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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	justification_n	justify_v	3,020	5	8.4033	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57667	Pansebeia, or, A view of all religions in the world with the severall church-governments from the creation, to these times : also, a discovery of all known heresies in all ages and places, and choice observations and reflections throughout the whole / by Alexander Ross.	Ross, Alexander, 1591-1654.; Haestens, Henrick van.; Davies, John, 1625-1693.	1655 (1655)	Wing R1972_pt1; Wing R1944_pt2; ESTC R216906	502,923	690

this life our sinnes are still inherent in us though they be not imputed to us that wee are justified by faith without works and that faith is never without charity that the best of our works deserve damnation that here we may be assured of our justification and salvation that the Church Liturgy ought not to be read in Latin but in the vulgar tongue that faith is a more excellent vertue then charity that there is no merit in us that in this life we cannot possibly fulfil the Law that to invocate the Saints to worship Images and Reliques or the Crosse is Idolatry that usury is not altogether unlawful that Lent and other set Fasts are not to be kept that there be onely two Scaraments Baptisme and the Lords supper and that the Sacraments cannot justifie or confer grace that the Baptisme of water is not of absolute necessity nor depends the efficacy of it from the intention of the Minister nor ought it to be administered by private men or women in private houses That Christ is not corporally in the Eucharist that in the want of Bread and wine other materials may be used and that Wine alone without Water is to be used that there is no Transubstantiation nor ought to be any adoration of the Bread that the ●up should be administred to all that Extream Unction was onely temporary in the Church that the Clergy ought to marry He rejected also the Church-Hierarchy and Ceremonies and exorcisms Penance also Confirmation Orders Matrimony and Extream Unction from being Sacraments Q. 15. What other opinions in Religion were held this age A. Servetus a Spaniard who was burned at Genev● taught with the Sabellians that there was but one Person in God and that there was in Christ but one nature with Eutychees he denied the holy Ghost and Baptisme to Infants which he would have to be deferred till the thirtieth year of their age He held also that God was Essential in every creature Brentius a Lutheran taught that Christs body after its ascension is every where whence sprung up the Vbiquitaries Castelli● a School-Master in Geneva held that the Canticles was not Scripture but a Love Ballade between Solomon and one of his Concubines One Postellus taught that men of all Sects and Professions should be saved by Christ. O●iander held that we were justified not by ●aith but by the Essential righteousnesse of God which he said was the formal cause of our justification One 〈◊〉 a Ma●tuan taught that Christ justified us not as he was God but as he was man Amsdorphius wrot a Book to prove that good works were pernicious to salvation One George Mai●r taught that Infants could not be justified for want of good works Iohn Agric●●● affirmed that the Law was altogether needlesse and that Christians were not tied to the observation thereof Hence sprung up the Antinomians One Steunbergetus in Mor●via denyed the Trinity the Divinity of Christ the holy Ghost and Virginity of Mary he rejected also Baptisme and the Lords day affirming we had no command in Scripture to keep that but the Sabbath onely One O●inus taught that ●olygamy or multiplicity of Wives was lawful One Valentinus Gentil●● of Naples denied the Trinity and rejected the Creed of Ath●●●●ius One 〈◊〉 of Cracovia in ●oland denyed also the Trinity and th●●ty of Essence and taught that neither the Second nor Third Person were God that Satan was created evil that mans intellect is eternal that our free will was a passive power moved necessarily by the appetite that God was the Author of sin and that the will of man in sinning was conformable to the will of God that it was not adultery to lie with another mans Wife that we must belive nothing but what is evident to sense or reason that the same body which dieth riseth not again that the soul perished with the body that there should be no care had of burial that separated souls could not suffer corporeal fire and that God being a Spirit should not be invocated by our mouth but by our heart One Swenkfeldius taught that the Scripture was not the Word of God nor that our faith depended on it but it rather on our faith That Christ brought his body with him from Heaven That Christs humanity became God after his ascension that every man was endowed with the same essential vertues of justice wisdom c. which were in God That the power and efficacy of Gods word preached was the very Son of God In Moravia there started up some professors called Nudipedales because they went bare-footed these in imitation of the Apostles forsook houses Lands Businesse and Children and lived together in common avoiding the society of other people Another Sect sprung up which called themselves Free Men teaching that they were freed from obedience to Magistrates from Taxes Tythes and other duties that after baptisme they could not sin That they were not onely like God but already deified And that it was lawful among themselves but no where else to have women in common Q. 16. Were there no other opinions held this Century A. Yes many more so vain and luxuriant are the wits of men in finding out many inventions and shaping to themselves forms and Ideas of Religions every one esteeming his own the best and as much in love with his own imaginations as Narcissus was with his shadow in the Water or Dercalion with his own picture Some reject Scriptures others admit no other writings but Scriptures Some say the Devits shall be saved others that they shall be damned others that there are no Devils at all Some hold that it is lawful to dissemble in Religion others the contrary Some say Antichrist is come some say not others that he is a particular man others that he is not a man but the Devil and others that by Antichrist is meant a succession of men some will have him to be Nero some Caligula some Mahomet some the Pope some Luther some the Turk some of the Tribe of Dan and so each man according to his fancy will make an Antichrist Some onely will observe the Lords day some onely the Sabbath some both and some neither Some will have all things in common some not Some will have Christs body onely in Heaven some everywhere some in the Bread others with the bread others about the bread others under the Bread and others that Christs body is the bread or the bread his body And others again that his body is transformed into his divinity Some wil have the Eucharist administred in both kinds some in one some not at all Some will have Christ descend to Hell in respect of his soul some onely in his power some in his divinity some in his body some not at all some by Hell understand the place of the damned some Limbus Patrum others the wrath of God others the state of the dead others the grave Some wil make Christ two Persons some give him but

when a sinner of a wicked man is made good which is by remission of sins and infusion of inherent righteousnesse The second justification is when a just man becomes more just and this is in doing of good works by the merit of which he can make himself more just They say Christ is the meritorious cause of our justification but the formal cause is either intrinsecal and that is the habit of infused grace or extrinsecal to wit the righteousnesse of Christ or actual which are our good workes so that here is a threefold formal cause they teach that justification consisteth not in the bare remission of sins but also in the inward renovation of the mind That we are not onely justified but also saved by good works as efficient causes 5. Concerning good works they teach that the good works of just men are absolutely just and in a manner perfect that a just man may fulfil the Law that a man is justified by works not in the first but second justification yet not without the assistance of grace 〈…〉 unregenerate man by the works of repentance may merit the grace of justification ex congruo as doing works agreeing to the law of God that they who are justified by the first justification do merit life eternal by their works ex condigno Q. 4. What are their Tenets concerning pennance fasting prayer and almes A. They teach that faith is no part of pennance That repentance may be totally lost That the parts thereof are not mortification and vivification but confession contrition and satisfaction That pennance is a Sacrament that contrition is to be ascribed partly to grace partly to free-will That it is necessary to justification and the cause of remission of sins and that by it all sins are pardonable That a●ricular confession to the Priest is necessary to reconcile us to God That a sinner before baptism is received into grace without his own satisfaction onely by the satisfaction of Christ but after baptisme he must make satisfaction himself That after the fault is forgiven there remaines often times the guilt of temporary punishment either here or in purgatory which must make satisfaction that the punishments of purgatory may be redeemed by fasting prayers almes c. 2. Concerning fasting They hold it a sin and deserving death to eat of meats prohibited by the Church That fasting consisteth onely in abstinence from meat not from drink That the times of fasting chiefly Lent are of Apostolical institution That fasti●g is satisfactory and meritorious That the tradition of the Church in such indifferent things obligeth the conscience 3. Concerning prayer They say that it is meritorious that the Canonical hours of prayer should be observed that they are to be said or sung in Latine by the Clergy and Monks That the titles given to the Virgin Mary are true and holy That to prayer in the Quite ought to be joyned singing Organs Trumpets and other musical instruments 4. Concerning almes They hold that the giving thereof is meritorious That there is not onely a corporal but also spiritual almes consisting in comforting counselling teaching c. That almes may be raised of ill gotten goods and filthy lucre as of Whore-houses c. Q. 5. What opinions do they hold concerning the Sacraments A. They teach that the efficacy of the Sacraments depends upon the intention of the giver That the Sacraments are not seals to confirm the promises of grace That grace is contained in and conferred by the Sacraments ex opere operato and that the receivers thereof by their justifying vertue are saved That three Sacraments namely Baptisme Confirmation and Order do imprint an indelible character form or figure in the very substance of the soul the caracter of Baptisme is Passive making a man capable of all other Sacraments that of Order is Active that of Confirmation is partly Active partly Passive That there are seven Sacraments of the New Testament That all the Ceremonies used by them in the Sacraments are necessary 2. Concerning Baptisme They say that Lay-men and Women in case of necessity may Baptise That the Baptisme of Iohn was not the same with that of Christ nor had the same efficacy and that after Iohns Baptisme it was necessary to receive Christs Baptisme That to Water in Baptisme should be added Oyle Spittle Salt c. The signe of the Crosse Exorcisme Exsufflation a White Garment c. That Baptized Infants have if not Actual yet Habitual Faith infused into them That Infants cannot be saved without Baptisme that Baptisme began to be absolutly necessary on the day of Pentecost That it totally abolisheth original sin 3. Concerning the Eucharist They say that onely unleavened bread is to be used That Christ by way of Concomitance is wh●lly in the Bread that is his Body Blood Soul Divinity c. That the whole Essence of the Sacrament is in the Bread alone That there is no necessity to communicate under both kinds That the Wine ought necessarily to be mixed with Water That the Priest may participate alone That the Eucharist is profitable for the dead That the Bread should be dipt into the Wine that it should be elevated carried in Procession adored c. That there is no trope in these words This is my body c. That Christs Body is not onely really but substantially in the Sacrament That it may be at one time in many places That the Bread is transubstantiated into Christs body That the form of consecration consisteth in these words This is my body That the Mas●e is a Propitiatory Sacrifice for the quick and the dead 4. Concerning Confirmation Pennance Extream Vnction Orders and Matrimony They teach that these are Sacraments properly so called that there is vertue in Extream Vnction either to cure the body or to do away the remainders of sin for this cause they anoint 6. parts of the body to wit the Eyes Ears Mouth Hands Reins and Feet That Ordination is a Sacrament as well in Deacons Sub-Deacons Acoluthi Exorcists Readers and Door-Keepers as in Priests Q. 6. What Ceremonies do they use in the five controverted Sacraments A. In confirmation the Bishop anointeth the childs forehead with chrisme making the signe of the Crosse thereon and saying I signe thee with the signe of the Crosse and confirme thee with the chrisme of salvation in the Name of the Father c. Then he strikes him on the cheeke to shew he must not refuse to suffer for Christ. In Pennance the Bishop goeth to the Church door where the Penitents lie prostrate on the ground saying Children come to me and I will teach you the feare of the Lord. Then he kneeleth and prayeth for them and having used some words of admonition he brings them into the Church this is done on the day of the Lords Supper that they might be partakers thereof all the Church doors are then opened to shew that all people have accesse to Christ.

Nuns after Bennets Rule They are not permitted to be Godmothers in Baptisme not to goe abroad except in case of great necessity and that with some ancient women They must give themselves to singing prayer and meditation and must observe the Canonical hours They must not speak with any man except in publike before witnesses None must be admitted into the Nunnery without one years probation at least If any be found unchaste after three whippings she is sed with bread and water for one whole year in prison None must wear Silks they are consecrated and vailed by the Bishop alone When the Nun is cloathed with her Sacred Vestiments she approacheth to the altar holding in each hand burning Tapers there she kneeleth and having heard the Gospel read the Bishop prayeth for her perseverance in patience chastity sobriety obedience and other vertues The Abbatesse ought to be a woman of d●scretion gravitie and religion who should be carefull and vigilant over her charge who must not suffer any man to speak either with her self or with her Nuns after Sun-set till the morning and that before witnesses She must not go abroad without the Bishops leave and upon urgent necessity and must leave in the interim a Deputy to look to her charge neither must she go abroad without some Nuns to accompany her No young woman must be chosen Abbatesse nor any under 60. years of age No woman must be suffered to come into the Monks Covent nor must men be permitted to enter the Nunnery except the Priest to officiate who must stay no longer then whilest he is officiating The Monasteries of Men and Women must be built apart to prevent scandal and the temptations of the Devil The Abbatesse must not presume to impose hands to ordain Priests or to Vaile the Virgins Q. 26. What Laws were prescribed for Monasteries A. 1. That they should be built in such places where all conveniences may be had that the Brothers may not have occasion to gad abroad 2. That they may not being once dedicated be converted to secular uses but if the Monks live disorderly they may be thrust out and Secular Canons be put in their place So likewise the houses of Secular Canons may be converted into Monasteries 3. That in Synods or other publike meetings the Abbot of Cassinum take the place before all other Abbots because of the antiquitie and dignity of that Monastery being the Mother of all other Monasteries in the West 4. They were exempted from all civil exactions and Secular affairs that they might the more freely serve God 5. Every Monastery was permitted to have an Advocate who was a Lawyer to maintain the Priviledges Lands and Revenues of the Covent for the ease of the Monks who were not to meddle with secular affaires but the Advocate was to do nothing without the consent of the Abbot and his Monks nor they without him in secular businesse 6. Most Monasteries were erected not onely to be houses of devotion but also Schools of good learning in which the learned languages and liberal sciences were professed For this cause Oswald King of the Angles as Beda l. 3. c. 3. witnesseth in his History gave large Possessions and Territories for building of Monasteries in which the youth might be educated and so Gregory the great employed divers Monasteries in England for extirpating of the Pelagian Heresie Balaeus cen 13. Maidulfus Sc●tus the Philosopher erected the Monastery of Malmesbury in which he set up a School for the Greek and Latine tongue where he read the Arts himself as Balaeus Cent. 14. c 16. sheweth For the same end were the Monasteries of Saint Dennis in Paris of Millan of Rhemes of Saint Gall of Tours of Trevers and many more erected so were the Canons houses neer Cathedrals built for this end that youth might there as in Colledges and Schools be targht and educated that from thence able Divines might be sent abroad to preach the Gospel Therefore the Canons were enjoyned to maintain Professors of Divinity and to assign Prebendaries for their sustinance 7. Though in the beginning Monks were Lay-men and lived not upon Tythes but on their Lands and Rents or on their own labours yet afterward when they were admitted into the Priesthood and permitted to preach and administer the Sacraments they were invested with Tythes Oblations first Fruits and other Ecclesiastical duties Paschalis the second about the yeare of Christ 1100. ordained that no Monks should pay Tythes of their own labours And afterward Pope Adrian exempted from paying of Tythes the Cistertians Saint Iohns Knights of Ierusalem and the Templars 8. Monasteries had the same priviledge that Lords have over their Vassals namely to demand mortuaries which was the chiefe horse or other beast belonging to the party deceased 9. Great men and Princes thought no prison so sure as a Monastery therefore the Greek Emperours used to shut up in Moasteries their rebellious Children and potent Subjects whom they suspected either of greatness or ambition So Ludovicus Pius was shut up in a Monastery by his Sonne Ludovicus the second divers other examples are extant upon Record 10. Princes had such a conceit of the sanctity of Monasteries that they thought they could not make sufficient satisfaction to God for their sins except they had for some time shut themselves up in Monasteries 11. The Benedictine Monks by the rule of their Founder were not to eat flesh except birds at Christmas and Easter yet they may drink Wine except in Lent But children aged and sick people were dispensed to eat flesh 12. When children by their Parents are shut up in Monasteries though afterwards when they come to years of discretion they should desire to remove yet they may not by the Lawes of the Covent because say they who are once dedicated to God may not returne to the world again for this they alledge the example of Samuel who in the Temple being dedicated by Hannah his mother to the service of God persisted therein But this was not the custome of the first Monasteries which left men to their own liberty and the Pope hath power to dispense with monastical Vows so he did when he dismissed out of the Monastery Casimir of Polonia whom the people chose for their King in memory whereof the Polonians were enjoyned by Clement 2. to shave their crownes like Monks and the Knights at certain Feastivals to wear white Surplices like Priests in time of Divine Service 13. Of Monks and Lay-men were instituted Fraternities For many devout Seculars not being able to use the habit or be subject to the rigid rule of the Monks were notwithstanding willing to partake of their prayers and merit of their order so that at certain times they had their meetings for relieving of the poor for prayers and publick supplications in which they had their Processions in sackcloth and their faces covered with linnen whipping their naked backs in figne of repentance Of these Fraternities were

act parts the most contrary to her nature imbruing her white and innocent hands in blood and Massacres But as she hath met with Wolves to destroy and tear in pieces so hath she also met with Shepheards to heal and protect and among those the most laborious Authour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANZEBEIA hath not bin the least considerable His severe and most indefatigable labours in most parts of Learning are consummated in this piece of Religion wherein like an experienced Anatomist he hath left no vein un-cut up To fall into excessive commendations of him were to commit a moral absurdity by praising one whom the general Trumpet of Fame hath blaz'd abroad for so great an advancer of Vertue and Learning But to trouble you with them were yet to be so much the more importunate whose conversation with him was so great that whatsoever I may say of him I shall not acquaint you with so much as your self know Nor did the influence of your Patronage raise and animate only him but there are so many other monuments of your great encouragements to learning that it will be thought modesty in me not to mention all But your excessive Benefactorship to the Library of S. Iohns Colledge at Cambridge whereof I have sometimes had the honour to be an unworthy member I cannot passe over as a thing which will stand upon the file of memory as long as learning shall find professors or children And that which increases the glory of your munificence is that that Library may hoast that it is furnished with the works of its owne sonnes which being the greatest act of retribution and gratitude that may be must be accordingly acknowledged by all that shall come after But that which hath the most engaged and satisfied the English world is that your endeavours have displayed themselves in their clearest light in that one thing that is necessary that is to say Religion not only by being a constant assertor of her purity here in England but in that after more then Ulyssean Travels throughout most parts of Europe you have returned to your former enjoyments of that chast Penelope when others either out of weaknesse or surprise are ensnared and besotted with the Tenets of other Countries whereby they are both ingrateful and injurious to their own by preferring the prudence and policy of another before hers Religion certainly if well improved is the Talent that felicifies the improver if not condemnes him It is that universal Patrimony which entitles us to be the sonnes of God and by which we are adopted into the assured hope of eternal happinesse It is the Loadstone wherewith when our soules are once touched they are directed to the right pole of the eternally beatifical vision and without which we must infallibly expect to split against the rocks and shelves of perdition It is the consummation of heavens indulgence to Mankind that which doth familiarize us and makes good our Interest in the great being and cause of all things It is the perfection of nature since that whatsoever we know of the divinity by her comes only by the assistance and mediation of our sences but the other furnishes us with a more evident assurance and that in things which can be neither seen heard nor conceived by the more particular providence of Grace and Faith whereby he is pleased to bow down the heavens and descend unto a familiar conversation with our very spirits But that which ought further to endear all men to Religion is that she only next to God may pretend Ubiquity as being a thing written in such indelible characters in the hearts of all men that even the most barbarous nations and the greatest strangers to civility and policy have acknowledged some divine worship though their pravity or want of instruction may have blinded them from the true but yet that eclipse of the true God hath not been total insomuch as they have still retained a sense and veneration of Religion so that to the best of their imaginations they have created something like God to themselves To make this yet more evident we are to note that most people though they had not so clear apprehensions of the immortality of the soul as we have yet were they not only perswaded of the impossibility of its annihilation but have also acknowledged rewards and punishments to be expected after this life To ascend yet a little higher the divinity and preheminence of Religion is demonstrated in that it exerciseth that Empire and Soveraignty over the mind of man that no blandishments of the flesh no temptations no torments have been able to dispossesse it It hath triumph'd in the midst of its persecutions and by her sufferings hath conquered her persecutors Her pleasing Ravishments can stifle for a time all sence of humanity elude flames and racks and so arm the delicacy and tendernesse of virgin-purity as to overcome the hardiest Tyrants It is she that raises our soules to a holy boldnesse and intimacy in our addresses to heaven being indeed rapt into the heavens of divine contemplation by her extasies and illuminations It was her inspiring communication that elevated your pious soul when you described the divine perfections of the incomparable THEOPHILA These things can she do and greater when there is but one grain of true Faith but when she is defiled and adulterated with humane ceremonies and inventions she is deformed and looses all her grace and beauty And among these hath she met with two most importunate pretenders Atheisme and Superstition the one strips her stark naked the other meretriciously prostitutes her in the disguises of humane Inventions And that she hath been thus evill entreated in all places and times this book gives but too great testimony whether you look on the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or this small appendix treating for the most of what happened in High and Low Germany I would not draw any excuse for our own gyrations of Religion here from their madnesse but rather condem● them as things that would have out-vy'd the extravagance of the former But to draw any argument against Religion from either were impious for if we did we must in consequence deny all both particular and universal providence of Almighty God we must deny the Scriptures the heavenly Legacy of eternal salvation we must deny Heaven Hell Eternity nay take away the Cement of all humane society and expect to see the order and beauty of the universe hurried into darknesse and confusion since it ought not to out-last man for whom it was created Nay but let us rather professe humanity and make this use of the failings and extravagance of others in matters of Religion To humble our selves to a relyance on that immense Being who hath thought fit to plant Religion in the heart of man to direct him in his voyage to eternal happinesse wherein that every man might take the right way is the earnest prayer of Worthy SIR Your most devoted and

under divers names Gentiles acknowledged one God Gentiles acknowledged● Trinity Superstitious Sun-worship colours of the Sun worn Sun how painted and worshipped by the Northern Nations Religion how supported Priests their dignity and necessity Dignity of Priests among the Greeks Dignity of Priests among the Romans c. Religion which is best Christianity its excellency Christian 〈◊〉 urged ANNO 1521. 1522. Hereticks their usual pretence Muntzer a quick Schollar in a bad ●chool His doctrine spreads His aimes high The end that hereti●ks propound to themselves in opposing the Ministry and Magistracy His affirmations destructive Anabaptists their leading principle Seldom rest there but grow worse and worse Sectaries like tinder are soon on fire ANNO 1523 1524. An usual pretence to raise sedition Hereticks rest●lesse Luther adviseth the Senate to beware of Muntzer and his opinions Muntzers large promises to his party and the common people Magistrates seduced most ominous Muntzer endeavours to set up himself pretending to restore the Kingdom of Christ. An ill president soon followed The Landgrave raiseth a war and fighteth Muntzer and his party Muntzers delusive animation of his followers Their overthrow Muntzers escape Is found out but dissembles himself Muntzer taken yet obstinate The Landgrave convinceth him by Scripture Muntzer when racked laugheth but afterward relenteth His last words Is deservedly beheaded ANNO 1532. Pretenders to Religion prove usually the disturbers thereof The devill an enemy of peace John Mathias a Baker at Harlem His lechery notrrious At Amsterdam he professeth himself a Doctor and a Preacher A murtherous opinion John Mathias repaires to Munster His severe edicts He becomes a malicious executioner of Hubert Trutiling for not siding with him His desperate end John Buckhold his character His disputing and contention with the Ecclesiasticks concerning P●dobaptisme Conventicles usually the nurseries of Tumults ANNO 1533. c. Anabaptists their bold attempt Anabaptists where Masters most insolent John Buckhold successor of John Mathias He comforts the people with a pretended to vel●tion He makes Knipperdoling common executioner About 4000. men lost at the siege of Munster Buckhold feigneth himself dumb He assumes the Magistracy He allowes Polygamy He takes to himself three wives A bad example soon followed Godly and loyal citizens hate usurpation Loyalty not alwayes successefull Hereticks their cruelty ANNO 1534. John Tuysentschreuer an upstart and a bettor of John Buckhold Iohn Buckhold confirms his delusive prophecies He is made King He appoints officers under him His sumptuous apparel His Titles were King of Iustice King of the new Ierusalem His T●rone His Coin and Mot●o thereon The King Queen and Courtiers wait on the people at a Feast A m●ck Sacrament A seditious Sermon Sedition goes not alwayes unpunished Anabaptists of a levelling principle Anabaptists as the Devill pretend Scripture for their base actions They aime at universall Monarchy ANNO 1535. Kingly Botcher indeavours to raise commotions abroad He is happily prevented Anabaptists their design upon Amsterdam They break out in the night time They are worsted Famine the consummation of all misery The King suspects his own safety His large promises to his Captains both of moneys and preferments the usual baites of sedition He becomes executioner to one of his wives He feigns himself sick and deludes the people with an expectation of deliverance Famine its character and miseries He forgets community John Longstrat his confident betrayes him by strat●gem The City of Munster unmercifully plundered The King is brought prisoner before the Bishop Who deservedly checks him His jesting answer and proposall King of the Anabaptists put 〈◊〉 a Non-plus ANNO 1536. He is convinced of his offences H●● deserved and severe 〈◊〉 Successe in bad enterprises causes evill men to rejoyce Herman the Cobler professed himself a Prophet c. He is noted for drunkennesse His designe to inveigle others The ceremonies he used in Anabaptisme Eppo his Host discovered him and his followers to be cheats ast; Supposed to be a digger of graves Hermans wicked blasphemy Heresie a catching or mad disease Hereticks inconstant in their opinions Herman blasphemes again His mothers temerity The Proverb verified vice corrects sin Hermans party are convinced and fall off from him One Drewjis of his party handles him rough●y Charles Lord of Gelderland c. with his men surrounds the house where Herman i● Herman is taken and brought prisoner to Groeninghe●● He is questioned in his torments He is hardened He dieth miserably ANNO 1535. Theodorus Sartor an Ad●mite He affirmes strange things His blasphemy in forgiving of sins He burns his cloathes c. and causeth his companions to do the like He and his rabble go●naked through Amsterdam in the dead of night denouncing their woes c. and terrifie the people They are taken and imprisoned by the Burghers but continue shamelesse May the fifth 1535. they are put to death Some of their last words David George the miracle of the Anabaptists ANNO 1544. At Basil he pretends to have been banished his Countrey for the Gospels sake With his specious pretences he gains the freedome of the City for him ●nd his His Character His riches He with his Sect enact three things His sonne in Law doubting his new Religion is by him questioned and upon his answer excommunicated His wifes death He had formerly voted himself immortal yet Aug. 2. 1556. he died c. His death troubled his disciples A good resolution A pattern for good Magistrates The Senates enquiry Eleven of the Sectaries secured In such cases the learned to be consulted with Articles extracted out of the writings of David George Some of the imprisoned Sectaries acknowledged David George to have been the cause of the tumults in the lower parts of Germany but disowned his doctrine An ingenuous confession and resolution A pious act A lying report raised Conditions whereupon the imprisoned are set at liberty The votes of the renowned Senate The doctrine of D. G. declared impious He is declared unworthy of Christian Buriall And that his body and books should be burned A fit punishment for perverse Hereticks Servetus his converse with Mahumetans and Jewes He disguiseth his monstrous opinions with the name of Christian Reformation The place of his birth His arrogant Boast He enveighes against the Deity of Christ. Oecolampadius confutes his blasphemies causeth him to be thrust out of the Church of Basil. Servetus held but one person in the Godhead to be worshipped c. He held the holy Ghost to be Nature His horrid blasphemy He would reconcile the Alcoran to Christian Religion He declares himself Prince of the Anabaptists At Geneva Calvin reproves Servetus Servetus his obstinacy ANNO 1553. By the Decree of several Senates he was burned Arrianisme its increase ANNO 323. The General Council at Nice ANNO 325 called as a remedy against Arrianisme but without success The Arrians misinterpret that place Joh. 10. 30 concerning t●he Father and the Sonne They acknowledged one only God in a Iudaicall sense They deny the Trinity Arrius his wretched death ANNO 336. ANNO 622. Mahomet characterized He made a laughing stock of the Trinity He agreed with Carpocrates and other hereticks He renewed circumcision and to indulge his disciples he allowed them Polygamy c. His Iron Tomb at Mecca Hubmor Paetron of Anabaptisme He damned usury He brought in a worship to the Virgin Mary c. The Senate of Suring by a Council reduced him He renounced the heads of his former doctrine Himself or Sect still active He is taken and imprisoned at Vienna in Austria He and his wife both burned John Hut the prop and pillar of Anabaptisme Anabaptists aime at the advancement of themselves but destruction of others Hut his credulity in dreams and visions Hut accounted a true Prophet by his Proselytes At Merhern the Hu●sian Fraternity ●became as it were a Monastery Lodowick Hetzer a famous beretick * Anitem to the Hot-spu●s of our times Hetzer gaines Proselytes in Austria and Switzerland ANNO 1527. At a publick disputation Oecolampadius puts Hetzers Emissaries to their shifts Hetzer denied Christ to be co-essentiall with the Father His farewel to his disciples He is put to death for Adultery ANNO 1528. Hosman a Skinner and Anabaptist seduced 300. men and women at Embda in West-Friesland A delusive prophecy His followers accounted him a great Prophet At Strasbing he challenged the Ministers to dispute which was agreed upon Jan. 11. 1532. Being mildely dealt with he is neverthelesse obstinate Other Prophets delude him * Yet it 's like to back their prophecies they pretended liberty of conscience A Prophetesse deludes him He deluded himself He voluntarily pined himself to death Melchior Rinck an Anabaptist He is accounted a notable Interpreter of dreams and visions His disciple Thomas Scucker in a waking dream cut off his Brother Leonards head He pretend● for his mu●ther obedience to the decree of God ANNO 1527. Adam Pastor a derider of Paedobaptisme He revived the Arrian heresie His foolish interpretation of that place Gen. 2. 17. His opinion hath been sufficiently refuted Henry Nicholas Father of the family of Love He is against Infant Baptism * As to that minute if he confine not God we may believe him His blasphemy Doubtless he hugg'd himself in this opinion His divellish Logick * Hereticks allow not of the Scriptures