At least Behmen constantly makes self-existence a positive act, so as that by an eternal [Greek: perich_óraesis] or mysterious intercirculation God wills himself out of the 'ground' ([Greek: tò theion--tò hèn kaì pan],--'indifferentia absoluta realitatis infinitæ et infinitæ potentialitatis')--and again by his will, as God existing, gives being to the ground, [Greek: autogenàes--autophylàes--uhios heautou]. 'Solus Deus est;--itaque principium, qui ex seipso dedit sibi ipse principium. Deus ipse sui origo est, suæque causa substantiæ, id quod est, ex se et in se continens. Ex seipso procreatus ipse se fecit', &c., of Synesius, Jerome, Hilary, and Lactantius and others involve the same conception. Ib. c. 27. p. 140. The seventh is the heresy of Sabellius, which he saith was revived by Servetus. So it was indeed, that Servetus revived in our time the damnable heresy of Sabellius, long since condemned in the first ages of the Church. But what is that to us? How little approbation he found amongst us, the just and honourable proceeding against him at Geneva will witness to all posterity. Shocking as this act must and ought to be to all Christians at present; yet this passage and a hundred still stronger from divines and Church letters contemporary with Calvin, prove Servetus' death not to be Calvin's guilt especially, but the common 'opprobrium' of all European Christendom,--of the Romanists whose laws the Senate of Geneva followed, and from fear of whose reproaches (as if Protestants favoured heresy) they executed them,--and of the Protestant churches who applauded the act and returned thanks to Calvin and the Senate for it. [7] Ib. c. 30. p. 143. The twelfth heresy imputed to us is the heresy of Jovinian, concerning whom we must observe, that Augustine ascribeth unto him two opinions which Hierome mentioneth not; who yet was not likely to spare him, if he might truly have been charged with them. The first, that Mary ceased to be a virgin when she had borne Christ; the second, that all sins are equal. Neither this nor that is worthy the name of opinion; it is mere unscriptural, nay, anti-scriptural gossiping. Are we to blame, or not rather to praise, the anxiety manifested by the great divines of the church of England under the Stuarts not to remove further than necessary from the Romish doctrines? Yet one wishes a bolder method; for example, as to Mary's private history after the conception and birth of Christ, we neither know nor care about it. Ib. c. 31. p. 146. For the opinions wherewith Hierome chargeth him, this we briefly answer. First, if he absolutely denied that the Saints departed do pray for us, as it seemeth he did by Hierome's reprehension, we think he erred.