this cause these Abclites did marry Wives but not use them as Wives for propagation for â—â—ar of Original sin whereof they would not be authors therefore they condemned copulation as a work of the flesh and altogether Satanical But for the conservation of their Sect they used to adopt other mens Children This heresie sprung up under Arcadius the Emperout 370. yeares after Christ in the Terriroties of Hippo where Saint Austin was Bishop This heresie lasted not long Q. 36. What Tenets in Religion held the Pelagians Praedestinati and Timotheans A. The Pelagians were so called from Pelagius a Brittain by birth and a Monk at Rome afterward a Presbyter under Theodâ—sius the yonger 382. years after Christ. They were named also Caelestiani from Caelestius one of Pelagius his scholars These taught that death was not the wages of sin but that Adam should have died though he had not sinned That Adams sin was hurtful onely to himselfe and not to his posterity that concupiscence was no sin that Infants did not draw original sin from their Parents that infants might be saved without baptisme that they should have life eternal but out of the Kingdom of God that man after the fall had the free will to do good and ascribed no more to grace but that by it we had our nature and that by our good works wee obtaine grace they rejected the Doctrine of predestination perhaps because the Hereticks called Praedestinati made Predestination a cloak for all wickednesse security and desperation for they taught that the Predestinate might sinne securely for he could not be damned and that such as were not predestinate should never be saved though their life were never so holy This heresie was not long before Pelagianisme and is the same with that of the Libertins The Timotheans so called from Timotheus Aelurus that is the Caâ— from his bad conditions sprung up under Zeno the Greek Emperour 447. years after Christ. These taught that the two natures of Christ were so mixed in the Virgins Womb that they ceased to be what they were before and became a third substance made up of both as a mixed body is made up of the Elements which lose their names and forms in the mixtion These Hereticks afterward lost the name of Timotheans from Timotheus their Author Bishop of Alexandria and were called Monothelites and Monophysites from ascribing onely one will and one nature to Christ. Of the Pelagians see Austin and the other Fathers who have written against them Q. 37. What was the Religion of the Nestorians Eutychians and of those Sects which sprung out of them A. The Nestorians were so called from Nestorius Patriarch of Constantinople who broached his Heresie under Theodosius the younger 400 years after Christ. He taught that in Christ were two distinct persons to wit the Son of God and the Son of Mary that the Son of God in Christs baptisme descended into the Son of Mary and dwelt there as a lodger doth in a house therefore he would not call the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of Christ. Besides he made the humanity of Christ equal with his divinity aad so confounded their properties and operations This Heresie was but the spawn of some former Heresies chiefly of Manicheisine and Arrianiame It was condemned in the Councel of Epâ—esus under Theodosius the younger in which Cyrill Bishop of Alexandria was Presidentâ— and the author Nestorius was deposed and banished where his blasphemous tongue was eat out with Wormes and his body with Core and his seditious complices swallowed up by the Earth The Eutychians so named from Euâ—yches Archimandrite or Abbot of Constantinopie who lived in the latter end of Theodosius the younger held opinions quite contrary to Nestorius to wit that Christ before the Union had two distinct natures but after the Union only one to wit the Divinity which swallowed up the Humanity and so they confounded the property of the two natures affirming that the Divine nature suffered and died and that God the Word did not take from the Virgin Humane nature This heresie was first condemned in a Provincial Synod at Constantinople then it was set up again by Dioscurus Bishop of Alexandria in the theevish Councel of Ephesus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at last condemned by the generall Councel of Chalcedon under Marcian the Emperour From the Eutychians sprung up the Acephalâ— or headlesse Hereticks so called because they had neither Bishop Priest nor Sacâ—ament amongst them these held that in Christ were two natures which notwithstanding they confounded as they did also the properties saying that the humanity lost it selfe and properties being swallowed up by the divinity as a drop of Vineger is lost in the Sea Severus Bishop of Alexandria was author of this Sect under Anastasius Emperour 462. yeares after Christ. They were called also Theodosians from Theodosius their chiefe Patron and Bishop of Alexandria 2. The Monophysites were all one with the Eutychians differing onely in name 3. The Agnoetae so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorance becausâ— they held that Christs Divinity which with them onely remained after the Union was ignoranT of the day of judgement and where Lazarus after his death was laied This heresie was revived by Theodosius Bishop of Alexandria under Mauritius the Emperour 572. yeares after Christ. 4. The Iacobites so called from Iacobus the Syrian held the same opinions that the Eutychians and scoffed the Christians with the name of Meâ—chites because they followed the Emperour in their Faith These under Phâ—cas the Emperour drew all Syria into their Heresie 575. yeares after Christ. 5. The Armenians so named from Armenia insected with that Heresie held that Christ took not a humane body from the Virgin but that it was immortall from the first minute of its Conception hence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they againe in sâ—orn called the Orthodox Christians Manicheans and Phantasâ—asts these held a Quaternity of Persons and that the Divinity suffered and kept their Easter after the Jewish manner They sprung up under Phocas the Emperour 577. yeares after Christ. 6. The Monothelites in words held there were two natures in Christ but in effect denyed them by giving him one Will onely All these branches of Eutychianisme were condemned by the fifth General Councel held at Constantinople under Iustinian the first who confirmed the councel of Chalcedon to which these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or doubting Hereticks for so they called themselves would not subscribe At last sprung up Mahumetanisme 589. years after Christ. Of which we have spokeh already Of all these see Isidor Theodoret Evagrius Nicephorus Sâ—erates Sozomen and others The Contents of the Eighth Section Of the opinions in Religion held the seventh Centurâ— â— The opinions of the eighth Century 3. The Tenets of the ninth and tenth Centuries 4.
is yet to come therfore must make both confession of their faith and of their sâ—â—s They pray that their death may be a sufficient expiation for their sins and that they may have a share in Paradise and in the life to come Q. How do they use their dead A. When the Party dieth his kindred tear off a little piece of their garments because Iacob tore his garments when he heard of Iosephs death They mourn also seven days because Ioseph did so for his father All the water in the house they pour out into the streets They cover his face and bow his thumb that it resembleth the Hebrew Shaddai that so they may terrifie Satan from comming near the Corps His other fingers are stretched out to shew that now he holds the world no longer having forsaken it They wash the body with warm water and anoint the head with wine and the yolk of an egg and cloath him with the white surplice he wore on the day of Reconciliation and then they Coffin him When the Corps is carried out of the house they cast a shell after him signifying that all sorrow should be now cast out of that house In the Church yard a prayer or two is said then the Corps is buried the next of kin casteth in the first earth In their return they cast grasse over their heads either to signifie their frailty and mortality For all flesh is grass or else their hope of the Resurrection When they enter the Synagogue they skip to and fro and change their seat seven times The Mourners go bare-foot seven days abstain from wine and flesh except on Sabbaths and Festivals They bath not in 33. days nor pare their nails They burn candles for seven days together thinking that the departed souls return to the place where they left the body and bewail the losse thereof They beleeve that no Jew can be partaker of the Resurrection who is buried out of Canaan except God through hollow passages of the earth convey his body thither grounding this conceit upon Iacobs desire to Ioseph that he should bury him in Canaan and not in Egypt They borrowed diverse Gentile customs in their Funerals as cutting or tearing their skin hiring of women to sing and minstrils to play also shaving going bare footed and bare-headed with dust on their heads washing anointing and embalming besides beautifying of their Sepulchres and adding of Epitaphs c. they used also burning of the dead as may be seen in 1 Sam. 31. 12. and Amos 6. 10. they bury apart by themselves and not with those of another Religion Their common Epitaph is Let his soul be in the bundle of life with the rest of the just Amen Amen Selah Other vain opinions and ceremonies they have but not to our purpose Of which see Munster Buxtâ—rfius Margarita Galatin Hospinian Fagius D. Kimchi Aben Esra c. The Contents of the second Section The Religions of the ancient Babylonians of the making worshipping of images and bringing in Idolatry 2. Of Hierapolis and gods of the Syrians 3. Of the Phenicians 4. Of the old Arabians 5. Of the ancient Persians 6. Of the Scythians 7. Of the Tartars or Cathaians and Pagans 8. The Religions of the Northern Countries neer the Pole Three-ways whereby Satan deludes men by false miracles The fear of his Stratagems whence it proceeds His illusions many our duty thereupon 9. Of the Chinois 10. Of the ancient Indians 11. Of Siam 12. Of Pegu. 13. Of Bengala 14. Of Magor 15. Of Cambaia 16. Of Goa 17. Of Malabar Pagan Idolaters believe the immortality of the Soul 18. Of Narsinga and Bisnagar 19. Of Japan 20. Of the Philippina Islands 21. Of Sumatra and Zeilan 22. Of the ancient Egyptians 23. Of the modern Egyptian Religions SECT II. Quest. WHat kinde of Religious or rather Superstitious government was there among the Ancient Babylonians Answ. They had their Priests called Chaldeans and Magi who were much addicted to Astrology aâ—d Divination and had their Schools for education of the Youth in this knowledge They worshipped divers gods or idols rather the two chief were Belus or Bel or Baal by whom they meant Iupiter the other was Astaroth or Astarte by which Iuno was understood They were bound also by their superstitious discipline to worship the Sun and so was the King to offer to him every day a white horse richly furnished They worshipped also the Fire under the name of Nego and and the Earth by the name of Shaca To this Goddesse they kept a feast for five dayes in Babylon where during that time the Servants were Masters and the Masters Servants They worshipped also Venus for maintaining of whose service the women prostituted themselves to strangers and received much money thereby to this purpose they sat and exposed themselves at the Temple of Venus which they call Militta Their Priests used to have their Processions and to carry their Idols on their shoulders the people before and behinde worshipping The Priests also there used to shave their heads and beards and to stand in their Temple with Axes Scepters and other Weapons in their hands and Candles lighted before them They held a Divine Providence but denied the Creation Ninus was the first Idolater who after the death of his Father Belus set up his Image and caused it to be adored with divine honours here at Babylon and in the rest of his dominions Thus we see that the making of images and the worshipping of them was the invention of the Gentiles for indeed they were men whom the Pagans affirmed to be gods and every one according to his merits and magnificence began after his death to be worshipped by his friends but at length by the perswasion of evil spirits they esteemed those whose memories they honoured to be lesser gods this opinion and idolatry was fomented by the Poets and not onely a preposterous love and a vain admiration of the worth and merits of dead men brought in idolatry but likewise Deisidemonia or a foolish and preposterous fear primus in orbe Deos fecit timor for the Gentiles did fear their Religion would be in vain if they did not see that which they worshipped they would therefore rather worship stocks and stones then an invisible Deity but it is ridiculous saith Seneca Genâ— posito simulachra adorare suspicere fabros vero qui illa secerunt contemnere to worship and admire the image and to slight the image maker whereas the Artificer deserves more honour then the Art Against this madnesse the Prophet Isaiah speaketh chap. 44. men cut down trees rinde them burn a part of them make ready their meat and warm themselves by the fire thereof but of the residue he maketh a god an idol and prayeth to it but God hath shut their eyes from sight and their heart from understanding Divers ways they had in worshipping of their Idols sometimes by bowing the head sometimes by bending the knee
Pontanus his Catalogue of Heresies who makes one Iohn Agricola the author of this Sect Anno 1535. Q. 5. What is the Religion of the Socinians A. Faustus Socinus an Italian of Siena placed all Religion in these old condemned Heresies so greedily embraced by his Disciples 1. That man before his fall was naturally mortal 2. That no man by the light of nature can have any knowledge of God 3. That man before his fall had not original righteousnesse 4. That there is no original sin in us as it imports concupiscence or deformity of nature 5. That there is a free-will to goodnesse in us and that we may here fulfil the Law 6. That God hath no foreknowledge of contingencies determinately but alternatively 7. That the causes of predestination are not in God but in us and that he doth not predestinatâ— to salvation any particular or certain person and that predestination may be frustrated 8. That God could justly pardon our sins without any satisfaction 9. That Christ by his death did not satisfie for us but onely obtained power for us to satisfie for our selves by our faith and obedience 10 That Christ died for himselfe that is not for his sins for he was without sin but for the mortality and infirmities of our nature which he assumed 11. That Christ became not our High Priest nor immortal nor impassible before he ascended into Heaven 12. That Death Eternal is nothing else but a perpetual continuance in death or anniâ—ilation 13. That everlasting fire is so called from its effect which is the eternal extinction or annihilation of the wicked which shall be found alive in the last day 14. That Christs incarnation is against reason and cannot be proved out of Scripture 15. That Christ is not truly God 16. That the Holy Ghost is not God that there is not a Trinity of Persons in one God 17. That the Old Testament is needlesse for a Christian man These opinions are but renovations of old Hâ—resies broched by Eâ—ian Photinus Arrius Samosatenus Sabellicus Servetus Anâ—â—triniâ—arians and others Q. 6. What be the Armimans Tenets A. Iames Arminius Divinity Reader in Leyden Anno 1605. published and taught five Articles which have occasioned great troubles in Holland being eagerly maintained by his Followers called Remonstrantes They hold 1. that election to life is the will of God to save such as will believe and persevere in obedience that men may be elected to faith and yet not elected to salvation that election is sometimes absolute sometimes conditional that the act of faith is chosen as a condition to salvation and that in election to faith the condition of using the light of reason is required That faith and obedience are foreseen by God as already performed by those who are to be chosen peremptorily and compleatly That election sometimes is changible and some elect may finally perish and consequently no certainty of our elections immutability That God hath not decreed to leave any man in the state of sin and damnation meerly out of his will and pleasure and consequently it is not Gods meer will that one Nation should receive the Gospel and not another but a fore-sight of the goodnesse and worth of one Nation above another 2. They teach that God so ordained his son to dye that he did not determin to save any particular man expresly so that Christs death was powerful and sufficient in respect of impertation though there had been no actuall application thereof to any particular man that Christ did not establish a new Covenant of grace by his blood but onely procured a right to his Father to make with men any Covenant whatsoever that Christ by his satisfaction did not merit faith and salvation to any man in respect of effectual application but onely obtained power that the Father might make what conditions he pleased with man the performance whereof depends upon his free will that the Covenant of grace consisteth not in being justified and saved by faith in Christ but in this that God esteemeth our imperfect faith and obedience as meritorious of life eternal as if we had fulfilled the Law that all men are received into the Covenant of grace and all freed from original sin that Christ died not for those whom God elected and highly loved seeing such stood in no need of Christs death 3. They teach that original sin of it self was not sufficient to condemn man kind to temporal or eternal punishment that an unregenerate man is not totally dead in sin nor destitute of all strength to spiritual good things but that he may hunger and thirst after righteousnesse and life that a natural man can by using the gifts of nature rightly obtain saving grace and salvation and that God affordeth sufficient means to bring men to the knowledge of Christ. 4. They teach that holinesse and righteousnesse could not be seated in mans will when he was created and therefore in his fall could not be separated from it that in spirituall death spiritual gifts were not separated from the will of man seeing the will of it self was never corrupted but intangled by the darknesse of the intellect and unrulinesse of the affection that in mans conversion no new gifts are infused and therefore the faith by which we are converted is not a quality infused but onely an act of man that the grace by which we are converted is onely a gentle perswasion so that Morall grace makes naturall men become spiritual and that God by moral reason produceth the consent of the will that God in mans conversion doth not use his omnipotent power to bend the will infallibly so that man may and doth oftentimes resist and hinder his own conversion that grace and free will are comperating causes in our conversion so that grace in order of causality doth not precede the action of the will 5. They teach that perseverance is not the effect of election but a condition of the new Covenant to be performed on mans part before his peremptory election and that by his own free-will that God furnisheth the faithfull man with sufficient means to persevere yet it is in the choice of mans will to persevere or not to persevere that regenerate men may and do fall totally and finally from grace and salvation and that they may sin against the Holy Ghost that no assurance of perseverance can be had in this life without speciall revelation that the Doctrine of assurance is hurtfull to all holy exercises and a means of presumption and security whereas doubting is commendable that temporary and true justifying faith differ onely in continuance that it is no absurdity if man be oftentimes regenerated his former regeneration being extinct that Christ never prayed for the faithfuls infallible perseverance in faith These are the five Articles of Arminianisme as they are set down in the Book called The Iudgement of the Synod of Doâ—t Q. 7. What are the opinions of the new Church of
make us friends of our unrighteous Mâ—nmon to be content with food and raiment to have our conversation in heaven to seek the things that are above to lay up our treasures in heaven where neither â—oth can spoil nor thiâ—ves break through and steal 5. The excellency of Christianity may be proved from the multitude of witnesses or martyrs and Confessors who have not only forsaken father and mother lands and possessions and whatsoever else was dear to them but likewise their lives and that with all chearfulnesse for the name of Christ and which is most strange in the midst of flames and other torments they did sing and rejoyce and account it no small 〈◊〉 happines to suffer for Christ being fully perswaded that the afflictions of this lâ—fe were not worthy of the glory that should be revealed and that after they had fought the good fight and finished their course a Crown of righteousnesse was laid up for them 6. The excellency of the author commends Christianity above all other religions which have been delivered by men onely and those sinfull men too as Moses â—ycurgus Minos Solon Numa and Mahomet c. But the author of Christianity was both God and man whose humane nature was without spot or sin original and actuall for though he became sin for us yet he knew no sin there was no guile sound in his mouth he had done no violence he was oppressed and afflicted yet opened he not his mogth but was brought as a lamb to the slaughter and as a sheep before his shiarers was dumb c. Isa. 53. his very enemies could not accuse him of sin he prayed for those that crucified him and died for his enemies he was obedient to his father even to the death of the Crosse he did not lay heavy burthens upon other mens shoulders which he did not touch himself but as well by practise as by precept he hath gone before us in all holy duties and as he died for sinners so he rose again for them the third day ascended into Heaven where he now sits at the right hand of his father and will come again to judge the quick and the dead He is the true Messias who in the fulnesse of time came upon the accomplishing of Daniels seventy weeks not long before the destruction of Ierusalem as was foretold by the Prophets by whose presence the glory of the second Temple far exceeded the glory of the first though in all things else inferiour to it He is the true Shilâ— at whose coming the Scepter departed from Iuda and as it was foretold that he should come of David be born in Bethlehem have a Virgin for his mother preach in Galiâ—ce and heal all manner of infirmities and should reign over the Gentiles so these things came to passe 7. Never was there any Religion propagated through the world in that wonderful manner as this was if we consider either the authours that spread it who were illiterate fâ—sher-men and yet could on a sudden speak all languages or the manner how it was spread without either violence or eloquence whereas Mahumetanisme and other religions have been forced upon men by the Sword Christianity was propagated by weaknesse sufferings humility patience plainnesse and working of miracles the suddennesse also of its propagation the great opposition it had by the Potentates of the world whom notwithstanding these fisher-men conquered the largenesse of this religions extent as being spread over the four parts of the habitable earth I say all these being considered musâ— needs shew us what preheminence this religion hath above all others the course whereof could not be retarded either by the force policy or cruelty of Tyrants who exposed Christians to a thousand sorts of torments yet in spite of all opposition it went like a mighty torrent through the world and like the Palm the more it was suppressed the more it flourishedâ— Per tela per ignes ab ipso ducit opes animumque ferrâ— What religion could ever name such Martyrs either 〈◊〉 number or constancy as the Christian can To be brief how far truth exceedeth error one God multiplicity of Gods his sincere and pure worship the idolatry of worshipping evil Spirits Starres dead Men bruâ—â— beasts yea meere accidents and phansies and hoâ— far divine power exceedeth all humane power so far doth Christianity exceed Gentilisme Again how much Christ exceedeth Moses and the Gospel the Law and how far the precept of patience and meeknesse taught by Christ exceedeth the precept of revenge delivered by Moses how far Baptisme excelleth Circumcision and the Lords Supper the Iewish Passeover the true propitiatory sacrifice of Christs body all the sacrifices of beasts and birds how far the easie yoke of Christ is lighter than the heavy burthens of Moses and the true Messiah already come exceeds the Iews supposed Messiah yet expected so far doth the Christian religion excell the Iewish superstition Lastly how far Iesus in respect of his humane nature exceedeth Mahomet the one being conceived of the holy Ghost and born of a Virgin the other bâ—ing conceived and born after the manner of other men the one being without sin the other a thief and robber the one teaching love peace and patience the other hatred war and revenge the one curâ—ing mens lust by Monogamy the other letting loose the reins to uncleannes by Poligamy The one planting Religion in the soul the other in outward Ceremonies of the body The one permitting the moderate use of all Gods creatures the other prohibiting Wine and Swines-flesh The one commanding all men to search the Scriptures the â—ther prohibiting the vulgar to read the Alcoran or to translate it into other tongues out of the Arabick the one working by miracles the other onely by cheating tricks The one propagating Religion by suffering patience and humility the other by cruelty oppression and tyranny The one choosing for his followers innocent and holy men such as followed their trade of fishing the other wicked and profane persons whose trade consisted in thieving robbing and murthering The one teaching sound and wholsome Doctrine the other ridiculoâ—s and favourlesse fables in his Alcoran I say how far in all these things the man Christ Jesus not to speak of his Divinity did exceed Mahomet so far doth Christianity excel Mahumetanism And thus have I with as much brevity as I could taken and given a view of all known Religions and have set down what use is to be made thereof and withal have shewed the excellency of Christianity above all other professions in the world God grant that as it is the best of all Religions so we of this Land may prove the best of all the professors thereof learning to deny our selves to take up the Crosse of Christ and follow him in meeknesse patience humility justice sobriety holinesse love and all other vertues wherein the life of Religion consisteth laying aside self-interest idle quarrels needlesse debates unprofitable questions
not sufficient to hold out above one night but by miracle it maintained the Lights for the whole eight days Now this feast consisteth in drinking and gormandising and in pompous superstition about their lights Yet Christ honoured this feast with his presence Iohn 10. 22. not to countenance the abuses thereof but the institution it self for all places set apart for the service of God ought to be consecrated and dedicated to him by prayer and decent ceremonies therefore Moses dedicated the Tabernacle to God and Solomon the Temple with great solemnity and prayers when the Temple was rebuilt after the peoples returne from Babylon it was dedicated again and now the third time it was dedicated when it was profaned by Antiochus These second Dedications are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Renovations The Temple was also newly consecrated or dedicated under Ezechia after it had been profaned by Achaz 2 Chron. 29. The Priests and Levites spent eight dayes in this dedication Q. What is their feast of Purim A. That is of Lots for Haman by lot had appointed the Jews to be massacred all through the Persian Kingdom in one day to wit the thirteenth day of the twelfth moneth which is Adar or February but the Plotters were massacred themselves by the Jews the same day For at Sufae Haman with his ten Sons and five hundred men more were slain and three hundred the day after and on the same day through the rest of Assuerus his Dominions were slain by the Jews 75000. So because this day they destroyed their Enemies and the next day rested themselves therefore at this feast they keep two holy days or rather days for Bacchus In their Synagogues they set up lights in the night time aâ—d the whole book of Esther is read As often as they hear the name of Haman they keep a cruel noise and stamping with their feet They read all that passage of the death of Hamans Sons at one breath to signifie the suddennesse of that death These two days are spent in singing playing eating and drinking The men wear womens apparrel and the women mens against the Law of God which they think at this time of mirth they may lawfully violate And that the poor may be merry also the richer sort furnish them with meat and drink and so with this ryotous Bacchanal they conclude their Anniversary Feasts for this is the last of the year having none between this and Easter Q. What Fasting days do the Iews observe now A. They keep the four Fasts mentioned by Zachary chap. 8. 19. to wit that of the tenth moneth on the the tenth of December in memory of Ierusalem besieged that day by Nebuchadnezzar Secondly they fast the seventeenth day of the fourth moneth or Iune in memory of the two Tables of the Law broken for the loss of their dayly sacrifice for burning of the Law for setting up idolatry in the Temple for besieging Ierusalem the second time and for breaking down the walls thereof They count the days from this till the ninth of the next moneth all unlucky so that they avoid all great businesse and School-Masters during that time will not beat their Scholars Thirdly they fast the ninth day of the fifth moneth or Iuly because then the Temple was burned therefore they go bare-foot sit on the ground read Ieremiahs Lamentations and in the Church yards among the dead they bewail the losse of Ierusalem From the first till the tenth of this moneth they abstain from flesh wine shaving bathing marrying and pleading and from all kind of delights Fourthly they fast the third day of September because Gâ—doliah Governor of those Jewes that were not carried away in Captivity was treacherously murdered as we read Ieremy 40. and 41. Besides these fasts they have others but not so generally observed for some of their preciser sort fast every Monday and Thursday Some fast the tenth of March because Miriam died that day and the people wanted water in the Desart Some fast the tenth of April for the death of Eli and his two Sons and the losse of the Ark. Some fast the eighteenth of this moneth for the death of Samuel At Ierusalem the Jewes used yearly to fast in remembrance of the Translation of the Bible out of Hebrew into Greek by the seventy Interpreters This fast was observed the eighth day of Tebheth or December and was a day of much heavinesse among them which must proceed from their pride or envy or too much superstition disdaining that their Law should be imparted to the Gentils and that this Translation was a profanation thereof So superstitious they are in their fasts that they will read no passages in the Bible but such as are sad and sorrowfull as the destruction of Ierusalem Ieremies Lamentations c. and not any passage that is joyful such as their delivery from Egyptian slavery or Hamans tyranny The only fast that God commanded was that upon the day of Expiation other fasts were enjoined by the Prince upon emergent occasions as the fast commanded by Iehosophat by Ioachim and other Princes Divers other private fasts they have upon private occasions Their fast is from all meat and drink till the evening that the stars appear Q. What is the manner of their Marriages A. They are married in the open air either in the streets or gardens by their Rabbies The Bridegroom wears about his neck a hair-cloath the end of which the Rabbi puts on the Brides head after the example of Ruth who desired to be covered with the skirt of Boaz his garment Then the Rabbi takes in his hand a glasse full of wine over which he pronounceth a blessing praising God for this Conjunction and gives it to the Bride-man and his Spouse that they may drink Then he takes from the Bridegroom his gold ring and asks of the standers by if it be good and worth the money given for it and so puts it upon one of the Brides fingers then are the marriage writings read openly Then the Rabbi takes another glass of wine over which he prayeth and presents it to the married couple to be tasted but the Bridegroom takes the glasse and dashes it against the wall in memory of the destruction of Ierusalem and for the same cause in some places ashes are put on the Bridegrooms head so the Bride in sign of sorrow puts on a black cloak and the Brideman a black hood they are married in the open aire that by looking up to Heaven they may be put in mind of multiplying like the stars The other ceremonies used before and after marriage are not to our purpose as not being Ecclesiastical But we must know that besides the principal Wife they have others that are subordinate which we may call Concubines who have not the command of the family nor gifts or presents from the Husband as Rebecca had from Isaac nor matrimonial writings as the chief Wife hath nor may their Children
in the morning though a Goose or an Asse and all the day after they pray to it but a Crow they cannot abide the sight of that will make them keep in all day They salute the first appearance of the New Moon with prayers on their knees Neer to every Idol is a Cistern of water in which they that passe by wash their feet worship and offer Rice Eggs or such like When they sow mow marry go to sea and when the women lie in they feast their idols with musick and other solemnities fourteen days together and so do sea-men after they return home See Linschoten Q Of what Religion are the people of Malabar A. Pythagoreans they are holding not onely the immortality of Soules both of beasts and men and transanimation but also a divinity in Elephants Kine and other beasts therefore at Calecut the chief City of this Dominion and head of a small Kingdome of the same name there is a stately Temple of 700. pillars dedicated to the Ape Their Bramanes or Priests the successors of the old Brachmannes are in such esteeme here that the King will not converse with his new married Wife till one of the chief Bramanes hath had the first nights lodging with her They hold that God made the World but because the trouble of governing thereof is so great therefore hath given the charge thereof to Satan whom they worship with flowers on their Altars and sacrifices of Cocks The Bramanes wash his image sitting in a fiery Throne with three Crowns and four Horns in sweet water every morning The King of Calecut eats no meat till it be first offered by his Priests to this Idol Debtors that will not pay are arrested by a rod sent from the chief of the Bramanes with which a circle is made about the Debtor in the Kings name and the said Priest out of which he daâ—e not go till the debt be satisfied otherwise he is put to death Every twelfth year in the City of Quilacare is a Jubilee kept to the honour of their Idol in which the King of that place upon a Scaffold covered with silk before the people washeth himself then prayeth to the Idol and having cut off his nose ears lips and other parts at last cuts his own throat as a sacrifice to his idol His successor by their discipline is bound to be present and to act the same tragedy on himselfe at the next Jubilee See Castaneda Barbosa Boterus Linâ—â—hoten and Purchas Q. How caâ—â— these Idolatrous Pagans to beleeve the immortality of souls A. By the meer force of natural reason for they observed that the soul is incorporeal not onely free from al dependance on the body in respect of its essence but also in regard of its inorganical operations to wit of Understanding and Will they found that the more the body decayed and grew weak the more vigorous active and strong was the soul that it lost nothing of its operations by the losse or decay of the outward senses that it could comprehened all the world within it self that it could move it self in an instant from one end of the world to the other that it can make things past many years agoe as if they were present that it can conceive spiritual Essences and Universalities all which do prove how far the soul exceedeth the body and bodily senses which can reach no farther then to sensible qualities singularities or individuals to things present only to bodies only Besides they observed that the soul could not dye or perish or corrupt and putrifie as bodies do because it is immaterial simple without composition of different substances and free from contrary and destructive qualities which are the causes of death corruption and putrefaction in bodies Again every body is quantitative sensible and may be measured and filled but the soul hath no quantitie nor is it sensible but by its effects nor can it be measured nor can the whole world fill it nor doth it increase or decrease as bodies do nor can it receive hurt or detriment from any outward thing and whereas bodily senses are weakned by any vehement object as the eye by too much light the ear by a violent souâ—d c. the soul is perfected by its object and the more sublime or eminent the object is the more is the soul corroborated in sits understanding neither is the soul subject to time and motion as bodies are for it makes all times present and is not capable of generation corruption alteration c. moreover there is in the soul even of Epicurus himself a desire of immortality which desire cannot be in vain nor frustrated because natural and consequently necessary and wee know that God hath made nothing in vain but this desire must be in vain if frustrâ—ted And we find that many who have denied the souls immortality in their health and prosperity have been forced to confesse it in their sicknesse and troubles and on their death bed If we look upon the writings of the learned Gentiles we shall find them professing this truth this we may see in the fragments of Zoroastres in Trismegistus in Phocillides who thus sings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The soul is immortal and void of old age and liveth allwayes And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The soules remain void of fate in death The Pythagoreans believed the same as we see by their opinion of Transanimation Socrates and Plato speak most divinely of the soul essence and immortality so doth Aristotle in his books De anima so do the Poets so doth Cicero in Som. Scip. Erigamus in caeâ—um oculos tanquam in Patriam in quam nobis aliquando redeundum est Let us saith he lift up our eyes towards Heaven as our country to which at last we shall return So he saith The body is fraile but the spirit is immortal So Seneca Animus unde demissus estâ— ibi illum aeterna requies manet Eternal rest remaines for the soul there from whence it came Animus sacer aeternus cui non possit inijci manus Many such passages may be seen in his writiâ—gs and that generally the Gentiles believed this truth is plain by their opinion they had of torments in Hell and of joyes in their Elysian fields Q. Of what Religion are the people of Narsinga and Bisnagar A. This rich Indian Kingdom having these two names from the two Chief Cities thereof is infested with horrible Idolatry Here is an Idol to which Pilgrimes resort either with their hands bound or ropes abovt their necks or knives sticking in their armes and legs which limbs if they fester they are accounted holy Gold Silver and Jewels are given by these Pilgrims to maintain this Idol and his Temple All these gifts are cast into a Lake and kept there for the uses aforesaid This Idol is carried yearly in procession with Virgins and Musick going before Under the Idols Chariot Pilgrims
Virgil Et statuam ante aras auratâ fronte iuvencum and Livie l. 5. sheweth that to Apollo was sacrificed not onely an ox with gilded hornes but also caprae albae auratae white goates with hornes gilded and Val. Flac. l. 3. Arg. speaketh of lectas auratâ fronte bidentes of sheep with gilded hornes And long afore the Romans this golden superstition was used as may be seen in Homer Iliad 3. where Nestor promiseth to sacrifice to Minerva an ox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powring gold about his hornes Ioseph Acosta relates in his History of America what magnificent Temples and rich Images of gold and precious stones the Indians dedicated to their Idols Against all such vanities Arnobius in his Book against the Gentiles disputeth elegantly shewing that God is not taken with such toyes as Temples Altars and sacrifices but cultus verus in pectore est his true worship consisteth in the breast and as our Saviour saith neither in the Temple of Samaria nor of Ierusalem but in spirit and truth Quin damus id superis de magna quod dare lance Non possit magni Messalae lippa propago Compositum jus fasque animo sanctosque recessus Mentis incoctum generoso pectus honesto Haec cedo ut admoveam templis farre litabo An honest upright sincere and sanctified heart saith Persius is above all the Temples and sacrifices in the world Q. What Priests had they at Mexico and hat Sacrifices A. Besides their inferiour Priests they had one chief whose habit was a Crown of rich Feathers on his head Pendants of Gold with green stones at his ears and under his Lip an Azure stone his office was to receive the body of the dead King at the Temple door with a mournful song to open the breast of the sacrificed man to pull out his heart to offer it to the Sun and then to sting it to the idol to which the man was sacrificed The inferiour Priests in the interim holding the legs arms and head of the Sacrificed wretch whilst his heart was taking out They used also to â—â—ay of the skins of men and cloath some therewith who went about dancing and forcing people to offer them presents or else they would strike them over the face with the bloody corner of the skin The Priests office also was to burn incense before their idols every morning noon-tide evening and at midnight for then with Trumpets and Cornets they sounded a long time which done they burned the Incense in Censers with much reverence and then they beat themselves and draw blood with sharp bodkins They did preach also on some festival days to the people The revenues of the Priests were great the Temples in state magnificence and wealth exceeded ouâ—s The Priests were all annointed and wore their hair long for they never cut it They did sometimes annoint themselves with an Unguent made of venemous beasts which made them without fear and armed them with cruelty They painted their skins black They washed the new born Children and let them blood in their ears they performed marriages by asking the parties mutual consent and tying together a corner of the womans vaile with a corner of the mans gown and so brought them to the Bridegrooms house causing the Bride to goe seven times about the hearth They buried the dead either in their Gardens or on Mountains sometimes they burned the body and if he was a great man they killed his Chaplain and his Officers to attend him burying also wealth with him that he might not want in the other world The Priest used to attire himself in these great Funerals like a Devil with many mouths and glasse eyes and with his staff stirred and mingled the ashes When the King died the Priests were to sing his Elogies and to sacrifice two hundred persons to serve him Adultery was punished with death and so was dishonesty in their Nuns and Monks of which there were two great Cloysters at Mexico But who will see these particulars handled at large let them read Ioseph Acosta and Lopez de Gomara Q. Had the Americans any knowledge of Christian Religion A. Concerning Christ they knew nothing some smal knowledge they had of a supream God whom they called Mirococha and of the creation of the immortality of souls of a life after this wherein are punishments and rewards and some of them as Lerius witnesseth beleeve the resurrection of the flesh and if we will beleeve Acosta they have some knowledge of the Trinity which they worship under the picture of the Sun with three heads they have some tradition likewise of Noahs flood and that all mankind was drowned except six persons who saved themselves in a cave some in Brasil beleeve all were drowned except their progenâ—tors who were preserved to propagate mankind The Indians also report that the Sun hid himselfe in a certain Lake within an Island during the time of the Deluge and so was preserved this is not unlike the Poetical fiction of Diana and Apollo how they were begot in the Isle Ortygia called afterward from their first appearance Delos by this intimating that after the flood by reason of thick foggs and mists arising out of the moist earth the Sun and Moon were not seen in many days but these vapours being spent and the earth dry the Moon was first seen and then in some few hours afterward the Sun The tradition which they have of the flood cannot be that of Ogyges King of Attica which happened about six hundred years after Noahs flood and which drowned only the country about Athens and Achaia in Peloponesus nor was it that of Deucalion which happened in the 82. year of his age about two hundred and fifty years after the former and seven hundred eighty two years after Noahs flood for this drowned only Thessaly and some part of Italy of which the Americans could have no knowledge seeing many places neerer never heard of these floods it is most likely then that their tradition was grounded on Noahs flood for as Noahs posterity peopled all the world so they dispersed the memory of this flood wherever they planted for we finde this deluge nor onely mentioned by Moses but also by Berosus Alexander Polyhistor Abydenus the Historian as he is cited by Eusebius Plato in Timaeo Plutarch writing of Deucalions flood speaketh of the Dove sent out of the Ark which relates to Noahs flood and Ovid describing the same flood writes according to the Mosaical description of the first and universal deluge whereas that of Deucalion was but of a particular country So Lucian de Dea Syria writes of Deucalions flood as if he had read the sixth and seventh chapters of Genesis of Noahs flood for he sheweth how all flesh had corrupted their wayes upon the earth how all their works were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 works of injustice and violence how the rain fell the fountains of the great deep were opened the waters so
Antichrist spoken of by Saint Paul 2 Thess. 2. and by Saint John in the Apocalypse A. No For Mahomet was an Arabian descended from Ismael and Hagar but Antichrist if we will beleeve the ancient Doctors of the Church shall be a Iew of the tribe of Dan. 2. Antichrist shall come in the end of the world and as the Church anciently beleeved immediately before Christs second comming but Mahomet is come and gone above a thousand years agoe 3. The ancient Fathers believed that the two Witnesses which shall oppose Antichrist and shall be slain by him are Henoch and Elias but these are not yet come 4. The tradition of the Primitive Church was that Antichrist shall reign but three years and a halfe supposing that this period of time is meant by time and times and half a time but Mahomet we know reigned many more years 5. Antichrist will wholly oppose himself against Christ vilifie him set himself up in his stead and to extol himselfe above all that is called God but Mahomet doth speak honourably of Christ in calling him the Word of God the Spirit of God the Servant of God the Saviour of those that trust in him the Son of a Virgin begot without the help of man c. as may be seen in his Alcoran 6. Our writers as Forbes Cartwright c. hold that Antichrist is described Revel 9. under the name of that Star which fell from Heaven having the key of the bottomlesse pit and under the name of Abaddâ—n and Apollyon but that Mahomet with his followers are set out in that same chapter under the four Angels bound in the great River Euphrates 7. The Apostle 2. Thess. 2. saith that Antichrist shall â—it in the Temple of God as God and shall exalt himselfe above all that is called God But this cannot be meant of Mahomet for he never sate in the Temple of God whether by this word we understand the Temple of Ierusalem or the Church of Christ for he and his Disciples separated themselves from the Church of Christ and will have no communion with Christians 8. Antichrist is to come with signs and lying wonders and by these to raise his Kingdome But Mahomet came with the sword and by it subdued the neighbouring Nations so that neither he nor his followers did or doe pretend to any wonders 9. Our writers say that Antichrist is not to be taken for a particular person but for a whole company or society of people under one head but Mahomet was a particular person 10. Antichrist is to be destroyed by the breath of the Lords mouth but Mahomet died a natural death By all these reasons then it appears that Mahomet cannot be that Great Antichrist who is to come in the end of the world Yet I deny not but he was an Antichrist in broaching a doctrin repugnant to Christs Divinity Such an Antichrist was Arius likewise in persecuting Christ in his members he may be called Antichrist and so might Nero Domitian Dioclesian and other persecutors Besides the number of the beast 666. is found in Mahomets name and so it is found in divers other names If we consider the miseries desolation and blood that have followed upon the spreading of Mahumetanisme in the world we may with Pererius on Revel 6 conclude that Mahomet is signified by death which rideth on the pale horse followed by Hell or the Grave to whom was given power over the fourth part of the earth to kill with the sword with famine c. for he was the death both of soul and body to many millions of people upon whose wars followed destruction famine pestilence and many other miseries in that part of the world where he and his successors have spread their doctrine and conquests Q. Are all the Mahumetans of one profession A. No for there be divers Sects amongst them but the two main Sects are that of the Arabians followed by the Turks and of Hali by the Persians To this Hali Mahomet bequeathed both his Daughter and his Alcoran which the Persians believe is the true Copy and that of the Turks to be false This Hali succeeded Mahomet both in his Doctrine and Empire whose interpretation of the Law they embrace for the truest As the Saracen Caliphs of old exercised both the Kingly and Priestly Office so both are claimed by the modern Persian for both were performed by Mahomet and Hali But to avoid trouble the Persian Sophi contents himself with the Secular Government leaving the Spiritual to the Mustaed Dini who is as the Musti in Turky These two Sects differ in many points for the Arabians make God the author both of good and evil but the Persians of good only the Persians acknowledge nothing eternal but God the Turks say that the Law is also eternal the Persians say that the blessed souls cannot see God in his Essence but in his Effects or Attributes The Turks teach that he shall be visible in his Essence The Persians will have Mahomets soul to be carried by the Angel Gabriel into Gods presence when he received his Alcoran The Turks will have his body carried thither also The Persians pray but three times a day the Arabians five times other differences they have but these are the chief Doctrinal differences the maine is about the true Alcoran the true interpretation thereof and the true successor of Mahomet for they hold Eubocar Ofmen and Homar whom the Turks worship to have been usurpers and Hali the onely true successor of Mahomet whose Sepulchre they visit with as great devotion as the Turks do the other three Q. What religious Orders have the Mahumetans A. Most of their religious Orders are wicked and irreligious For those whom they call Imailer and religious brothers of love are worse then beasts in their lusts sparing neither women nor boys their habit is a long coat of a violet colour without scam girt about with a golden girdle at which hand silver Cimbals which make a jangling sound they walk with a book in their hand containing love Songs and Sonnets in the Persian tongue these go about singing and receive money for their Songs and are always bare-headed wearing long-hair which they curle The Order of Calender professeth perpetual Virginity and have their own peculiar Temples or Ghappels They wear a short coat made of Wool and Horse hair without sleeves They cut their hair short and wear on their heads Felt-hats from which hangs cuffs of horse hair about a hand-breadth They wear iron rings in their ears and about their necks and arms they wear also in their Yard an iron or silver ring of 3. lib. weight whereby they are forced to live chastely they go about reading certaine Rimes or Ballades The Order of Dervises go about begging almes in the name of Haly son in Law to their god Mahomet They wear two sheepskins dried in the Sun the one whereof they hang on their back the other on their breast the rest
George Maior one of Luthers disciples who taught that no man nay not infants can be saved without good works But it s ridiculous to expect good works from Infants who have not as yet the use of reason nor organs fit for operation 4. Osiandrists so called from Andrew Osiander a Lutheran who taught that Christs body in the Sacrament suffered was corruptible and died again directly against Scripture saying that Christ being risen from the dead dieth no more death hath no more dominion over him He taught also that we are not justified by faith or works but by the essential righteousnesse of Christ dwelling in us But the essential righteousnesse of Christ is the righteousnesse of his divinity which is not communicable nor separable from him 5. Augustinians in Bohemia these taught that none went to heaven or hell till after the last judgement whereas Christ tells the contrary to the good thiefe this day thou shalt be with me in Paradise and affirmeth that the soul of Lazarus was carried by Angels into Abrahams bosom and Dives into hell Wherefore did Christ ascend to heaven but that we might be where he is They make also dormice or swallows of mens souls saying that they sleep till the resurrection if Saint Steven when he was dying had known this Doctrin he would not have called upon the Lord Jesus to receive his spirit The story also of Lazarus and Dives doth overthrow this conceit They say also that Christs human nature is not as yet ascended into heaven which directly overthroweth our Creed in that article as likewise the Scriptures and withall the hope and comfort of a Christian. 6. Stancarians so called from one Francis Stancarus a Mantuan who taught that Christ justifieth us and is our mediator only according to his humane nature whereas our redemption is the work of the whole person and not of one natâ—re alone 7. Adamites so called from one Adam author of the Sect they use to be naked in their Stoves and Conventicles after the example of Adam and Eve in Paradise And therefore when they marry they stand under a Tree naked having onely leaves of trees upon their privities they are admitted as brethren and sisters who can without lust look upon each others nakedness but if they cannot they are rejected 8. Sabbatharâ—anâ— so called because they reject the observation of the Lords day as not being commanded in Scripture and keep holy the Sabbath day onely because God himselfe rested on that day and commanded it to be kept But they forget that Christ came to destroy the Ceremonial Law wherof the Sabbath in respect of the seventh day was a branch and therefore Christ himself brake it when he commanded the sick man whom he cured to carry home his bed on that very day 9. Clancuâ—arii were those who professed no religion with their mouth thinking it sufficient to have it in their heart They avoid all Churches and publick meetings to serve God thinking their private houses to be better then Temples whereas they should remember that private prayers cannot be so effectual as publick neither is it enough to believe with the heart except we also confesse with the mouth for he that is ashamed to confesse Christ before men shall not be confessed by Christ before his Father and his holy Angels 10. Davidistae so called from one David George a Hollâ—nder he gave himselfe our to be the Messiah sent by the holy Spirt to restore the house of Israel that the Scriptures were imperwect and that he vas sent to bring the true Law and Doctrine that the â—oul was pure from sin and that the body onely sinned whereas indeed they both concur in the act of sinning and therefore are both punishable especially the Soul which is the chiefe agent the body is but the instrument He taught also that a man may have many Wives to replenish spiritual Paradise that it was no sin to deny Christ with the mouth so long as they believed on him in their heart He rejected also the books of Moses 11. Mennonists so called from one Mennon a Fâ—â—eslander These deny Christ to be born of Mary affiâ—ming that he brought his flesh from Heaven he called himselfe the Judge of men and Angels 12. Qeistae and 〈◊〉 who taught there were three distinct Gods differing in degrees One George Paul of Cracovia is held to be author of this Sect. 13. Antitrinitarians these being the spawn of the old Arrians and Samosatenians deny the Trinity of Persons and the two natures of Christ their author was Michael Servetus a Spaniard who was burned at Geneva 14. Antimarians who denied Maries Virginity affirming she had other children besides Christ because there is mention made of Christs brethren in the Gospel this is the old Heresie of Cerinthus and Helvidius whereas they consider not that in Scripture those of the same kinred are called brothers So is Lot called Abrahams brother and Lâ—â—an Iacobs Unckle is called his brother 15. Antinomians who reject the Law affirming there is nothing required of us but faith this is to open a wide gap for all â—mpiety Christ came not as he saith himselfe to abolish the Law but to fulfil it If there be no use of the Law then they must deny Gods justice and that it is now an uselesse attribute of the divinity â—16 Infernaleâ— these held that Christ descended into no other hell but into the grave onely and that there is no other hel but an evil conscience whereas the Scripture speaketh of hell fire prepared for the Devil and his Angels and calls it the bottomlesse pit c. 17. Bequinians so called from one Boquinus their Master who taught that Christ did not die for the wicked but only for the faithful so they make him not to be the Saviour of mankind and of the world but a particular Saviour only of some wheras Saint Iohn saith that Christ is the reconciliation for our sins and not for ours onely but also for the sins of the whole world 1 Iohn 2. 2. 18. Hutistes so called from one Iohn Hut who take upon them to prefix the very day of Christs comming to judgement whereas of that day and hour knoweth no man nay not the Angels in Heaven 19. Invisibiles so called because they hold that the Church of Christ is invisible which if it be in vain did he compare it to a City built upon a hill â—â—in vain also doth he counsel us to tell the Church if our brother wil not be reformed in vain also doth the Apostle warn Bishops Presbyteries to look to their stock to rule the Church which Christ hath purchased with his blood Act. 20. How can he be called the sheepherd of that â—â—ock which he neveâ— saw 20. Qnintinistae so called from one Quintinus of Bicardy a Tailour He was author of the Libertins who admit of all Religions Some of them mock at all Religions at that Lucianist who â—rot a book of the three Impostors
his Titles were King of Iustice King of the new Jerusalem his throne his Coin and motto thereon The King Queen and Courtiers wait on the people at a Feast with other digressioâ—s The King endeavours to raise commotions abroad is haply prevented He suspects his own safety his large prâ—mises to his Captains himself executes one of his wives he feignes himself sick and deludes the people with an expectation of deliverance in the time of famine forgets community he is betrayed by his Confident is brought prisoner before the Bishop who checks him his jesting answer and proposal he is put to a Non-plus is convinced of his offences his deserved and severe execution 4. HERMANNUS SUTOR The Contents HErman the Cobler professeth himself a Prophet c. he is noted for drunkennesse The ceremonies he used iâ— Anabaptisme Eppo his Host discovers him and his followers to be cheats Hermans wicked blasphemies and his inconstancy in his opinions his mothers temerity his Sect convinced and fall off from him by one Drewjis of his Sect he is handled roughly Herman is taken by Charles Lord of Gelderland c. and is brought prisoner to Groeninghen when questioned in his torments he hardened himself and died miserably 5. THEODORUS SARTOR The Contents THeodor the Botcher turnes Adamite he affirmes strange things his blasphemy in forgiving of sins he burnâ— his cloathes c. and causeth his companions to do the likâ— He and his rabble go naked through Amsterdam in the dead of â—ight denouncing their woes c. and terrifie the people They are taken and imprisoned by the Burghers but continue 〈◊〉 May 5. 1535. they are put to death some of their last words 6. DAVID GEORGE The Contents DAvid George the miracle of the Anabaptists At Basil he pretendâ— to have been banished his Countrey for the Gospels-sake with his specious pretenses he gaines the freedom of the City for him and 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 His doctrine questioned by the Magistrates eleven of the Sectaries secured XI 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 disâ—owned his doctrine Conditions whereupon the imprisoned are set at liberty The Senate vote the doctrine of D. G. impious and declare him unworthy of Christian burial and that his body and 〈◊〉 should be burned which was accordingly effected 7. MICHAEL SERVETUS The Contents SErvetus his converse with Mahumetans and Jewes He disguiseth his monstrous opinions with the Name of Christian Reformation The place of his birth At the 24. year of his age he boasted himself the onely Teacher and Seer of the world He enveighed against the Deity of Christ. Oecolampadius confutes his blasphemies and 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 Turkish Alcoran to Christian Religion He declares himseâ—f Prince of the Anabaptists At Geneva Calvin faithfully reproves Servetus but he continues obstinate Anno 1553. by the decrees of several Senates He was burned 8. ARRIUS THE CONTENTS Arrianisme its increase Anno 323. THe General Council at Nice Anno 325. called as a Remedy against it but without successe The Arrians misinterpret that place John 10. 30. concerning the Father and the Sonne They acknowledged one onely God in a Iudaical sense They deny the Trinity Arrius his wretched death Anno 336. 9. MAHOMET The Contents MAhomet characterised 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 Tombe at Mecca 10. BALTHAZAR HUBMOR The Contents HUbmor a Patron 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 thâ— 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 11. JOHN HUT The Contents IOhn Hut the prop and pillar of Anabaptisme His credulity in dreams and visions He is accounted a true Prophet by his Proselytes At Merhern his Fraternity became as it were a Monastery 12. LODOWICK HETZER The Contents LOdowick Hetzer a famous Heretick He 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 farewell to his Disciples He is put to death for Adultery 13. MELCHIOR HOFMAN The Contents HOfman a Skinner an Anabaptist Anno 1528 seduced 300. men and women at Embda in West-Friesland His followers accounted him a Prophet At Strasburg he challenged the Ministers to dispute which was agreed upon Jan. 11. 1532. where being mildely dealt with he is neverthelesse obstinate Other Prophets and Prophetesses deluded him He deluded himself and voluntarily pined himself to death 14. MELCHIOR RINCK The Contents 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 pretending for his murther obedience to the decree of God 15. ADAM PASTOR The Contents ADam Pastor a derider of Paedobaptisme He revived the Arrian heresie His foolish interpretation of that place Gen. 2. 17. so often confuted 16. HENRY NICHOLAS The Contents HEnry Nicholas Father of the Family of Love He is against Infant-Baptisme His divellish Logick The End of the Contents THOMAS MUNTZER Hei mihi quot sacras iterans Baptismatis undas Muntzerus Stygijs Millia tinxit aquis His OPINIONS ACTIONS And END THE CONTENTS MUntzers Doctrine spreads his aimes high 〈◊〉 affirmations destractive Asserts Anabaptisme rests not there but growes worse and worse in his opinions and practises his large proâ—ises to his party and the common people he endeavours to set up himself pretending to restore the Kingdome of Christ being opposed by the Landgrave his delusive animation of his followers their overthrow his escape he is found but dissembles himself is taken but yet obstinate the Landgrave convinceth him by Scripture when being racked he laugheth afterward relenteth his last words is deservedly beheaded and made an example ABout the year of our Redemption M.D.XXI and M.D.XXII there rise up in Sawny near the River Sales a most insolent Sect of certain Enthusiasts among whom Nicholas Storkius was no ordinary person These presumptuously boasting that their Dreams Visions and Revelations were inspired into them from heaven had slily scattered it among other seditious persons of
death troubled his disciples His doctrine questioned by the Magistrates eleven of the Sectaries secured XI Articles extractâ—â— 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 Conditions whereupon the imprisoned are set at liberty The Senate vote the doctrine of D. G. impious and declare him unworthy of Christian burial and that his body and books should be burned which was accordingly effected DAVID GEORGE a man born at Delph in Holland the miracle of the Anabaptistical Religion having lived in the lower Provinces forty years did in the year one thousand five hundred forty and four with some of his kindred and companions in the beginning of April begin his journey for Basil into the state and condition of which place he had before very diligently enquired Whereof having sufficiently informed himself he pretended that he had been driven out of his Countrey for the Gospels sake and that he had been hitherto tost both on the land and sea of the miseries of this world and therefore he humbly intreated that now at length he might be received into some place of Rest. Some being by the representation of his misfortunes and his teares melted into compassion towards him he presum'd to intreat the Magistrate that in tendernesse to Christ and his holy Gospel he might be made capable of the priviledges of the City which if it were granted he bid them be confident of Gods most particular protection towards their City and that for the preservation of it he engaged for him and his that they should be ready to lay down their lives The Magistrate being moved with these just remonstrances and desires received the viper as a Citizen gave him the right hand of welcom and fellowship and made him and his free of the City What should the Magistrate do Behold he hath to do with a man of a grave countenance free in his behaviour having a very long beard and that yellowish sky-coloured and sparkling eyes milde and affable in the midst of his gravity neaâ— in his apparel Finally one that seemed to have in him all the ingredients of honesty modesty and truth to be short one if you examine his countenance carriage discourse and the cause he is embarqu'd in all things without him are within the limits of mediocrity and modesty if you look within him he is nothing but deceit fraud and dissimulation in a word an ingenouous Anabaptist Having already felt the pulses of the Senate and divers of the Citizens coming with his whole family to Basil he and his are entertained by a certain Citizen Having nested a while in Basil he purchased certain houses in the City as also a Farm in the countrey and some other things thereto appertenant married his children and by his good offices procured to himself many friends For as long as he remained at Basil he so much studied Religion was so great an Alms-giver and gave himself so much to other exercises of devotion that suspicion it self had not what to say against him By these cunning insinuations this is beyond a young fox and smells more of the Lybian wilde beast many being surprised came easily over to his party so that he arrived to that esteem and reputation in matters of Religion he pleased himself This perswasion thus craftily gotten was heightened by his great wealth and his riches in jewels whereof he brought some with him some were daily brought from other places in the Low countries was yet further encreased by his sumptuous and rich plate and houshold-stuffe which though they were gorgeous and majestical yet were they not made to look beyond sobriety clean linesse and inediocrity These people sojourning thus in common houses desiring as yet to suppresse the pernicâ—ous inâ—ection of their sect very religiously enacted three things First that no man should profane or speak idly of the name of David George Secondly that no man should rashly or unadvisedly divulge any thing concerning his country or manner of life whence it was that some thought him to be a person of some quality some that he was some very rich Factor or Merchant whence it came that he was so excessively rich others had other imaginary opinions and conceits of him for as much as they themselves being strangers lived in a countrey where they could not be ascertained of any thing Thirdly he was very cautious that none of the Basileans should be carâ—lesly admitted into his requaintance society or correspondence imitating therein the policy of the Ferrets and Weesels which as is reported never assault any bird of supremacy in the place where they frequent And thâ—s did he by letters writings and emissaries plant and water the venemous seed of his sect through the lower Proviâ—ces yet kept the wayes by which he wrought unsuspected and undiscovered For although he had lived two years among them there was not so much as one man infected or had privately caught the itch of his Religion What transcendent Mysteries are these This man though he feared neither deceit nor treachery from strangers yet the fire kindled out of the deceitful embers of his own houshold For behold one of his is own Râ—tinue doubting of the certainty of the new Religion he caused him to be brought before him and asked him whether he did not acknowledge him to be the true David sent from heaven upon earth and to be the Horn Redeemer and Builder up of the Tabernacle of Israel to which the other answered roundly and peremptorily that the restauration of the kingdom of Israel and other things foretold by the Prophets were fulfilled in Christ the true Messias and that consequently there was no other to be expected Which he hearing not without great astonishment did with much commotion of mind and bitter â—menaces thrust him though his sonne in Law out of dores and which is heavy to think on excommunicated him These things being thus managed Davids wife fell sick of a disease which afterwards visited him and many more thâ—e dispatch'd her into the other world What a miracle is this He that declared himself to be greater than Christ and 〈◊〉 himself immortal upon the second of August one thousand five hundred fifty and six did die the death and was honourably huried according to the ceremonies of the Parish Church and his funerals were celebrated in the sight of his sonnes and daughters sonneâ— in law and daughters in law servant-men and maides and a great conflux of Citizens This sad calamity of his death extreamely troubled and tormented the mindes of his disciples as a thing that very much thwarted their hopes of his promised immortality although he had 〈◊〉 told that he would rise again in three yeares and would bring all those things to passe which he had promised while he was alive Upon the
perswaded men that if they were not baptized by him and his they must necessarily incurre great danger 〈◊〉 their souls To which he added that those who 〈…〉 with the pâ—crogative of his Baptisme should be the restored people of Israel and that the wicked Cananites should be destroyed by their swords and the God himself should râ—â—eale from heaven the times wherein these things should be fulfilled To visions horrible dreams which he thought procâ—eded to him from God he gave great credit and he affirmed that he saw the preparations of the last day and the Angel going to blow the Trumpet by an indispurable revel 〈…〉 Godâ— Upon the account of which dreams his 〈◊〉 as â—redulous as their Master speâ—r and destroyed all they had fearing the difficulties of the times wherein they should spend them all which being scatter'd and consum'd before the day came they suffer'd a punishment and inconveniences befitting their folly having the lash of poverty perpetually at their backs However they a generation on whom the greatest quantity of black Hellebore would not be much effectuall did still adore this miraculous piece of 〈◊〉 as â— true Prophet even to admiration of which men some not worthy the face or name of mankind do at this day in great numbers live at Merhern in Palaces and Covents upon their accidental contributions and where they get their livelihood with their hands and apply themselves to any handy-craft whereof they are the Masters and Governours who by the commodities gained by them increase the common stock They have at home with them their Cooks their skullions their errand-boyes and their Butlers who have a care and dispose all things as they do in Monasteries and Hospitals They study to maintain mutual peace and concord being all equal These even to this day are commonly known by thâ— name of the Hutsian Fraternity LODOWICK HETZER Polluit ut mentem Sectis deformibus error Corpore sic Hetzer foedus adulter erat THE CONTENTS LOdowick Hetzer a famous Heretick He 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 farewell to his Disciples He is put to death 〈◊〉 Adultrery LOdowick Hetzer famous for his Heresie and Learning was first very inâ—imately acquainted with Nicholos Stork and then with Thomâ— Muntzer yet he agreed not with these in some things as in that opinion of theirs of the overturning and destroying of all the powers of this world which opinion he looking on as malicious and barbarous forlook them and joyning with Iohn Deâ—â— they by their mutual endeavours sent some Prophets into Germany But dissenting also from him in some things be propagated his own sect in Austria and made many Proselytes at Berâ— in Switzerland Which gave occasion that the Reverend Senate appointed a publick disputation at Soning and caused letters of safe conduct to be sent to Hetzer and his followers for which bickering was set apart the first day of February in the year one thousand five hundred twenty seven where he appeared not himself but his emissaries came who were by the most learned but withall stinging Oecolampadius driven unto their shifts and enforced to acknowledge conviction Hetzer was a considerable part and the fire brand of the Anabaptistical sect but he stiffely denied Christ to be co-essential with the Father which the verses made by him upon the carrying of the Cross do more than hint Ipse ego qui propriâ cuncta haec virtute creabam Quaris quot simus Frustra ego solus eram Hîc non tres numero verùm sum solus at isti Haud numero tres sunt nam qui ego solus eram Nescio Personam solus sum rivus ego fons Qui me nescit eum nescio solus ero I who at first did make all things alone Am vainly ask'd my number as being one These three did not the work but only I That in these three made this great Syzygie I know no Person I 'm the only Maine And though they know me not will one remain He was excellent at three tongues he undertook to translate the book of Ecclesiasticus out of the Hebrew into High-Dutch Plauterus hath testified for him in writing that he very honestly and unblameably bid farewell to his Disciples and with most devout prayers commended himself to God even to the astonishment of the beholders He having been kept long in dose prison was on the fourth day of February in the year one thousand five hundred twenty nine senâ—â—nced to die and thinking himself unworthy of the City was led without the walls where he was put to death not for sedition or baptisme as Plauterus sayâ—â— but for Adultery which act be endeavoured to 〈◊〉 by some arguments fetcht from the holy Scriptures MELCHIOR HOFMAN Pellibus a teneris suetus doctissime nôsti Hofmanni teneras excoriare Greges THE CONTENTS HOFMAN a Skinner and Anabaptist Anno 1528. seduced 300 men and women as Embda in West-Friesland His followers accounted him a Prophet At Strasburg he challenged the Ministers to dispute which was agreed upon Jan. 18. 1532. where being mildely dealt with he is neverthelesse obstinate Other Prophets and Prophetesses deluded him He deluded himself and voluntarily pined himself to death IN the year one thousand five hundred twenty eight Melchior Hosman a Skinner of Strasburg a most eloquent and most crafty man at Embda in West Friezland ensnared 300. men and women into his doctrine where he conjured up Anabaptisme out of hell upon pain of damnation whereupon being returned to the lower Provinces who ever addressed themselves to him he entertained them with water baptizing all promiscuously This man upon the prophecy of a certain decrepid old man went to Strasburg it having been foretold him that he should be cast into prison and remain there six moneths â—t which time being set at liberty he should with his fellow-labourers disperse the harvest of the Gospel through all the world He was by his followers acknowledg'd and honour'd as a great Prophet This was the great prop and pillar of the reign of Munster Having therefore made what haste he could possible to Strasburg in order to the fulfilling of the prophecy he there challenges the Ministers of the word to dispute which offerture the Senate engaged with upon the eleventh of Ianuary one thousand five hundred thirty and two at which time the mists and clouds of errors and blindnesse were quite dispersed by the sunne of the Gospel However Hosman stiffely adhered to the foresaid prophecy as also to his own dreams and visions nor would he acknowledge himself overcome but their mildnesse having somewhat appeased him he was thence dismissed as one judged worthy of such a place where Lepers are shut up left others be infâ—cted But 't is
incredible how joyful he was at that newes out of an excessive thanksgiving to God putting off his shoes and casting his hat into the ayâ—e is and calling the living God to witnesse that he would live upon bread and water before he would discover and brand the authour of that opinion In the mean time some Prophets began to rise and keep a stirre hinting that he should be secured for that half year and that afterwards he should go abroad with one hundred forty and four thousand Prophets who should without any resistance reduce and bring the whole world under the subjection of their doctrine There was alsoâ— certain Prophetesse who should prophecy that this Hosman was Eliâ—â— that Cornelius Polterman was Enocâ— and that Strasburg was the new Ierusalem and she 〈◊〉 also dreamed that she had been in a great spacious Halâ— wherein were many brethren and â—â—sters fitting together whereinto a certain young man in shining appareâ— should enter having in his hand a golden Bowâ—e of rich Nectâ—â— which he going about should taste to eâ—â—â—y one to whom having drunk it to the dregges there was none pretended to compare with him but onely Polterman Alas poor Melchior He having nothing yet made Master of a strong Tower did after the example of Esdras signify by letters that his Baptisme should be put off for two years longer untill Africk should bâ—ing forth another monster that should carry haâ— in its horns There were many other dreams and some nocturnal pollutions which they attributed to heaven and thought such as should have been wriâ—â—en in Cedar But it was Melchior's pleasure to think it a miserably happy kind of death to die voluntarily by pining and consuming away with hunger thirst and cold MELCHIOR RINCK Discipulos sic Rincke dooâ— Baptisma negare Sanguine carnifices et scelerare Manus THE CONTENTS MElchior Rinck an Anabaptist He is accounted a notable interpreter of dreamâ—s and visions His disciple Thomas Sâ—â—cker in a waking dream cut off his brother Leonard's head pretending for his murther obedience to the decree of God MELCHIOR RINCK a most wonderfull 〈◊〉 was also a most extraordinary promoter of Anabaptisme and among his followers celebrated the festivals of it He made it 〈◊〉 businesse to extoll Anabaptisme above all others with those commendations which certainly iâ— wanted not Besides he was accounted no ordinary promoter and interpreter of dreames and visions which it was thought he could not performe without the special indulgence of God the Father nay he arrived to that esteem among the chiefest of his opinion and became so absoluteâ—y possessed of their minds that his followers interpreted whatever was scattered abroad concerning dreames and visions to have proceeded from heavenly inspirations from God the Father Accordingly in Switzerland to omit other particulars at Sangall even at a full Concill his disciple Thomas Scucker being rapt into an Enthusiasme his Father and Mother then present and his Brother Leonard having by his command cast himself at his knees before him calls for a sword whereupon the parents and divers others running to know what was the cause and meaning of such an extravagant action he bid them not be troubled at all for that there should happen nothing but what should be according to thâ— will of God Of this waking dream did they all unâ—nimously expect the interpretation The for 〈◊〉 Thomas guilty alas of too much 〈◊〉 did in the presence of all those sleeping-waking â—pectators 〈◊〉 off his own Brothers head and having forgotten the use of water baptized him with his owne blood But what followed The Magistrate having sudden notice of it and thâ— offence bâ—ing fresh and horrid the Malefactor is dragg'd to prison by head and shoulders where he having long conâ—idered his action with himself professed he had therein obeyed the decrees of the Divine power These things did the unfortunate yeare one thousand five hundred twenty and seven see Here men may perceive in a most wicked and unjustifiable â—ction the eminent tracts of an implacable fury and madnesse which God of his infinite goodnesse and mercy avert from these times ADAM PASTOR Nomine qui Pastor tu Impostor moribus audis Qui â recto teneras Tramite ducis oues THE CONTENTS ADam Pastor a derider of Paedobaptisme He revived the Arrian heresie His foolish interpretation of that place Gen. 2. 17. so often confuted ADAM PASTOR a man born at a Village in Westphalâ—â— was one of those who with the middle finger pointed at 〈…〉 that is to say looked upon it with indignation as a thing ridicâ—lous being of the same opinion in that businesse as Menno and Theodorus Philip but as to the incarnation of God he was of a quite contrary judgement For Menno held that Christ was something more worthy and more divine then the seed of a woman but our Adam stood upon it that he was lesse worthy then that of God so that he rowsed up the Arrian heresy which had laiâ— so long asleep as having been but too famous in the year three hundred twenty five For in a certain book of his whose title was OF GODS MERCIE he writ thus The most divine word which is the main considerable in our businesse is written in the second of Gen. v. 17. The day that ye shall eat of the fruit ye shall die the death This is that word which is made flesh John 1. Tea that God which is uncapable of suffering and impassible is made passible and he that was immortal is made mortal for he was crucified and died for our advantage To be brief he held that Christ was not to be accounted any thing but the hand the finger or the voice of God But although the opinion or Religion of this third but most unfaithful Pastor Adam wander out of the limits of divinity that it seem to be an ancient heresie containing nothing in it but what is childish trifâ—ing and meer foppery hath bin confuted brought â—o nothing by the most religious preachers of the word of God notwithstanding the barking of the viperous progeny of Arrius and Servetus yet he hath this in particular that he would have us look narrowly to his â—â—â—lication of the second of Genesis which he so commends where he foolishly and vainly endeavours to prove that the prohibition there is the word mâ—de flesh This monster did not only beget this sect but nursed it here are baites alluâ—ements and all the poisonable charmes imaginable that may cunningly seduce the best and most innocent of men But alas where is the free and indulgent promise of God of the seed of the woman which cuts the very throat of the Devill and tyes him in the strictest chaines where are his often promiseâ— to Abraham to Isaac to Israel and to his old people confirmed by a League so solemnly made In thy seed all the earth shall be blessed And thou shalt be
under divers names Gentiles acknowledged one God Gentiles acknowledgedâ— 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 â—chool His doctrine spreads His aimes high The end that heretiâ—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 restâ—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 Pâ—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 velâ—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 Tâ—rone His Coin and Motâ—o thereon The King Queen and Courtiers wait on the people at a Feast A mâ—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 stratâ—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 Hâ—â— 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 roughâ—y Charles Lord of Gelderland c. with his men surrounds the house where Herman iâ— Herman is taken and brought prisoner to Groeningheâ—â— He is questioned in his torments He is hardened He dieth miserably ANNO 1535. Theodorus Sartor an Adâ—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 goâ—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 â—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 tâ—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 Huâ—sian Fraternity â—became as it were a Monastery Lodowick Hetzer a famous beretick * Anitem to the Hot-spuâ—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 pretendâ— for his muâ—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
appease that tumult got secretly away But before they were all departed one of them called Drewjis whom they called Doctor Nucius out of pâ—re spight laying hold of the Father being sick in his bed thundred to him in these words Thou villain thou fruit and groanings of the Gallows where where is now your governing and authority now the time of prayers is past c. Having drag'd him out of bed by head and shoulders they with some assistance bound him with cords and delivered him to the custody of the Mistresse of the house to be safely kept till night In the mean time the valiant Charles surrounds the house with his men and besieged it which the woman seeing cut the cords Being loose he takes a trident fork wherewith assaulting them as with a sword he put to flight forty men through other houses whom he hastily pursuing was unawares surprised by others and brought to Groeninghen But behold the miracle to that very place where this naked of all truth Messias with his forky Scepter and this Shoemaker or Cobler beyond his Last had with his Trident put so many to flight did the water-dreading Anabaptists resort and render unto God infinite thanks for the religious priviledges thereof Of this lewd Messias who was now well acquainted with the fetters of Groeninghen it was asked in his torments whether those routs of whom he was ring-leader were out of pretence of saâ—ctity raised to robbe the publick treasuries as many thought which yet as some say was denied For he hardening himself against even the most cruel torments could be inflicted on him still cried out Destroy destroy destroy Monkes Popes kill all Magistrates and particularly our own In the midst of these bawlings being miserably worried out he gave up the Ghost THEODORuS SARTOR Quis quaeso hic Sartor 〈…〉 erit ille Quî rogo Ceruentis domine dignus erat THE CONTENTS THEODOR the Botcher turnes Adamite 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 goe naked through Amsterdam in the dead of night denouncing their woes c. and terrifie the people They are taken and imprisoned by the Burgheâ—s but continue shamelesse May 5. 1535. they are put to death some of their last words IN the year of our Lord one thousand five hundred thirty and five upon the third of February at Amsterdam in a street called Salar street at the house of Iohn Siâ—rid a cloth-worker who at that time was gone into Austria about some businesse there 〈◊〉 â—even 〈…〉 and five women of the same perswasion of which flock the Bell-weather was Theodoruâ— Sartor who rapt into a strange enthusiasme and 〈◊〉 stretching himself upon the ground stark-naked upon his back before his brethren and sisters seemed to pray unto God with a certain religious dread and horrour Having ended his prayers he affirmed that he had beheld God with his eyes in the excessive and inefâ—â—ble 〈◊〉 of his glory and that he had had communication with him both in heaven and in hell and that the day of his judgement was at hand After which he said to one of his companions Thou art decreed to eternal 〈◊〉 and shalt be cast into the bottomless pit at 〈◊〉 the other cried out The Lord God of Mercy 〈…〉 passion on me the Prophet said to him be of good 〈◊〉 now art thou the sonne of God thy sins are forgiven thee Upon the eleventh day of February the foresaid year the persons aforementioned unknown to their husbands repaired to the same Augias's stable This Prophet or Seer having entertained them with a Sermon of three or four hours long casts a helmet a brest plate a sword and other armes together with all his cloathes into the fire Being thus stark naked and his companions who yet had their cloaths being uncovered he peremptorily commanded them to do the like as being such as must be as safe as himself He further affirmed that the children of God ought to look upon all things of this world with contempt and indignation And since Truth which is most glorious in her nakednesse will not admit the deformity of any earthly disguise whatsoever he affirmed that they ought in all things to conform themselves to that example of Truth and Justice A great many hearing these things having quite cashier'd all 〈◊〉 offered up their shirts smocks and petticoats and whatsoever 〈◊〉 of earth as a burnt-offering unto God The Mistresse of the house being awaken by the stink which these cloathâ— made in burning and going up into the upper chambers she findes this deplorable 〈◊〉 of immodesty and impudence but the 〈…〉 influence of propheticall integrity 〈…〉 to that passe that she was drawn in 〈…〉 in the same â—ire of 〈…〉 he advised to continue alwayes a constant 〈…〉 to the unblameable truth Going out of the house in this posture about three of the clock the 〈…〉 and women marched barefoot after him crying 〈◊〉 with a horrid voyce Woe woe woe the heavy wrath of 〈◊〉 the heavy wrath of God c. In this fanatick errour 〈…〉 hypocondriack rabble run about the streets 〈◊〉 such a horrid noisâ— that all Amsterdam seeme◠〈…〉 and tremble at it as if it had been assaulted 〈…〉 enemy The Burghers not having the least 〈◊〉 of such a strange and unlook'd for Accident for this 〈◊〉 action happen'd in the dead of nigâ—t 〈…〉 and getting these people lost to all 〈◊〉 and modesty up to the Palace clapâ— them into prison Being so disposed of they would owne no thoughts of shame or chastity but would justifie their most 〈◊〉 and naked Truth In the mean time the fire being 〈◊〉 they broke into the house where it was and wondring 〈◊〉 their casting off their cloathes into the fire which had since reached the bed they made a shift to quench it But the other distracted and mad people such as deserved to be sent to their kindred the Savages and Heathens inconvincibly persisted in their pestiferous opinion and so upon the fifth of May the same year they expiated their wicked impieties by their death Ones farewell saying was Praise the Lord incessantly Anothers was O God revenge thou these our sufferings Others cried out Woe woe shut thine eyes DAVID GEORGE Heretici plures visi hic cui visus ego illi Pluribus in 〈…〉 sque Haeresiarcha fui THE CONTENTS DAVID GEORGE the miracle of the Anabaptists At Basil he pretends to have been banished his Countrey for the Gospels sake with his specious pretences he gaines the freedome of the City for him and 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