{208} The radical error of this sect, according to the more improved system held by them at the time of which I write, was a fond conceit of a certain ideal spirituality and perfection, by which they considered the Christian church to be essentially distinguished from the Jewish, which was, in their opinion, a mere carnal, secular society. Entertaining this notion, they were naturally led to abridge the rule of faith and manners, by confining themselves almost entirely to the New Testament, and to adopt their other opinions concerning the unlawfulness of infant baptism, of civil magistracy, national churches, oaths, and defensive war. But besides these tenets, the anabaptists were, at this period, generally infected with the Pelagian heresy, and united with the papists in loading the doctrines which the reformers held respecting predestination and grace with the most odious charges.[297] Our Reformer had occasion to meet with some of these sectaries both in England and on the continent, and had ascertained their extravagant and dangerous principles. In the year 1553, one of them came to {209} his lodging in London, and, after requiring secrecy, gave him a book, written by one of the party, which he pressed him to read. It contained the following proposition, “God made not the world, nor the wicked creatures in it; but these were made by the devil, who is therefore called the God of this world.” He immediately warned the man against such gross doctrine, and began to explain to him the sense in which the devil is called “the god of this world” in scripture. “Tush for your written word!” replied the enthusiast, “we have as good and as sure a word and veritie that teacheth us this doctrine, as ye have for you and your opinion.”[298] Being apprised that persons who had imbibed these opinions were creeping into Scotland, Knox was afraid that they might insidiously instil their poison into the minds of some of his brethren. He refuted their opinion respecting church‑communion, by showing that they required a purity which had never been found in the church, either before or since the completion of the canon of scripture. In opposition to their Pelagian tenets, he gave the following statement of his sentiments: “If there be any thing which God did not predestinate or appoint, then lacked he wisdom and free regimen; or, if any thing was ever done, or yet after shall be done, in heaven or in earth, which he might not have impeded, (if so had been his godly pleasure,) then he is not omnipotent; which three properties, to wit, wisdom, {210} free regimen, and power, denied to be in God, I pray you what rests in his godhead? The wisdom of our God we acknowledge to be such, that it compelleth the very malice of Satan, and the horrible iniquity of such as be drowned in sin, to serve to his glory and to the profit of his elect. His power we believe and confess to be infinite, and such as no creature in heaven or earth is able to resist.