Zuinglius, though he were of Carolostadius his opinion in the point of the Sacrament of the Eucharist against Luther, yet he blamed him for undertaking the defence of that cause against Luther, not judging him able enough for the encounter: Non satis habet humerorum, saith he of Carolostad, alluding to that of Horace, Sumite materiam vestris qui scribitis æquam Viribus, et versate diu quid ferre recusent Quid valeant humeri.——So Minutius Fælix; Plerumq; pro disserentium viribus, et eloquentiæ potestate, etiam perspicuæ veritatis conditio mutetur. Minut. in Octav. And Lactantius saith, this truth is verified in Minutius himself: for Him, Tertullian and Cyprian, he spares not to blame (all of them) as if they had not with dexterity enough defended the Christian cause against the Ethniques. Lactant. de justitia, cap. 1. I could wish that those that succeeded him had not as much cause of complaint against him: surely he is noted to have many errors contra fidem.

In Philosophy——there is no man more Paradoxical then my self, but in Divinity I love to keep the Road, etc.] Appositely to the mind of the Author, saith the Publisher of Mr. Pembel's Book de origine formarum, Certe (saith he) in locis Theologicis ne quid detrimenti capiat vel Pax. vel Veritas Christi——à novarum opinionum pruritu prorsus abstinendum puto, usq; adeo ut ad certam regulam etiam loqui debeamus, quod pie et prudenter monet Augustinus (de Civ. Dei. 1. 10, cap. 23.) [ne verborum licentia impia vi gignat opinionem,] at in pulvere Scholastico ubi in nullius verba, juramus, et in utramvis partem sine dispendio vel pacis, vel salutis ire liceat, major conceditur cum sentiendi tum loquendi libertas, etc. Capel. in Ep. Dedicat. Pembel, de origin form. præfix.

Heresies perish not with their Authors, but like the River Arethusa, though they lose their Currents in one place, they rise again in another.] Who would not think that this expression were taken from Mr. Mountaigne, l. 2, des Ess. cap. 12. Where he hath these words, Nature enserre dans les termes de son progress ordinaire comme toutes autres choses aussi les creances les judgements et opinions des hommes elles ont leur revolutions; and that Mountaigne took his from Tully. Non enim hominum interitu sententiæ quoque occidunt, Tull. de nat. deorum l. 1, etc. Of the River Arethusa thus Seneca. Videbis celebratissimum carminibus fontem Arethusam limpidissimi ac perludicissimi ad imum stagni gelidissimas aquas profundentem, sive illas primum nascentes invenit, sive flumen integrum subter tot maria, et à confusione pejoris undæ servatum reddidit. Senec. de consolat. ad Martiam.

Now the first of mine was that of the Arabians.] For this Heresie, the Author here sheweth what it was; they are called Arabians from the place where it was fostered; and because the Heresiarch was not known, Euseb. St. Aug. and Nicephorus do all write of it: the reason of this Heresie was so specious, that it drew Pope John 22. to be of the same perswasion. Where then was his infallibility? Why, Bellarmine tells you he was nevertheless infallible for that: for, saith he, he maintained this opinion when he might do it without peril of Heresie, for that no definition of the Church whereby 'twas made Heresie, had preceded when he held that opinion. Bellar. l. 4, de Pontif. Roman. cap. 4. Now this definition was first made ('tis true) by Pope Benedict in the 14 Age: but then I would ask another question, that is, If 'till that time there were nothing defined in the Church touching the beatitude of Saints, what certainty was there touching the sanctity of any man? and upon what ground were those canonizations of Saints had, that were before the 14 Age?

The second was that of Origen.] Besides St. Augustine, Epiphanius, and also S. Hierom, do relate that Origen held, that not only the souls of men, but the Devils themselves should be discharged from torture after a certain time: but Genebrard endeavours to clear him of this. Vid. Coquæum, in 21. lib. Aug. de. Civ. Dei. cap. 17.

These opinions though condemned by lawful Councils, were not Heresie in me, etc.] For to make an Heretique, there must be not only Error in intellectu but pertinacia in voluntate. So St. Aug. Qui sententiam suam quamvis falsam atque perversam nulla pertinaci animositate defendunt, quærunt autem cauta solicitudine veritatem, corrigi parati cum invenerint, nequaquam sunt inter Hæreticos deputundi. Aug. cont. Manich. 24, qu. 3.