A MUSTUR ROLL of the evil Angels embatteld against S, Michael. Being a Collection, according to the order of Time, (throughout all the Centuries.) of the chief of the Ancient Heretics, with their Tenets, such as were condemned by General Counsels. Faithfully collected out of the most. Authentic Authors. By R. B. Gent. Sil. Ital. Heu primaec scelerum causa Mortalitus aegris, Naturam nescire Deum. London, Printed for WILLIAM SHEERS, and are to be sold at his shop in S. Paul's Churchyard at the sign of the Bible 1655. The Errata. PAg. 15. lin. 21. read admired. 50.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 52.2. Ecbert. 55.16. this name Eliel after (c.) 60.10. Venus. 113.7. tristitiam. 121.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145.9. it is. 171.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 178.10. Timaeus. 194.2: itself. 197.6. women's names in the Title of the 2d Book. 203. ult. which the Egyptians worship as a God in the Sun. 227.4. a measure or rule. To Sir I. P. Baronet. SIR, I Send you here an Assize Book, or rather a Treatise of Poisons; to peruse which, I had not given you the trouble, had not your own commands obliged me to it: for what my memory failed me of in our last discourse upon this subject of Heretics, I have, to comply with your desires, turned over those few Treasuries of Common places wherewith my reading hath furnished me. And now you may behold the Locusts creeping out of the bottomless Pit in their orders, and hear all their several tones; for I have according to the order of time given you the names of all the chief Heretics with their positions throughout all the Centuries. Here are none but such as were condemned by General or Economical Counsels: Nor is there any Author quoted that is not of a venerable name. I might have inserted more of this deluded gang, but when one followed another already condemned, and licked but up his vomit, I have omitted him, for there is a kind of transmigration of Heresy, which needs no proof to such as live in this Age, wherein her womb is more fruitful of monsters than Africa. This Bedroll I submit to your judgement, which is abundantly able to supply any defect you may find therein. Capital Heretics in the several Centuries. Heretics in the first Century. I. SIMON MAGUS An. Dom. 55. or thereabouts. HE was a Samaritan borne. Of him and his Sorcery and the great opinion the Samaritans had of him, we read Act. cap. 8. verse 9 etc. He was the Head and beginner of Heresy. Euseb. lib. 2. cap. 13. He affirmed, 1. That he himself was the Father, Son, and Holy Ghost, and that he was worshipped of all people by divers names. 2. That Christ did suffer no hurt of the Jews, for he was Christ. S. Jeronym. contra Lucifer. 3. That any man might lie with any woman; for this was no sin. 4. That the world was made by Angels, and that an Angel redeemed Mankind. 5. He denied the Resurrection. 6. He thought that the gifts of the Holy Ghost might be bought with money. Act. ch. 8. vers. 18. And therefore that sin of him is called Simony. II. CHRINTHUS about the year 69. He is said to be a Jew by birth: he lived at the same time with Saint John the Evangelist, Irenaeus lib. 3. cap. 3. He taught, 1. That Jesus our Saviour had for his Parents Joseph and Mary, and that at his Baptism Christ descended on him, who (saith he) is called the holy Ghost, by whom he did all his Miracles; when Josus was to be crucified of the Jews, than Christ left him, and went up again into Heaven. Epiphanius Heresi. 28. Hist. Magdeburgens. Cent. 1 lib. 2. cap. 5. 2 That Christ's Kingdom after the Resurrection should be an earthly Kingdom, and that men than should live in all fleshly lusts and pleasures together for a thousand years. Euseb. hist. Eccles. lib. 3, Eccl. Hist. cap. 14. 3 He denied the divine nature of Christ, and said, that he had only a humane Nature, and that he was not yet risen from the dead, but he should rise hereafter. Jrenaeus ut Supra. 4 He affirmed that the old Law, and all the old commandments and precepts belonging unto it were to be kept together with the new Law or Gospel, and that therefore Circumcision was necessary for every one that would be saved. Philastrius lib. de haeresibus. III. EBION An. 80. or thereabouts. He taught with Cerinthus. 1. That Christ was but a mere Man. Hilarius. lib. 1. de Trinitate. And therefore the Gospel of Saint John was written to confute him. Hieronymus. lib. de Eccles. Scriptoribus. 2. That when jesus was thirty years old, there descended on him and dwelled in him another Person, who was called Christ: and thus Jesus and Christ dwelled and were united together. Ireneus lib. 1. Cap. 25. and 26. Epiph. heres. 30. & Niceph. hist. Eccl. lib. 3. cap. 13. 3 He agreed with Cerinthus in the rest of the Heresies touching Circumcision, and keeping all the Law of Moses. Epiph. Ireneus. & Niceph. ut supra. iv MENANDER Anno 81. or thereabouts. He was the scholar of Simon Magus, and lived about the same time with Ebion and Cerinthus. He held 1 That the world was made of Angels, and that these Angels could be overcome by no means but by Art magic. 2. He denied Christ to be a true Man. and 3 Affirmed himself to be the saviour of the world, and that he came from Heaven to save mankind, and that all who would be saved must be baptised in his Name. Euseb. lib. 3. cap 26. August. lib. de haeresibus. Niceph. lib. 3. cap 12. V NICHOLAS of Antiochia. He was one of the seven first Deacons. Act. cap. 6. Ver. 5. He having a fair wife, and being accused of being jealous of her gave leave to any that would lie with her. Clemens Alexandr. lib. 3. Strom. Others taking occasion of this fact of his, thought it Lawful for any man to have the company of any woman, whom they themselves would like. Against these men Saint John doth write in the Apocalypse cap. 2, ver. 6, Epiphanius saith that they taught Venery to be so necessary that those men who used it not every week, on Fridaye could not be saved. Epiph. lib. 2, Tom. 2. heres. 25. Of these Nicholaites S. August. and Philastrius do speak, lib. de Haeresibus. S. Jerom in epist. de Fabiano lapso. Niceph. lib. 3. Eccles. hist. cap. 15. The English notes upon the prementioned 2. cap. of the Apoc. in the Remish Testament, saith, that this Nicholas was not only thought to have taught community of wives, but also that it was lawful to eat of meats offered to Idols. Idolothita. Heretics in the second Century. VI SATURNINU circ. An. Dom. 1●8. He was borne at Antioch. He held many opinions of Menander and Simon Magus. 1. That the World was made of seven Angels, without the knowledge of God the father. Tertul. de Heresibus. 2. That Christ was but the shadow of a man; for he had neither the true body nor soul of a man, and thus he fulfilled the mystery of our Redemption. Philaster Brixiensis. VII. BASILIDES Ann. 124. He taught, 1. That Christ did not suffer, or was crucified, but Simon of Cyrene. Euseb. Caesariensis lib. 4. Hist. Eccl. Cap. 8. and Aug. lib. de haeresibus. 2. He turned away men from suffering Martyrdom, affirming that it was no sin to deny Christ in the time of persecution. 3. That the Angels made 365 Heavens, and that these Heavens made the world. Aug. and Philast. de Haeresibus. Niceph. lib. 4. cap. 2. VIII. GNOSTICI. circ. Ann. 129. These were the most vile Heretics in filthiness of all others. Epiph. l. 2. Tom. 2. haeres. 26. their tenets were. 1. That the soul was made of the substance of God, and that bruit beasts had reason as man hath. 2. That there were two Gods, a good God, and an evil God, and that this evil God was the Creator of all things. Philast. lib. de haeresibus. Niceph. lib. 4. cap. 2. & lib. 2. cap. 24. IX. CARPOCRATES. He lived at the same time with the Ghosticks, and is said to be the Author of their Heresies. Irenaeus lib. 1. cap. 24. He taught. 1. That Christ was a mere man, born of the seed of Joseph and not of the B. Virgin Mary. That he was a good man, and that therefore (after he was crucified) his soul went up into Heaven, but his body is still in the Grave. Euseb. Lib. 4. cap. 7. 2. He taught that the world was made by Angels. 3. That there was no Resurrection. Glossa. in cap. 15. Leviti. 4. He rejected the Old Testament, as not Canonical Scripture. Aug. de heres. Niceph. lib. 4. cap. 2. Philastrius, and Tertul. X. CEDRON. circ. An. 144, taught. 1. That there were two beginnings of all things: a good God from whom came all good, and an evil God, from whom came all evil. Hilarius. li. 6, de Trinitate. 2. That Christ was neither born of a woman nor had flesh, neither did he truly die and suffer, but he did seem to die and suffer. Aug. lib. de heres. cap. 21 3. That the Law of Moses was evil, and came from an evil beginning; and this opinion was embraced by his scholar Martion, as also by Manichaeus. Tertul. ut supra. Irenaeus. lib. ●. cap 28. XI VALENTINIUS circ. An. 150. Affirmed, 1. That Christ brought his flesh with him from Heaven, and took no flesh of the B. Virgin, but passed through her as water doth through a Conduit pipe. Tertul. lib. contra Valentinianos'. 2 That there are two beginnings of all things, Profundum. i e. the deep: and Silentium i. e. Silence: these being married together had issue Understanding and Truth, which brought forth three hundred Aeonas. viz. thirty Ages or Angels; and of the 130 Aeon were the Devil and others born, who made the world Philast. lib. de Haeresi bus. XII. MARTION. Ann. Dom. 155. or thereabouts. Was first a Stoic, than a Christian, he followed Basilides, Cedron, and Valentinius in their errors. Policarpus called him Primo genitam Satanae, i. e. The Devil's eldest son. 1. He Baptised them who died without Baptism, saying that S. Paul did will him so to do. 1, Cor. cap. 5, V 29. Theophylact. in come. super locum. 2. He taught that marriage was unlawful, and that it was a great sin to marry. Hier. lib. 1, contra Jovinianum. 1. That Cain, the Sodomites and all wicked men were saved, because they did meet Christ when he descended into Hell, but the patriarchs and prophets are still in Hell for not meeting of Christ, for they thought (saith he) that Christ came to tempt them. Iren. lib. 3, cap. 4. Ter. and alii. XIII. TATIANUS. circ. Ann. 173. He was of Syria, and the Scholar of Justin Martyr, and continued a good Christian as long as his master lived, but after his death he ran into many Heresies. His Scholars were called Encratiae because of their continency. 1. He held that Adam was damned. 2. That it was not lawful to eat the flesh of any creature, for it came from the devil. 3. He forbade marriage, and drinking of Wine, and said that the Devil was the Author of these also. Irenaeus lib. 1, cap. 31. Clemens. lib. 3. Strom. Epipha. lib. 2. at the end of the third Tome. XIV. APPELLES' about the year 178. 1. That Christ took not his flesh of his mother, but of the elements, the which he restored to them again after his Resurrection, and so he went into Heaven without any body, or flesh at all. Euseb. lib. 5. cap. 1●, Aug. and Philast. 2. He taught with other Heretics that there were two Gods, a good and a bad God. But he did not teach that these two Gods were two beginnings, but one beginning; for the good God made the bad God, and he being bade made the world bad like himself. Aug. de Haeresibus cap. 23. 3 He said that the Prophets did contradict one another in their Prophecies, because some of them had the spirit of the good God, and some of the bad. Euseb. lib. 5. hist. Eccl. cap 12. 4 He put out these words. i e john. cap. 4. ver. 2 and 3. Quicunque spiritus profitetur Jesum Christum in carne venisse ex deo est. etc. i e. Every spirit that Confesseth jesus Christ to have come in flesh is of God. etc. For these words do prove the incarnation of Christ, and confute his first Heresy, Niceph, hist, Eccl, lib 4, cap 28. XV MONTANUS about the year. 181. Affirmed, 1 That he had the Holy Ghost and that the Apostles had not. 2. He did baptise the dead. 3. He did allow the first marriages, but not the second, and permitted them who were married to be separated when they themselves would. 4. He did take away Repentance, affirming that sinners could never have their sins pardoned by Repentance. 5. That the Apostles and Prophets understood not any thing that they had written, but were Areptitii. Euseb. lib. 5. cap. 15. & 18. Epipha. Theodoretus. Socrates. Heretics in the third Century. XVI ELCHESITAE, Anno Dom. 239 or there abouts. They had their name from Elohesae an Arabian, they defended the same heresies with the Ebionites, and said that it was no sin to deny Christ in the time of Persecution, if then they did resolve in their Hearts that they would be constant in the faith of Christ, for God say they, doth regard more the Heart then the tongue. Euseb. Hist Eccl. lib. 6. cap. 18. XVII MELCHISEDECHIANI Ann. 240. They thought that Melchisedech was not a mere man, but a Power of God greater than Christ; because that Christ was of the order of Melchisedech, Psa, 110, ver, 4: Aug, lib, de haeresibus et Epiph, Haeres, 55. XVIII NOVATUS and Novatiani, circ. Ann, 250, They were also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e, Puritans. for they thought themselves purer than others. 1. They would not receive any into the Church after they had denied Christ, albeit they did repent. Cyprian. in Epist. contra Novatianum. 2. They taught that Repentance will not profit them who sin after Baptism. Philast. lib. de haeresibus. 3, They did rebaptize them who had been baptised of the Catholics. And 4. They would not receive them into their Congregation who were married to a second wife after their Baptism. Euseb. lib. 6, cap. 43, Aug. de haeresibus. XIX. SABELIUS An. 260. vel. circ. He was the scholar of Noetus, these two and Peraxeas, and Hermogenes with them, did confound both the number and difference of the Persons in the blessed Trinity: for they defended that the Father, Son, and Holy Ghost, were but one Person, who had three names, and who was sometimes called the Father, sometimes the Son, and sometimes the Holy Ghost. He in the Old Testament as God the Father did give the Law. He in the new Testament as God the Son was made man, and died. He in the time of Pentecost as God the Holy Ghost came down on the Apostles. Niceph. lib. 6, cap. 26, These Heretics were also called Patropassiani, because they say that God the Father died for us. Aug. Serm. 2, Dominicae post festam Trinitatis. XX. SAMOSATENUS, Ann. 273. He was borne in Syria and followed the Heresies of Cerinthus and Ebion. 1. He taught that the Son of God came not down from Heaven, but had his beginning in the Womb of the Virgin. Aug. in Catalogo Hereticorum. 2. That the Son of God is not a Person, neither is he eternal as his father is, nor the substantial word of his father. But is as a word that is uttered by the mouth, and so passeth away with the breath thereof. Philast. de haeresibus. Yet this Son of God (saith he) was a just man, and by reason of his good life might be thought rather to have deserved the name of God than any other man. Niceph. lib. 6, cap. 27. XXI. MANES from whom came the manichees. He was borne in Persia, he lived at the same time with Samosatenus. He said that himself was borne of a Virgin, and that he was both Christ and the Holy Ghost. The which that he might the better persuade others, he made choice of 12 of his Disciples and sent them to preach the opinion he maintained. Euseb. l. 7, c. 28. The Doctrine of the manichees was compounded of many old heresies. As 1. That the soul of man is either the substance of God, or of the substance of God. 2. That war is altogether unlawful, and this their opinion made them to blame Moses for waging war. Aug. lib. 22. contra Faustum. cap. 74. 3. That beasts have not only sense, but reason and understanding as well as men. 4. That there were two beginnings which are eternal, viz God and Matter, the one (say they) is good, the other bad, the one is light the other darkness, and the Prince of darkness the Devil they call Materiae Principem, i. e. the Prince of matter. 5. That the body is evil by nature, for it came from the evil beginning, and so did flesh, and therefore flesh must not be eaten. 6. That the Devil is evil by nature, and so are all other creatures, for they were made of the bad God, and so bread is the Devil's creature, wherefore it can be no sacrament of the Body of Christ. 7. That Christ was not a true man, nor came out of the Virgin's womb, but he had a fantastical body; for (say they) it is not fit that so great a Majesty, should pass through the filth that is in a woman's body. Vincentius Lirinensis. 8. That there is no day of Judgement to come. 9 That the old Law is evil. 10. That marriages are unlawful. 11. That sins come from an evil mind, and therefore cannot be avoided, for there are two minds in every man, a good and a bad mind. The good mind they call a reasonable soul, and this they would have to come from the good God; the bad mind they called the concupiscence of the flesh, & this (say they) come from the bad God, because when sins come from the bad mind we have not free will to hinder them. 12. They did not admit of the Old Testament, nor receive the Apostles writings in the new Testament, but did call their own opinions the Gospel of Christ. They did also boast of their own particular illuminations from heaven, and that they could give the Holy Ghost. Lastly t hey rejected all civil jurisdiction, affirming that marriage and the governments of Kingdoms, and of Common wealths were ordained by the evil God. Euseb. lib. 7. cap. 31. Suidas. Epiph. Socrates. Aug. Niceph. Eccles. Hist. lib. 6. cap. 31. Heretics in the fourth Century. XXII ARIUS, and the Arians, Anno Dom. 315. or there abouts. He was a Priest of Alexandria, he taught, 1. That the Son of God was like unto God in name only, but not in substance. Philast. de haeresibus. 2. That the Father, Son, and holy Ghost, are not of the same nature, power, and Majesty. For the father alone is the invisible God, and he alone is to be worshipped. The Son may be called God, but he is a created God. He may be called the Son of God, but he is the Son of God by adoption, and not by nature, for there was a time when he had no being at all. 2, That the Son of God was the first creature that ever God made, and was made of those things which have no existence, and is the most excellent, of all creatures. 3, That the Son of God is the Instrument of God his father, by whom he made all other creatures, but yet he doth not know his father's Secrets, not comprehend his nature and essence. 4. That the Son is not infinite as his father is, for when he conversed in the world with men he was not then in Heaven with his Father, and that the Kingdom of the Son of God shall end with the world. 5, That the Holy Ghost is a creature created of the Son of God, and doth know neither the nature or secrets either of the Father or of the Son, but is much inferior in nature and dignity unto them both, and is their Servant and subject. August. Amb. Athanasius. Basil, Hilar. Hierom. Socrates. Theod. Niceph. lib. 8, c, 5, 6. Cassiodorus, Tripartitae hist. lib, 1 c, 12, 13, 14, 15. XXIII AERIUS, and the Aerians, anno 342. or near it. 1. They would have no set days of fasting, but they thought it fit that every one should be left to his own liberty to fast when he himself would, lest they might be said to be under the law and not under grace. 2. They affirmed that Bishops and Priests were not distinguished the one from the other, but were equal both in degree and authority. 3. That none were to be received unto the holy Communion but they who were continent and had renounced the world. Epiph. Aug and Philast. de haeresibus. XXIII DONATUS, and the Donatists, about the year 358. 1. They believed that the true Church of Christ was not where but in Africa, and that there and no where else Baptism was rightly administered. 2. That the Sacraments were holy and Effectual when they were received at the hands of holy men, and not otherwise. 3. That their Sect was without Sin. And 4. That they were not to have any Society with them who had fallen into any Sin. Aug & Optatus Milevitanus. XXV MACEDONIUS, and the Macedo nians, Anno. 359, or thereabout. They said that the Son of God was like the Father in Substance and in all things, but that the Moly Ghost was unlike unto the father and Son, and a mere Creature, yet they preferred him before the Angels. Russinus lib. 1 hist, Eccl, cap, 25, Aug, lib, de Haeresibus. cap, 5, 2, XXVI. APOLLINARIUS and his followers Anno. 377. or there abouts. 1. That Christ in his Incarnation did assume a body without a Soul, or if he had a soul, yet it was no reasonable soul, but that God the word was instead of it. 2. He brought that body with him from Heaven, and made it of the same substance with his divine nature, and that this body when it came on the earth was passable, visible and mortal. 3. That sin is a part of man's essence, and that therefore if Christ had been a perfect man he must needs have been a sinner. Gregor. Nazianz in Epist. ad. Nectarium. Basil. Epist. 72. Hieron. in Catalogo. Socrates. Sozomenus. Ruffinus. XXVII PRISCILLIANUS and his followers, Anno 388. or thereabouts. Was a Spaniard, he gathered many Heresies out of the writings of those Heretics who were before his time. 1. He and they were of opinion (with Origen) that the souls sinned before their infusion into the bodies. 2. They thought (with Tatianus and the Encratitae) that the eating of flesh was an unclean thing. 3. With the Gnostics and the manichees they made two Gods, one good and another bad. ut supra. 4. They confounded the Persons of the B. Trinity, with Sabellinus. 5. They were of opinion (with Bardesanes) that every man had his fatal Star, and that our bodies were compounded according to the operation of the twelve signs in the Zodiac. 6. They thought it no sin to swear and forswear rather than to reveal the things they taught. Aug. de Haeresibus & Hieron in Chronico. XXVIII. JOVINIUS & the Jovinians, An. 395. or near about. He was a Monk at Rome contemporary with S. Jerom, he and his tribe defended. 1. That it was lawful for all men to eat all meats at all times, albeit they were forbidden by the ecclesiastical Laws. Aug. lib. de Haeresibus ad quod vult deum, cap. 82. 2. That in this life there is no disparity of merit, nor any disparity of glory in the life to come, but that all should be rewarded alike in Heaven. 3. That they who have a full and perfect faith when they are regenerate by Baptism cannot sin any more after Baptism. 4. That the B. Virgin was carnally known of her husband Joseph, after the birth of Christ, Hieron. libris duobus contra Jovinianum. Aug. ut supra. Aquinas in tractatu contra detrahent. Religion. cap. 6. Sabellicus lib. 9 Septim. Eneadis. XXIX ANTHROPOMORPHITAE. They lived & set abroach their Heresies at the same time with Jovinian. 1. They thought that God had the form and members of a man, because that God is said to have made man after his own image & likeness, Gen. 1.26. 2. They separated themselves from the Church because Usurers and wicked men were suffered therein, Theodoretus lib. 4. Cap 10, Aug. ad quod vult deum Epiph. Niceph. HEIVIDIUS, and the Helvidians, Anno. 395. or near abouts. These were at the same time with the Anthropomorphites, and were called Antidicomaritae, because they opposed the perpetual Virginity of the B. Virgin. Marry the Mother of God; for they affirmed that she had children by Joseph her Husband after the birth of Christ: and this they would prove Mat, 1, ver, vult where Christ is called the first born Son of the B. Virgin. and john 2, 12, and cap, 7, 3, Epiph, lib, 3, Tom, 2, Hieron count, Helv, Aug, Her, 84. Heretics in the fift Century. PELAGIUS, and the Pelagians. Anno. Dom. 405. He was borne in Great Britain. He with his Scholars held these Assertions 1. That the nature of Man after the fall of our first Parents was Good, and not corrupted, Especially the soul of Man, and therefore Infants were born without Sin, and needed no Baptism, but yet it was fit that they should be baptised, that they might be honoured with the Sacrament of Adoption. 2. That the lust of the flesh was no Sin, but a Natural good, and that sin was not propagated unto mankind by generation, but by innitiation only; neither could Infants Sin, for all Sin, is voluntary. 3. That Sin, is not the Death, but the condition of Nature; Adam then should have died if he had never sinned. 4. That all men have free will by nature, not only in all natural and moral, but in all spiritual things. 5. That the beginning of our salvation is in ourselves, and we may attain grace of regeneration in Christ by our natural faculties, if we ask, seek, and knock for the same. 6. That Faith is a General work of nature, and no special work of Grace, and perseverance in Faith is in ourselves. 7. That the love of God and of our neighbour, and all our Christian Virtues are of ourselves, and not of God. 8. That the prayers of the Church are not necessary, seeing whatsoever we pray for, we may obtain without Prayer; for God doth give his grace unto every one according to his own merits. Lastly, that men need not commit any sin except they will themselves. Aug. lib. de Haeresib ad quod-vult Deum cap 8 & alibi & in libris & Epist. suis cont. Pelagianos. Hieron. in Epist ad. Ctesiphont m. Prosp. de Ingratis. Hilarius Arelatensis. Maxentius count. Hormisdam. XXII. PREDESTINATIS, Ann. 414. or thereabouts. They had this name given them because in their disputations upon predestination this was their assertion, viz. good works will do men no good at all, if by God they be predestinated unto death and damnation; neither will bad works hurt wicked men if by God they be predestinated unto eternal life and Salvation. By which this their assertion they did hinder many men from doing good works, and did stir up wicked men to heap sin upon sin. Sigibertus in his Chronicles. Vincentius lib. 19, cap. 5, & Luceburgensis. XXXIII. NESTORIUS, and his Disciples, about the year 427. NESTORIUS, Archbishop of Constantinople, and Anastatius his Priest, Theodorus Mopsuetanus and the rest of that most wicked sect did teach (with Cerinthus) that the B. Virgin bare in her womb a mere man, who had only the nature of a man, and was a man in his person, and that therefore the said Virgin was not the mother of God, but the Mother of Christ. Neither was the Nativity, Passion, Resurrection, or ascension of Christ, more than humane, yet (say they) the Son of God was united unto the Son of man, not substantially, by communicating unto him his hypostasis or substance, but accidentally, by Habitation, Union, Operation and Participation. By Habitation, for the Eternal word or Son of God dwelled in the man Christ as in his Temple, we find himself saying, Dissolve this Temple, and in three days I will raise it. joh. 2, 19, we have it prophesied of him Esa. 7, 14, They shall call his name Emmanuel. i e. God with us, or God dwelling in us. And his best beloved Historiographer records of him. The word was made flesh and dwelled in us. joh. 1.14. By Union not only of his will but of his love also; for the Son of Man was united both in his will and in his love unto the Son of God, they did will and love always the same things, even as man and wife do, who do love one another. By Operation, for the Man Christ was always the instrument which the Word or Son of God did use in the doing of all his great Miracles. By Participation, because the Son of God did give unto the Son of Man both his name and dignity, for he would have him to be called both God and the Son of God, and to be adored of all his creatures, not for his own sake, as he was the Son of Man, but for his sake who was the Son of God, and who did communicate unto him both his name and dignity. Socrates. lib. 7, cap. 32. Evagrius lib. 1, cap. 2, etc. Theodoretus lib. 4, de haereticis fabulis. XXIV. EUTICHES, and the Eutychianis, An. 443. He was Abbot of Constantinople, he with his associates maintained these Heresies. 1. That in Christ after his incarnation, there was and is but one Nature, and this one Nature was made of his Divinity and his flesh, by the turning of the Divinity into the flesh, and this Divinity of Christ was borne, suffered, and was dead and buried. 2. That the flesh of Christ is not of the same nature with our flesh, neither was the Word or Son of God turned into true flesh, but into flesh in show and appearance only, so that the word did rather feign himself a Man, who was borne and died, then that he was borne and died indeed. For (say they) it stood not with the Majesty and excellency of God to become true flesh, or to be borne, to suffer, and to die indeed and truth. Flavianus in Epist. ad Leo. Leo Papa in Epist. ad Leo Imper. Theod. lib. 4, de Haereticis fabulis. Evagrius lib. 1, cap. 9 & lib. 2, cap. 4, & 16. & alibi. XXXV THEOPASCHITE, An. 476. Petrus Gnaphaeus Bishop of Antiach was the author of this heresy. He and his sect taught that God was crucified, and by God they understood the whole Trinity. Evangrius lib. 3, cap. 8, and 16. & Theodoret in Collectaneis. XX. MONOPHISITAE. There were another sect of the Theopaschites, called Monophisitae, because they affirmed that there was but one Nature of the Word and his flesh, after the ineffable Union thereof, which made them also say (with the first sort) that God suffered and was crucified. Niceph. lib. 18. cap. 52. and 53. Heretics in the sixth Century. XXXVII. APTHORDOCITAE, Ann Do. 536 or thereabouts. They were of opinion that the flesh of Christ took of the Blessed Virgin was incorruptible before his passion; We (say they) carry about us by necessity of nature the affection of nature, as Hunger, Thirst, Weariness, Anguish, and the like, but Christ who suffered of his own accord was not subject to the same Laws of Nature with us. Niceph. lib. 17. cap. 29. Greg. lib. 10, Epist. 55. Heretics in the seventh Century. XXXVIII. SERGIUS, the Author of the Monothelites. Anno 604. vel circ. The author of the Monothelites, he was Patriarch of Constantinople, and taught that there were two wills in Christ, a divine and an humane will before the Union of his natures, but after the Union he had but one will and one nature, whence it came to pass that the Divinity suffered those things which did belong unto the humanity, and the humanity did appropriate unto it those things which did belong unto the Divinity. Niceph. Lib. 18, cap. 54. XXXIX. SERGIUS, the Master of Mahomet. An. 630. vel circ. Some contend that he was the same with the former, but whether he were or not he was author of two Heresies, the Minothelites and the Mahometans, wherefore let him (at least his name) shall stand in the front of them both. He was a monk, he embraced, the Heresy of Arius and Nestorius, for which he was banished. He coming into Arabia fell acquainted with Mahomet the false Prophet, him he taught to misinterpret many places both in the old and new Testament, out of which false interpretations of theirs, they did coin a new Religion, which was neither wholly Christian, nor wholly Jewish, but was compounded of them both, rejecting in both Religions those things which they disliked: and this newest Religion is called Mahumetism. Pomponius Laetus. Johan. Baptista Egnatius. He in Arabia among the Hagarenes and Saracens was both a King and a Prophet. He denied the Trinity with Sabellinus: he said it was ridiculous to think that Christ was God, and therefore with Arrius and Eunomius he taught him to be a creature, and with Carpocrates to be an holy Prophet. He maintained with Cedron that it was impossible that God should have a son because he had no wife. He denied with the manichees that Christ was crucified, but saith he, one was crucified in his place who was very like him. With the Originists he will have the Devils to be saved at the end of the world, & with the Anthropomorphites he will have God to have the form and members of a man, with Cerinthus he places the chiefest felicity of man in bodily pleasures, and with Ebion he doth admit of Circumcision, and with the Encratitae he forbids the use of wine. First he saith that the Alcoran was made of the Holy Ghost, and their sins shall never be forgiven who believe it not, as also that Christians and Jews who contradict it, cannot be saved. 2, In his Alcoran he maketh Friday his Sabbath day, permitteth a man to have 2.3. or 4. wives, forbiddeth the eating of swine's flesh; teacheth that beasts shall rise again at the last day as well as men, and that Baptism is not necessary. Circumciseth none before they be seven or eight years old. 3. He denieth that the Eucharist is to be kept in remembrance of the death of Christ, for Christ (saith He) was not put to Death, but he affirmeth that this Eucharist is of God, and that it hath great force to confirm those who receive it reverently in faith and good works, as also that they are damned who commit any great sin after the receiving of it. He hath his religious men, who preach, and expound the Alcoran, who are called Muphtii, Cadii, and Telemeani. Mahomet's Heaven. The blessed mahumetans he saith) shall live under the shadow of the best trees: they shall be clothed in silk apparel, and adorned with goodly Rings, Chains, and Bracelets of Gold and precious stones. They shall eat the sweetest fruits, and the daintiest fowls, and their drink shall be the best wine, the which shall neither cause drunkenness nor headache, they shall lie on soft beds and pillows, and their beds shall be covered with the fairest Tapestry. They shall have to their wives most beautiful Virgins, which shall cast their eyes on none but their husbands, whom they shall love alone. In these pleasures shall they live for ever. Mahomet's Hell. They who believe not the Alcoran shall be punished in Hell, and be there tormented for ever with Pirch, fire, and Brimstone: they shall eat such meats as shall put them to great pain, and the drink that they shall drink shall be made of divers kinds of fire. Ricoldus in his computation of the Laws of Mahomet. Barthotomeus Hungarius. johannes de Turrecremata and Gulielmus Postels in their books against the Mahumerans, Saracens, etc. And in the Alcoran Translated out of the Arabic into the Latin tongue by Thoeaor. Bibliander. Heretics in the eight Centurie. XL. ALBANENSES, An. 796. He taught, 1. That the old Testament came from an evil God, and the new Testament from a good God. 2. That God did not create new souls, nor infuse them into men's bodies, but they went from body to body, viz. so soon as a mandieth, his soul goeth into another body, and giveth life, sense, and motion unto it. 3. That there is no Resurrection of the Body, and that the general Judgement is already past. 4. That before the Incarnation of Christ, there was no good man, no not Adam, Moses, or any of the Prophets. 5. That there are no Hell Torments, but only those that we suffer in this world. 6. That the world ever was and ever shall be in the same estate that now it is. 7. That God hath no prescience of any evil, but cometh to the knowledge of it by the Devil. Antonius' 4, Parte Summae Tit: 11. cap. 7. In the 9, 10, and 11, Centuries, there is mention made of few or none Heretics but B. rengarius, and even him he reformed Churches affirm to have taught the truth. Heretics in the twelfth Centurie. XLI PETRUS de Bruis & HENRICUS, An. 1124. or thereabouts. Their Scholars were called Petrobusians and Henricians. They taught, 1. That infants can have no good by Baptism because they want reason and faith to believe the word of God, which is preached unto them. 2. That those infants which are baptised must be baptised again, when they come to years of discretion. 3. Thirdly that the supper of the Lord is not to be given to men in these days, for it was once given by Christ himself unto the Apostles only Bernard. Epist. 148. & Petrus Abbas Cluniacensis. XLII. PETRUS ABELARDUS, Ann. 1143. or thereabouts. He was a French man, in a French Synod convicted of these Heresies. 1. That the whole nature and essence of God may be comprehended by the Reason of man, and whatsoever God doth, he doth it by a Natural Necessity. 2. God is not the Author of all Good, neither can the Saints in Heaven see his Essence. 3. There is something else besides the Creator and the Creature, and that is eternal. 4. The holy Ghost is not of the same Substance with the father, but he is the Soul of the world. Platina: Bernardus (larevallensis, Frisingensis, & Petrus Pergamenus, his Table annexed to the works of Aquinas. Heretics in the thirteenth Century ALBIGENSES, Anno 1200. Their heresies began to spread first in the City of Tolouse, in Narbon, in France. 1. That there are two beginnings, God and the Devil: God created the Souls of Men, and the Devil the bodies. 2. To go to Church and to pray there, will do us no good. 3. The souls of the dead do go into the bodies of beasts and Serpents, if men do Live ill; but it they live well, than they go to the Bodies of Princes and great men. 4. That the Church ought not to possess any thing in proper but in common only: Lucelburgius: Antoninus: Vincentius, & Caesarius Cist. in dial. ALMARICUS, XLVI. He was a French Man, & commenced Doctor at Paris, he held 1. That God spoke as well in Ovid, as in Austen. 2. There is no Resurrection of the body, no heaven, no hell, but he who hath the knowledge of God within him, he hath Heaven within him, & he who hath great sins within him, hath hell within him. 3. Adam & Eve should never have been married, If they had continued in the state of Innocence, neither should there have been any difference of Sex between them, but mankind should have increased as Angels do. 4. God cannot be seen in himself, but in his Creatures, as light is seen in the air. Caesarius Cisteriensis lib. dial. distinct. 5. Lucelburgius Ganguinus, Vincentius. Heretics in the fourteenth Century. XLV. BEGARDI and Beguinae, Anno. 131●. Begardi, were Monks which kept in Low Germany, and Beguinae were women that lived here in a Nunnery, as long as they themselves would, for they made no express vow to forsake the world. 1. They held, that men may in this life be as happy as they may be in Heaven, i. e. they may come to such perfection, that they may be in this world without sin, and attain that measure of Grace, that they cannot increase in grace. 2. That the soul of man is blessed in its self by nature, without the grace of God; and therefore it needeth no light of glory to enlighten it to see God, that in the sight and fruition of him it may be blessed. 3. To kiss a woman when nature doth not incline unto it, is a great sin; but to lie with a woman when nature and the lust of the flesh provokes, is no sin. 4. A man having attained unto the State of perfection, is not subject to any law of man, neither is he tied any more to fast, and pray to God. Alpharus lib. 2, de planeta Eccl. Bernar. Bartholomeus Caranza in summa Concilior. Heretics in the fifteenth Century. XLVI. ADAMITAE. There were two sorts of Adamitae; one had their name given them of one Adam, who lived in the second Century. Whensoever (saith Epiphanius) these met together at prayers, or on any other public occasion, they were naked. Their Churches were hot houses, under the ground: before they went into their Churches, every one of them did put off their in a room by the Church door. If any had committed any sin, they would not admit him any more into their congregations; for they said, that he was Adam, who had eaten of the forbidden fruit; and therefore deserved to be thrust out of Paradise, i. e. to be put out of their Church; for they thought their Church to be Paradise, and themselves to be Adam, and Eve. Epiph. Haeres. 52. ADAMITAE, An. 1414. The second sort of Adamites had their name of one Pickard, who going out of Gallobelgia into Bohemia, became an Adamite, and renewed the former Heresy of the Adamites; he at his first coming into Bohemia, did draw great multitudes of men and women after him, whom he commanded to go naked, and these he called Adamites, these he persuaded that he was the son of God, and willed to call him Adam. This Adam was content that his Adamites should have the company of what men and women they would, so that first his consent was obtained. If a man were in love with any woman, he came with her hand in hand unto Adam, and said I am in love with this woman; then said Adam, take her unto thee, go together, increase, and multiply. And because Adam and Eve were naked before they sinned, therefore they go naked; and for that Adam did not know Eve until he had sinned; therefore they account it asin to marry, and are persuaded that Marriage had never been, if Adam had never sinned. They celebrate their Sacraments naked, and man and Woman accompany together naked, and they think as the old Adamites did, that their Church is Paradise Aeneas Silvius in lib. 4. de origine Bohemorum. cap. 41. Heretics in the sixteenth Century. XLVII ANABAPTISTS, An. 1522. About this time (saith Sleiden speaking of these Anabaptists) there was a sect of certain men, who said that they had talked with God, and that he had commanded them to kill all wicked men, that only good and godly men might live and govern the world. Of these Anabaptists there were many kinds, and all of them profess such Doctrine, as is neither to be endured in the Church, or Commonwealth, or in the government of the household. First anabaptistical Articles not to be suffered in the Church, are, 1. That Christ did not assume the flesh of the Virgin Mary, but brought it with him from Heaven. 2. That Christ is not true God, but that he is the best of all Saints, because he received more gift of the Holy Ghost than they. 4. That infants unbaptised, are no sinners in the sight of God, but are just and innocent, and by this their innocency, they are saved without Baptism. 5. That infants are not to be baptised until they have reason and discretion, for the children of Christians are holy without Baptism, and the children of God. 6. That that is no true Christian Church, in which any sinners are to be found. Lastly, that no sermons are to be heard in those Churches, wherein Popish Mass hath been. Secondly, anabaptistical Articles not to be suffered in the Common wealth, are. 1. That the office of the Magistrate pleaseth not God, neither can any Christian with a safe conscience be a Magistrate, neither aught any subject to implore the aid of the Magistrate for his defence. 2. That a Christian may not safely use any oath at all, neither aught any subject to take any oath of allegiance unto his Prince, nor swear or promise any fealty or obedience. 3. That the Magistrates living in the time of the New Testament, may not with a safe conscience put to death or punish any Malefactors Lastly, anabaptistical articles not to be suffered in the Oeconomy or household government. 1. That a Godly man may not with a safe Conscience have any goods of his own but whatsoever goods he hath, he must make them common. 2. That a Christian man may not be a victualler, nor a Merchant, nor make any weapons. 3. That it is lawful to divorce the husband and the wife if they be not of the same Religion, and to marry them unto any other Persons that do not descent from them in Religion. Lib: concordiae. Sleidan. Schlusselburgius Tom. 2. XLVIII. GASPER SUENCFELDIUS, & his disciples. Anno. 1527 He came of a Noble family in Silesia, and was a man of good parts before he fell into these Heresies. 1. That the outward Ministry of the word is not necessary, neither doth outward Baptism further regeneration; neither in the Lord's Supper are the body and blood of Christ exhibited in the bread and wine. 2. That the human nature of Christ is no creature, but after his resurrection was every way equal unto his divine nature. 3. That the Ministry of a vicious Priest or Minister is not effectual unto the salvation of his Auditory, albeit he preacheth never so well, or administereth the Sacraments according to the institution of Christ. Lib. Concordiae, Bucolcerus, and Schlusselourgus, Tom. 10. XLIX. The new SAMOSATENIANS. An. 1532. The Author of this sect was Michael Servetus, his followers were Georgius Blandrata, Fransiscus David, and many others in Transilvania; their opinion is compounded of many ancient Heresies, as 1. In God there is no distinction of persons. Servet. lib. 5, Trin. pag. 189, & ministri Transilvani. lib. 2. cap. 4. and this was the Heresy of Sabellius, Samosatenus, and many others, ut supra. 2. Christ before his incarnation, was nothing but an Idea in the mind of God. Servet. lib. 3, Trinit. pag. 92, and this was likewise taught by Cerinthus and E●ion, Irenaeus. lib. 1, cap. 25. and 26, as also by Samosatenus. Aug. Heres. 44, and 45. 3. The Divinity that Christ hath, was communicated unto him by God, not by eternal generation, but by the unction of Grace, and by inhabitation: and thus Christ may be called God, but he is a made God, and he is a temporal, but no eternal God. Blandrata disput. 6. Alba. & ministri Hungarici. lib. 2. cap. 7, and this was part of the Heresy of Nestorius as we may see in Theodoret. lib. 4. here. fabularum, and in other Heretics, ut supra. L. The new ARRIANS, Ann. 1534. or thereabouts. These came from Valentius Gentilis, who was one of the scholars of Servetus, they taught. 1. That there are three eternal spirits, the Father; Son and Holy Ghost, which differ in number and essence, Val Gentilis Prothesi, 20, and 23, and this is also recorded by Aretius in his history of the punishment of Val. Gentilis. This was the opinion of the Heretics called Peratae, in Theodoret. lib. 1, cap. 18 haereticarum fabularum, and of Johanis Philoponus the Heretic Niceph, lib. 18. cap. 48. 2. They taught that these three Persons were not equal, but that the father was far above the other two, so that he might be called Essentiator, and the other two Essentiati. i e. he that had his essence of himself alone, and the other their essence from him. Gentilis lib. Antidoto 3. fol. 26. where he saith, that it is the property of the Father to be called the one & only God; And so the new Tritheites went from Philiponus to Arrius, for Arrius was the first that Taught that the father was less than the son. Epiph. haeres. 69. 3. They say that the Son of God was not of nothing, neither that he was begotten in time, but from all eternity of the substance of his father, Gent, Prothes 11 12. And this was the opinion of the New Arians in Augustine's time. The later Arrians granted that the Son was eternal with the father, albeit Arius was of another mind. Aug. lib. 6. Trin. cap. 1. & lib. 1. Trinit. Maximus doth confess as Aug: there saith, that the son was not of nothing, but was begotten of the substance of his father. And this was the judgement of the Council held at Ariminum. etc. Postscript. AND now, Sir, I could wish that these Heretics survived on lie in Paper, but alas they are all lived over again, though they seem not at this resussitation to have so bright ascendants as at their birth, for then many approved Wits, and persons of reverend name were given over to believe these lies, now few besides narrrow indigested souls run after them: a providence that promises they will the sooner find their graves, for the vulgar are still as covetous of novelty, as of your commands is Sir, Your most humble Servant R. B. FINIS.