. 6. operum.  Augustine writing a Catalogue of heresies after him did there only repeat and not refute them, though elsewhere he spent a great deal of profitable pains in confutation of many particular heresies and heretics, as of the Manichees in general, and many of them in particular, in his first Tome, and (in his sixth Tome) of the Manichees in general, and in particular of Priscillianists, Origenists, and Arians, and in the seventh Tome of the Donatists, both in general and particular. So that what is not done in your Catalogue, may if it be needful be performed at another time; if not performed already by some other.  
And thirdly, Though those who are not versed in antiquities, think the errors which are now broached, especially the absurdest of them, to be new horn brats of the present age, yet, as in Philosophy some are mistaken (who take Copernicus for the first author of that giddy fancy, of the earth's turning round, and the heavens standing still 
(b) Abrah. Bucolzerus Jud. Chronologicus. p. 424.  for be was not borne till the year 1473. after Christ; and long before Christ it was ascribed to Nicetas 
(c) Nicetas Syracusius, (ut ait Theophrastus,) coelum, , lunam, stellas, supra denique omnia stare censet, neque praezer terram, remullam in mundo moveri. Cicer. Acad. ●u. lib. 2. p. 26. fine.  Syracusius,) so in Divinity, those heresies which seem the newest, & of the latest hatch, have been both taught and contradicted, many hundred years ago, as that in the late most heretical & most impious Pamphlet of the Mortality of the soul, of the body of Christ ascending no higher than the globe of the Sun, and there arrested until the general resurrection; though many take it to be a new fiction of the 
(d) Writer in his book of Man's Mortality, both soul and body. p. 33. printed 1643.  Writer thereof, never heard of before his time; yet the same was the tenet of the ancient 
(e) Christum cum in ●●lum ascenderit, corpus suum reliquisse in globo solis, hinc Manichaeos esse persuastos ut solem adorarent. Sixt. Senens. Biblieth. Sanct. l. 5. amot. 140. p. 381. col. 1.  Manichees, and therefore they worshipped the sun, because they conceived the body of Christ was lodged in the globe thereof; and being ancient errors, they have met with their confutation heretofore many of them by Tertul. Iren. Epiphan. Aug. of old, and of later times, by Alphons. a Castre, who wrote 14. books in rehearsal and refutation of them, which Fevardentius published since his death, with the addition of forty heresies more, either pretermitted by Alphonsus, or borne since his death, (as he professeth) though both of them miscall those heresies which are not.  
Fourthly, It may fall out that the Reformation may be carried on by some men with too vehement an antipathy, 
(f) Impugnant adversus invicem, sua propria indicantes. Iren. advers. kaeres. lib. 2. c. 18. p● p. 164.  uttering each of them his own opinion, in a way of contradiction to others, whereby while they eat one error, they run into another, sometimes most contrary to it, so 
(g) Fevardent. in annot. in ista verba. Iren. advers. haeres. l. 2. c. 18. p. 170. col. 2.  Arius took up his heresy out of an hatred of the quite contrary tenet, held by Sabellius; and Eutiches, his heresy out of too passionate an oppofition to that of Nestorius: and in like sort out of an extreme detestation of the Domination of Prelacy, have many among us fallen to Independency, conceiving they could not be secure enough from Ecclesiastical tyranny, over their consciencies, if there were any coercive power in one, as in the Episcopal, or in many, as in Presbyterial government.  
Fifthly, That the many errors, heresies, and blasphemies, which have rushed in upon us, in a kind of interregnum betwixt the pulling down of the Prelatical, and setting up the Presbyterial discipline, may not prejudice the present Reformation by the scandal which cometh from them, and the contumely which deservedly belongeth to them; we are to be remembered that it is no new thing, for the devil to bestir himself as of late he hath done, to trouble, retard, and reproach the true Religion, by putting forth many false ones, which may puzzle the people, so that they know not which to betake themselves to, but then especially when any great change is to be made for the better. Which we may observe in four most remarkable times and states of Religion.   

SECT. II.  
THe first was when Christianity was to be set up, & Judaisme and Paganism to be preached down, then did the Devil displeased that his temples were deserted, and Christ sought after, as under another title hath been noted, out of 
* Aug de civ. l. 8. c. 51. part. 2. p. 459.  Aug. de civitate dei) raise up very many as impious, absurd, and ridiculous opinions as any are taught in our times; as to begin with that wherein the Apostles lived, there was Simon Magus a believer for a time, and one that was baptised by Philip, Acts 8.13. who pretended 
(h) Epiph. Tom. 2. l. 1. haeres. 21.  that his Concubine Helena was the same Helen of Greece, whom Homer wrote of, that she made the Angels, and that the Angels made the world; that the Old Testament was not of God, and that it was a mortal sin to believe it. He held another opinion 
(i) Semen virorum per desluxum, & sanguinem faeminarum per consuetos menser collectum esse mysteria vis tae, cognitionisque perfectissime. ibid.  as impure as these were impious, which we conceive fit to be set down in the margin in Lat. then in this text in the English tongue. And we read of the Sect of the Nicolaitans, Rev. 2.6.15. descended from Nicolas a Proselyte of Antioch, one of the seven Deacons chosen and appointed by the Apostle, Acts 6.6, 7. whose doctrine and practice had a rank savour of carnal sinfulness. And though for Nicolas himself, it be somewhat uncertain what to resolve of him, for modesty or immodesty either in his dictates or do, because while some as 
(k) Nicol unus de 7. diaconis cum intemperantiae dominari non possit, ut haberet quo petulantes affectus defenderet, docuit nisi quis singulis diebus uxorem exerceret, non posse participem fieri vitae aeternae. Epiph. ibid. haeres. 25.  Epiphanius and 
(l) Nicolaus Antiochenus omnlum mundiciarum repertor, choros duxit faeminarum Hieron. Tom. 2. p. 256.  Hierom have accused him of very unclean opinions and practices; others as 
(m) Clemens Alexand. Stromat. l. 3. p. 187.  Clemens Alexandrinus, and 
(n) Euseb. Ecclesiast. hist. l. 3. c. 26.  Eusebius have pleaded for him, that being charged with jealousy, having a beautiful wife, he brought her forth, and permitted him that listed to marry her; and 
(o) Monuerat Nicolaus Diaconus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abuti carne: quo breviter dicto votupratem cupidinum, maxim verd veneris, reprimendam●ir sanctus voluit. Mr. Selden de●ve 〈◊〉 & Gent. l. 1. c. 1 p. 9 the words in greek are in clem. Alexan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 187. par. med.  a late learned author, commending him, for that he taught the flesh was to be abused, by which he meant that concupiscence of pleasures, especially venercous, was to be restrained: Yet is it not denied by any of the Authors who speak so favourably of him, but that some of the same age, or not long after, took up licentious and lascivious opinions in his name, and made their practice as lose as their opinions 
(p) So Clemens Alexand. Euseb. and Mr. Selden.  and so they sinned without shame in filthy fornication; 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemens Alexand. loco citat. lit. o.  yea as Clemens Alexandrinus saith, they pronounced public Venery to be a mystical communion.  
After them came up a most horrid and filthy Sect of the Gnostics, whose impieties and impurities cannot be mentioned without horror, and we therefore set them in the margin, and 
(r) Vxores habuerunt Communes, impudica feminarum & virorum contrectatio, nota fuit ejusdem professionis in Religione, Synaxim ipsam turpitudine multiplicis coitus polluerunt comedentes humanas carnes, vir concedens alteriuxorem, Surge dixit, fac dilectionem cum fratre. Turpissimam commixtionem secuta est blasphemia, nam muliercula, itemq, vir fluxum a masculo in proprias manus suscipientes, coelum intuentes, dixerunt; Tibi pater hoc donum corpus Christi offerimus, & sic ipsum ederunt, assumentes semen suum, dixeruntque hoc est corpus Christi, hoc est pascha. Epiph. Tom. 2. l. 1. haeros. 26. Voluptatis gratia tantum, non generationis liberorum coierunt; hinc si quae praegnans facta suerit mulier, faetum in Mortario pistillo contuderunt, & admixto melle & pipere participes facti sunt, manibus turpitudinis suae defluxu imbutis, nudi toto corpore precati sunt. Haec Epiph de Gnosticis. ibid.  in Latin, for they are too gross to be put down in plain English; though those who are wise, of such a deadly poison, may make an wholesome medicine to themselves, inferring from such premises, that doubtless there is a devil, for none but a spiritual impostor of great art and subtlety, as he is Acts 13.10. and of great power, as 2 Thess. 2.9. could persuade men to any such prodigious impieties, so repugnant not only to the law of Scripture, but to the light of nature; and thence must necessarily follow that there is a good God much greater and mightier than he, otherwise the whole world would run mad with such Diabolical delusions. The Carpocratian heretics were brethren to the Gnostickes according to the flesh, whose impure impieties 
(s) Christi animam, & quamlibet aliam, quae per omnes actiones turpes progressa est, posse in mundi factores & angelos transire, unde multi seipsos ipso Jesu praestantiores professi sunt, exercuerunt magiam, incantationes & alia Satanica opera. Epiph. ibid. haeres 27.  we will lap up in the same language; yet as 
(t) Christianos senominarunt in Ecclesiae Christi opprobrium, & gentium scandalum. ibid.  Epiph. saith, they called themselves Christians, to the great scandal both of Christ and of the Heathens.  
The Adamites had some affinity with the former sects, but they were more foolish than filthy, at least in their filthiness not so shameless, for as 
(v) Epiph. ibid. haeres. 52.  Epiphanius writeth of them; they were like unto Mouldwarpes, who seldom appeared in the sight of men, they held their males to be as Adam, and their females as Eve, in the state of innocency, and therefore they exercised their Religion (such as it was) in stoves and hothouses, naked, leaving their  in an outward room; if any man had any blemish, they cast him out of their congregation calling him Adam, who had eaten the forbidden fruit. 
(w) Epiph. ibid. haeres. 37.  There was another sort of heretics called 
(x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ophis a Serpent.  Ophites from Ophis a serpent, for they worshipped the Serpent that deceived Adam and Eve, as a most wise creature endowed with all kind of knowledge. 
(y) Epiph. ibid. haeres. 38.  And some thought as well of Cain, whom they accounted their father, holding he was a man of more vigorous virtue then Abel, because he was able to kill him; to him they sorted 
(z) Epiph. ibid.  Esau, Core, the Sodomites and Judas, and in them they gloried as in their kinsmen, and aseribed to them perfect and supernal knowledge; and for Judas they praised him for betraying of Christ, 
* Ibid.  some of them rendering for a reason that Christ was about to dissolve things well established, and others, that by betraying him to death, he did a good work conducible to humane safety. Besides these tenets peculiar to their sect, they taught with the Corpocratians 
(a) Epiph. ibid.  that none could be saved, unless he committed every filthy act, calling upon a particular Angel, to whom they attribute the instinct of every particular sin on earth.  
We will conclude the heresies raised by Satan against the first Reformation of Religion, from Judaisme and Paganism, with the heresy of the Pepusians (omitting divers others, either less odious, or less ridiculous) 
(b) Epiph. ibid. haeres. 49.  who fond conceived upon a pretended revelation to Quintillus and Priscilla, that their City Pepuza in Phrygia, was the celestial Jerusalem, forespoken by the Prophets; they likewise commended Eve for tasting the forbidden fruit, as a prudent act, and as the cause of our salvation; with them the word Saeerdos was practically as well as grammatically of both genders, for women were admitted to all Ecclesiastical offices, and they alleged for their promiscuous practice, (especially for to make Ministers of the Word and Sacraments) Miriam the sister of Moses, Exod. 15.20. and the four daughter's Prophetesses of Philip the Evangelist, Acts 21.8, 9 and that of Paul to the Galatians, there is neither jew nor Greek, there is neither bondnor free, there is neither Male nor Female, for ye are all one in Christ Jesus. Gal. 3.28.   

SECT. III.  
THe second most inconsiderable time or state of Religion was at the reformation and change of it from Popery to Protestancy (by the Ministry of Luther, Calvin, Bucer, Beza & others) then did the Devil to disgrace it, set up sundry graceless heretics, as John Islebius the father of the late Antinomians, who denied the use of the Law in the time of the Gospel, and 
(c) Statuunt quaecunque tandem sit hominis vita, quantumvis impura, justificari tamen eum si promissionibus evangalii credar. Sletdan. Comment. l. 12. p. 248.  held that how impure soever a man's life be, yet be is justified if he believe the promises of Christ; and 
(d) Bell. Chronol. part. altera. p. 567.  Michael Servetus a Spaniard, who being but 25. years of age, bragged that he was the chief Prophet of the world; when as the 
(e) Servetus non simplicem, sed ex multis impietatibus conflatam haereticorum larvam profitetur, puta, Arii, Marcionis, etc. pastors Ecclesiae Basileens. Epist. Syndicis & Senatui inter Calvin. Epi stol. p. 127.  pasters of the Church of Basil, show he professed not the errors of any simple or singular heretic, but a compound of the heresies of Arius, Martion, Sabellius, Photinus, Manichaeus, and Pelagius; and divers of the Church of 
(f) Resuscitat nobis Priscillianos, Anthropomorphitas, Apollinaristas, Valentinianos'. Ministr. Eecles. Bern. Syndic. & Senatui Genev. ibid. p. 118.  Berne charge him with reviving other heresies. And the Divines of Tigure objected to him 
(g) Trinitatem aternam Deitriceps Monstrum & Cerberum quendam tripartitum; denique imaginarios Deos illusiones ac tres Spiritus daemoniorum appellitat. Ministr. Tigur. Eccles. Syndie. & Senatui Genev. ibid. p. 120.  most execrable blaspbemies against the sacred Trinity, a●●●● which he wrote 
(h) Bellar. Chronol. par. altera. p. 567.  seven blasphemous books.  
About the same time in Holland the Devil stirred up one 
(i) Bell. ibid. p. 569.  David George, who took upon him to be a great Prophet, and the elder brother of Christ, and promised that three years after his death he would rise again, and restore the Kingdom unto Israel. There was also one 
(k) Bellarm. ibid.  Casper Swbenckeseldius a Silesian, who held, that upon the ascension of Christ into heaven the humane nature was turned into the Divine; 
(l) Litera mortua, egenum eleme●tum, sic Hosius, de expressoverbe Dei, paulo ante med. non disting. capit. Sect. nec figure.  and that the Scripture was but a dead letter, a beggarly element. There was also one Muneo who (as Calvin saith of him) set forth an heresy drawn out of the dotages of the Manichees concerning the nature and person of Christ. 
(m) Liquet te aggressum esse & conatum spargere haereticam doctrinam, blasphemiis plenam, contra sacrum Mysterium Trinitatis. Calv. o. pusc. p. 671.  And another named Valentinus Gentilis a blasphemous heretic against the sacred Trinity, against whom the Syndicks of Geneva proceeded to a judicial Sentence for a Solemn and submissive recantation of his tenets. But there were two sorts of heretics which most defamed the Reformation of Religion in those days, the 
(n) Sleid. Com. l. 6. p. 116.  Anabaptists and Libertines: the Anabaptist denied the baptism of infants to be lawful; and taught that if they were baptised, such baptism was a nullity; they held a Community of goods, bragged of Revelations by visions and dreams; whereupon at Sangall in Helvetia one 
* Ibid.  cut off his brother's head in the presence of his parents, to which he was persuaded (as he said) that he was commanded by God himself. Of this Sect the head as a King and a Prophet was 
(o) Sleid. ib. l. 10. p. 200.  John Leyden, who taught that a man was not bound by marriage to one woman, but might be allowed as many wives as he pleased and for this (when some Doctors opposed his opinion) he threw down his cloak, and the New Testament on the ground, and swore by them both, that the Doctrine he delivered was revealed to him from heaven.  
With him prophesied Knipperdoling, a blasphemous brainsick Heretic, who said he had received it from heaven, 
(p) Sleid. ibid. p. 199.  that all Temples should be destroyed, and presently the besotted people fell to work, as he gave out the word, 
(q) Ibid. p. 201.  and when a great crowd of people stood below him, standing upon an ascent above their head, he went upon their heads with his hands and his knees, breathing upon them, and saying, the Father hath sanctified thee, receive the holy-Ghost; and to deceive the people yet further with more apparent danger, up start a new prophet a Goldsmith by his calling, (his name is not noted) but a Blacksmith or Iron-smith rather by his speech, and he boldly denounced as a dictate of the heavenly Father 
(r) Sleid. ibid. p. 200.  that John Leiden must be Emperor of the whole world, and that being assisted with strong forces he should without difference or exception, kill all Kings and Princes, and should spare only the multitude, to wit, those that love justice, and so he should possess the seat of his father David, until his father require it again.  
The other notorious and dangerous Sect, prejudicial to the honour and progress of the Reformation begun, was the Sect of the Libertines, of whom Bellarmine having made a very short and insufficient ●eport entitles it to Calvin, and to express his extreme contempt of him, he 
(*) Quorum non alium authorem habeo nisi Johannem Calvin. haeresiarcham. Bellarm. Chron. par. ult. p. 371.  excuseth himself that bee hath no other author of the Libertine tenants, than John Calvin the heretiark in his book against the Libertines: but though to him the name of Calvine be ignominious, and to other Papists, whom malice hath made mad against him, (as Saul against the Saints before he was converted Acts 26.11. so despicable as to 
(s) Alii suis canibus Calvini nomen imponunt. Melch. Adam. pastor. decad. vitar. Theolog. p. 82.  put the name of Calvin upon their Dogs; to us and to all sound and orthodox Protestants, it is (as Solomon saith of a good name) better than precious ointment, Eccles. 7.1. and his discovery of the opinions and manners of the Libertines, the more authentic, and the more punctually to be related, because he is the exactest writer of their story, speaketh of his own knowledge of them, having had personal notice of, and contestation with the ringleaders of that sinful sect 
(t) Calvin. Instr. advers. Libert. c. 4. opusc. p. 436.  Quintine and Poiquius; there was also one Coppine, whom the devil set up before the former of these two, to begin the sowing of the Libertine tares, but his fame was soon obscured by Quintine, and his memory in a manner buried by his proceeding and prevailing.  
His discourse of them is somewhatlarge, taking up about 17. leaves in folio, but we will contract what is pertinent to our present purpose into a narrower compass: In the general 
(v) Advers. fanaticam & furiosam Sectam Libertinor. qui se spirituales vocant. So in the title of his Instr. p. 433. col. 1.  he calls them a furious and fanaticke Sect, who call themselves spiritual, and yet 
(w)  scelerata Secta, ita longe aliis magis prodigiosa & belluina est, adeo ut nemo sana ment praeditus sine horrore de ea cogitare possit. ibid. c. 1. p. 434. col. 1.  are prodigiously wicked, and brutish, so that no man that is well in his wits, can think of what they hold without horror, and so foul and filthy 
(x) Eorum Secta cloaca est aut sentina quaedam in quam omnes sordes confluunt. ib. c. 21. p. 456. c. 1.  that it is as the common receptacle of all uncleanness. In particular they blasphemously confounded God and man in their operations and actions, 
(y) Cum aliquando Quintinus in locwn venisset ubi quidam interfectus jacebat, atque illic adesset aliquis vir pius, qui prae horrore diceret, hei mihi quis hocscelus admisit? putidus ille inquis. Ita res haber, tu ipse admisisti, ego admisi, Deus admisit, quod enim ego & tu sacimus, Deus efficit, quod etiam Deus facit ipsi facimus, nam in nebis est. Ibid. c. 13. p. 445. col. 1.  saying, that what God did, they did, what they did, God did, whatsoever it was, though a murder or any such crime because God was in them: 
(z) Hoc concesse imputandunesset Deo peccatum, aut concludendum nullum in mundo peccatum fieri— unde sequetur nobis non licere aliquid ut malum vituperare. ibid.  this granted, all sin must be imputed unto God, or it must be concluded that there is no sin in all the world, because there is nothing which God doth not; and thence also it followeth, that nothing is to be blamed as evil, and that a man following his own inclination 
(a) Concupivit uxorem vicini sui quispiam, ea potiatur si potest, certo enim scit, se nibil a voluntate Dei alienum facere, ib p. 445. c. 2.  (suppose it be to lie with another man's wise) may do it. And therein be doth nothing contrary to the will of God 
(b) Fiert omnia ex voluntate Dei, nibil ipsi displicere. ibid. c. 15. p. 448. col. 1.  who is displeased with nothing that man doth. As for the devil and sin, 
(c) Diabolum & peccatum accipiunt pre imaginatione, quae nibil est. ibid. p. 444. col. 1.  they take them for a mere imagination, which is nothing. For Christ they set up an 
(d) Proplastice Christum fingunt qui non tantum idolum sit adversus filium Dei, sed veluti sordium omnium saccus, aut cloaca in quam faeces omnetre cipiantut. ib. p. 450. c. 1.  Idol Figment of their own, and make him the sack or sink of all impure dregs. And indeed they put 
(e) Ipsi Christo probrum inurant quo Diabolo deterior censeri possit. ib. c. 4 p. 437. col. 1.  so much repreach upon him, as may make him worse than the Devil himself. For the sacred 
(f) Aperte ridere soliti sunt, si quis scripturas allegaret: nec diffimulare quin eas pro fabulis haberent. Calv. Instruct. adv. Libert. c. 9 p. 441. col. 1.2.  Scriptures if any cited them against their heretical and profane opinions, they derided them, accounting no better of them then of fables; and to show themselves lawless Libertines, they will have it; 
(g) Totam legem abolere volunt, inquientes ●●llam amplius ejus habendam esse rationem, propterea quod in libertatem asserti simus. ibid. c. 19 p. 453. col. 1.  that the whole Law is abolished, so as now it is no more to be regarded, because (as they argue) we are put into a state of perfect liberty. And how little respect they had of the Gospel, is manifest by their contemptuous speeches of the Apostles, 
(h) Apud eos Paulus vas confractum erat, Petrus abnegator Dei, Johannes adolescens stolidus, Matthaeus faenerator. ibid. c. 3. p. 435. col. 2.  calling Paul a broken vessel, Peter a Runnegado from God, john a foolish young man, Matthew an Usurer. And rejecting the bonds of the Law, and guidance of the Gospel, they let lose the reins to their lewdest lusts, according to their pernicious principle, which is 
(i) Quod omnis hominum inclinatio sive a natura, sive a masa consue tudine proficiscatur, vooatio Dei est. ibid. c. 20. p. 455. col. 1.  that every inclination of man, whether it be of nature, or of custom, is the calling of God; and therefore if 
(k) Simulatque adulter scortatoris sui taedium caeperit, eum subinde commutare potesi si quis alius magis grat●s sese offerat. Similiter scortator. etc. ibid. c. 20. p. 455. col. 2.  an adulteress be weary of, or not well pleased with her fleshly bedfellow, she may change for another, who may be more acceptable to her; and an Adulterer or Fornicator hath the like liberty for female variation; and 
(l) Leno, inquiunt, fungatur munere suo, fur audacter furetur, est enim consentanenm rationi, ut unusquisque vocationem suam sequatur. ibid. c. 20. p. 454. col. 2.  if any have been employed as a Pander, or a Bawd, or a thief, they may hold on their course, because it is their calling. The 
(m) In bona confusionem inducunt, communionem Sanctorum esse dicentes, si nemo quicquam possideat tanquam suum, se dunusquisque undecunque nancisci poterit ad se rapiat. ibid. c. 21. p. 455. col. 2.  confusion of goods, they called the communion of Saints, and permitted every man to get what he could by what way soever unto himself. And so they allowed themselves and all their sort a 
(n) Hocu●um est ex praecipuis capitibus Theologiae ipsorum, artem simulandi & sese transformundi nosse oportere, quo facilius hominibus imponant— qua sibi permittunt omnem speciem induere quo placeant hominibus. ibid. c. 8. p. 440. col. 1.  liberty to dissemble any thing with any man, in any matter, whereby they might deceitfully insinuate themselves into their good opinion, and so they made no scruple 
(o) Nulla est ipsis religio, coram Idolis se prosternere, ita se omnibns superstitionibus papistarum adhaerere se simulant. ibid.  to adore Idols, nor to adhere to all the superstitions of the Papists, no nor blasphemously to fiatter them in the abominable idolatry of the Mass: for Quintine himself being once present where 
(p) Cum aliquando Quintinus solenni cujusdam Cardinalis Missae adesset dicebat se gloriam Dei videre. ibid. c. 20. p. 454. col. 2.  a Cardinal said Mass, professed that at that time be saw the glory of God. And though for such partly Diabolical, and partly brutish deceits and deal they were such as Calvin well saith were worthy that 
(q) Omnes ad pueros usque ipsos conspuere infaciem pratereuntium deberent, ut hoc execrationis signo pudore afficerent cos. ibid. c. ●. p. 437. col. 1.  all even to children should spit at them, in token of execration as they passed by, that they might make them asbamed; thousands 
(r) Multis animarum millibus exitii causa fuerunt. ibid.  of souls were seduced by them to their destruction, the particular account they reckoned to is above 
(s) 4 Ganeones aut tres saltem video qui plus quam 4 millia hominum in exitium duxerunt. ibid. c. 4. p. 436. col. 2.  four thousand, an argument of the singular subtlety of Satan, and of the great simplicity, or rather gross stupidity of the people; and withal an evidence of Divine indignation, as 
(t) Certrssimum illud est exundantis in mu●dum furoris Dei flagellum, cum cousque Satanae habenas laxetut tam detestanda quae, lli● Christianis persuadeant, quae prophanis ipsis horrorem incutiant. Calv. Epist. Ep. N. N. p. 222.  Calvin elsewhere saith, in letting out the chain of Satan so many links, as that he should be able to persuade Christians to believe and receive such dictates as would strike a horror in the hearts of profane men when they hear them.   

SECT. iv  
THe third considerable time and state of Religion was then, when divers godly Divines and other well-affected Christians desired and endeavoured a further conformity with other reformed Churches in discipline, and ceremonies in the reign of Queen Elizabeth.  
Of this 
(v) Camd. Hist. Q. Eliz. l. 1. p. 90.  saith Camden, in the 11th of her reign Colman, Button, Hattingham, Benson, and others who with burning zeal professing a more sincere Religion, allowed of nothing but what was drawn from the fountains of the holy scriptures— they openly called in question the received discipline of the Church of England, the Liturgy and the vocation of Bishops, yea they condemned them as savouring too much of the Romish Religion, (with which to have any communion they cried out was impious) using all the means they could that all things in the Church of England might he reform according to the rule of the Church of Geneva; of these men he further adds, that though the Queen commanded they should be committed to prison, yet incredible it is, how much the followers of this Sect increased every where, through a certain obstinate wilfulness in them, indiscretion of the Bishops, and the secret favour of some noble men, which gaped ofter the wealth of the Church, which sort began presently to be known by the envious name of Puritans; so fare he, too fare for a true Historian, who (if he would needs give reasons of their acceptance with the people) should and might have given others of a far better relish to religious palates. And for the name Puritan which he familiarly misapplyeth, it belongeth rather unto those who would have the Church to be thought so pure, that it was not needful to reform it, then to those who discovered the defects and faults of it, and desired it might be a graduate to proceed to a further degree of goodness, than the first assays of Reformation could reach unto.  
It was afterwards prosecuted further by the penners of the admonition to the Parliament, An. 1573. and by Mr. Cartwrights defence of it against Dr. Whitgift, as by their polemical writings is evident, set forth by the Dr. in the year 1574. and Mr. Cartwrights reply unto him in two parts; the first, An. 1575. the 2d. An. 1577.  
But to hinder it (as Mr Josias Nio●ls who was a mover for it, a man of good learning, godly life, and of a gracious and meek spirit, observeth) 
(w) Mr. jostas nicols plea of the innocent. So in the contents of the 2. ch. nu. 2.  Martin Marprelate, the Brownists, and Hacket were stirred up by Satan. More particularly he 
(x) Ib. c. 2. p. 32.  saith the first was a foolish jester, who termed himself Martin Marprelate and his sons, who under counterfeit and apish scoffing did play the Sycophant, and slanderously abused many persons of reverend place and note, & such was the wisdom of the time, that many filthy and lewd Pamphlets came forth against him, casting forth much stinking dung and beastly filth into the faces of honest men, 
(y) Ibid. p. 33.  so that it plainly appeared to the wiser & discreeter sort, that the devil was the author of this disgrace. 
* Ibid.  Secondly, for the Brownists they took offence at both sides, and made a temerarious and wicked separation; they had their original and name saith 
(z) Cambd. Hist. of Q Eliz. l. 3. p. 257.  Camden from Robert Browne a Cambridge man a young student in Divinity, who condemning the Church of England as no Church entangled many in the snares of their new schism. Thirdly, of Hacket and his party, 
* Mr. Ios. Nic. loco citat.  Mr. Nic. saith, two or three men bewitched with some honour, by a certain man of a frantic spirit, lifted up themselves with high words of blasphemy, whose working this was all men know, that know the wiles of Satan. But that both may be better known, (for more assurance of this truth, and better caution against the slander of Religion) it will be requifite to make a more clear and full report of the Diabolical blasphemy and fury of that impious Impostor Hacket, which we will make up out of the several relations of Camden and Seravia. 
(a) Camd. Hist. of Q. Eliz. l. 4. p. 400.  This Hacket was a man of vulgar sort, borne at Oundle in the Counly of Northampton, unlearned, insolent, fierce, and so eager upon revenge, that he bitten off his honest Schoolmasters nose (as be embraced him, under colour of renewing their love) and like a dog (as they say) eat it down before the poor deformed man's face, while he prayed him to restore it to him, that it might be sewed to whilst the wound was green. And so averse was he from all piety that the heavenly doctrine which he had learned in Sermons, he repeated among his drinking companions at their cups to be derided. Afterward when he had wasted his estate which be had with a widow, be suddenly took upon him the person of one of admirable sanctity, spent all his time in hearing Sermons, learning scriptures, and as the devil puts on an holiday habit, transforming him into an angel of light, 2 Cor. 11.14. so did he present himself in the appearance of an inspired Saint, pouring forth his prayers with an admirable and strange kind of fervour; falling upon his face as wrapped in an ecstasy, and expostulating as it were with God. But whereas all men are wont in calling upon God to implore his presence, he only was accustomed to pray that God would absent and withdraw himself from the congregation of those that were praying. 
(b) Ibid. p. 401.  He counterfeited revelations made to him from heaven, by which he dignified himself with the title of 
(c) Ibid.  King of Europe ordained by God. And his deluded disciples Copinger and Arthrington added that he was the highest and supreme Monarch, & 
(d) Ibid. p. 402.  that all the Kings of Europe did hold their Kingdoms of him, as his vassals, that be alone therefore was to be obeyed, and the Queen deposed. Besides this temporal, he assumed a spiritual preeminence of a very high degree, for he 
(e) Ecoelo ab ipso Spiritu sancto unctus fun, Dr. Hadr. Saravi● de grad. Ministr. c. 2 p. 49.  said he was anointed from heaven by the holy Ghost; commanded his two Prophets, the one of mercy, the other of judgement, Coppinger and Arthrington, to 
(f) Ite, inquit, & civibus Lond. enunciate Christum Dominum ●coelis descendisse cum ventilabro in manu sua, ut judiceto●bem. ibid.  proclaim in the City of London, that Christ the Lord (meaning himself) was come from heaven with his sand in his hand to judge the world; which he averred with so much confidence 
(g) Quod si quis vos roget ubi sit, dicite cum esse in aedibus Walkeri in fr●cto Angiportu; si credere nolunt, veniant huc, & me si possint occidant. ibid.  that he had them tell where he lodged, challenging them that would not believe him, to come thither and kill him if they could. And when for his blasphemous arrogance against God and his son Christ Jesus, and many seditious and disloyal expressions of his spite and contempt of the Queen, he was brought to condign and capital punishment; while he was under the hands of the Executioner 
(h) Blasphemo ore Deo minitans nis● praesens au●llium ei mitteres ibid. p. 50.  he was not afraid to threaten God himself, if he did not send present help for his deliverance. 
(i) Caind Hist. of Q Eliz. p. 403.  Being condemned, he was laid upon an hurdle and drawn to the chief street of the City, incessantly rearing out with a dreadful sound, jehova Messiah, behold the heaven, the heaven open, behold the Son of the most High descending down to deliver me. At the Gallows being admonished to acknowledge his sin against God, and the Queen, the execrable wretch inveighing most contumeliously against the Queen, cried out with a Stentors voice, O heavenly God Almighty, jehovah, Alpha and Omega, Lord of Lords, King of Kings, God everlasting, thou knowest that I am the true jehovah whom thou hast sent, show some miracle out of the cloud, to convert these infidels, and take me from mine enemies. But if not (I tremble to speak it) 
* Saith the forecited author who reports it.  I will set the heavens on fire, and with these hands pluck thee out of thy throne: and other speeches he used more unspeakable. Turning him to the Hangman as he was putting the rope to him, Thou Bastard said he wilt thou hang Hacket thy King? having the rope about his neck, he lift up his eyes, and grinning said, Dost thou repay me this for a Kingdom? I come to revenge it.  
Besides these homebred perturbers of the progress of Religion, in the way towards a more perfect reformation, there came some forainers from Holland a Country (as Camd. censures it) fruitful 
(k) Ibid p. 218.  of heretics, who under a show of singular integrity and sanctity, insinuated themselves into the ignorant vulgar people, and then distilled into their minds damnable heresies, mnifestly repugnant to the Christian faith, by a portentous & strange kind of speaking, most contrary to the Christian profession, which men might rather admire then understand. These named themselves the family of Love, or house of Charity. They persuaded their followers that those only were elected and to be saved which were admitted into that family, and all the rest reprobates and to be damned, and that it was lawful for them to deny upon their oath before a Magistrate whatsoever they list, or before any other which was not of their family: of this fanatical vanity they dispersed books among their followers, translated out of the Dutch tongue into English, which they entitled, the Gospel of the Kingdom, Documentall sentences, the prophecies of the spirit of Love, the publishing of peace upon earth. The Author H. N. whose name at length they cold by no means be persuaded to reveal, yet it was found afterward to be Henry Nicolai of Leiden. Who with blasphemous mouth gave out, that he did partake of God, and God of his humanity.   

SECT. V  
THe fourth State or time of Reformation, is that which at present is pestered with so many errors, heresies, and blasphemies: concerning which your Catalogue of them will save us the labour of the like account, which concerning others we have brought in.  
From such unsound Divinity, such brain-ficke blasphemy, such a fruitful harvest of the Tares of heresy, as have most abounded in these times (wherein Reformation was to be set up, and former swervings from Religion and reason to be silenced and suppressed) will fairly follow that which may confirm our faith in the word of God, and may conform our affections to a better liking of Religion, in that edition of it corrected and amended, which now is offered to the acceptance of all wellminded people. As  
First, That herein we see by experience the proof of the Apostles prediction, that there m●●t be heresies that those which are approved may be manifest, 1 Cor. 11.19. And that they also may be discovered, who are tossed to and fro, and carried about with every wind of doctrine, Eph. 4.14. And in respect of some who ●et themselves against the truth, and settle their resolutions to oppose it, that of the same Apostle may verified, God shall send them strong de●●●ions, that they should believe a lie, that all might be damned which 〈◊〉 not the truth, but had pleasure in unrighteousness, 2 Thes. 2.12.  
Secondly, That these heresies are as the Apostle calls them the Doctrines of Devils, 1 Tim. 4.1.  
First, Because many of them are so absurdly impious, as to be clearly contradictory to the light, not only of holy Scriptures, but of humane nature.  
Secondly, Because though many of them were ancient, yet heretics of later times have revived them, not only by reading (for the leaders of many among them, were altogether illiterate) but by the instinct of Satan, as 
(l) See Cal●. his 3. Ch. of his instr. adv. lib. p. 434, 435.  Calvin well observeth, in his instruction against the Libertines of his time, who though they agreed with many of the ancient heretics Cerd●, Martion, the Gnostics, and Manichees; yet 
(m) Hi quidem homines indocti sunt ac idiotae, qui non usque adeo evolvendis chartis funt exercitati ut ex tis deliria sua addiscere po●uerint nec veri simile est ipsos scire ullam unquam de his mentionem babitam fuisse— sed idem magister qui veteres illos haereticos olim suscitara●, ●adem d●ctrina istos imbuere p●test qua● illos instr●ce●at. ibid. c. 1. p. 434. col. 1.  being unlearned idiots, as he calleth them, and not acquainted with books or writings, they did not draw their dotages from them, nor is it like they had any mention of them, but that the same master the devil who stirred up the heretics of old, did instill the like doctrine into these new disciples.  
Thirdly, Because he knoweth better than any Matchiovillian Politician how to make use of division among men, especially Christians, to serve to his greatest advantage, and his advantage is to make some of a wrong Religion, some to stand at a gaze as an ignorant traveller where many ways meet, and to make choice of no Religion; and some who have mischosen the worst, to reproach the best; not only by their express contumelies, but by their pernicious ways, (their gross errors, and loof manners) by reason whereof, as Peter prophesied, the way of truth i●●vill spoken of, 2 Pet. 2.2. And from differences in opinion he well knoweth how to breed disike in affection, which if he can, he will raise to the height of most hateful hostility, as he did by the spirit of the Arians, Donatists, An●baptists, and other heretics both of the ancient and more recent times.  
Fourthly, Since all sound Christians resolved for the first Reformation, that Christianity was the right Religion, and Judaisme and Paganism the wrong, (notwithstanding the many and monstrous errors, etc. in the primitive times) and that for the second, the Protestant Religion is the right, and Popery the wrong Religion, though as impious errors brokeforth as before; so we may resolve of the other two Reformations from Prelaecie to Presbytery, from a cold and corrupt Liturgy, to a more cordial and sincere service of God, from the burden of superstitious ceremonies, to a true freedom of conscience, and Christian liberty, (in the third desired, and by the fourth in a good part performed) that they have the better cause who stood for them, and endeavoured to carry it on to perfect accomplishment, not they that oppose it, albeit the Devil (as afore time) hath let out some smoke of errors, etc. from the bottomless pit, Rev. 9.2. to darken the light thereof, that it might not shine forth in so clear a conviction, and so effectual a conversion as otherwise it might do; yet even this working of Satan (with all who are truly instructed in the principles and progress of Religion, and are not ignorant of his devises, 2 Cor. 2.11. is an argument that the reformation is of God, because the devil useth such subtlety and diligence, to defame and disgrace it, and if he could to suppress it.  
Fifthly, If that be true which out of H●norus Reggus a foreign writer we have noted, that this last Reformation hath been invested with more and more prodigious errors, etc. then any other, this also makes nothing to the prejudice of those truths of doctrine, discipline, and worship, which now are presented to the world, but rather much for them, since of the later times, it is especially prophesied, that men should departed from the saith, and give heed to spirits of error, and doctrines of devils; 1 Tim. 4.1. which importeth an increase of heresies both in kind and degree of proficiency from bad to worse in late succeeding more than in ancient foregoing ages. 
(n) Mr. Perkins in his treanse how to live, and that well. vol. 1. P. 479. col. 1.  Mr. Perkins observing somewhat to this purpose, where he saith, that heresies abound in this last age of the world, gives for a reason of it, the devils reviving of the heresies of former ages, besides the invention of some new ones; to which we may add, that he is the more busy at this time, in prosecution of his design for spreading of errors, etc. (as more outrageous in his wrath) because his time is but short, Rev. 12.12.  
If it be objected as by some it is, 
Object.  in favour of Prelacy, and for Prelation of it before Presbytery out of the forementioned author, that whereas in four year's space lost passed (wherein the Bishops were opposed and deposed) there have been such multiplicity of monstrous Sects in England, as in so short a time was never known in any Province; and that there were in 
(o) Eipiscoporum tempora intra 60. annos non nisi 4. Secta● protulerunt, Puritanoes, Brownistas, Familistas, & Anabaptistas'. Hon. Reg. de stat. Eccles. in Angl. p. 1.  60. years of the Bishops but four Sects, Puritans, Brownists, Familists, and Anabaptists, nay but three, for he saith those that were called 
(p) Puritani erant viri pii & orthodo●i qui ab episcopis quod ad gubernationem, caeremonias & superstitiones quasdam dissentieban●, ib.  Puritans, were godly & orthodox men, who in Church-government, ceremonies, and some superstitions dissented from the Bishops.  
Sol. To this we answer, first, that the reporter being a stranger to our State, though conversant in many of our controversial writings might be mistaken in the number of Sects among us, and doubtless he was so, for beside those he nameth, there were Papists, Arminians, Socinians, Grindletonians, Hothoringtonians, Traskits.  
Secondly, If there were fewer Sects in that longer, then in this lesser time, it might be there was the more peace, less division, because the strong man armed kept the palace, Luke 11.21. For the Bishops held their palaces armed with great power and authority, and they were divers of them as willing as able, to do the devil better service then petty Sects could do, for their potency at Court, in the Star-chamber, high Commission, their cross keys of order and jurisdiction, personal, and consistorial, enabled them to suspend and silence the most conscientious and powerful Preachers, to put down Lectures and afternoon Sermons on the Sabbath, and to set up carnal sports and recreations on that day, to uphold nonresidences, pluralities, profaneness and superstitious ceremonies; and to carry on such a compliance with the grand heresy of Popery, as might put Papists in great hope, that if they were too stout to come to us, we would be so humble as to come to them.  
Thence it was that they bragged (when they saw the Communion table set up, and railed in as an Altar, and the places of public worship popishly painted) that our Church 
(q) See Chillingworths pref. in answ. to a Popish book called Charity mistaken.  began to look with a new face, & their walls to speak a new language, by the new face they mean a new draught, and by the new language, a new dialect of Popish conformity; and 
(r) ibid.  that our 39 Articles are patiented, yea ambitious in some sense to seem Catholic; that is (in their sense) Popish. So that it may with good probability be collected, that the devil spiteth at Presbytery, by so many late spread, though not late hatched heresies, with the more spite and rage, out of the revenge of the quarrel of Prelacy, the putting down whereof, in respect of their forementioned evil deal, he cannot but take for a great prejudice and impediment to the advancement of his Kingdom; by which return of the objection, we desire not to put any reproach upon such as were not partakers with the evil deeds of their pragmatical brethren, for to them we reserve place for an apologetical plea, so fare as their learning, piety, painstaking, moderation and humility (wherein some of them are eminent) may be capable thereof.  
And now (dear Brethren) we have thus joined with you in public profession, and our engagement to the Covenant and Government of the Church, and our resolution according to our calling and places, to stand for defence and promotion of both, and in opposition to all error, etc. contrary to them. We doubt not but you will join with us in uncessant solicitations at the throne of grace, that God will be pleased to make way for fincere and affectionate entertainment of both in the hearts of the people to whom they are tendered, and that by his blessing thereupon they may attain those happy end● (for which they were proposed) and have been approved by the two Honourable Houses of Parliament, the venerable Assembly of Divines at West●●inster, the reverend Commissioners of Scotland, and many faithful and worthy Ministers, and conscientious Christians, both in City and Country. And we wish we could say so much, and of so many in both the Universities of this Kingdom.  
And for the Apologetical supplement we have made against the reproach of our present Reformation, we hope you and others of our godly and learned brethren, will accept of as an assay, to do the truth and them, as well as ourselves, both a necessary and acceptable service. To which we will make no further addition, than the subscription of our names.  


IOhn Ley, for the present Preacher at As●bi●ry  
Thomas Langley, Minister a● Middle which  
Henry Masy, Pastor of Ofwald's in Chester  
John Glendole, Pastor of Peter in Chester  
Thomas Upton, Pastor of Trinity in Chester  
William Pearetree, Pastor of Mary's in Chester  
Benjamin Ball, Pastor of John's in Chester  
Hugh Burroughs, Pastor of Christleton  
John Marigold, Pastor of Waverton  
Josias Clark, Pastor of Tattenhall  
Kichard Chapman, Pastor of Thornton in the Moors  
George Cottingham, Pastor of Plemstall  
James Hutchinson Pastor of Dodlestone  
Randall Guest, Pastor of Poulford  
William Anderton, Pastor de Coppenball  
Josua Golborne, Pastor of Eccleston  
Randall adam's, Minister of Wallesey  
William Glegge, Minister of Haswall  
Bryan Lascells, Minister of Thurstaston  
Ralph Poole, Minister of Berington  
Samuel Marsden, Minister of Neston  
Rob. Frecleron, Minister of Backford  
Richard Hopwood, Minister of Burton  
William Hewetson, Minister of Sho●wick  
Henry Hatton, Minister of Overchurch  
John Murcot, Minister of Westkirby  
Daniel Sunderland, Pastor of Bunbury  
Nathaniel Lancaster, Pastor of Tarperly  
Sabbath Clarke, Pastor of Tarvin  
John Boyer Pastor of Barrow  
Samuel Bowden, Pastor of Frodesham  
George Mainwaring, Pastor of Malpas  
William Holland, Pastor of Malpas  
John Ford, Pastor of Over  
John Roberts, Pastor of Aldford  
William Bridges, Pastor de Farndon  
Samuel Catherall, Pastor of Hanley  
James Marbarry, Pastor of Davenham  
Richard Fowler, Pastor of Bartomliy  
Edward Burghall, Pastor of Acton  
John Pemberton, Pastor of Congleton  
Joseph Cope, Pastor of Sambach  
Randall Silletoe, Pastor of Lowton  
Tho. Jemson, Pastor of Presbury  
James Watmough, Pastor of Bowden  
Ralph Hall, Pastor of Knotsford  
Ephraim Elcock, Pastor of Runckorne  
John Hulme, Minister at Great Budworth  
Robert Stringer, Minister at Macclesfield  
Nicolas Stevenson, Minister at Alderlcy  
Nehemia Northington, Minister at Chelford  
Nehemia Pot, Minister of Wincle  
Richard Jackson, Minister at Namptwich  
Da. Ker, Minister at Audsin  
Humphrey Whittingham, Pastor at Wistaston  
Thomas Swan, Pastor of Baddiley  
Henry Griffith, Minister at Wrenbury  
Edward Mercer, Minister at Burldam-chappell  
Henry Newcome, Minister at Goosetree.      

The Contents of the Attestation aforesaid.  

I. The first Part, showing how far the Ministers of CHESHIRE consent with their Brethren of the Province of LONDON; divided into 2. Sections.  
SECT. I. 


I. CAutions concerning the charge of heresy, and use of the word Heretic; the difficulty of defining the one, and of discovery of the other. Page. 2, 3.  
II. The concurrence of the Ministers of Cheshire with their Brethren of the Province of London, and of other Counties, in the confession of Faith, exhibited by way of humble advice to the High Court of Parliament, by the Assembly of Divines at Westminster. p. 4.  
III. And in the Presbyterial Government, misrepresented to the people, and the evil effects of that misrepresentation, with the benefit of that Government, and blessing by it, where it is set up and established in a gradual subordination of congregational, Classical, and Provincial Assemblies. ibid.  
IU. And in the Solemn Leagn & Covenant, and sad considerations upon slighting the Covenant, without all regard of conscionable, either taking or keeping thereof. p. 5.  
V And against the Toleration of errors, heresies, and blasphemies, and the evil thereof, yet not all alike intolerable. ibid.  
VI Some erroes more disputable, and more probable than others, as appearing in a Scripture expression; yet not to be entertained with such favourable construction, as the doubtful passage of Scripture should be, and the reasons why so. ibid.  
VII. Why Luther wished his own books burnt, yet when they were so, he burned the Pope's Law, and that Decree, by which they were sentenced to the fire. ibid.  
VIII. The high praise of his Commentary upon the Galatians, and prelation of it before many works of the Fathers. p. 6.  
IX. A blasphemous comparison of the Scripture. ibid.     
SECT. II. 


I. DIstinction and difference to be made betwixt error, and error, both in judgement, and in practice. p. 7.  
II. The moral or pious conversation of men, should be no protection to their erroneous opinions. The lives of Heretics, Turks, and of some Epidures (in opinion) commendable. ibid.  
III. Errors inconfestent with Salvation, not to be tolerated. p. 8.  
iv How they are to be opposed by Ministers, and how far by Magistrates. Some errors poo absurd to be dealt withal by Argument. ibid.  
V The Zeal of the Heathen, against such as publish impious opinions, and of Christians against the like. p. 9  
VI The book called the Bloody Tenet, a bloody book, dictated by Satan, with a thirst after the blood of the souls of men. p. 9  
VII. August. retracted his opinion touching the Toleration of heretics. p. 10.  
VIII. The Ordinance of Parliament, May 2. 1648. for punishment of blasphemies. p. 10, 11, & 12.  
IX. Divers of the Independent way, learned, 
The Author of the Bloody Tenet, printed 1644. See p. 9 of this Attesta  godly and charitable to their godly Brethren, though Presbyterians. Yet Independency an error, and as some enlarge the Tenet, the Nurse, if not the Mother of many dangerous deviations, both from truth and piety. p. 13.  
X. The Tyranny of Papists over the consciences and lives of men to be abhorred. With what moderation erring Christians are to be dealt with, yet without prejudice to needful severity, in cases of importance, p. 13.      

II. Part, containing the reasons why the Ministers of Cheshire, thus join with their Brethren in the Province of London, in judgement, and in the public Profession thereof. Divided into 5 Sections.  
SECT. I. 


I. AN advantage to be in society with good men, yet that Society must be grounded upon reason. p. 14.  
II. The first reason of this Attestation, taken from the just zeal, Christians, especially Ministers, aught to bear to the glory of God. p. 14.  
III. The error of Themistius holding and informing the Emperor Valens, That variety of Religions tended to the glory of God. 300. Differences of opinions, among Philosophers. ibid.  
iv The Devil upon deferting of Idol Temples, and erecting of the Christian-Religion, raised up heretics among the Christians to undermine Christianity. p. 15.  
V The Marcionites and Manichees, going against the Law lose all interest in the Gospel, the witless & wilful opposition of the Law, by the heretics called Antitactae; the impiety of the book of Man's Mortality. ibid.  
VI The zeal of Nehemiah, Hezekiah, Moses, and David, worthy imitationin. p. 16, 17.     
SECT. II. 


THe second reason of this Attestation, taken from the Duty of the Minister in  
1. Relation to their charge of Souls, endangered by heresy, as by a Cancer, and Gangrene; the difference betwixt them, according to Galen. p. 17, & 18.  
2. Heresy deadly, as lime mingled with milk: an heretic a man of blood. p. 18.  
3. The third reason taken from the consideration of the safety and honour of the Kingdom; which are much opposed and impeached by errors, heresies. p. 18, & 19  
4. The safety of civil societies endangered by want of justice, and by pernicious doctrines.  
5. The dishonour of England, by abundance of Sects, aggravated by comparison of our present time, and state; with the precedent of England, with other Kingdoms. p. 19  
6. The best Remedy and Apology in respect of both, is publicly to profess against them; the Parliament hath done it thrice. 1. By their first Declaration. 2. By the Ordinance for a public fast for the spreading of heresy, March the 10. And 3. by their Ordinance, May 2. for punishing blasphemy's, heresies, etc. p. 19 & 20.     
SECT. III. 


A Fourth reason for public profession against heresies, is taken from  
1. The sedulity, subtlety, and pride of heretics, as of Eunomius. p. 22.  
2. Taken from the levity, and inclination of the common people to vagrant speculations, who are willing to be deceived, wilful when they are deceived. p. 23.  
3. The cause of men's pertinacy in evil opinions: heresy and spiritual frenzy, hardly cured. p. 23. & 24.  
4. A sixth reason, taken from the Zeal of the ancient Fathers, against heresies; as of the Council of Nice, Polycarpe, Hierom, and others; though Hierom were sometimes too sharp against some, for their opinions on this side heresy. p. 25.  
5. A seventh reason, from the like Zealous opposition of heresy by the reformed Churches; as by the Synod at Dort, and other godly Divines, consenting with it against the Arminians. p. 25.  
6. The Zeal of King James against Conrade Vostius: The stile of the Kings of England, DEFENDER OF THE FAITH, when first given them, by whom, and for what. p. 26.  
7. The Eighth reason taken from the care the Heathens had of their own erroneous Religions, and from their Religious observation of an oath. p. 26.  
8. Regulus an heroic Roman, willingly died, that he might not be wilfully forsworn. p. 27.  
9 How much confidence moral heathens have reposed in an oath, and what benefit they both expected and enjoyed, by conscionable keeping of an oath. p. 27.     
SECT. iv 


1. THe Ninth reason from the danger both of sin and punishment, by connivance and silence at the wickedness of others. p. 28.  
2. For that Christians have been passive partakers in the punishment of heathens. p. 29.  
3. Politic neutrality detested by ingenuous moralists. ib.  
4. The 10. reason taken from the good acceptance of the testimony to the Truth, against errors etc. showed by our reverend and godly Brethren of Scotland; who plead it to the estates of their Parliament, for preservation of Peace, and prevention of War betwixt the Kingdoms. p. 29, 30.  
5. Differences betwixt Presbytenian, and Independent, not to be decided by a War. p. 30.     
SECT. V 


I. THe breach of Covenant politicly pretended for the raising of a new War, destructive to the Covenant, both in the doctrinal and practical parts of it. p. 31, 32.  
II. We shall gratify our greatest enemies, and act their most dangerous designs against ourselves, if we take up a War betwixt Presbyterian and Independent. p. 33.  
III. Herein there is great reason the Independents should be of the same mind with their Presbyterian Brethren, and should be as willing as they, to maintain mutual peace, notwithstanding difference of opinions betwixt them. ibid.  
iv The Papists subtlety in setting dissensions among the Protestant party. The instructions given to Seminary Priests to that purpose, by Cardinal Allen. p. 34.  
V. No private dissensions should withhold us from holding together for the defence of the public. ibid.      

A III. Part of the Attestation, containing an Apology for Publication of these Errors, and for the Reformation in hand against the scandal of them; and of other impious and absurd aberrations from Religion and reason charged upon it.  
SECT. I. 


I. THe difference of errors such, that though some of them need the addition of an Antidote when they are published, others do not. p. 35, 36.  
II. Some errors both in Philosophy and Divinity, thought new, which have been devised and divulged of old. p. 36.  
III. Reformation carried on too violently from one extreme to another. p. 37.  
IV. Errors and heresies have abounded the more, by a kind of interregnum betwixt pulling down the Prelatical, and setting up the Presbyterial Government. ibid.  
V The Devil most bestirreth himself in broaching and spreading Errors and Heresies, when any great work of Reformation is set on foot. ibid.  
VI Four remarkable tines observable for evidence thereof. ibid.     
SECT. II. 


I. THe first when Christianity was to be set up, and judaism, and Paganism to be preached down. p. 37.  
II. Many impious impure and absurd Heresies set up, & set out by Satan, to reproach the first Reformation. p. 38.  
III. As that of Simon Magus, Nicolas the Deacon of Antioch, though of him there be opposite opinions of learned men, some accusing him of fleshly wantonness, some excusing him, and charging all the crime upon his followers, called Nicolaitans. ibid.  
iv The abominable impiety, and impurity of the Gnostics. p. 39  
A medicine how made of their poison. ibid.  
V The Adamites ridiculous Religion. ibid.  
VI Some worshipped the Serpent, that deceived Eve, and highly approved of Cain, Core, the Sodomites and Judas. p. 40.  
VII. The sinful absurdity of the Carpocratian heresy. ibid.  
VIII. The Pepusians who admitted women to all ecclesiastical Ministeries. ibid.     
SECT. III. 


I. THe second remarkable Reformation from Popery to Protestancy invested with many gross, and wicked errors. p. 41.  
II. What they were. p. 40, 41.  
III. The wicked opinions and practices of the Anabaptists and Libertines in Germany. p. 42, 43.  
iv The witless, and graceless Heresies of the Libertines. p. 44, 45.  
V Among which some are such, as our late News-mongers report to the reproach of the present Reformation.     
SECT. iv 


I. THe third considerable time of Reformation, was in Q. Eliz. Reign, when godly Divines endeavoured a further conformity with other reformed churches in Discipline and ceremony, more different from the manner of the Church of Rome. p. 46.  
2. Then did Martin Marprelate, the Brownists, and Hacket, occasion many reproaches against the Reformation. p. 47.  
III. Especially Hacket, whose wild, wicked and blasphemous conceits and say, are reported out of Dr. Saravia, and Cambden. p. 47, 48.  
iv Besides these domestical disturbers and disgracers of the desired Reformation, there were strange and wicked Tenets brought out of Holland, the author whereof was Henry Nicolai of Leyden, the father of the family of Love; Of their books and tenets, what they were. p. 49, 50.     
SECT. V 


I. THe fourth state or time of Reformation is that of the present Parliament, which is opposed, and reproached with variety of errors, heresies, etc. as the former were.  
II. Which yet should not be pleaded, to prejudice the Reformation in hand; since there be many and weighty reasons to acquit it from just cause of scandal. p. 50, 51, 52.  
III. The comparison of the paucity of Sects (in the Bishop's time) and multiplicity of them (since their deposition) observed by Hon. Reggus. p. 19 Answered. p. 52, 53.     
FINIS.    

Errata.  
PAg. I: after the words Errors, etc. l: 12: add these words in a new line: I part showing how far the ministers of Cheshire consent with their Brethren of the Province of London divided into 2 Sections: p: 2: l: 34: deal, the: p: l: 7: for eminentr: imminent: p: 8: l: 3: for life's r: lives: ib: l: 28: for is: r: to be. ibid. l: 45: after but, add for: p: 10: l: 25: after places, add or: p: 13: in marg. add, lit: 5: l: 2: for quoth r: quo: p: 14: for that, r: it, and then add these words in a new line, 2. Part, containing the reasons why the Ministers of Ch●shire, thus join with their Brethren of the Province of London, in their judgement, and the public profession thereof: divided in 5 Sections: p: 15: l: 27: for, to make, r: that the doctrine of the 3. coequal persons is: ibid. l: 28, after Rome add for. p. 16. l. 18, deal, them. p. 17. l: 16. for wisheth, r: wished: p. 18. in marg: add lit. g. l. 5: for vi r: ut, p. 18, l. 20, after him, add self, ibid. l. 33. deal thirdly. p. 20, l. 3, for winds r. weeds, p. 22. l, 5. deal fourthly, p. 23. l. 1. deal fifthly. p, 26, l. 1, in marg. after that, add title. p, 30. l. 26, for then, r. and, p. 34, in marg. l. 2, after Nesterium r. damnas, p 37, l. 8, after fourthly add though, ibid. l. 21, for fifthly r. yet, p. 40, l. 32, after make, add women, p. 41, l. 18. after divers, add ministers, ibid. l. 34. for mun●●, r. men, p. 42, l. 13. after persuaded, add and, & deal that he was, ibid. l. 25, after him, add he, ibid. l. 26, after heads, deal he, p. 43. l. 10, after Acts 26.11. add and, ibid. l. 16, after story, add and, P. 51, l. 4, deal only, p. 5●, l. 18. for invested, r. infested, p. 53, l. 30, for Church, r. Churches.